A sermon, at the funeral solemnitie of the most high and mighty Prince Ferdinandus, the late Emperour of most famous memorye holden in the Cathedrall Churche of saint Paule in London, the third of October. 1564. Made by the reuerend father in God, Edmund Grindall, bishop of London.
Publisher: By Iohn Day dwelling ouer Aldersgate beneath saint Martins Cum gratia priuilegio Regiæ Maiestatis These bookes are to be sold at hys shop vnder the Gate
❧ A sermon, at the Funeral solemnitie of the most high and mighty Prince Ferdinandus, the late Emperour of most famous memory, holden in the Cathedral church of saint Paule in London, the third of October. 1564. Made by the reuerend father in God Edmund Grindal, bishop of London.
❧ A sermon, At the Funeral solemnity of the most high and mighty Prince Ferdinand, the late Emperor of most famous memory, held in the Cathedral Church of saint Paul in London, the third of October. 1564. Made by the reverend father in God Edmund Grindal, bishop of London.
¶ The prayer for the vniuersal church, the Church of Englande & Ireland, the Quenes Maiesty, the states of the realme ▪ &c as is ordinarily accustomed, were first made. Matth. 24.
¶ The prayer for the universal Church, the Church of England & Ireland, the Queens Majesty, the states of the realm ▪ etc. as is ordinarily accustomed, were First made. Matthew 24.
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, thē doth the inordinate hope and expectation of long lyfe.
Among many evil, & naughty affections which follow the nature of man, corrupted by sin (right honourable and Beloved in christ) few or none bring greater inconveniences with them, them does the inordinate hope and expectation of long life.
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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,
they fallen by little and little into carnal security, they grow remiss in all godly exercises, delight altogether in pleasures of this world, little or nothing thinking of the world to come,
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and so often times preuēted with vnlooked for death, & founde a sleepe in their wicked securitie, they tumble headlong or they beware, into the pit of damnacion.
and so often times prevented with unlooked for death, & found a sleep in their wicked security, they tumble headlong or they beware, into the pit of damnation.
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when the Lorde him selfe shal come, with the voyce and sommoning of the Archangell, with the sound of the trumpet from heauen in iudgement, to render to euerye man, according to that he hath done in the flesh, be it good or euill,
when the Lord him self shall come, with the voice and summoning of the Archangel, with the found of the trumpet from heaven in judgement, to render to every man, according to that he hath done in the Flesh, be it good or evil,
The other remedye is the often warnyng, which the scriptures do geue vs, to put vs in remembraūce of our forgetfulnes of the frailty of our nature, cōtinuallie subiect vnto death, who will not suffer vs long to continue here vpon this earth,
The other remedy is the often warning, which the Scriptures do give us, to put us in remembrance of our forgetfulness of the frailty of our nature, continually Subject unto death, who will not suffer us long to continue Here upon this earth,
The text which I haue chosen ministreth iust occasion to thinke of both these matters, being a percel and the very cōclusion of a sermon, made by Christ hym selfe, sittyng on mount Oliuet, vpon occasion that his disciples asked him of the signes of his cōming,
The text which I have chosen Ministereth just occasion to think of both these matters, being a percel and the very conclusion of a sermon, made by christ him self, sitting on mount Olivet, upon occasion that his Disciples asked him of the Signs of his coming,
Ideo et vos. &c. Therfore be ye also ready, 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,
Ideo et vos. etc. Therefore be you also ready, for the Lord will come At the hour which you think not on, which sentence as most notable and worthy to be regarded, our Saviour in that sermon does sundry times repeat, vigilate ergo. etc. Therefore,
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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,
as a thief in the night, find you sleeping in sin and wickedness, and so you lose a Far more excellent treasure, redeemed not with gold and silver,
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For S. Augustine saith, looke in what state the last day of our life doth finde vs, 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.
For S. Augustine Says, look in what state the last day of our life does find us, in the same state will the last day of the world judge us I purpose Therefore by occasion of this text, to put you in remembrance of.3. things.
