A Sermon, at the Funeral solemnity of the most high and mighty Prince Ferdinandus, the late Emperor of most famous memory, holden 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.  
¶ Imprinted at London by john Day, dwelling over Aldersgate, beneath saint martin's.  
Cum gratia & privilegio Regiae; Maiestatis.  
¶ These books are to be sold at his shop under the Gate.   

❧ A sermon, at the Funeral solemnity of the most high and mighty Prince Ferdinandus, the late Emperor of most famous memory, holden 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 universal church, the Church of England & Ireland, the queens Majesty, the states of the realm▪ etc. as is ordinarily accustomed, were first made.  Matth. 24. 
Ideo et vos estote parati, quia qua hora non putatis, ea filius hominis venturus est.  
Therefore be ye also ready, for the Lord will come at the hour which ye think not on.  
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, than doth the inordinate hope and expectation of long life. And this affection is so much the more hurtful and perilous, for that it is grounded so deeply, and sticketh so firmly in our nature, that it cannot easily be remedied or removed: which thing, beside common experience, hath of old time been noted, by divers and sundry proverbs, as this for one. Nemo est tam senex, qui non putet annum se posse vivere. There is no man so old, but that be thinketh he may live yet one year longer, and when that is done, yet an other, and an other yet after that, and so in infinitum, until all years & days be clean past and expired. The like hope of long life is expressed by this proverb, Aegroto anima dum est, spes est. The sick man, as long as he hath life & breath, so long hath he hope: signifying that even in the greatest & most dangerous diseases, the sick parties ever hope to live, and to escape, so that neither old age, which by natural course foreshoweth death at hand, neither yet extremity of sickness, be it never so grievous, can remove from us this inordinate expectation, and vain hope of long life, so long as this body hath any breath abiding or life left in it.  
Out of this evil root spring many branches of great inconveniences: For when men be in expectation of long life, and promise unto themselves continuance of many years: they fall 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, or of any amendment or correction of life, but deferring it to a longer time, 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. For the curing therefore of this dangerous disease in our sick nature, the holy ghost hath provided in the scriptures two special remedies: The one is, the setting forth before our eyes the severity of God's terrible judgement, at the last day, when the Lord himself shall come, with the voice and summoning of the Archangel, 
1. Thes. 4  with the sound of the trumpet from heaven in judgement, to render to every man, according to that he hath done in the flesh, 
2. Cori. 5.  be it good or evil, and therewith also the suddenness of the same judgement, which shall come as a thief in the night, 
Math. 24. Luc. 21.  without giving any forewarning, as a snare that catcheth the bird, and as the lightning which most suddenly in one moment, flasheth from East to the West over all heaven. 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, but shortly, & very often, suddenly also, bringeth us most certainly to an end of this uncertain life. The text which I have chosen ministereth just occasion to think of both these matters, being a parcel and the very conclusion of a sermon, made by Christ himself, sitting on mount Olivet, upon occasion that his disciples asked him of the signs of his coming, and of the end of the world. The words are these: Ideo et vos. etc. Therefore be ye also ready, 
Mat. 2●  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 doth sundry times repeat, vigilate ergo. etc. Therefore, wherefore? It is the conclusion of a similitude going before, which is this. If the good man of the house had known what hour the thief would have come, he would surely have watched, & not have suffered his house to have been broken up. And therefore be you ready. As if he should say: The good man of an house would be diligent to save and preserve his house and worldly goods, being things corruptible, how much more ought you to be continually vigilant, lest the day of judgement which cometh suddenly, 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, but with the precious blood of the immaculate Lamb Christ our Saviour. 
i Pet. ●●   
Alhough therefore this text most properly pertaineth to put us in remembrance of making preparation against the general judgement: yet notwithstanding I intend presently to apply it to the preparation towards death, partly by reason of this present occasion, and partly for that both tend to one effect. For S. Augustine saith, look in what state the last day of our life doth find us, 
August. ad Helych. Epist. 80.  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. First, of the exhortation in the scripture, moving us to prepare to die. secondarily, of the causes that ought to move us to this preparation. And thirdly, of the true ways and means how to prepare to die. And by the way I intend somewhat to speak of the cause of this solemn assembly. For the first, as it is said here: Be in readiness. etc., so are there very many places in the scriptures, tending to the same effect. In the twelve of Luke Christ saith thus: Sint lumbi vestri praecincti, & lucernae ardentes in manibus vestris. Let your loins be girded, and your candles burning in your hands. By girding of the loins is signified the bridling, or rather mortifying of our carnal and corrupt affections, & by burning candles is signified the light of faith, and Christian conversation, the very fruit of true faith, and so in sum that we should be altogether in a readiness. Saint Peter also, when he maketh mention of the end of all things to be at hand, useth much like exhortation: Be ye sober (saith he) and vigilant in prayer, signifying thereby that temperance in meats and drinks, 
i Pet. 4.  sobriety of conversation in all the parts of our life, vigilancy and continuance in prayer, and other godly exercises, are sure signs that we make preparation for death, and for the coming of Christ. Of such like exhortation to prepare against death, the scriptures are most full, & so plain, that this part needeth no long prosecution.  
