A sermon preached at Constantinople in the Vines of Perah, at the funerall of the vertuous and admired Lady Anne Glouer, sometime wife to the honourable Knight Sir Thomas Glouer, and then ambassadour ordinary for his Maiesty of Great Britaine, in the port of the Great Turke. By William Forde Bachelour in Diuinitie, and lately preacher to the right honourable ambassadour, and the rest of the English nation resident there. ...
Publisher: Printed by Edvvard Griffin for Francis Constable and are to be sold at his shop at the white Lyon ouer against the great north doore of Sainte Paules
FOr a sorowfull meeting, what more meet, then wordes, and songs, and sobs, and sighes of sorrowe? speech with matter, matter with action, action with affection, affection with occasion should sympathize together.
FOr a sorrowful meeting, what more meet, then words, and songs, and sobs, and sighs of sorrow? speech with matter, matter with actium, actium with affection, affection with occasion should sympathise together.
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fitting for which obiect, we haue singled out a doleful text, which doth intreat of nought but woes and sorrowes, of death, of teares, of pilgrimage, of the graue.
fitting for which Object, we have singled out a doleful text, which does entreat of nought but woes and sorrows, of death, of tears, of pilgrimage, of the graven.
Then Sarah died. Here is the power of death triumphing ouer life? And Abraham came to mourne for her and to weepe for her, here are the fruits of sinne weeping at the power of death.
Then Sarah died. Here is the power of death triumphing over life? And Abraham Come to mourn for her and to weep for her, Here Are the fruits of sin weeping At the power of death.
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Then Abraham rising vp, said vnto the Hittites, I am a stranger and a forrenner among you, here is the lotte of life, which is a pilgrimage vnto death.
Then Abraham rising up, said unto the Hittites, I am a stranger and a foreigner among you, Here is the lot of life, which is a pilgrimage unto death.
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Then Sarah died. Thence obserue, the generall condition of mankinde, euen that which the Apostle hath confirmed It is appointed vnto men that they shal once die.
Then Sarah died. Thence observe, the general condition of mankind, even that which the Apostle hath confirmed It is appointed unto men that they shall once die.
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That all men must once die, that naturall affection towardes the dead is commendable in all, that all are but pilgrims and strangers here on earth, that all after death are to be honoured with buriall & a graue, are the foure sad seuerall subiects, of my ensuing sad discourse, which whiles I applie to this sad spectacle, applie you your hearts to sorrow, your eyes to teares,
That all men must once die, that natural affection towards the dead is commendable in all, that all Are but pilgrim's and Strangers Here on earth, that all After death Are to be honoured with burial & a graven, Are the foure sad several Subjects, of my ensuing sad discourse, which while I apply to this sad spectacle, apply you your hearts to sorrow, your eyes to tears,
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if not for her that is dead and gone (for she is blest and resteth from her labours) yet for your owne sinnes, which will cause you (will you nill you) God knowes how soone, looke you how well, to follow after her, we will by Gods assistance and your much desired patience, trauish the same ground we haue began to tread, tracing the steppes,
if not for her that is dead and gone (for she is blessed and rests from her labours) yet for your own Sins, which will cause you (will you nill you) God knows how soon, look you how well, to follow After her, we will by God's assistance and your much desired patience, trauish the same ground we have began to tread, tracing the steps,
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if dead, and why not mentioned? what was rare and singular in Sarahs death, that shee alone aboue all other women, aboue Eue her selfe should deserue to haue the first memoriall, then Sarah died:
if dead, and why not mentioned? what was rare and singular in Sarahs death, that she alone above all other women, above Eue her self should deserve to have the First memorial, then Sarah died:
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It is appointed vnto men that they shall once die, all must drinke of Sarahs cup, the cup is full of one and the same liquour, the liquour is drawne from one and the same fountaine, the fountaine it selfe is poisned,
It is appointed unto men that they shall once die, all must drink of Sarahs cup, the cup is full of one and the same liquour, the liquour is drawn from one and the same fountain, the fountain it self is poisoned,
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as of Sarah so of all mankinde, was father Adam, as therefore Adam by rushing against the law like a pitcher that dasheth against the wall, sinned not onlie in his owne person,
as of Sarah so of all mankind, was father Adam, as Therefore Adam by rushing against the law like a pitcher that dasheth against the wall, sinned not only in his own person,
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as a plague grassantis in domo, depopulating the citie or a house where it entereth: or like an enemie pervagantis, vastantis, sternentis, raging ranging, destroying, all that he meets with,
as a plague grassantis in domo, depopulating the City or a house where it entereth: or like an enemy pervagantis, vastantis, sternentis, raging ranging, destroying, all that he meets with,
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or like a hidden, poyson that diffuseth it's venome, vnto euery member, and penetrateth vnto all and euerie part, not onlie vnto a few sicke weaklings,
or like a hidden, poison that diffuseth it's venom, unto every member, and penetrateth unto all and every part, not only unto a few sick Weaklings,
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True it is indeed that which Saint Austen taught long agoe, God at first created man as a meane betweene Angels and beasts, that if he obeyed the Lord his true creatour and kept his hestes, he might be transported to the Angels societie,
True it is indeed that which Saint Austen taught long ago, God At First created man as a mean between Angels and beasts, that if he obeyed the Lord his true creator and kept his hests, he might be transported to the Angels society,
And to this end he placed him in the garden of Eden, the paradise of God, stored with matchlesse varietie, of whatsoeuer delightes heart could desire, especiallie garnished begnets hacaim, with the tree of life,
And to this end he placed him in the garden of Eden, the paradise of God, stored with matchless variety, of whatsoever delights heart could desire, especially garnished begnets hacaim, with the tree of life,
and begnets haddagneth the tree of knowledge, which two trees he appointed him for two Sacraments, by the tree of life mystically importing that if he continued his obedience, he should surely enioy life, neuer feele nor feare hunger, thirst, sickenes, age,
and begnets haddagneth the tree of knowledge, which two trees he appointed him for two Sacraments, by the tree of life mystically importing that if he continued his Obedience, he should surely enjoy life, never feel nor Fear hunger, thirst, sickness, age,
or death, by the tree of knowledge that if he transgressed the commandement, ipso facto In the very act moth tamuth dyinge dye. he should most certainlie die,
or death, by the tree of knowledge that if he transgressed the Commandment, ipso facto In the very act moth tamuth dying die. he should most Certainly die,
as had beene threatned, for in the same houre he began to eate, he began to die, not onelie a spirituall death, which is a seperation of man from God, who is the life of man and the length of dayes,
as had been threatened, for in the same hour he began to eat, he began to die, not only a spiritual death, which is a separation of man from God, who is the life of man and the length of days,
because he neuer after liued one day, houre, or moment, wherein he was not obnoxius vnto death, we commonlie say of them that haue suckt in some strong and violent poyson, actum est, he is a dead man,
Because he never After lived one day, hour, or moment, wherein he was not obnoxius unto death, we commonly say of them that have sucked in Some strong and violent poison, Acts est, he is a dead man,
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and the remainder still decreaseth, veniente pueritia saith Saint Austen moritur infantia, veniente adolescencia moritur pueritia, veniente iuventute moritur adolescentia, veniente senectute moritur iuventus, veniente morte moritur omnis aetas, when childhood commeth on, infancie dieth,
and the remainder still decreaseth, veniente pueritia Says Saint Austen moritur infancy, veniente adolescencia moritur pueritia, veniente iuventute moritur adolescentia, veniente senectute moritur iuventus, veniente morte moritur omnis Aetas, when childhood comes on, infancy Dieth,
when death commeth all and euery age dieth, so that looke how many degrees of ages we desire to liue so manie degrees of death we desire to die, aske an olde man where is his infancie where is his childehood? where is his adoloscencie? where is his youth? shal he not say true if he answere,
when death comes all and every age Dieth, so that look how many Degrees of ages we desire to live so many Degrees of death we desire to die, ask an old man where is his infancy where is his childhood? where is his adoloscencie? where is his youth? shall he not say true if he answer,
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what is euery day therof but as Petrarch saieth a degree vnto death, what is euerie moment therof but a motion vnto death? whence it is that Gregorie compares the life of man vnto a Saylour in a shippe,
what is every day thereof but as Petrarch Saith a degree unto death, what is every moment thereof but a motion unto death? whence it is that Gregory compares the life of man unto a Saylour in a ship,
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& quanto magis procedit tanto magis ad mortē accedit, my life the more it increaseth the more it decreaseth the more it is lengthened the more it is shortned,
& quanto magis procedit tanto magis ad mortē Accedit, my life the more it increases the more it decreaseth the more it is lengthened the more it is shortened,
for the short liuer runneth his race no faster then hee that liueth long, both runne alike, both make speede alike, the difference is, the first hath not so farre to runne as the later.