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Be ye sober (saith he) and vigilant in praier, signifieng thereby that temperaunce in meates and drinkes, sobrietie of conuersation in al the partes of our life, vigilancie and continuaūce in praier,
Be you Sobrium (Says he) and vigilant in prayer, signifying thereby that temperance in Meats and drinks, sobriety of Conversation in all the parts of our life, vigilancy and Continuance in prayer,
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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.
The one is, the necessity of death. The other is, the uncertainty thereof. The inevitable necessity of death is very well expressed by saint Paul in these words.
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The Ethnickes also did very wel expresse this necessity of death. For Horace saith thus: Pallida mors aequo pulsat pede pauperum tabernas, regum { que } turres.
The Ethnics also did very well express this necessity of death. For Horace Says thus: Pallida mors Aequo pulsat pede Pauperum tabernas, regum { que } Towers.
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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.
Pale death, or death that makes the most beutyfull and best coloured faces pale, does knock as indifferently At Princes palaces, as At poor men's cottages.
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:
But what needs many testimonies in so plain a matter, so universally known by daily experience in all places and times? Now as Concerning the uncertainty of death, which is the second and greatest cause to move us to be in readiness:
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Nothing doth more euidently declare the vncerteinty of death, thē the sodaine deathes of persons of all ages and degrees, of which we finde plenty both in prophane histories, and in the Scriptures.
Nothing does more evidently declare the uncertainty of death, them the sudden deaths of Persons of all ages and Degrees, of which we find plenty both in profane histories, and in the Scriptures.
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 vpō most light causes sodenly haue died.
Pliny in the Seventh book of his natural history hath a Whole Chapter entitled De mortibus repentinis. And the like Chapter hath Valerius Maximus, where they write that many upon most Light Causes suddenly have died.
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.
an Ambassador of the Rhodians, After he had declared his message to the Senate, departing forth of the Counsel chamber, fell down by the Way suddenly, 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.
Aeschylus the Poet lying on sleep bore headed never the Sea, a great seafowl, thinking his head to be a stone, whereon he might break the shelfishr which he carried, let it fallen on his head, wherewith he was killed out of hand.
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,
Luciane, a man in deed learned and eloquent, but a derider of all Religion, and namely a blasphemer of Christian Religion, travailing by the Way, was suddenly Set upon & wurried with Dogs, a death worthy such a blasphemer,
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The riche man of whom mētion is made in the xii. of Luke, that entended to pull downe hys barnes and granaries, and to builde larger, sayd to his soule:
The rich man of whom mention is made in the xii. of Luke, that intended to pull down his Barns and granaries, and to build larger, said to his soul:
Thou foole, euen this very night shall thy soule be taken from thee, and then who shall haue that thou hast prouided? Thexample of Nabuchodonosor is veri terrible, who walkyng in his pallace,
Thou fool, even this very night shall thy soul be taken from thee, and then who shall have that thou hast provided? Exampl of Nebuchadnezzar is very terrible, who walking in his palace,
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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.
All this sufficed him not, and Therefore he longed for a prebend also, there to spend At ease the milk and the fleece of the flocks, which he had never fed.
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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.
and when his man brought him home the seal thereof, cast into a marvelous joy, he burst forth into these words of the Psalm, taken out of his Portess, which was all his study. Hec Requies mea.
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& besides, bereft of al his wits and vnderstādyng, that where before he was accoumpted a worldly wise man, afterwards he was altogether foolish, & not long after died.
& beside, bereft of all his wits and understanding, that where before he was accounted a worldly wise man, afterwards he was altogether foolish, & not long After died.
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And who is there yt 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:
And who is there that hath lived any number of Years, but they have known or herd of many that have died suddenly? Some sitting in their chairs, Some sleeping in their Beds:
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Wherfore to cōclude 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:
Wherefore to conclude this part, let all those whom God hath blessed with Prosperity in this world, Learn further out of these Examples, that when they Are in the highest & best state of wealth, favour, honour, & dignity:
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Some note that it is not without an Emphasis, 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:
some note that it is not without an Emphasis, and to be marked, that in the Fifth of Genesis where mention is made of the old Father's that lived Some seuen, Some eight, Some nine Hundredth Years:
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If strength could haue preserued from death, Sampson had yet lyued, if wisedome, Salomon: yf valeauncye, Dauid: yf beautie, Absolon: yf riches, Croesus:
If strength could have preserved from death, Sampson had yet lived, if Wisdom, Solomon: if valeauncye, David: if beauty, Absalom: if riches, Croesus:
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.