Now for the second part, there be two causes that ought (if we be not altogether unsensible) to move us to prepare for death. 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. 
Heb. 9  Statutum est, omnibus hominibus semel mori, & post hoc iudic●um. It is ordained, or it is a statute, concluded and enacted in the high court of the heavenly Parliament, & such a statute as never shallbe repealed, that all men, of what estate o● condition so ever they be, shall once die, and after that followeth the judgement. The wise man saith: 
Ecclesi. ●.  Moritur doctus simul et indoctus. The learned & unlearned both die. The Ethnics also did very well express this necessity of death. For Horace saith thus: Pallida mors aequo pulsat pede pauperum tabernas, regumque turres. Pale death, or death that maketh the most beautiful and best coloured faces pale, doth knock as indifferently at princes palaces, as at poor men's cottages. another Poet hath these words: Mors sceptra ligonibus aequat. Death maketh sceptres and mattocks equal, and assoon arresteth he the Prince that carrieth the sceptre, as the poor man that diggeth with the mattock. David calleth death, Viam universae carnis, 
● Regum. ●.  the way● of all flesh. But what needeth 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: This may be truly affirmed, that as nothing is more certain, than that death will come: so is there nothing more uncertain, than the hour when it will come. And therefore is our life in the scriptures compared to things that upon light and sudden causes are alterable: as grass, 
Esay. 40. Job. 8. jacob. 〈…〉  a flower, shadow, smoke, vapour, and death, resembled to the stealing in of a thief, to a snare entangling the 〈◊〉, and the hook catching the fish unwares. This 〈◊〉 is also touched in my text: Quia qua hora non putatis. etc., For the Lord will come at the hour which ye think not. But both these things shall appear more clearly by examples. And to begin first with th'examples of the latter part. Nothing doth 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. 
Plin. nat. hist, lib. 7. cap. 52.  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 writ that many upon most light causes suddenly have died. One at Rome, as he went forth at his chamber door, did but strick his finger a little on the door cheek, and immediately fell down dead. An other did but stumble as he went forth, and died forthwith. 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 Poet lying on sleep bare headed near the Sea, a great sea-fowl, thinking his head to be a stone, whereon he might break the shelfishr which he carried, let it fall on his head, wherewith he was killed out of hand. 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 & worried with dogs, a death worthy such a blasphemer, and a terrible example to all contemners and deriders of religion and piety. 
●. Reg. 25  The Scriptures also want not like examples. The churlish rich man Nabal, who at his sheepeshearing held a feast in his house like a king, but denied to relieve David, them persecuted and in distress, within ten days after was smitten of the Lord, & so di●d. Ananias and Sapphira, 
Act. 5.  pretending that they gave their whole patrimony to the relief of the poor in the primitive Church, but in deed reserving a portion to themselves, and so lying to the holy Ghost, were immediately stricken of God, and so ended their lives, to the fearful example of all hypocrites and dissemblers, namely in matters pertaining to God's religion. 
Act. 1●.  Herodes Agrippa being in his most glorious magnificency, contented to hear himself magnified and extolled as a God, and not a man, was suddenly smitten by the Angel of the Lord, and died a most miserable death. 
Luke. 12  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: Soul, thou hast provision laid up in store for many years, and therefore take thine ease: Eat, drink, and be merry. But what became of him? God said unto him: Thou fool, even this very night shall thy soul be taken from thee, and then who shall have that thou hast provided? 
Dani. 4.  Thexample of Nabuchodonosor is veri terrible, who walking in his palace, and glorying in his strong and stately City Babylon: whiles the words were yet in his mouth, was suddenly stricken with a plague worse than death: for the use of reason was taken from him, and he himself turned forth among beasts, became as a beast, eating hay like an ox: to teach all posterities ensuing not to glory in things of this world, which are but vain: but that he which glorieth, should glory in the Lord. It shall not be amiss if I add one example of mine own knowledge. For God's judgements exercised in our days are also to be observed and marked. I knew a Priest, who had rapped together four, or five benefices, but was resident upon never a one of them. 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. At length by mediation of money he obtained a Prebend: 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 Portesse, which was all his study. Hec requies mea. This is my rest (saith the Priest) this is my place of quiet, here intend I to make merry so long as I live. What followed hereof? Assuredly, nulla requies, no rest, but within a few days after he was stricken with a palsy that he could not stir himself, & 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. And who is there that hath lived any number of years, but they have known or heard of many that have died suddenly? some sitting in their chairs, some sleeping in their beds: some have fallen down dead going in the streets, some have fallen of from their horses: besides many other like cases, coming by fraud, force, ● violence, wrought by one man against an other, whereof be infinite and to many examples. 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: then have they most cause to be vigilant, and in a readiness, for then most commonly God's stroke is nearest at hand, and sudden destruction lighteth upon such, as in the midst of worldly prosperity have not God before their eyes, but cast him clean out of their remembrance. Now to come to necessity, a few examples in that shall suffice. Daily experience showeth that all are subject to death. Some note that it is not without an Emphasis, 
