❧ A FUNERAL SERMON PREACHED THE XXVI. DAY OF NOVEMBER IN THE YEAR OF OUR LORD M. D. LXXVI. IN THE PARISH CHURCH OF CAERMERTHYN, BY THE REVEREND FATHER in God, Richard by the permission of God, Bishop of Saint davis, at the burial. OF THE RIGHT HONOURABLE WALTER EARL OF ESSEX AND EWE, EARL MARTIAL OF IRELAND, VISCOUNT HEREforde & Bourgcher, Lord Ferrer of Chartley, Bourgcher & Lovein, of the most Noble order of the Garter Knight. ¶ Imprinted at London by Henry Denham, dwelling in Pater noster Row, at the sign of the Star. Anno Domi. 1577. HONI SOYT QVY MAL Y PENSE blazon or coat of arms ❧ To the right Honourable, my very good L. Robert Earl of Essex and Ewe, Viscount of Hereforde, and Bourgchier, Lord ferrers of Chartley, Bourgchier and Lovayne, her majesties Ward. etc. (.?.) MY Lord, your absence lately from the Funerals of my L. your Father, was lamented by such in Wales as would gladly have beheld the lively Image of him in you: and if the tenderness of your years (unmeet for so tedious and so unseasonable travail) had not by necessity disappointed their hope, than should the lamentable speech of the grave and reverent Father, the Bishop of S. Davies (expressed with abundance of dolour and tears) have left in you a deep impression of grief for the intolerable loss of so Honourable a parent: But it may be judged that God hath turned your absence to your more benefit. Since, the importunacy of such as love and honour you, and who covet to have your Father's virtues descend with his inheritance, hath obtained the publishing of that learned Sermon: wherein your L. may at good leisure view in the just report of his life and death the pattern and form of true Nobility. The Heroical description that the Bishop maketh of Nobility, comparing it to a mountain from which four famous rivers must issue, (the Mountain true Religion, the rivers, Prudence, justice, Fortitude, and Temperance) is a rule to you▪ first to follow your Father in truth of Religion, then to be as he was, wise, just, valiant, and temperate. The natural and unforced courtesy and affability that was in your Father, and that excellent mixture of disposition and aptness, both for war and peace, doth promise to the world a singular perfection in you hereafter. For, as your Grandfather (who died in his young years) did make show of much more Honour than was in the Noble Viscount his Father: And this our Earl by famous actions did altogether eclipse the virtuous hope conceived of your Grandfather: so considering that God in nature continueth as it were the race by outward show of good parts in you, and that you have more advantage of education, both by the place where you live, and by the Honour and wisdom of your patrons then your Grandfather or father had, we cannot but hope of a further degree of excellency in you to overshine the goodness both of your Father and Grandfather. Some people there be that can hardly discern between honour and profit, that do over much think of the disadvantage offered you by the Earl your Father, in diminishing some part of his patrimony in his foreign Services, and will wish you perhaps with a contrary course to deserve more of your heir, and worse of the world: But as I wish in you a liberal frugality under this rule and protestation, that nothing can be profitable that is not honest: so to deserve well (as your Father did) of your Sovereign and country in matters appertaining to her majesties obedience, rather throw the helve after the hatchet, and leave your ruins to be repaired by your Prince, than any thing to degenerate from Honourable liberality. And as in attempting great things, it is good to be circumspect, and with judgement wisely to foresee the end before you begin: so having entered into any Honourable attempt that may be justly grounded upon reason, follow the same with such invincible constancy in all extremities as your Father did, for so shall you justly deserve like testimony as her Majesty gave to him in her gracious letters: namely, that he was a rare jewel of her