But what need we to seek Far Examples? Behold this present assembly and solemnity, most lively Expresses to all our Senses, the britlenes of our nature, and the necessity of death.
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For if the most noble and myghty prince Ferdinādus the Romayne Emperour, for whose Funeral this preparation and concourse is here made, hath entred the way of all fleshe,
For if the most noble and mighty Prince Ferdinādus the Roman Emperor, for whose Funeral this preparation and concourse is Here made, hath entered the Way of all Flesh,
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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:
and though he were the greatest and Most honorable of all earthly Kings, hath as a Subject obeyed the irrevocable Statute of the heavenly Emperor spoken of before:
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And bycause it is commonly vsed that some thyng should be spokē at ye Funerals of great and notable personages in their prayse and commendation agreable to their conditions:
And Because it is commonly used that Some thing should be spoken At you Funerals of great and notable Personages in their praise and commendation agreeable to their conditions:
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but partly to cōtinue a reuerent & honorable memory of ye parties discessed, & partly to excite and stirre vp others by rehearsall of their vertues, to the imitation of the same.
but partly to continue a reverent & honourable memory of the parties discessed, & partly to excite and stir up Others by rehearsal of their Virtues, to the imitation of the same.
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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 frō the kings of Fraunce.
and Lord of all the low countries, in deed a Duke by style, but when he lived, terrible to the Mightiest Kings of his time, he him self also descending lyneally from the Kings of France.
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.
I will likewise pass over the dignity and honour of his estate, which was the highest tipe of all worldly Preeminence, to the which he ascended by all steps and Degrees of honour.
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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,
As First of all, After the death of Maximilian the Emperor his grandfather, beside other his titles and stile, he was created not a Duke, which is a place of great honour,
in the which for ye causes afore aledged, I must be more briefe, thē otherwise the matter requireth For surely, I haue herd yt he aboūded in al kinds of vertue, yt he was a louer of iustice, a louer of truth,
in the which for the Causes afore alleged, I must be more brief, them otherwise the matter requires For surely, I have heard that he abounded in all Kinds of virtue, that he was a lover of Justice, a lover of truth,
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.
He was also notvnlearned, & both in latin & all other Vulgar tongues so skilful, that he was well able to Treat in the same with the most part of the Nations of Christendom.
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And the first is his fortitude, traueils and continuaunce in warres against infidels, and sworen enemies of the Christian name & religiō, I meane the Turkes.
And the First is his fortitude, traueils and Continuance in wars against Infidels, and sworen enemies of the Christian name & Religion, I mean the Turkes.
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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,
The principal office required of a Christian Prince, over & above the duty of an other Christian, is the right use of the sword, put by God into his hand,
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,
In these kind of wars against Turkes & Mahumetistes, this noble Prince spent a great piece of his young & middle age, not sparing therein neither his treasure,
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And therfore in ye 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, it is writtē that he fought the lords batels.
And Therefore in you point mai very well be compared to the most godly and valiant Prince King David, of whom for his valeancie against the philistines & other Infidels, it is written that he fought the Lords batels.
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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,
But I beseech you what success had his wars? Had not the Turk the upper hand? Have we not lost for all his wars, the better part of the Kingdom of Hungary? How then is he worthy commendation that loses and not wins by his wars? To that I answer, that Counsels, wars,
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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 activity, pertaineth (as God's gift) to the praise of a man, but the success of things is reserved to God alone, who Disposeth them according to his divine Wisdom.
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,
as he did the Iewes by Nebuchadnezzar: (for god can use both evil men and wicked spirits for his executioners) and that for the Sins of the Christian Princes,
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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,
The fault of the losses in Hungary is rather, yea justly to be imputed to other Christian Princes (who At that that time for old rusty private titles, were At Mortal and deadly war one against an other,
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 was left alone to match with a most mighty Tyrant, who hath alone a dominion in greatness, equal almost to all Christendom, beside the Conspiracy of diverse Hungarian Princes, (for Vavoida his quarrel with the Turk against him) which troubled him more then all the Turkes force.