for the short liver Runneth his raze no faster then he that lives long, both run alike, both make speed alike, the difference is, the First hath not so Far to run as the later.
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but thither it will arriue at the last, so must wee, all of vs, at the gates of death, Omnes (saith the Poet) vna manet mors, & calcanda semel via laethi, Death is the end of al,
but thither it will arrive At the last, so must we, all of us, At the gates of death, Omnes (Says the Poet) Una manet mors, & calcanda semel via laethi, Death is the end of all,
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For as all starres moue from the East to the West, and all the riuers runne into one Sea so all men trauel vnto one home, the house of death, which therefore the Prophet in a prouerbiall manner calleth the way of all the earth.
For as all Stars move from the East to the West, and all the Rivers run into one Sea so all men travel unto one home, the house of death, which Therefore the Prophet in a proverbial manner calls the Way of all the earth.
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which the Heathen Poet well saw, though hee himselfe were blind, in that verse of his, which Pyrrhus Eleensis aboue all other verses so much commended:
which the Heathen Poet well saw, though he himself were blind, in that verse of his, which Phyrrhus Eleensis above all other Verses so much commended:
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so one perisheth & commeth to his end, and another riseth vp in his place. And as the leafe buddeth, springeth, florisheth, waxeth old and withereth away:
so one Perishes & comes to his end, and Another Riseth up in his place. And as the leaf buddeth, springs, flourisheth, Waxes old and withereth away:
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What one writeth wittilie of the Grammarian is true of euerie sonne of Adam, that being able to decline all other nounes in euerie case, could decline death in no case.
What one Writeth wittily of the Grammarian is true of every son of Adam, that being able to decline all other nouns in every case, could decline death in no case.
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Nerus the faire Therscites the foule, Selym the cruell, Solyman the magnificent, Crassus the rich, Irus the poore, Damaetas the peasant, Agamemnon the Prince, all fall downe at deaths feet,
Nerves the fair Therscites the foul, Selym the cruel, Suleiman the magnificent, Crassus the rich, Irus the poor, Damaetas the Peasant, Agamemnon the Prince, all fallen down At death's feet,
and to mollifie the Adamant, but not any one thing to mittigate deaths rage, Resistitur, saith Saint Austen, ignibus, vndis, ferro, resistitur regibus, resistitur Imperijs venit vna mors & quis ei resistit? Fire, water, the sword, may bee resisted,
and to mollify the Adamant, but not any one thing to mitigate death's rage, Resistitur, Says Saint Austen, ignibus, vndis, Ferro, resistitur regibus, resistitur Imperijs venit Una mors & quis ei resistit? Fire, water, the sword, may be resisted,
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and Kings and Kingdomes may be resisted, but when death commeth who can resist it? non miseretur inopum (saith Saint Bernard) non reueretur diuitas, Death pitieth not the poore, regardeth not the rich, feareth not the mightie, spareth not any.
and Kings and Kingdoms may be resisted, but when death comes who can resist it? non miseretur inopum (Says Saint Bernard) non reueretur diuitas, Death Pitieth not the poor, Regardeth not the rich, fears not the mighty, spares not any.
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since the first diuision of waters, the Sea hath beene accustomed to ebbe and flow, who hath euer hindred it? and since the first corruption of nature, death hath been accustomed to slay and destroy, who hath resisted it? Other customes haue and may be abolished, a King may command, and it is done;
since the First division of waters, the Sea hath been accustomed to ebb and flow, who hath ever hindered it? and since the First corruption of nature, death hath been accustomed to slay and destroy, who hath resisted it? Other customs have and may be abolished, a King may command, and it is done;
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but what Monarch so absolute? what Emperour so potent, that could abrogate in his dominions this custome of dying? It was a custome among the Carthaginians to sacrifice humane flesh, but this custome is abolished.
but what Monarch so absolute? what Emperor so potent, that could abrogate in his Dominions this custom of dying? It was a custom among the Carthaginians to sacrifice humane Flesh, but this custom is abolished.
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It was a custome also among the Indians to eat mans flesh, but this custome is abolished too, many other inhumane and vnnaturall customes in the world haue beene,
It was a custom also among the Indians to eat men Flesh, but this custom is abolished too, many other inhumane and unnatural customs in the world have been,
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For this condition which the Wise-man saith, is the condition of all times remaineth still, Thou shalt die the death, no man, no meanes can abolish it.
For this condition which the Wiseman Says, is the condition of all times remains still, Thou shalt die the death, no man, no means can Abolah it.
The Prophets were indued with a great measure of sanctification, yet the Prophet Zachary ioines them all together in one state of mortality, your Fathers where are they? and do the Prophets liue for euer? What say I the Prophets? Christ Iesus himselfe the Sonne of God, the onely sonne, the Sonne in whom hee was well pleased, more wise then Salomon, more mightie then Samson, more holy then Dauid, and all the Prophets,
The prophets were endued with a great measure of sanctification, yet the Prophet Zachary joins them all together in one state of mortality, your Father's where Are they? and do the prophets live for ever? What say I the prophets? christ Iesus himself the Son of God, the only son, the Son in whom he was well pleased, more wise then Solomon, more mighty then samson, more holy then David, and all the prophets,
though hee knew no sinne in himselfe, yet for taking on him the burthen of our sinnes, became subiect to the same condition of mortalitie with vs, and hee dyed also.
though he knew no sin in himself, yet for taking on him the burden of our Sins, became Subject to the same condition of mortality with us, and he died also.