Gene. 5.  and to be marked, that in the fift of Genesis where mention is made of the old fathers that lived some seven, some eight, some nine hundredth years: ever in the end Moses addeth these words: Et mortuus est, and he died: to give us to understand, that live we never so long, yet at length cometh death and maketh an end of all. If strength could have preserved from death, Samson had yet lived, if wisdom, Solomon: if valeauncye, David: if beauty, Absalon: if riches, Croesus: if largeness of dominion, Alexander the great had yet remained a ly●e. But what need we to seek far examples? Behold this present assembly and solemnity, most lively expresseth to all our senses, the britlenes of our nature, and the necessity of death. For if the most noble and mighty prince Ferdinandus the Roman Emperor, for whose Funeral this preparation and concourse is here made, hath entered the way of all flesh, and though he were the greatest and honourablest of all earthly kings, hath as a subject obeyed the irrevocable Statute of the heavenly Emperor spoken of before: Let us in respect far inferior persons, assure ourselves we shall follow, and that how soon we cannot tell. And because it is commonly used that some thing should be spoken at the Funerals of great and notable personages in their praise and commendation agreeable to their conditions: I will also agreeably to the said custom speak something in commendation of the virtues of this most noble prince. In which doing I shall do no new thing, but therein follow the steps of the most godly, ancient, and best learned fathers of the Church. Gregory Nazianzene, who for his excellent knowledge was called Theologus, that is, the divine, 
In oration● habita in funere pa●tris.  wrote divers and sundry Funeral Orations or Sermons, and in them highly commended the parties discessed: as Basilius Magnus, Cyprian, Athanasius, his own father, (for his father was a married Bishop) and divers other. S. Ambrose in like Sermons highly commended Ualentinianus, & Theodosius the Emperors. Which was not done of these learned fathers, either for vain ostentation of eloquence, or for flattery of their friends remaining alive: but partly to continued 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. And here I must crave pardon, if I shall not so largely and particularly speak in the commendation of this noble Emperor, as did Ambrose of Valentinian & Theodosius. For this prince was to me personally unknown: Ambrose was much conversant with both the other. And therefore of this prince, I can report only those things which either are credibly written of him in the histories of our time, or that are notorious by common fame, or that I myself have heard by very certain report of men of good credit. And here I will briefly pass over those things, which Orators could prosecute with much eloquence at great length. As first of all his high parentage, and nobility of birth, being in deed very notable, descending in direct line from sundry Emperors. Fridericke Themperor of that name the third was his great grandfather. Maximilian the Emperor son to the said Fridericke was his grandfather. Philip king of Spain father to Charles the last Emperor, and to him: his mother was the daughter and heir of the king of Spain: his father's mother was the only daughter and heir to Carolus Audax, Charles the bold, Duke of Burgundy, 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 himself also descending lineally from the kings of France. So that there was compacted in this prince's person, as it were a bundle of the principal nobility of the christian world: out of the compass of the which world there is no true nobility, but all Barbary. I will likewise pass over the dignity and honour of his estate, which was the highest type of all worldly pre-eminency, to the which he ascended by all steps and degrees of honour. As first of all, after the death of Maximilian the Emperor his grandfather, besides other his titles and styles, he was created not a Duke, which is a place of great honour, and namely in those countries, but an Archduke, I mean Archduke of Austria, and (that more is) the only Archduke of the world, so far as I have read or heard. Other there were Archdukes in style, but he only so long as he lived, was Archduke in possession. Soon after he was crowned king of Boheme, than elected king of Romans, after that king of hungary, & last of all Emperor of Rome: which is the highest step and degree of honour that any man in Christianity can attain unto. When I say highest, I do not here except the pretenced supereminency of the Pope's holiness: for I take his holiness, in challenging to be above the Emperor, to be an usurper, and in this point I have Tertuliane to make with me, who writeth plainly thus: Imperator omnibus hominibus maior, solo deo minor. The Emperor (saith he) is greater than all men, and yet less than God alone.  
Thus much concerning the royal progeny, and imperial state of Ferdinandus, which things I have briefly passed over, as matters more meet for them that writ Panegyrical Orations, then for the Pulpit. For although they be the gifts of God, & therefore to be esteemed in their kind, yet be they the things that rather make a great man, than a good and a Christian man. For the like hath often happened, as well to evil men and to Heathen men, as to good & Christian men.  
I will therefore commend unto you the gifts of the mind, & the godly virtues which were in this noble Emperor: in the which for the causes afore alleged, I must be more brief, than otherwise the matter requireth For surely, I have herd that he abounded in all kinds of virtue, that he was a lover of justice, a lover of truth, & a hater of the contraries, that he was full of clemency, full of humbleness of mind, no proud man, no haughty man, but humble, mild, and full of affability. He was also notunlearned, & 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 Christiandome.  
But out of all his virtues, I will at this time especially commend unto you three, whereof two are notoriously known throughout all Christendom: The third I myself have heard by report of them that were of good credit and excellent learning. And the first is his fortitude, travails and continuance in wars against infidels, and sworn enemies of the Christian name & religion, I mean the Turks. 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, for the defence of the godly and innocent, and for the repressing and punishing of the wicked. This sword is never so well occupied, as when it is drawn in wars to defend christians, against infidels and enemies of Christian religion. For these wars have a privilege or prerogative above all other kind of wars, for they are called in the scriptures, Bella domini, the lords wars. In these kind of wars against Turks & Mahumetistes, this noble Prince spent a great piece of his young & middle age, not sparing therein neither his treasure, or his travail even in his own person. And therefore in the point may very well be compared to the most godly and valiant Prince king David, of whom for his valeancie against the Philistines & other infidels, 
two. Reg. 25.  it is written that he fought the lords battles.  