For proofe wherof I shal desire you to cal to remēbraunce how nobly & valiantly the Citie of Uienna in Austria was defended against the Turke, chieflye by his meanes.
For proof whereof I shall desire you to call to remembrance how nobly & valiantly the city of Vienna in Austria was defended against the Turk, chiefly by his means.
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:
then being a weak town, and not fortified, the great Turk having passed through Hungary, with an huge army, showing by the Way infinite Examples of barbarous tyranny & cruelty, sparing neither age nor sex, no, not forbearing to ryp the bodies of Christian women, great with child:
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was by him besieged round about, with fiue great campes, the multitude of thenemies 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.
was by him besieged round about, with fiue great camps, the multitude of The enemies being so great, that a man standing in the Tower of the great Church there, should for eight miles compass round about the town, see nothing but tents & pavilions.
The Turke so approched the towne, that he procured ye walles to be vndermined, & great breaches being made in thre seueral places, three terrible assaultes were geuē, three sundrye daies,
The Turk so approached the town, that he procured you walls to be undermined, & great Breaches being made in Three several places, three terrible assaults were given, three sundry days,
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 persō,
if Vienna had not be so stoutly and valiantly defended, & that chiefly by the good means of this noble Emperor Ferdinand. For although the Emperor Ferdinand, then King of the Romans, was not there in person,
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So that I cōclude, 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,
So that I conclude, if the Emperoux Ferdinand had never done any other notable act in all his life (as he hath done many) beside the defence of Vienna,
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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.
and peace, yet in deed the varieties of times and other Circumstances considered, it is no strange thing At all His wars were against God's enemies, his peace was with God's people.
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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,
so that by means thereof, Germany before afflicted, both by civil and foreign wars, is At this present by many men's judgement, more flourishing both for men and wealth,
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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.
then it was any one time this Hundredth Years, that this man might well have used like words with Augustus the Emperor when he died: Germaniam lateritiam accepi, marmoream relinquo.
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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.
so in this latter time for his peaceful government, he may be very well compared to Solomon, who is termed by the Interpretation of his name, Pacificus, peaceable, or a Prince of peace.
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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 eādem luxus refusionem.
Like in that to the Ethnics, of whom S. Peter Writeth these words: Atque hoc absurdum illis videtur, quod non accuratis vnae cum illis in eādem luxus refusionem.
for that he hath a greater charge cōmited vnto him, according as it is writen: Cui multū creditum, multū requiretur ab eo: et potentes potenter tormenta patientur.
for that he hath a greater charge committed unto him, according as it is written: Cui multū creditum, multū requiretur ab eo: et potentes potenter tormenta patientur.
but one thing I cannot but note vnto you, that hee receyued at Gods hande the same blessing which God graunted vnto Dauid, whereof he hym selfe maketh mencion in the thirde booke of the Kinges, the first chapiter in these woordes.
but one thing I cannot but note unto you, that he received At God's hand the same blessing which God granted unto David, whereof he him self makes mention in the Third book of the Kings, the First chapter in these words.
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.
Praised be God (Says David, when Solomon his son was proclaimed King before his death) which hath given me one of mine own to fit this day on my seat, mine eyes looking on.
Thus much I haue thought good to speake in the cōmendacion of this noble Emperour, both to continue an honorable memorie of the vertues that were in him,
Thus much I have Thought good to speak in the commendation of this noble Emperor, both to continue an honourable memory of the Virtues 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.
as the occasion of this time and place justly requires, and also to stir up those that be present of all estates, to follow these good things that were commendable in him.
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And herein I will not deale subtilie or craftly, as to affirme before this auditorie for a more strength to our cause, yt 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 euidēce of the matter,
And herein I will not deal subtly or craftily, as to affirm before this auditory for a more strength to our cause, that the Emperor afore his death Thought in all points of Religion as we do (for I do not think so my self of him) only I will allege a few things, which either by the evidence of the matter,
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And first of al it cannot be denied, but that he was contēted to be crowned Emperour without a Masse, which no Emperour did before him a great many of yeres.