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and that Elias in his fiery Chariot had his bodie burnt, and Enoch who in his yeeres matched the dayes of the sunne 365. was without paine dissolued when God tooke his soule to heauen,
and that Elias in his fiery Chariot had his body burned, and Enoch who in his Years matched the days of the sun 365. was without pain dissolved when God took his soul to heaven,
because GOD hath dispensed in some particulars, though one or two died not, yet this is an vniuersall truth of all men to bee receiued and duely pondered.
Because GOD hath dispensed in Some particulars, though one or two died not, yet this is an universal truth of all men to be received and duly pondered.
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or a weeke, or a day, is very silly and simple, if he take no order for procuring some other habitation, that when he is put out of his owne house, he may haue another to couer his head in:
or a Week, or a day, is very silly and simple, if he take no order for procuring Some other habitation, that when he is put out of his own house, he may have Another to cover his head in:
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and vnlesse thou prouide thee before hand of some other house, caytiue, forelorne and naked shalt thou be exposed vnto the winde, the raine, and the cold:
and unless thou provide thee before hand of Some other house, caitiff, forlorn and naked shalt thou be exposed unto the wind, the rain, and the cold:
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happy therfore, thrice happy shalt thou be my soule, if then thy conscience tell thee, thou canst say vnto thy selfe in faith and full assurance I know that if my earthly house of this Tabernacle be destroyed, I haue a building giuen of God, that is,
happy Therefore, thrice happy shalt thou be my soul, if then thy conscience tell thee, thou Canst say unto thy self in faith and full assurance I know that if my earthly house of this Tabernacle be destroyed, I have a building given of God, that is,
4. It would worke in vs a true remorse and sorrow for our sinnes, laying before our eyes the saying of our Sauiour, Vnlesse you repent also you shall likewise perish .
4. It would work in us a true remorse and sorrow for our Sins, laying before our eyes the saying of our Saviour, Unless you Repent also you shall likewise perish.
5. It would breed in vs a distaste and dislike of earthly things, Facile enim contemnit omnia, saith Saint Ierome, qui se cogitat moriturum, as Esau when hee was ready to die for hunger contemned his birthright, En morior quid mihi proderunt primogenita, Loe I am almost dead, what is then this birthright to mee? whereas contrariwise, they that dreame of a long life treasure vp to themselues in earth
5. It would breed in us a distaste and dislike of earthly things, Facile enim contemnit omnia, Says Saint Jerome, qui se cogitat moriturum, as Esau when he was ready to die for hunger contemned his birthright, En Morior quid mihi proderunt Firstborn, Loe I am almost dead, what is then this birthright to me? whereas contrariwise, they that dream of a long life treasure up to themselves in earth
Lord, let me know mine end, and measure of my dayes what it is, let me know how long I haue to liue, and why would hee know this? That hee might apply his heart to wisedome,
Lord, let me know mine end, and measure of my days what it is, let me know how long I have to live, and why would he know this? That he might apply his heart to Wisdom,
Let vs therefore, Christian brethren, aboue al things labour for this knowledge, whiles we liue let vs learne how to dy, that so when death shall spread his pale colour ouer our faces, we may intertaine it not in horrour;
Let us Therefore, Christian brothers, above all things labour for this knowledge, while we live let us Learn how to die, that so when death shall spread his pale colour over our faces, we may entertain it not in horror;
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how I haue spent my former yeeres, and where I find that I haue done wel I thanke my God, where ill, I sorrow and repent Mer. Art thou rich? Her. I haue more then I would, to wit, this bodie of mine.
how I have spent my former Years, and where I find that I have done well I thank my God, where ill, I sorrow and Repent Mer. Art thou rich? Her. I have more then I would, to wit, this body of mine.
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sell thy sins, sell thy pleasures, sell thy profits, buy this one Iewell, and to this end, cast thy bread vpon the vvaters, make thee friends of the vnrighteous Mammon, by doing good:
fell thy Sins, fell thy pleasures, fell thy profits, buy this one Jewel, and to this end, cast thy bred upon the waters, make thee Friends of the unrighteous Mammon, by doing good:
And to set you forward herein, consider I beseech you, consider with your selues vvhat you are? vvhat your life is? What you are, the Poet telleth vs, NONLATINALPHABET.
And to Set you forward herein, Consider I beseech you, Consider with your selves what you Are? what your life is? What you Are, the Poet Telleth us,.
What your life is, dailie experience sheweth, It is a vapour that soone vanisheth, a drie lease carried with euerie winde, a sleepe fed with imaginarie dreames, a Tragedie of transitorie things, it passeth awaie like a post in the night,
What your life is, daily experience shows, It is a vapour that soon Vanishes, a dry lease carried with every wind, a sleep fed with imaginary dreams, a Tragedy of transitory things, it passes away like a post in the night,
and see a great quantitie of vvood turned into smoake and ashes, and not consider vvith the Poet, Sic in non hominem vertitur omnis homo, So man, no man will suddenlie become? Can you walke forth into the fields,
and see a great quantity of wood turned into smoke and Ashes, and not Consider with the Poet, Sic in non hominem vertitur omnis homo, So man, no man will suddenly become? Can you walk forth into the fields,
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and not consider, that as the arrow flieth in the aire, so swiftlie doe your daies passe? Or if wee be like Horse and Mule without vnderstanding to consider this,
and not Consider, that as the arrow flies in the air, so swiftly doe your days pass? Or if we be like Horse and Mule without understanding to Consider this,
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To daie our superiours, to morrow our inferiours, next daie our equalls, one vvhile our friends, another while our foes are taken from vs, and life from them.
To day our superiors, to morrow our inferiors, next day our equals, one while our Friends, Another while our foes Are taken from us, and life from them.
And maie not the same happen vnto anie one, or euerie one of vs, which happeneth vnto them, are we more free then they? It is a good comparison of one who likeneth death vnto an Archer that shootes sometime beyond vs, not sparing our superiours, sometime short of vs striking our inferiours, somtime at our right hand depriuing vs of our friends, sometime at our left hand hitting our foes,
And may not the same happen unto any one, or every one of us, which Happeneth unto them, Are we more free then they? It is a good comparison of one who likeneth death unto an Archer that shoots sometime beyond us, not sparing our superiors, sometime short of us striking our inferiors, sometime At our right hand depriving us of our Friends, sometime At our left hand hitting our foes,
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And surelie if we goe no further then our owne selues, and consider how manie diseases we continuallie carrie about vs, what aches affect our bones, what heauinesse our bodies, what dimnesse our eies, what deafenesse our eares, what trembling our hands, what rottennesse our teeth, what balnesse our head, what graines our haires.
And surely if we go no further then our own selves, and Consider how many diseases we continually carry about us, what aches affect our bones, what heaviness our bodies, what dimness our eyes, what deafness our ears, what trembling our hands, what rottenness our teeth, what balnesse our head, what grains our hairs.