But here me thinketh I hear some man, making unto me this objection, and saying: Sir, ye commend this man highly for his wars against the Turks: 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 looseth and not winneth by his wars? To that I answer, that counsels, wars, and other actions are not to be judged by the success, but by the purpose, intent, and prudent disposition towards the same. One Poet wisheth that he should never have good success, 
ovid.  which measureth doings by success. Careat successibus opto, quisquis ab eventu facta notanda putat. To direct wars and other actions to some good end, and to prosecute the same by prudent advise, industry, 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.  
And therefore, if God had determined at that time (as appeareth manifestly he had) to plague Christiandome by the Turk, as he did the jews by Nabuchodonosor: (for god can use both evil men and wicked spirits for his executioners) and that for the sins of the Christian Princes, & people, and namely for contemning and persecuting the doctrine of the Gospel, then offered unto them: What could all the kings of Christendom have done to the contrary? But if we will judge this matter after the manner of men, and by common reason: 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 so opened the way to the Turk) then to king Ferdinand, who continually laboured for aid against the Turk, but could obtain none: and was left alone to match with a most mighty Tyrant, who hath alone a dominion in greatness, equal almost to all Christendom, besides the conspiracy of divers Hungarian Princes, (for Uauoida his quarrel with the Turk against him) which troubled him more than all the Turks force. And I beseech you, in this case who could hope to have good success?  
And yet his wars against the Turk did not always lack success. For proof whereof I shall desire you to call to remembrance how nobly & valiantly the City of Uienna in Austria was defended against the Turk, chiefly by his means. They that writ the histories of our time, make report, that the City of Uienna, 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 rip the bodies of Christian women, great with child: was by him besieged round about, with five great camps, the multitude of thenemies being so great, that a man standing in the Tower of the great church there, should for eight mile's compass round about the town, see nothing but tents & pavilions. The Turk so approached the town, that he procured the walls to be undermined, & great breaches being made in three several places, three terrible assaults were given, three sundry days, and yet through God's good protection, the town of itself weak and newly fortified, was defended by a wall of Christian men's bodies, and the Turkish tyrant repelled with shame and loss of great numbers of his Soldiers, to the notable benefit of all Christendom. For if the Turk had then surprised Uienna, not only all Germany, but all Italy, France, yea and England also would have before this time trembled & quaked. And surely, I think we of England, that think ourselves in most safety, as we have a proverb of the Pope, to come to our own doors, so should we have had the Turk or this day, to have come to our own doors, if Uienna had not been so stoutly and valiantly defended, & that chief by the good means of this noble Emperor Ferdinandus. For although the Emperor Ferdinand, than king of the Romans, was not there in person, yet is his commendation never the less. For the war was his, the town was his, the army was collected by his providence, and as they use to speak in the latin phrase: Ferdinandi auspiciis totum bellum gerebatur. So that I conclude, if the Emperoux Ferdinand had never done any other notable act in all his life (as he hath done many) besides the defence of Uienna, yet were he for that alone, worthy of perpetual memory, and of eternal fame and renown.  
The second thing worthy high commendation in this Prince, in my judgement, was his peaceable government, after he attained the Imperial crown. And although to some it may seem strange to commend in one man two contrary things, war, and peace, yet in deed the varieties of times and other circumstances considered, it is no strange thing at al. His wars were against God's enemies, his peace was with god's people. Ever sithence he was created Emperor (his wars with the Turks once compounded) he hath only studied to maintain public peace: he hath not attempted (as other men have) to enlarge his dominion with th'effusion of Christian blood: he hath not stirred up any civil wars, under colour and pretence of religion, or for any other titles: but rather peaceably governed, nourishing concord and amity among all the states of the Empire: 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, than 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. I received a Germany of brick, I leave it of Marble.  
Therefore, as in his wars I compared him to valiant king David: 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. And so he alone hath matched .2. most worthy Princes in two several and most princely qualities. The third thing that I commend specially in this Prince, which I must speak, not of knowledge, but of most credible report: is his chastity, he was a chaste Prince, a Prince that did truly, and (as they say) precisely keep his wedlock. A notable virtue in any man, but more notable in a Prince, and most notable in so great a Prince, specially in this lose and licentious age. For in these days it is to be feared, that not only Princes, but others, of far meaner estate, think unchaste life, and the breach of Matrimony, a thing not only in themselves worthy of no reprehension, but also account others of like state in power and authority, very fools and dastards, if they of conscience forbear to do the same. Like in that to the Ethnics, of whom S. Peter writeth these words: Atque hoc absurdum illis videtur, quod non accuratis unae cum illis in eandem luxus refusionem. 
●. Pet. 4.  And it seemeth to them a strange or fond thing, that ye run not with them in to the same excess of riot, or looseness.  
But let these men assure themselves of that which followeth in the same place. 