And First of all it cannot be denied, but that he was contented to be crowned Emperor without a Mass, which no Emperor did before him a great many of Years.
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there be diuers persones here present that were then at Frankford, and saw the whole solēnitie of his coronation, which was done for more suretie in this case, at afternone, not afore none as was accustomed.
there be diverse Persons Here present that were then At Frankford, and saw the Whole solemnity of his coronation, which was done for more surety in this case, At afternoon, not afore none as was accustomed.
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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,
Furthermore I have herd for a truth, that afore his Coronation he faithful promised the Princes Electors, that he would never 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.
and the sequel declared the same very manifestly to be true, for he was never crowned of him in deed, remaining so long in the Empire without the Popes approbation, which before time was used.
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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,
yea and death also of the Emperor Henry the iiii? Or in the days of Pope Alexander, who Set his foot in the neck of the Emperor Frederick Barbarossa? But the Pope is a wise man,
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,
And surely this one act is a plain demonstration, that this Emperor did not think him self bound in conscience so much to tender the Popes supremacy,
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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.
Beside all this, there is extant abroad in print, an Oration pronounced in the late Tridentine Counsel, by the Emperor Ferdinandes Ambassador, in which Oration there is request made by the Emperor, that liberty may be granted to have the Communion ministered in both Kinds.
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.
Whereupon may very well be gathered, that the Emperor was not ignorant of the sacrilege of the Romish Church in depriving the people of God of the one half of the Sacrament, where Christ him self 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 mā 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 ye Sacrament in both kyndes.
Or Else if he had Thought the one to be as sufficient as both (which is the Popish Doctrine) what needed he to make any further suit? And for further declaration of his earnestness in this point, I will add that which I saw written in Auguste last passed, by a man of good credit and estimation, that Ferdinand the Emperor, not long before his death, gave licence to all his own countries, to have the use of you Sacrament in both Kinds.
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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.
and purpose of the same, for the better satisfaction of doubtful minds. For there is no doubt but there will be two contrary Judgments Concerning the same.
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.
for Here is an honourable memorial of the Emperor Ferdinand, but Here is (say they) no prayer for the soul of Ferdinand. To those I answer that the holy Scriptures, the word of God, is the candle and the lantern for our steps.
But first of all in the Scriptures we finde no commaundemente to praye for the soules departed, vnlesse they will cite the place of the booke of Machabees :
But First of all in the Scriptures we find no Commandment to pray for the Souls departed, unless they will Cite the place of the book of Maccabees:
And then Sainte Ierome shall make them aunswere, 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 thē selues to establishe any doctrines in the Church of God.
And then Saint Jerome shall make them answer, who permitteth in deed these books of Maccabees to be read 〈 ◊ 〉 but Because they be not of the Canon of the Scriptures, they be not (say Saint Jerome) sufficient of them selves to establish any doctrines in the Church of God.
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Likewise we read in the new Testament of Stephen and other, but of no prayer for thē or any others after their death, read we any where in the old Testament or in the new.
Likewise we read in the new Testament of Stephen and other, but of no prayer for them or any Others After their death, read we any where in the old Testament or in the new.
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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 ye law, and so offended God:
And Therefore if Iudas Maccabees offered a Sacrifice for the dead, sing none such is prescribed in the law of Moses, in that doing he added to you law, and so offended God:
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nor the author of that booke more to be credited in this sentence without the Scripture, then in his commendyng of one in the same storie who did kill him selfe, contrarie to the Scriptures.
nor the author of that book more to be credited in this sentence without the Scripture, then in his commending of one in the same story who did kill him self, contrary to the Scriptures.
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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.
For most certain it is if prayer for the dead had been so necessary, as many now a days would have it seem, it had not lacked all Authority and Exampl of the Canonical Scriptures as it does.
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Nowe if they shall alledge that the auncient doctours make for them (for Scripture, other then afore is alleged, they haue none that maketh any thynge for the purpose) fyrste it is to be sayde that mens writinges alone are not sufficient in matters of faith and religion.