If thou mean to shut vppe thy selfe in a garden, well senced, where may appeare nothing but pleasantnesse of aire and ground, there sometime lurketh a Serpent:
If thou mean to shut up thy self in a garden, well sensed, where may appear nothing but pleasantness of air and ground, there sometime lurks a Serpent:
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The house which is subiect to windes and stormes, doth continually threaten thee with falling on thy head, I speake not of poysonings, treasons, robberies, open violence, of which part do besiege vs at home,
The house which is Subject to winds and storms, does continually threaten thee with falling on thy head, I speak not of poisonings, treasons, robberies, open violence, of which part do besiege us At home,
and part doe follow vs abroad, examples tending to this purpose are infinite, wherof I will produce a few, thereby to put vs in minde that the same things may happen vnto our selues,
and part do follow us abroad, Examples tending to this purpose Are infinite, whereof I will produce a few, thereby to put us in mind that the same things may happen unto our selves,
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If then we ascend the theater of mans life, and looke about, we shall see some to haue perished with sudden death , others with griefe , others wth ioy , others with gluttony , others with drunkennesse , others with hunger , others with thirst , others in their lasciuious dalliances , others with ouerwatching , others with poyson :
If then we ascend the theater of men life, and look about, we shall see Some to have perished with sudden death, Others with grief, Others with joy, Others with gluttony, Others with Drunkenness, Others with hunger, Others with thirst, Others in their lascivious dalliances, Others with overwatching, Others with poison:
some by fire from heauen , some by waters , some by earthquakes , some swallowed vp quicke , some stifled with smoake and vapours , some choaked with flies , some with a fall,
Some by fire from heaven, Some by waters, Some by earthquakes, Some swallowed up quick, Some stifled with smoke and vapours, Some choked with flies, Some with a fallen,
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& sliding off their foot , some at the disburdening of nature , some vvith a suddaine fall from their horse , others killed and torne asunder by Dogs , Horses , Lions , Beares , Boares , Rats , and the like.
& sliding off their foot, Some At the disburdening of nature, Some with a sudden fallen from their horse, Others killed and torn asunder by Dogs, Horses, Lions, Bears, Boars, Rats, and the like.
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I forbeare to speake of other strange and vnfortunate deaths, as that of Milo Crotoniates by the stocke of an Oake which he had desired to teare asunder,
I forbear to speak of other strange and unfortunate death's, as that of Milo Crotoniates by the stock of an Oak which he had desired to tear asunder,
And that of Poet Aeschylus, who vncouering his bald pate in the warme sunne, had his brain pan broken by the blow of a Tortuise, which an Eagle, taking his head for a white Marble stone, let fall to breake, that afterward she might deuoure it.
And that of Poet Aeschylus, who uncovering his bald pate in the warm sun, had his brain pan broken by the blow of a Tortuise, which an Eagl, taking his head for a white Marble stone, let fallen to break, that afterwards she might devour it.
And that of Charles King of Nauarre, who for the curing of some aches, hauing his bodie wrapped about with a linnen cloth, that first, had beene well steeped in Aqua vitae, was suddenly and vnfortunately burnt by a candle, which his Physician hauing sowed the cloath about him,
And that of Charles King of Navarre, who for the curing of Some aches, having his body wrapped about with a linen cloth, that First, had been well steeped in Aqua vitae, was suddenly and unfortunately burned by a candle, which his physician having sowed the cloth about him,
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so manie things about vs, threaten a continuall death vnto vs? Miser homo cur te ad mortem non componis, cum sis pro certo moriturus, Then vvretched man thou art, that doest not prepare thy selfe for death, seeing thou must certainely die.
so many things about us, threaten a continual death unto us? Miser homo cur te ad mortem non componis, cum sis Pro certo Moriturus, Then wretched man thou art, that dost not prepare thy self for death, seeing thou must Certainly die.
But alas the diuell doth so deafe vs, the world doth so blind vs, and the sensualitie of the flesh maketh vs so extreamely sencelesse, that we neither heare,
But alas the Devil does so deaf us, the world does so blind us, and the sensuality of the Flesh makes us so extremely senseless, that we neither hear,
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In like manner the olde man, hee will not thinke of death, vntill the time of his death, thinking to become a sudden Saint, who hath all his life time liued a wicked worldling.
In like manner the old man, he will not think of death, until the time of his death, thinking to become a sudden Saint, who hath all his life time lived a wicked worldling.
O foole this night shall they take thy soule from thee, this night in middest of thy ioylitie, in the securitie of thy sleepe, suddenly, vnwittingly shalt thou die.
Oh fool this night shall they take thy soul from thee, this night in midst of thy ioylitie, in the security of thy sleep, suddenly, unwittingly shalt thou die.
O miserable case (saith Saint Austen ) when suddenly the senses faile, the bodie languisheth, death readie to burst in sunder the heart strings, the conscience heauie with sinne, the diuell readie to entertaine thee.
O miserable case (Says Faint Austen) when suddenly the Senses fail, the body Languishes, death ready to burst in sunder the heart strings, the conscience heavy with sin, the Devil ready to entertain thee.
You know for certaine you must die, you are euerie moment subiect vnto death, a thousand thousand chances maie euerie daie bereaue you of your life? why then esteeme of euerie present daie,
You know for certain you must die, you Are every moment Subject unto death, a thousand thousand chances may every day bereave you of your life? why then esteem of every present day,
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Set your houses, yea set your hearts in order, call your soules to account, turne your selues as Ezechias did to the wall, that is, from the world to God;
Set your houses, yea Set your hearts in order, call your Souls to account, turn your selves as Hezekiah did to the wall, that is, from the world to God;
weepe, weepe, and bewaile your sinnes past, keepe a narrow watch ouer your heart for the time to come, praie with Dauid, Lord remember not the sinnes of my youth, and with Saint Ambrose, Lord forgiue me my faults here, where I haue sinned,
weep, weep, and bewail your Sins past, keep a narrow watch over your heart for the time to come, pray with David, Lord Remember not the Sins of my youth, and with Saint Ambrose, Lord forgive me my Faults Here, where I have sinned,
This world is for thy repentance, the other for thy recompence, Hic locus luctae, ille coronae, hoc cunaeorum tempus est illud coronatorum, as Saint Chrysostome speaketh, This is the place and time of combating, that of crowning, this of working, that of rewarding, this for thy mourning, that for thy comforting Now God is helping vnto all men, seeke yee therefore the Lord whiles he is neere,
This world is for thy Repentance, the other for thy recompense, Hic locus luctae, Isle coronae, hoc cunaeorum Tempus est illud coronatorum, as Saint Chrysostom speaks, This is the place and time of combating, that of crowning, this of working, that of rewarding, this for thy mourning, that for thy comforting Now God is helping unto all men, seek ye Therefore the Lord while he is near,
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as the Iewes affirm she did, & to this end faine, that whē Abraham was on mount Moriah to sacrifice his sonne Isaac, the diuell to make it a reall tragedie, represented the manner of Isaacs offering vp vnto Sarah, wherevpon, say they, shee tooke a conceit and died:
as the Iewes affirm she did, & to this end feign, that when Abraham was on mount Moriah to sacrifice his son Isaac, the Devil to make it a real tragedy, represented the manner of Isaacs offering up unto Sarah, whereupon, say they, she took a conceit and died:
but the truth is that hee was dead 62. yeeres before, for Abraham was now 137. yeeres olde, who vvas borne in the 70. yeere of Therahs age, who liued 205. yeeres in all:
but the truth is that he was dead 62. Years before, for Abraham was now 137. Years old, who was born in the 70. year of Therahs age, who lived 205. Years in all:
And therefore, God hath made men as liuing, so louing creatures, to the end that they should not be as stockes and stones NONLATINALPHABET, senselesse and void of affection,
And Therefore, God hath made men as living, so loving creatures, to the end that they should not be as stocks and stones, senseless and void of affection,
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yea though he dye (for some foule offence) a shamefull death, to haue yet his kinred & his frends to celebrate his funerall, with their teares and lamentations, and the saying of Solon vvas more naturall and humane:
yea though he die (for Some foul offence) a shameful death, to have yet his kindred & his Friends to celebrate his funeral, with their tears and lamentations, and the saying of Solon was more natural and humane:
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Mors mea ne careat lachrymis, linquamus amicis, Maerorem, vt celebrent funera cum gemitu. Then that proud and ambitious vaunt of Ennius, which yet Tully much commendeth:
Mors mea ne Care at Lachrymis, linquamus amicis, Maerorem, vt Celebrate funera cum gemitu. Then that proud and ambitious vaunt of Ennius, which yet Tully much commends:
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And therfore Abraham wept for Sara here, and Ioseph and his brethren wept for their father Iacob, and Iosephs brethren wept for Ioseph. Thus the Israelites wept for Aaron, & Moses for Samuel: thus all Iuda and Ierusalem mourned,
And Therefore Abraham wept for Sarah Here, and Ioseph and his brothers wept for their father Iacob, and Joseph's brothers wept for Ioseph. Thus the Israelites wept for Aaron, & Moses for Samuel: thus all Iuda and Ierusalem mourned,
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and made sorrowfull songs and lamentations for Iosiah, and Ieremiah the Prophet himselfe lamented Iosiah, and all singing men and women mourned for Iosiah, and behold this is written in the lamentations.