Idem.  These men (saith saint Peter) shall give account to him that is prepared to judge the quick and the dead. God hath not given a particular, but a general law: neither hath he given his commandments to poor men only, or to men of mean estate, but to all men, and to all estates, high and low, Emperors, kings, Queens, Lords, Ladies, rich, poor. Yea, the greatest Prince of the world, shall as well tremble at the judgement seat of jesus Christ, and pass as hard an account, as the poorest man of the earth, & an harder to, for that he hath a greater charge committed unto him, according as it is written: Cui multum creditum, 
Luc. 12. Sapi. 6.  multum requiretur ab eo: et potentes potenter tormenta patientur. To whom much is committed, of him much shallbe required: and the mighty shall suffer mighty torments. Let no man think therefore, that high estate in this world, giveth him a licence to live wickedly and unchastely: but rather follow this prince, who virtuously, godly, and Christianly lived in honourable matrimony. And may therefore herein justly be compared to the virtuous Emperor Gratianus, one of his predecessors. To whom saint Ambrose giveth this laudable testimony: Fuit Gratianus castus corpore, 
In orat. de obit. Vale●tinia.  ut praeter coniugium nescierit alterius foeminae consuetudinem. Gratianus was a chaste man of his body, who, out of wedlock or besides his wife, knew not the company of any other woman  
And behold (I beseech you) how wonderfully God blessed him for his chaste observation of Matrimony. For where other Princes living heretofore incontinently, have been plagued of God with sterility & want of royal issue of their bodies, and so the direct line of succession hath been cut of after them: God hath not only given unto this Prince plenty of honourable children, both Sons and Daughters, but also according to the verse of the Psalm, caused him see Filios filiorum, his childer's children, to a very great number.  
The honourable marriages of his daughters in sundry places of Christendom, I omit: but one thing I cannot but note unto you, that he received at God's hand the same blessing which God granted unto David, 
3. Reg. 1.  whereof he himself maketh mention in the third book of the Kings, the first chapter in these words.  
Benedictus dominus deus Israel, qui dedit hody sedentem in solio meo videntibus oculis meis. Praised be God (saith David, when Solomon his son was proclaimed king before his death) which hath given me one of mine own to sit this day on my seat, mine eyes looking on. Like occasion to praise God had Ferdinandus the Emperor, of whom we speak: for he afore he died, saw the most excellent and noble Prince Maximilian, his eldest son (now Emperor) crowned king of Romans, and thereby in most sure certainty (if he lived) to succeed him. A great blessing to a Prince, and a great blessing to a country, where the case standeth so. God for his mercy's sake, at his good appointed time, send such a blessing to England. Amen, Amen,  
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 justly requireth, and also to stir up those that be present of all estates, to follow these good things that were commendable in him. And here I might cease to speak any more of him, were it not that there remaineth yet one scruple to be removed. For it will be objected peradventure, that this Prince thus commended, dissented from us in religion: and an answer therein required. I answer, that the matter of religion is a matter of great weight in deed, and such a matter as we must commend unto God only. Let us, whom God in his mercy hath lightened with the bright beams of his Gospel, render unto him most hearty thanks for the same. Let us thankfully embrace it, and Christianly use it, to the glory of God, and our own health. And let us pray instantly to god, the giver of all good gifts, that he will in his good appointed time, 
jacob. 1.  so lighten the eyes, and direct the hearts of all Christian Princes, that they may see the light of the truth, and walk thereafter in the right way, to the extirpation of all superstition and error, and to the true setttng forth and maintenance of sincere religion, and to the glory of God, who is to be blessed for ever. And yet something to answer them as concerning this prince: divers matters may be alleged, whereof I will rehearse some, which argue that he was not so much addicted to the romish religion, as some men would have the world to believe. 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 myself of him) only I will allege a few things, which either by the evidence of the matter, or else by good record are manifest to all the world. 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. And if any man would deny this: there be divers 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. Now if the Emperor had so much esteemed the Mass, as other have done before him: he would not have suffered it to have been left of at his Coronation. And if any for excuse hereof should affirm that he was contented at that time to dissemble the matter, till he had obtained the imperial crown: those under colour of friendship should be his enemies, as diffaming him, that for ambition sake he would do a thing contrary to his conscience: which, who soever doth affirm, thinketh not honourably, nor as he ought to think of so good and so worthy a prince. Furthermore I have heard for a truth, that afore his Coronation he faithful promised the prince's electors, that he would never be crowned of the Pope, 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 Pope's approbation, which before time was used. Let it then be indifferently considered, whether this was not much derogatory to the holy sea, and whether Saint Peter's Prerogative was not much touched herein? What a schismatical matter would this have been made, and what stirs would have ensued, if the Emperor Ferdinand had lived in the days of Pope Gregory the seventh, who procured the deposing, 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 Fridericus Barbarossa? But the Pope is a wise man, for although he retain the same mind that the other his predecessors had, yet because the times do not serve his purpose, he dissembleth the matter, and is contented rather to take a piece, then lose all. And surely this one act is a plain demonstration, that this Emperor did not think himself bound in conscience so much to tender the Pope's supremacy, as the canonists would have it esteemed, 