Realm, and an ornament of her Nobility True Religion and wisdom (upon whom justice dependeth) do proceed from God by grace, and therefore by invocation, prayer and study to be obtained: but the other virtues as Fortitude, temperance, courtesy, affability, liberality and constancy, be peculiar to your house, descending by nature, and graffed as it were in your principles, so that to degenerate into the loathsome contraries of these, and in stead of habit of virtue, to disguise yourself with vice, shall be harder to you and more impossible for the contrariety of your nature, then to attain in good things to the perfection of excellency. And to the end that you may know what you are by birth and blood, and that you should not by ignorance or lack of knowledge of yourself, do any thing unworthy the Noble houses from whence you are descended: a well-willer of yours hath joined to this Sermon (amongs other Epitaphs containing your Father's due praises) his stately descent in well digested Latin verses: not to puff you up with any swelling vaniteis, but to give you a reason how you bear your Armour and Badges of Honour, and to remember you what error you enter into, if you should blemish the virtues of your Noble Ancestors, or to do any thing (as I said) unworthy your birth and calling. Lastly, my L. have always before your eyes the fear of God, and the Counsel of the Earl your Father at his death: namely, that you should ever be mindful of the moment of time, assigned both to your Father and Grandfather, the eldest having attained but to six and thirty years, to the end that upon consideration of the short course of life that you in nature are to look for, you might so employ your tender years in virtuous studies and exercises, as you might in the prime of your youth become a man well accomplished to serve her Majesty and your Country, aswell in war as peace: whereunto he commanded you to bend all your endeavours, and with those conditions heaped his blessings upon you. I pray therefore that God will increase those conditional blessings, and the causes of them in you, to the end that her Majesty may think of you hereafter as of a true servant and humble subject, one of the pillars of her estate, her majesties kinsman by many alliances, and the son of a most Noble Father. Your L. at commandment E. W. genealogical diagram EPitaphium genealogicum in obitum illustrissimi Gualteri Comitis Essexiae & Euiae & Comitis Mareschalli regni Hiberniae Vicecomitis Hereford, & Bourgcher, Domini Ferrer de Chartley Bourgcher & Lovein, & praenobilis ordinis Garterij militis, qui obijt Dublinij 21. Sept. 1576. Aetatis suae 36. Sepulti apud Maridunum 26. Novembris. SI quisquam claret veterum splendore parentum, Aut famam meritus morum probitate perennem, Profiteatur in hijs nomen Essexius heros: Qui, praeclara virûm gestat monumenta tot, unus, Quot rarò licuit multis gestamina ferre, Qui intrepidè ob patriam tot mill pericula passus Quot rarò poterint ulla Aulica corpora ferre. Quòd genus & proavos si non queat ordine cunctos, Non tamen haec nullos praesens tibi pagina dicet. 1. Thomae. 1. Agnes. GValtero D'eureux, Crophulli nupserat haeres Qui gener atque socer, miles generosus uterque Filia, proneptis, Thomae joannis neptis aneptis, 1. Iohens. Crophul abauus. Quatuor is duxit natarum unam Theobaldi, 1. Theobaldun. D. V. Io. D. V Quem verdon dominum, ut patrem, coluisset Auusque 1. D. Verdon. johannes auus ille fuit, cui iungitur haeres Gilberti comitis vlton, Dominique methaeae, Altera Galfrido Genivillo sort locata: Gilbertus Duxit Bigodi natam jesabellam 1. Marescalli. Radulphi, gnati Comites à mart Rogeri, 1. Will. Comes. Et Bigodo gnatam marshal Penbrochius unam 1. Strongbow. Comitis Connubio iunxit, gener Arcipotentis Ogaei Quem sibi Saturnum sensisset Hibernia, solem Anglia, mercurium Normannia, Gallia martem, At Comes Arcipotens uxorem duxerat Euam Gnatam Macmurghi. Lincestrae regis Hiberni Hos illi Affines connubia Prima tulerunt. blazon or coat of arms D'eureux: Crophul: verdon: lacius bis, longus & ensis: Ebroicus: Bigodus: Marschal, gener Arcipotentis: Macmurgh: Merburius: Connubia prima recludunt. Hic jacet Henricus de ferraijs Comes, huius Ecclesiae fundator Imago, nomine cuius Anno milleno domini quater atque viceno Tutburiaeque nono domus est fundata patrono. D'eureux. ASt quarto Gualtero Agnes Chartleia nupsit. 