and made sorrowful songs and lamentations for Josiah, and Jeremiah the Prophet himself lamented Josiah, and all singing men and women mourned for Josiah, and behold this is written in the lamentations.
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Thus the Disciples wept for Stephen, thus Marie and Martha wept for Lazarus, thus others though neuer so godly, neuer so learned, neuer so wise, haue wept,
Thus the Disciples wept for Stephen, thus Marry and Martha wept for Lazarus, thus Others though never so godly, never so learned, never so wise, have wept,
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neither could they forbeare, nempe homines, for they are men, and to weepe is humane, M. Antonius the Emperour wee finde vvas a wise man, his surname was Philosophus the Philosopher,
neither could they forbear, nempe homines, for they Are men, and to weep is humane, M. Antonius the Emperor we find was a wise man, his surname was Philosophus the Philosopher,
as vnbeseeming both the maiestie of an Emperor, and grauitie of a Philosopher, Antonius Pius excusing him, said vnto them, Sinite vt homo sit, neque enim imperium, aut Philosophia, hominem ex homine tollit, neque humanis sensibus & affectibus hominem exuit:
as unbeseeming both the majesty of an Emperor, and gravity of a Philosopher, Antonius Pius excusing him, said unto them, Finite vt homo sit, neque enim imperium, Or Philosophia, hominem ex homine Tollit, neque humanis sensibus & affectibus hominem Exhale:
and yet he weeps for his dead brother, and why not, saith he, bos bouem requirit? doth one Oxe low for another if hee want his mate with whom he was wont to be coupled? Et ego te frater non requiram, and shall not I desire thee againe my brother? shall not I weep for thee, shall I euer forget thee with whom I haue liued so long? No, no, my brother I will remember thee, I will shed teares for thee,
and yet he weeps for his dead brother, and why not, Says he, bos bouem Requires? does one Ox low for Another if he want his mate with whom he was wont to be coupled? Et ego te frater non Requiram, and shall not I desire thee again my brother? shall not I weep for thee, shall I ever forget thee with whom I have lived so long? No, no, my brother I will Remember thee, I will shed tears for thee,
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for if we shed some few teares, which runne softly like the waters of Siloh, no force, Erunt non doloris ilices sed indices amoris, they will not bewray in vs any want of faith,
for if we shed Some few tears, which run softly like the waters of Shiloh, no force, Erunt non doloris ilices sed indices amoris, they will not bewray in us any want of faith,
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Deflendi sunt mortui, sed temperant ius, Nam mortui non sunt, eandem sed viam, Quam cogit omnes ingredi necessitas, Praemuniere nobis, nos in posterum Idem sequemur ipsos in confortium, Communis & vita fruemur patriae.
Deflendi sunt Deads, sed temperant Just, Nam Deads non sunt, eandem sed viam, Quam cogit omnes Ingredi Necessity, Praemuniere nobis, nos in posterum Idem sequemur ipsos in confortium, Communis & vita fruemur patriae.
hee was not senselesse at her death, for hee did that for her, which he did not when he was to sacrifice his owne and onely sonne Isaac: he wept for her, he vvept not for him,
he was not senseless At her death, for he did that for her, which he did not when he was to sacrifice his own and only son Isaac: he wept for her, he wept not for him,
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but obseruant of a moderation, and this NONLATINALPHABET, is it which the Lord commendeth, and it is NONLATINALPHABET not NONLATINALPHABET which the Apostle condemneth.
but observant of a moderation, and this, is it which the Lord commends, and it is not which the Apostle Condemneth.
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without meane, measure, or moderation? Some cutting and slashing their faces, some renting and tearing their lockes, their beards, their haire, their attire;
without mean, measure, or moderation? some cutting and slashing their faces, Some renting and tearing their locks, their beards, their hair, their attire;
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and do not our owne eies witnes the same in the Greekes, at euerie solemne funerall? how do the silly women dishiuer their golden traces? how doe they disfigure their amiable faces? vvhat buffets do they giue their gentle breasts? what pitifull shriekings? what hideous howlings? what heart bleeding sobs? vvhat blouddrawing sighs doe they vtter? and all for outward manifestation, of their inward contristation:
and do not our own eyes witness the same in the Greeks, At every solemn funeral? how do the silly women dishiuer their golden traces? how do they disfigure their amiable faces? what buffets do they give their gentle breasts? what pitiful shriekings? what hideous howlings? what heart bleeding sobs? what blouddrawing sighs do they utter? and all for outward manifestation, of their inward contristation:
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Hath a master power of his seruant, saith Saint Ambrose, to lead him vvhether hee vvill? and hath not God ouer man? Placeat ergo homini, saith the Heathen Seneca, quicquid Deo placet, therefore let man be pleased with the diuine wil and pleasure,
Hath a master power of his servant, Says Saint Ambrose, to led him whether he will? and hath not God over man? Placeat ergo Homini, Says the Heathen Senecca, quicquid God placet, Therefore let man be pleased with the divine will and pleasure,
And shall wee be lesse obedient vnto our good God, whose slaues we are, whose call is euer iust? Nay, rather let vs be thankefull vnto him that he hath lent vs our life so long.