Now if they shall allege that the ancient Doctors make for them (for Scripture, other then afore is alleged, they have none that makes any thing for the purpose) First it is to be said that men's writings alone Are not sufficient in matters of faith and Religion.
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But the the eldest writers and doctours of the Churche (for Dionysius, euen by the Iudgement of Erasmus, is not so olde as they make hym,) speake not at all of praying for the dead.
But the the eldest writers and Doctors of the Church (for Dionysius, even by the Judgement of Erasmus, is not so old as they make him,) speak not At all of praying for the dead.
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yet it is in a farre other meanyng with them, then the scoolemen and other of the latter tyme, beyng men ignoraunt in the tounges and other good learnyngs, haue collected and gathered of them.
yet it is in a Far other meaning with them, then the scoolemen and other of the latter time, being men ignorant in the tongues and other good learnings, have collected and gathered of them.
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For ye terrour of Purgatorie beyng taken awaye, their gayne would ceasse: and withall their prayer for the dead, inuented for filthy lucre, were at an ende.
For you terror of Purgatory being taken away, their gain would cease: and withal their prayer for the dead, invented for filthy lucre, were At an end.
then must we nedes by their prayer vnderstande either thanckesgeuyng, or elles take such petitions for the dead (as they be in deede in some places) for figures of eloquēce and exornation of their stile and Oration, rather then necessarie groundes of reason of any doctrine.
then must we needs by their prayer understand either thanckesgeuyng, or Else take such petitions for the dead (as they be in deed in Some places) for figures of eloquence and exornation of their style and Oration, rather then necessary grounds of reason of any Doctrine.
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But I will make this matter more playne by an example or twaine, not entending at this tyme to make any lōger discourse or disputatiō cōcernyng this matter.
But I will make this matter more plain by an Exampl or twaine, not intending At this time to make any longer discourse or disputation Concerning this matter.
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& especially he commēdeth him for his great lowlines & hūblenes of spirit: for that he being an Emperour submitted him selfe to the discipline of the Churche,
& especially he commends him for his great lowliness & humbleness of Spirit: for that he being an Emperor submitted him self to the discipline of the Church,
Fruitur nunc Augustae memoriae Theodosius luce perpetua, tranquillitatae diuturna, et pro hiis quae in hoc gessit corpore munerationis diuinae fructibus gratulatur, that is:
Fruitur nunc Augustae Memoriae Theodosius luce perpetua, tranquillitatae Diuturna, et Pro Isis Quae in hoc gessit corpore munerationis diuinae fructibus gratulatur, that is:
How could S. Ambrose haue more plainely expressed his certain persuasion, cōcernyng the blessed state of Theodosius? And yet within a fewe lynes after he hath these wordes:
How could S. Ambrose have more plainly expressed his certain persuasion, Concerning the blessed state of Theodosius? And yet within a few lines After he hath these words:
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And moreouer what nedeth S. Ambrose to praye to God to geue Theodosius rest, seyng he hath pronounced afore, that Theodosius was already in possession of that rest,
And moreover what needeth S. Ambrose to pray to God to give Theodosius rest, sing he hath pronounced afore, that Theodosius was already in possession of that rest,
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Praeterea offerimus tibi rationalem hunc cultū pro omnibus in fide quiescētibus maioribus, patribus, Patriarchis, Prophetis et Apostolis, praeconibus, et euāgelistis, martyribus, cōfessoribus, cōtinentibus, et omni spū in fide initiato precipue pro sanctissima immaculata sup omnes benedicta d•a nostra deipara et sēper virgine Maria .