Extra. de maior. & obed. capi. unam sanctam.  who make it a matter De necessitate salutis, of necessity to salvation. For otherwise he would not have done as he did, to have gained ten Empires. Besides 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. 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 himself instituted both. 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 August last passed, by a man of good credit and estimation, that Ferdinandus the Emperor, not long before his death, gave licence to all his own countries, to have the use of the Sacrament in both kinds. I do not affirm this but of report: But surely if it be true, I do not doubt, but that God revealed unto him other parts of religion also, which we have not yet heard of. But (as I have said) we will commend that matter unto God: And what soever his religion was, this solemn action for memorial of him, may very well be used notwithstanding. And being fallen into the mention of this public action and solemnity, it shall not be amiss somewhat to say of the true use, meaning, and purpose of the same, for the better satisfaction of doubtful minds. For there is no doubt but there will be two contrary judgements concerning the same. The one part will say, there is to little done, the other will say, there is to much. The first part will allege, that although they cannot but confess the action to be done very honourably, and with much magnificency, yet the principal matter of all is wanting (will they say): for here is an honourable memorial of the Emperor Ferdinandus, but here is (say they) no prayer for the soul of Ferdinandus. To those I answer that the holy Scriptures, the word of God, is the candle and the lantern for our steps. By it we ought to direct our steps, if we will please God, without it, we walk in darkness, 
Psal. 119.  and know not whether we go. But first of all in the Scriptures we find no commandment to pray for the souls departed, 
2. Mach. 12.  unless they will cite the place of the book of Maccabees: And then Saint Jerome shall make them answer, 
Hieron. in prefat. in lib Solomo.  who permitteth in deed these books of Machabaees to be read 〈◊〉 but because they be not of the Canon of the Scriptures, they be not (saith Saint Jerome) sufficient of themselves to establish any doctrines in the Church of God. Secondarily we have no example in the canonical Scripture of any invocation for the dead: for we read in the old Testament that the fathers, as jacob and others, were buried with mourning, and with much honour, for a testimony of the resurrection, which is here also meant: but that any prayers was used for them, we read not. Likewise we read in the new Testament of Stephen and other, but of no prayer for than or any others after their death, read we any where in the old Testament or in the new. Thirdly where in the old Testament be Sacrifices, and expiations appointed for many and sundry things, whereof some seemed small offences: yet was there never any Sacrifices appointed for any purgation or expiation of the dead. And therefore if judas Machabaeus offered a Sacrifice for the dead, seeing none such is prescribed in the law of Moses, in that doing he added to the law, and so offended God: and is no more in this point to be followed, then Loath and David being otherwise godly men, are to be followed in their evil acts: nor the author of that book more to be credited in this sentence without the Scripture, 
1. Mach. 14. Vide Aug. count Gaudent.  then in his commending of one in the same story who did kill himself, contrary to the Scriptures. Besides that, divers of the oldest written copies of the story of the Machabaees in Greek, have no mention at all of the praying for the dead: So that that place is suspected to have been corrupted of purpose by some addition, put to many years after. 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 example of the Canonical Scriptures as it doth.  
Now if they shall allege that the ancient doctors make for them (for Scripture, other than afore is alleged, they have none that maketh 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. It cannot be denied, but from Gregory's time when the corruption of religion increased very much: the doctrine of purgatory and praying for the dead hath gone with full sail, being maintained principally by feigned apparitions, visions of spirits, and other like fables, contrary to the Scriptures. 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. And although in Chrisostome & Saint Ambrose sometime there is mention of praying for the dead, yet it is in a far other meaning with them, than the scoolemen and other of the latter time, being men ignorant in the tongues and other good learnings, have collected and gathered of them. For it is manifest, that those holy fathers meant nothing less than by praying for those that were departed, to establish Purgatory or third place: without the which, neither the Pope himself nor any of his clergy would any thing at all contend for praying for the dead. For the 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. For it is confessed of all men, that if there be no third place, prayer for the dead is in vain, for those that be in heaven need it not: those that be in hell, cannot be helped by it: so that it needeth not or booteth not, as the old proverb goeth. If the ancient fathers therefore when they pray for the dead, mean of the dead which are already in heaven and not else where: then must we needs by their prayer understand either thanckesgeving, 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 than necessary grounds of reason of any doctrine. But I will make this matter more plain by an example or twain, not intending at this time to make any longer discourse or disputation concerning this matter. S. Ambrose in his funeral oration or Sermon concerning the death of Theodosius the Emperor, doth much commend his virtues, & especially he commendeth him for his great lowliness & humbleness of spirit: for that he being an Emperor submitted himself to the discipline of the Church, and did public penance for the murder committed at Thessalonica by his commandment, lamenting his oversight therein with abundance of tears: which few private men in these days would be contented to do. In the process of this oration, Saint Ambrose laboureth to persuade all men that Theodosius, who had lived so godly, was undoubtedly saved: and at length pronounceth thereof plainly, 