And shall we be less obedient unto our good God, whose slaves we Are, whose call is ever just? Nay, rather let us be thankful unto him that he hath lent us our life so long.
So was Saint Bernard, who after his mourning for his brother Satirus, comforts himselfe, and breaketh forth into this acknowledgement, Ingratus diuinitati esse non possum, I may not be vnthankefull to the diuine Maiesty, I am rather to reioyce that I had such a brother,
So was Saint Bernard, who After his mourning for his brother Satirus, comforts himself, and breaks forth into this acknowledgement, Ingrateful divinitati esse non possum, I may not be unthankful to the divine Majesty, I am rather to rejoice that I had such a brother,
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Thirdly, Fraterna vtilitas, the benefit of the departed, for from how many euils is he freed that dyeth in the Lord? How great the benefit is, Christ sheweth, where he saith,
Thirdly, Fraterna vtilitas, the benefit of the departed, for from how many evils is he freed that Dies in the Lord? How great the benefit is, christ shows, where he Says,
The last is, Resurrectio generalis, the generall Resurection, we put not off our apparall saith Lud. Viues, vnwillingly because we thinke to put them on againe;
The last is, Resurrection generalis, the general Resurrection, we put not off our apparall Says Lud. Viues, unwillingly Because we think to put them on again;
Cur enim immoderatè feras abijsse quem mox subsequeris? For why shouldest thou immoderately lament his absence, whom thou thy selfe must soone follow after? and all of vs shall surely meet againe at the generall resurrection.
Cur enim immoderatè feras abijsse Whom mox subsequeris? For why Shouldst thou immoderately lament his absence, whom thou thy self must soon follow After? and all of us shall surely meet again At the general resurrection.
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Loue I grant compells vs to weepe, but faith forbids vs to weepe immoderately, and therfore Paulinus saith, that we may, notwithstanding our faith, performe to the dead the duties of loue;
Love I grant compels us to weep, but faith forbids us to weep immoderately, and Therefore Paulinus Says, that we may, notwithstanding our faith, perform to the dead the duties of love;
And this that dead bodie, or rather that Cadauer, that Caro data vermibus, for her flesh and bones by this time are turned into dust and ashes, which is the present spectacle & obiect of our eyes,
And this that dead body, or rather that Cadaver, that Caro data vermibus, for her Flesh and bones by this time Are turned into dust and Ashes, which is the present spectacle & Object of our eyes,
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I am now where I behold the glorious Maiestie of the Trinity, where I looke on the amiable countenāce of my Sauiour, where I enioy the sweet society of Saints and Angels, where I haue saciety without loathsomnesse; loue, without hatred; peace, without discord; ioy, without sorrow;
I am now where I behold the glorious Majesty of the Trinity, where I look on the amiable countenance of my Saviour, where I enjoy the sweet society of Saints and Angels, where I have satiety without loathsomeness; love, without hatred; peace, without discord; joy, without sorrow;
This would the soule of this dead body say, if it should returne againe: but she is past speaking, and her soule returning, vntill the generall returne of all.
This would the soul of this dead body say, if it should return again: but she is passed speaking, and her soul returning, until the general return of all.
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or most properly in respect of the heauenly Hierusalem, from vvhence, as also from the Lord, the faithfull here on earth (vvhose conuersation is in Heauen) are strangers as long as they are in the body.
or most properly in respect of the heavenly Jerusalem, from whence, as also from the Lord, the faithful Here on earth (whose Conversation is in Heaven) Are Strangers as long as they Are in the body.
And Paul, bringing in a whole Catalogue of pilgrimes in the eleauenth to the Hebrewes, Abel, Enoch, Noah, Abraham, and the rest, at length concludeth of all;
And Paul, bringing in a Whole Catalogue of Pilgrims in the eleauenth to the Hebrews, Abel, Enoch, Noah, Abraham, and the rest, At length Concludeth of all;
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All these died in faith, and confessed that they were strangers and pilgrimes on the earth, vpon which Saint Augustine inserreth, Ipse est Christianus, he alone is a Christian, that in his owne house,
All these died in faith, and confessed that they were Strangers and Pilgrims on the earth, upon which Saint Augustine inserreth, Ipse est Christian, he alone is a Christian, that in his own house,
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for in hope of future things he despised the present, and in certaine expectation of greater good in the life to come, he little reckoned the good of this present life, a shame to vs that liue vnder grace,
for in hope of future things he despised the present, and in certain expectation of greater good in the life to come, he little reckoned the good of this present life, a shame to us that live under grace,
You would thinke him an vntoward sonne, that being sent by his father into forraigne Countries, with this charge, to learne the tongues, to obserue the manners,
You would think him an untoward son, that being sent by his father into foreign Countries, with this charge, to Learn the tongues, to observe the manners,
yet notwithstanding being out of sight playes out of mind, and sits downe, and euen surfets vpon the diuersitie of pleasures, is inamoured with the beauty of Italie, delighted with the pride of Spaine, Fraunce must fit him with fine stuffes, England must fit him with new fashions, India must guilt him with gold, Arabia perfume him with sweet smels,
yet notwithstanding being out of sighed plays out of mind, and sits down, and even Surfeits upon the diversity of pleasures, is enamoured with the beauty of Italy, delighted with the pride of Spain, France must fit him with fine stuffs, England must fit him with new fashions, India must guilt him with gold, Arabia perfume him with sweet smells,
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and worst of all is his charge of obseruancy performed, what other then can we thinke of our selues beloued, whome God our heauenly father hath set abroad in this world,
and worst of all is his charge of observancy performed, what other then can we think of our selves Beloved, whom God our heavenly father hath Set abroad in this world,
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as in a forraigne Countrie to obserue the Heauens, which is the Booke, and the starres which are so many golden Characters of his glorie, to view the earth which is a large table,
as in a foreign Country to observe the Heavens, which is the Book, and the Stars which Are so many golden Characters of his glory, to view the earth which is a large table,
Quis non, saith Saint Cyprian, peregrè constitutus properet in patriam regredi, What pilgrime doth not make speed to returne home into his owne Countrey, vvho hastning to saile homewards, doth not wish for a prosperous winde, that hee may speedily imbrace his long desired friends and parents? and vvhat are vvee but pilgrimes on earth? vvhat is our countrey,
Quis non, Says Saint Cyprian, peregrè Constituted properet in Patriam regredi, What pilgrim does not make speed to return home into his own Country, who hastening to sail homeward, does not wish for a prosperous wind, that he may speedily embrace his long desired Friends and Parents? and what Are we but Pilgrims on earth? what is our country,
but Paradise? vvho are our parents? but the Patriarches? vvhy make vvee not hast? vvhy runne vve not vnto them, that wee may see our countrey, salute our parents? an infinite number of acquaintance expect vs there:
but Paradise? who Are our Parents? but the Patriarchs? why make we not haste? why run we not unto them, that we may see our country, salute our Parents? an infinite number of acquaintance expect us there:
What celestiall pleasures are there without all feare of dying? and with certaine eternitie of liuing? there is the glorious quire of the Angels, the exultant number of the Prophets, the blessed company of the Apostles, the crowned troupe of Martyrs, the triumphant societie of the Saints:
What celestial pleasures Are there without all Fear of dying? and with certain eternity of living? there is the glorious choir of the Angels, the exultant number of the prophets, the blessed company of the Apostles, the crowned troop of Martyrs, the triumphant society of the Saints:
Thirdly, are wee pilgrimes on earth? Let me beseech you then beloued as the Apostle besought his beloued, Dearely beloued I beseech you as strangers and pilgrimes, abstaine from fleshly lusts which fight against the soule.