Praeterea offerimus tibi rationalem hunc cultū Pro omnibus in fide quiescētibus maioribus, Patribus, Patriarchs, Prophetess et Apostles, praeconibus, et euāgelistis, martyribus, cōfessoribus, cōtinentibus, et omni spun in fide initiato precipue Pro sanctissima Immaculata sup omnes Benedicta d•a nostra deipara et sēper Virgae Maria.
for the fathers, patriarches, Prophetes, Apostles, preachers, & euangelistes, for martyrs, confessors, cōtinent persons, & euery spirit endued with faith:
for the Father's, Patriarchs, prophets, Apostles, Preachers, & Evangelists, for Martyrs, Confessors, continent Persons, & every Spirit endued with faith:
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These are Chrisostomes wordes, shall we nowe gather hereof, bycause Chrisostome affirmeth the reasonable worshipping at the holy communion to be offred for ye Patriarches,
These Are Chrysostom words, shall we now gather hereof, Because Chrysostom Affirmeth the reasonable worshipping At the holy communion to be offered for you Patriarchs,
for the Apostles, yea and for the blessed virgine? Therfore the Patriarches, Apostles, and the blessed virgine are in Purgatorie? It is to greate an absurditie.
for the Apostles, yea and for the blessed Virgae? Therefore the Patriarchs, Apostles, and the blessed Virgae Are in Purgatory? It is to great an absurdity.
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This oblation therfore is onely a thankesgeuing to God for the Saints of God departed, with the remembraunce of them by name, who did in true faith departe out of this worlde.
This oblation Therefore is only a thanksgiving to God for the Saints of God departed, with the remembrance of them by name, who did in true faith depart out of this world.
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These places wel weighed are sufficient to declare ye true meaning of many other lyke places alledged out of ye fathers for praying for ye dead, & for purgatory.
These places well weighed Are sufficient to declare you true meaning of many other like places alleged out of the Father's for praying for you dead, & for purgatory.
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I would those mē would follow y• example of ye Israelites, in a time of variaunce betwene thē & some of their brethrē, the storie is cōt•ined the.22.
I would those men would follow y• Exampl of the Israelites, in a time of variance between them & Some of their brothers, the story is cont•ined the.22.
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Whē the tribes of Ruben & Gad, and the halfe tribe of Manasse had receaued their portiō beyond Iordan, at their returne home they builded a peece of worke lyke a great aultar, whiche when the reste of the Israelites heard of, they intended warre agaynste the twoo tribes and the halfe,
When the tribes of Reuben & Gad, and the half tribe of Manasseh had received their portion beyond Iordan, At their return home they built a piece of work like a great altar, which when the rest of the Israelites herd of, they intended war against the twoo tribes and the half,
and sent messengers vnto thē, burdenyng them with apostasie, and reuolting from Gods religion, for that they had builded an other aulter, besides the aulter in the tabernacle, whiche was the onely aulter appoynted by God.
and sent messengers unto them, burdening them with apostasy, and revolting from God's Religion, for that they had built an other alter, beside the alter in the tabernacle, which was the only alter appointed by God.
So I do not doubte, but those who thinke this action to haue any affinitie with the superstitious abrogated ceremonies (if any such men be) when they shal vnderstand that there is no suche thyng neyther done,
So I do not doubt, but those who think this actium to have any affinity with the superstitious abrogated ceremonies (if any such men be) when they shall understand that there is no such thing neither done,
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nothyng els done, but that is godly, First singyng of the Psalmes, afterwardes readyng of the Scriptures, which put vs in remembraunce of our mortalitie,
nothing Else done, but that is godly, First singing of the Psalms, afterwards reading of the Scriptures, which put us in remembrance of our mortality,
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Herein also we declare that we reuerence and honour the authoritie of Magistrates, as those in whō the Image of God here on earth is represented vnto vs. Purgatorie gaineth nothyng by this dayes action or such like,
Herein also we declare that we Reverence and honour the Authority of Magistrates, as those in whom the Image of God Here on earth is represented unto us Purgatory gains nothing by this days actium or such like,
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And as for this magnificence, & costes, the Quenes maiesties act therin, deserueth great cōmendacion, shewing her selfe therin a Prince of honor by doing the office of a Prince, to the greatest Prince that raigned, therby exercising the amitie that ought to be betwixt Christian Princes.
And as for this magnificence, & costs, the Queens majesty's act therein, deserves great commendation, showing her self therein a Prince of honour by doing the office of a Prince, to the greatest Prince that reigned, thereby exercising the amity that ought to be betwixt Christian Princes.