In orat. de obit Theod.  using these words. Fruitur nunc Augustae memoriae Theodosius luce perpetua, tranquillitatae diuturna, et pro hiis quae in hoc gessit corpore munerationis divinae fructibus gratulatur, that is: The Emperor▪ Theodosius of most honourable memory, now enjoyeth perpetual light, and continual quietness: and for those things which he did in this body, he doth rejoice in the fruition of God's reward. 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: Domine da requiem perfecto servo tuo Theodosio, requiem quam parasti sanctis tuis. Lord give rest to thy perfect servant Theodosius, the rest (I mean) which thou hast prepared for thy saints. First he calleth Theodosius the perfect servant of God: But purgatory by the confession of the patrons thereof, is not for the perfect, but for the imperfect. And moreover what needeth S. Ambrose to pray to God to give Theodosius rest, seeing he hath pronounced afore, that Theodosius was already in possession of that rest, and therefore not in purgatory, where is pain (as they teach) contrary to rest. It is evident therefore that S. Ambrose in this and like places meant not to establish the doctrine of purgatory, or praying for the dead, but useth only a figure of eloquence and vehemency of affection. Likewise in the Greek liturgy entitled to Chrisostome are contained these words following. Praeterea offerimus tibi rationalem hunc cultum pro omnibus in fide quiescentibus maioribus, patribus, Patriarchis, Prophetis et Apostolis, praeconibus, et evangelistis, martyribus, confessoribus, continentibus, et omni spum in fide initiato praecipue pro sanctissima immaculata sup omnes benedicta d●a nostra deipara et semper virgine Maria. Moreover we offer unto thee this reasonable worship for all the forefathers resting in faith: for the fathers, patriarchs, Prophets, Apostles, preachers, & evangelists, for martyrs, confessors, continent persons, & every spirit endued with faith: But chief for the most holy, immaculate & blessed above all other, our Lady the mother of God, and evermore a virgin Marie.  
These are Chrisostomes' words, shall we now gather hereof, because Chrisostome affirmeth the reasonable worshipping at the holy communion to be offered for the patriarchs, for the Apostles, yea and for the blessed virgin? Therefore the patriarchs, Apostles, and the blessed virgin are in Purgatory? It is to great an absurdity. 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. These places well weighed are sufficient to declare the true meaning of many other like places alleged out of the fathers for praying for the dead, & for purgatory. But to answer to the second sort, who think this to much & to come to near to the superstitious rites abrogated: I would those men would follow the example of the Israelites, in a time of variance between them & some of their brethren, the story is contained the .22. of joshua, 
joshua. ●●.  the effect is this. When the tribes of Reuben & Gad, and the half tribe of Manasse had received their portion beyond jordan, at their return home they builded a piece of work like a great altar, which when the rest of the Israelites heard of, they intended war against the two tribes and the half, and sent messengers unto them, burdening them with apostasy, and revolting from God's religion, for that they had builded an other altar, besides the altar in the tabernacle, which was the only altar appointed by God. The two tribes and the half answered, & that with calling of God to witness, that they meant no such thing, nor never intended to offer any sacrifice upon it: But only builded it for a bounder & for a testimony, both for them & their children, that the bounds of their possessions reached so far. The rest of the Israelites were with this answer very well satisfied and contended, and abstained for any war making against them. So I do not doubt, but those who think this action 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, nor meant, they willbe likewise satisfied. first of all here is no invocation or massing for the dead: 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, and of the general resurrection, with doctrine and exhortation. All which things tend to edifying of the living, not benefiting of the dead. The rest of things tend to the honourable memorial of this great prince, as hath been used in all ages, even amongs God's people. 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 gaineth nothing by this days action or such like, but rather receiveth a blow, for at such times there is always just occasion ministered to speak against that foolish fable. And as for this magnificence, & costs, the queens majesties act therein, deserveth great commendation, showing herself 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. And that such acts for Princes dead, are with such circumstances lawful and commendable, may appear by the scriptures. The prophet jeremy rebuking king joachim, saith thus: Pater tuus nun come edit et bibit, et fecit judicium et justitiam, et bene erat ei. etc.▪ 
jerem. ●●.  Did not thy father (saith he, meaning good king I●sias) eat and drink, and did judgement and justice, & it went well with him? What meaneth the Prophet by eating and drinking? no man can live without meat and drink. He meaneth that josias did not only eat and drink for necessitte, but also upon just occasions, made great & royal feasts, & 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, & God was well pleased with him, saith the prophet. And so if the example of josias be followed in the rest, God will not be offended with this. 
jerem. ●●.  And (which is more special) it is threatened to wicked kings by the same prophet: they shall not mourn for him, alas the noble prince. etc. but as Asses shall they be cast abroad. etc. So that this our doing is an honour due, even by the scriptures, to this worthy & most noble prince. 
Gene. ●●.   
Let no man here object diversity of religion, joseph did not refuse to take the Egyptians, being of a divers religion, in his company to solemnize the burial of his father. And David sent a princely embassage to Hannon, 
3. Reg. ●●.  king of the Amonites to comfort him, upon the death of his father Naas. I am of S. Augustine's mind: whatsoever (saith he) tendeth to the edifying or increase either of faith or of charity, is commendable. These kinds of actions, besides the intents before alleged, tend to th'increase of charity, to the continuance and confirmation of unity, concord, and amity, with a most noble and mighty prince our neighbour, and therefore cannot but be commended of all those that be lovers of peace and unity. But let this suffice of that matter.  