Thirdly, Are we Pilgrims on earth? Let me beseech you then Beloved as the Apostle besought his Beloved, Dearly Beloved I beseech you as Strangers and Pilgrims, abstain from fleshly Lustiest which fight against the soul.
and hasteneth vnto his owne home, hee carrieth nothing but his food and his apparell, he will not trouble himselfe with any other burthen, Retinet quod alimentum, reijcit quod impedimentum, hee vouchsafeth onely saith Plurarch, to carrie his food,
and hasteneth unto his own home, he Carrieth nothing but his food and his apparel, he will not trouble himself with any other burden, Retinet quod alimentum, reijcit quod impedimentum, he vouchsafeth only Says Plutarch, to carry his food,
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The iniunction hereof by God himselfe, was as ancient within a little as Adam: for euen in Paradise, presently vpon the fall, the Lord said vnto him, From earth wert thou taken,
The injunction hereof by God himself, was as ancient within a little as Adam: for even in Paradise, presently upon the fallen, the Lord said unto him, From earth Wertenberg thou taken,
but with certaine hope that after it is once corrupted it will rise againe. And therefore buriall among most men (I speake not of Canibals nor Antropophagi:
but with certain hope that After it is once corrupted it will rise again. And Therefore burial among most men (I speak not of Cannibals nor Antropophagi:
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True it is if we looke into the volumes of old heathenish Philosophers, and read songs of Poets, wee shall finde that they generally contemned the respect of buriall.
True it is if we look into the volumes of old Heathenish Philosophers, and read songs of Poets, we shall find that they generally contemned the respect of burial.
so also said Socrates in Platoes Dialogue called Phaedo. And as for Poets, Lucan in his seuenth Booke of the Pharsalian warre, speaking of the dead that Caesar forbad should be buried or burned,
so also said Socrates in plato's Dialogue called Phaedo. And as for Poets, Lucan in his Seventh Book of the Pharsalian war, speaking of the dead that Caesar forbade should be buried or burned,
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And so the declaimer in Seneca, Nature giues euerie man a graue, to the shipwrackt, the water wherein hee is lost, the bodies of the crucified drop from their crosses vnto their graues, those that are burned quicke, their verie punishment entombs them.
And so the declaimer in Senecca, Nature gives every man a graven, to the shipwrecked, the water wherein he is lost, the bodies of the Crucified drop from their Crosses unto their graves, those that Are burned quick, their very punishment entombs them.
And hence it is that the heathens obsequious vnto these Philosophers and Poets, as vnto so many Prophets and Oracles, haue no more esteemed the bodies of the dead,
And hence it is that the Heathens obsequious unto these Philosophers and Poets, as unto so many prophets and Oracles, have no more esteemed the bodies of the dead,
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Yet we Christians should be no imitatours of their barbarous inhumanitie, nor contemne and cast away the bodies of our dead, chiefely of the righteous and faithfull, whom the holy Ghost, saith Saint Austen, vsed as organes and instruments vnto all good vvorkes.
Yet we Christians should be no imitators of their barbarous inhumanity, nor contemn and cast away the bodies of our dead, chiefly of the righteous and faithful, whom the holy Ghost, Says Saint Austen, used as organs and Instruments unto all good works.
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when they set forwards to trauell into farre Countries, how much sooner in their iourney vnto the celestial mansions, whence they shall neuer returne againe? And if the garment or ring of ones father, as Saint Austen saith, bee so much the more esteemed of his posteritie, by how much they held him deere in affection,
when they Set forward to travel into Far Countries, how much sooner in their journey unto the celestial mansions, whence they shall never return again? And if the garment or ring of ones father, as Saint Austen Says, be so much the more esteemed of his posterity, by how much they held him deer in affection,
and their monuments prouided, and they themselues in their life time would lay a charge vpon their children and acquaintance, concerning the burying or translating of their bodies.
and their monuments provided, and they themselves in their life time would lay a charge upon their children and acquaintance, Concerning the burying or translating of their bodies.
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And the Lord himselfe being to rise againe the third day, commended the good worke of that religious woman, Marie Magdalen, who powred the precious ointment vpon his head and bodie,
And the Lord himself being to rise again the third day, commended the good work of that religious woman, Marry Magdalen, who poured the precious ointment upon his head and body,
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Nay the very Gentiles in old time bare such respect and reuerence towards the dead, that they denied not their verie enemies the honour of a burial, the humanity of Alexander vnto Darius, of Hanniball vnto Marcellus, of Caesar vnto Pompey sufficiently witnesse the same,
Nay the very Gentiles in old time bore such respect and Reverence towards the dead, that they denied not their very enemies the honour of a burial, the humanity of Alexander unto Darius, of Hannibal unto Marcellus, of Caesar unto Pompey sufficiently witness the same,
yet (heerein more kinde then Papists) they neither hinder our burials, nor violate our graues, a hidden sence and natural humanity moueth them to this,
yet (herein more kind then Papists) they neither hinder our burials, nor violate our graves, a hidden sense and natural humanity moves them to this,
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but signifie that the prouidence of God extendeth euen vnto the verie bodies of the dead (for hee is pleased vvith such good deeds) and doe build vp the beliefe of the resurrection.
but signify that the providence of God extendeth even unto the very bodies of the dead (for he is pleased with such good Deeds) and do built up the belief of the resurrection.
To vvhich purpose the custome vvas in ancient time, as Origen obserueth, that the Priests and the Laiety yeerely vpon certaine daies, did assemble at the graues and tombes of their Parents and friends,
To which purpose the custom was in ancient time, as Origen observeth, that the Priests and the Laity yearly upon certain days, did assemble At the graves and tombs of their Parents and Friends,
Where by the way we may learne this profitable lesson, how great the reward of almesdeeds done vnto the liuing may be, seeing this dutie and fauour shewed vnto the dead is not forgotten of God.
Where by the Way we may Learn this profitable Lesson, how great the reward of almsdeeds done unto the living may be, seeing this duty and favour showed unto the dead is not forgotten of God.