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& was sumptuous in other matters meete for hys estate, but he ioyned withal iudgement & iustice, he destroied the monuments of idolatry, he ministred iudgement to the idolatrous priests, he ministred iustice to the oppressed, to the widow and fatherles,
& was sumptuous in other matters meet for his estate, but he joined withal judgement & Justice, he destroyed the monuments of idolatry, he ministered judgement to the idolatrous Priests, he ministered Justice to the oppressed, to the widow and fatherless,
Let no man here obiect diuersity of religion, Ioseph dyd not refuse to take the Egiptians, being of a diuers religion, in his cōpany to solemnize the burial of his father.
Let no man Here Object diversity of Religion, Ioseph did not refuse to take the egyptians, being of a diverse Religion, in his company to solemnize the burial of his father.
But (alas) al these preparaciōs were preposterous, Parchmēt, and leade, Masses and Trentals, were they before death or after, the gray or blacke coulour of the Friars cowle, were very slender matters of defence before Gods iudgement seate.
But (alas) all these preparations were preposterous, Parchment, and lead, Masses and Trentals, were they before death or After, the grey or black colour of the Friars cowl, were very slender matters of defence before God's judgement seat.
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These thinges therfore, being not onelye not commaunded of God, but also tending to the diminishing of the efficacie and vertue of Christes crosse, were more apte to kindle the vnquenchable fire of hel,
These things Therefore, being not only not commanded of God, but also tending to the diminishing of the efficacy and virtue of Christ's cross, were more apt to kindle the unquenchable fire of hell,
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& yet lamentable it is to heare, into what grosse errours & superstitions they were caried, by those that made a marchaundise of religion, teaching thinges not conuenient for filthy lucres sake, as S. Paule foreshewed.
& yet lamentable it is to hear, into what gross errors & superstitions they were carried, by those that made a merchandise of Religion, teaching things not convenient for filthy lucres sake, as S. Paul foreshowed.
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He saith (hardlye) for that no mā can limit the measure of gods mercies, he may whē his merciful wil is, cal at ye xi. houre, as Christ our sauiour in the parable of the woorkemen sent into the vineyard, declareth.
He Says (hardly) for that no man can limit the measure of God's Mercies, he may when his merciful will is, call At you xi. hour, as christ our Saviour in the parable of the workmen sent into the vineyard, Declareth.
But that is not his ordinarye way, let no mā presume vpon that, but let euery man obey the voice of god whē he calleth him, who by his holy word calleth al men at altimes,
But that is not his ordinary Way, let no man presume upon that, but let every man obey the voice of god when he calls him, who by his holy word calls all men At altimes,
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When I saye that to liue wel, is the verye best preparation to die wel, let no man thincke that I herein go about to extoll the dignitie or merite of mans woorkes:
When I say that to live well, is the very best preparation to die well, let no man think that I herein go about to extol the dignity or merit of men works:
But that I vnderstande by lyuynge well, all those qualities, and vertues whiche pertayne to a true Christian manne, amonges which, those that be of the first table of the commaundementes of God, are moste principall.
But that I understand by living well, all those qualities, and Virtues which pertain to a true Christian man, among which, those that be of the First table of the Commandments of God, Are most principal.
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Of the which, as ye haue often times hearde heretofore, so shal you also hereafter heare often, of me & other my brethren, by the grace and ayd of almighty God, who graunt vnto euerye one of vs, that when the vncertaine houre of death shal come, we may be found vigilant and well prepared:
Of the which, as you have often times heard heretofore, so shall you also hereafter hear often, of me & other my brothers, by the grace and aid of almighty God, who grant unto every one of us, that when the uncertain hour of death shall come, we may be found vigilant and well prepared:
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that departing from hence wyth a ioyfull conscience, we may be partakers of that blessednes & felicitye, whiche in the Scriptures our sauiour promiseth to those seruauntes, whom the Lorde at his commyng, shall finde watchyng and ready.
that departing from hence with a joyful conscience, we may be partakers of that blessedness & felicity, which in the Scriptures our Saviour promises to those Servants, whom the Lord At his coming, shall find watching and ready.
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