Now resteth something to speak of the third part, which is how a man should prepare himself to die. Wherein I intend to be very short, because I have spent much time in the former matters. A very necessary matter it is for a man to prepare himself to die well, and Christianly, for in that resteth al. 
Apoc. 14.  And therefore they are pronounced happy that die in the Lord. But this preparation must be made according to the direction of God's word, not according to the devise of man's fantasy. In times past men made preparations afore death, but (God knoweth) far out of square: Some redeemed for money, great plenty of Indulgencies from Rome, and he that had the greatest plenty of them, to be cast with him into his grave, when he was buried (which I myself have seen done) was counted the best prepared for death. Others made provisions or foundations to have great number of Masses said for them after death, thereby to be the sooner delivered out of Purgatory. Other there were, that thought it a more reasonable and speedy way to quench the fire of Purgatory, afore they fell into it, and therefore they procured a great number of Masses & Trentals to be said for them afore death. Some of those that have been learned (the more was the pity) have died in an observant or grey Friars cowl, and afterward been buried in the same, and so thought themselves well prepared. 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. 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, then to quench the fantastical fire of Purgatory, which is no where.  
It is not to be denied, but our forefathers were wise men, and in very many things highly to be commended: & 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 lucre's sake, as S. Paul foreshowed. 
Tit. ●.  To be brief therefore as the time overspent requireth, the true preparation to die well, is to live well. A few words, but a long lesson. Saint Augustine hath a like saying: Non potest male mori, qui bene vixit, et vix potest bene mori, qui male vixit. He cannot die evil, that hath lived well, and hardly, hardly (saith he) can he die well, that hath lived evil. He saith (hardly) for that no man can limit the measure of gods mercies, 
Math. ●●▪ Luc. ●3.  he may when his merciful will is, call at the xi. hour, as Christ our saviour in the parable of the workmen sent into the vineyard, declareth. He may call at the last end of our life, as he did the thief on the cross. But that is not his ordinary way, let no man presume upon that, but let every man obey the voice of god when he calleth him, who by his holy word calleth all men at all times, when they read, or hear it.  
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 man's works: But that I understand by living well, all those qualities, and virtues which pertain to a true Christian man, amongs which, those that be of the first table of the commandments of God, are most principal. As namely Christian belief, the true knowledge of god, assured faith in the mercies of God, for the merits of Christ only. Out of which, as out of a most plentiful fountain, springeth true Inns of God, true mortification of the old man, and contempt of the world, with all the works of charity & mercy. Of which I will cease to speak any further at this present, both for that I am excluded by time now overpast, and also for that the particular tractation of these, is the principal matter of all our other sermons. Of the which, as ye have often times heard heretofore, so shall you also hereafter hear often, of me & other my brethren, 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: that departing from hence with a joyful conscience, we may be partakers of that blessedness & felicity, which in the Scriptures our saviour promiseth to those servants, whom the Lord at his coming, shall find watching and ready. Which blessedness God grant us all, and that through the merits and death of the same our Saviour jesus Christ. To whom with the father and the holy Ghost, be all honour, glory, and empire, now and for ever. Amen,   

❧ The principal Mourners and assistants at the funerals of Ferdinand, the late Emperor etc. celebrated at the Cathedral Church of S. Paul's in London, the third of October. 1564.  

¶ Ecclesiastical persons.  
THe Archbishop of Canterbury Primate of England.  
The Bishop of London.  
The Bishop of Rochester, chief Almoygnor to the queens Majesty.  
The Dean of Paul's, with the whole College theridamas   

¶ The lords Counsellors and Knights.  
William Marquis of Winchester, Lord treasurer of England, chief mourner.  
Thomas Earl of Sussex, Lord Lieutenant of Ireland, and Captain of the Pensioners .2. mourner.  
Henry Earl of Huntingdon .3. mourner.  
Henry Lord Strange, eldest son to the Earl of Derby .4. mourner.  
Henry Lord Harbert, eldest son to the Earl of Penbroke .5. mourner.  
Henry Lord Darly, eldest son to the Earl of Lenex .6. mourner.  
john Lord Lumley, son in law to the Earl of Arundel .7. mourner.  
Henry Lord of Hunsdon .8. mourner.  
Sir Edward Roger's Knight, controller of her majesties household 9 mourner.  
Sir Frances Knolles Knight, Vicechamberlayne .10. mourner.  
Sir William Cecil Knight, principal Secretary to her Majesty. .11. mourner.  
Sir Richard Sackevile knight, undertreasorer of the Exchequer .12. mourner.  
Sir Nicholas Throkmerton knight, Chamberlain of the Exchequer .13. mourner.  
Sir George Howard knight, Master of the armory.    

❧ Imprinted at London by john Day, dwelling over Aldersgate beneath S. Martin's. The viii of November. 1564.  
Cum privilegio Regiae Maiestatis.   

¶ A new book containing the art of riding, and breaking great Horses, together with the shapes and Figures, of many and divers kinds of mosts, meet to serve divers mouths. Very necessary for all Gentlemen, soldiers, Servingmen, and for any man that delighteth in a horse.