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And if they were worthily praised and blessed by Dauid the king, that shewed mercy vnto the drie bones of Saul and Ionathan, how much more praise shall they deserue,
And if they were worthily praised and blessed by David the King, that showed mercy unto the dry bones of Saul and Ionathan, how much more praise shall they deserve,
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and how shall they be blessed, that for Christs sake, shew mercy vnto the liuing bodies of his members? they shall be sure to heere the sweet voice of their Sauiour, saying vnto them, Come ye blessed of my Father, take the inheritance of the kingdome prepared for you from the foundation of the world:
and how shall they be blessed, that for Christ sake, show mercy unto the living bodies of his members? they shall be sure to Here the sweet voice of their Saviour, saying unto them, Come you blessed of my Father, take the inheritance of the Kingdom prepared for you from the Foundation of the world:
for I was a hungry and yee gaue me meat, I thirsted, and yee gaue me drinke, I was a stranger and yee tooke mee vnto you, I was naked and yee clothed mee, I was sicke,
for I was a hungry and ye gave me meat, I thirsted, and ye gave me drink, I was a stranger and ye took me unto you, I was naked and ye clothed me, I was sick,
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Into the inheritance of which blessed kingdome there is no doubt, but this worshipfull person, I meane the meeke and vertuous Lady, Anne Glouer (whose funerall we here celebrate) is by the free mercy of God entred and aduanced:
Into the inheritance of which blessed Kingdom there is no doubt, but this worshipful person, I mean the meek and virtuous Lady, Anne Glover (whose funeral we Here celebrate) is by the free mercy of God entered and advanced:
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Sparing therefore to speake much of her of whom I knew so little, and yet willing to speake all good of her of whom I haue heard so much, I will so temper my speech, that I vvill neither speake too much, nor too little:
Sparing Therefore to speak much of her of whom I knew so little, and yet willing to speak all good of her of whom I have herd so much, I will so temper my speech, that I will neither speak too much, nor too little:
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yet farre beyond both her nature and her sexe, remained so constant, so bold, so couragious, that such as were present in admiration of her stoutnes haue confessed she rather resembled a Liō then a Lambe.
yet Far beyond both her nature and her sex, remained so constant, so bold, so courageous, that such as were present in admiration of her stoutness have confessed she rather resembled a lion then a Lamb.
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& of these I may say, as S. Ierome vpon the like occasion said of the holy & religious Matron Paula, Si cuncta corporis mei mēbra verterentur in linguas,
& of these I may say, as S. Jerome upon the like occasion said of the holy & religious Matron Paula, Si Everything corporis mei mēbra verterentur in linguas,
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Therefore leauing this to others who can speak better of them, vpō their owne knowledge then my self, I come frō the manner of her life, to acquaint you with the manner of her death.
Therefore leaving this to Others who can speak better of them, upon their own knowledge then my self, I come from the manner of her life, to acquaint you with the manner of her death.
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Of which I againe remember you, that what I speake, I speake not from my selfe, but from the mouth of such who being eie and eare witnesses of her actions and speeches, I presume haue informed me nothing but the truth.
Of which I again Remember you, that what I speak, I speak not from my self, but from the Mouth of such who being eye and ear Witnesses of her actions and Speeches, I presume have informed me nothing but the truth.
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From the time then of her arriuall into this Countrey, some of you know, & others may vnderstand, that it is now full 5. yeeres and somwhat more, wherof wanting but a little, she liued vvith the right worshipfull and worthy Knight her husband, Sir Thomas Glouer, then Ordinary Ambassador in this Port for his Maiestie of Great Brittaine, in such great ioy, honor and happinesse;
From the time then of her arrival into this Country, Some of you know, & Others may understand, that it is now full 5. Years and somewhat more, whereof wanting but a little, she lived with the right worshipful and worthy Knight her husband, Sir Thomas Glover, then Ordinary Ambassador in this Port for his Majesty of Great Britain, in such great joy, honour and happiness;
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that the greatnesse of her contentment oftentimes procured her griefe; knowing that after a great calme their ariseth a great storme, and excesse of ioy,
that the greatness of her contentment oftentimes procured her grief; knowing that After a great Cam their arises a great storm, and excess of joy,
and it may bee well thought that the soule of this blessed Lady, in her last sickenesse had by diuine inspiration a foreknowledge of her death, in that presently shee deliuered the keyes of her Iewells and the rings from her fingers, which in more suspected dangers she was neuer wont to pull off, shee bespake mourning garments,
and it may be well Thought that the soul of this blessed Lady, in her last sickness had by divine inspiration a foreknowledge of her death, in that presently she Delivered the keys of her Jewels and the rings from her fingers, which in more suspected dangers she was never wont to pull off, she bespoke mourning garments,
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and tooke care for her funerall, before her Physicians doubted any thing at all of her death, she prefixed a time wherein shee should depart out of this life, speaking verie strangely that Wensday of her death,
and took care for her funeral, before her Physicians doubted any thing At all of her death, she prefixed a time wherein she should depart out of this life, speaking very strangely that Wednesday of her death,
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which time approaching she desired her honorable husband to pray to God vvith her, & for her, which hee did according to the institution ordained for the sicke;
which time approaching she desired her honourable husband to pray to God with her, & for her, which he did according to the Institution ordained for the sick;
which ended, shee made a most diuine and heauenly praier her selfe, wherein shee disclosed the hidden flames of diuine loue, the euident tokens of a liuely faith, the firme hold of our Sauiours passion,
which ended, she made a most divine and heavenly prayer her self, wherein she disclosed the hidden flames of divine love, the evident tokens of a lively faith, the firm hold of our Saviour's passion,
& to leaue her to her heauēly preparation which otherwise by the view of his grieuous passions might perhaps bee disturbed, which he hauing done, her Physician still remaining, she said vnto him, My heart is at ease,
& to leave her to her heavenly preparation which otherwise by the view of his grievous passion might perhaps be disturbed, which he having done, her physician still remaining, she said unto him, My heart is At ease,
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and therewithall earnestly called for her Lord, where is he? where is my sweet heart? where is he? call him quickly, that I may kisse him before I die:
and therewithal earnestly called for her Lord, where is he? where is my sweet heart? where is he? call him quickly, that I may kiss him before I die:
His honour being come, and iudging by her perfect voice, speech and memorie, that shee was not neere her death, began to comfort her with trust in almightie God, that shee should haue good remedy and bee restored to her former strength.
His honour being come, and judging by her perfect voice, speech and memory, that she was not near her death, began to Comfort her with trust in almighty God, that she should have good remedy and be restored to her former strength.
O no sweet heart, said she, I draw on to a better world, and doe desire to goe to my Lord and Sauiour Christ Iesus, into whose blessed hands I commend my soule.
O no sweet heart, said she, I draw on to a better world, and do desire to go to my Lord and Saviour christ Iesus, into whose blessed hands I commend my soul.
Sarah in Kiriatharba, vvhose founder was Arba, and Anna in Constantinople, whose chiefe founder was Constantine. Sara among the Hittites, and Anna among the Turkes.
Sarah in Kiriatharba, whose founder was Arba, and Anna in Constantinople, whose chief founder was Constantine. Sarah among the Hittites, and Anna among the Turkes.
For at Venice, our English haue no buriall place allowed them but onely the Sea, nor at Zant, but are carried vp int• the Morea among Turkes, & at Ligornes and other places in Italie, an Englishman dying without Confession, is throwne into some ditch and made a prey for the fowles.
For At Venice, our English have no burial place allowed them but only the Sea, nor At Zant, but Are carried up int• the Morea among Turkes, & At Ligornes and other places in Italy, an Englishman dying without Confessi, is thrown into Some ditch and made a prey for the fowls.