1. Wil Domi. Filia magnanimi ferrers qui Sanguinis ortum Retulit ad Comites ferrers, quos Derbia iactat Derbius ille Comes ferrers gener est Peverelli, Filius atque nepos Comitum fuit ille Roberti Henrici Comitis gnati, quos tutbura tellus, Et murevalla Domus multos coluere per Annos. HVius enim gnato Comiti, coniungitur Agnes Inclita Ranulphi Cestri soror atque Coheres, Cuius progenitor Ranulphus condidit arces Ingentes, quarum penetrant fastigia nubes, Bistonis harum una est, Chartlea sed altera fertur. Derbius atque Comes Guilielmus filius huius Rogeri Quincy gener est, herede marita, Rogerusque Comes Wintonius Alianoram Duxit honorati gnatam galawaris Alani, Com. Winton. Hic Baro praepollens gnatus de stirpc Sairi, Et Margueritae, Comitis Leircestris amatae Roberti gnatae, Cui Petronilla subire Se dedit, Hinklaeae lux, heres, gloria, gentis. Altera sic coniunx, tales coniunxit in unum: blazon or coat of arms Bis Peverella vides Comitis post bina ferectis, Meschinus, Boghanus, lupus, astant: ordine Quincy, Coniunxit Blanchmains, Hinkle: Galawaris Alanus, Huntingdon Scotum, cum Crowland atque Sivardo, Cestria qui triplicat: Muchgros, Birmingamus, & Roch Camber Hibernus, erant Domini gestamina ferrers. blazon or coat of arms 1. Ceciliam. POstea, johannes D'eureux Bourgchere creatam, Henricorun Essex Comitum, neptem atque sororem; Quas autem genuit soboles, quos deinde nepotes Posterius dicam, seriem ne seindere Cogar. 1. Ceciliae. Bourgcherus ast abauus Guilielmus, duxerat ipse Haeredem dominus domini, que nata Loveini est, 1. eusdem nominis. Wilhelmus natum genuit sibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altrum Quem vice adorabant Comiten, Bourgchera colendum Quem Comitem Euensem cognovit Gallia fortem, Iste ducis gener est Gloucestrae nomine Wodstock: Cui socer est Bohunus, titulis ditionis onustus, Nam Co. Hamptonae, Comes est Herefordis & Essex, Brechiniae dominus, breviter, stabilire Britannos 1. Constabular. Munus habet, Quartoque Henrico filia nupsit Altera quo proprio & generûm splendore beatus. Qvinetian proawm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nam nominis huius Milonis gnatam Comitisque Herefordis habebat 1. Consta. Filius Humfridus Comiti gener & polimarchus, Qui pater Humfridi Comitis probitate relucens, Henricusque Comes Essex est filius huius, Et pater alterius Humfridi Herefordis & Essex. Sextus & Humfridus Duplex Comes Elysabethan Edwardi primi duxit de Semine natam: johannes Duplici gaudet ditione Parentis Humfridus titulis, frater contentus Auorum, Wilhelmi cernens Hamptonae fratris honoris, Humfridus triplici Comitum splendore Beatus Filius, quem retuli socerum Regisque Ducisque: Dum pergo Antrorsum, quaedam quae digna relat (Transilium vivat ergo gradum) revocabo Parumpe Vicecomitem. Wilhelmum Bourgcher, cuius fit mentio supra Progenies numerosa beavit coniugis Annae, Do. Fitzwaren. Est qua prognati sunt Henricus Guilielmus Arch. Cant. Do. ●ernes. Thomas johannes sic & Alianora Ducissa Omnes illustres & honoribus Amplificati Henricus Comes est, natam duxitque Richardi 1. Cantabrigiae. Vrbis Grantanae Comitis, genuitque puellum Qui postquam crevit, togam sumpsitque virilem, Woduili gener est, Quarti Affinisque Edouardi Et pater Henrici, Comitem quem predicat Essex Coeciliaeque parens quam supra Diximus esse Sponsum johannis D'eureux, dominique ferertis▪ Quorum est Gualterus quo gens herefordia jacta Illi coniugio fuit Associata Maria, Thomae & Ceciliae Graiorum filia Dorcet Atque ab eis miles Prestans virtute Richardus Cui Thori consors Dorotheia gnata Georgi, Quem studiosa canum colit urbs venatica dicta, Illis Gualterus satus est junonia proles, Aureolus Partus matris, Patriae decus ingens, Quo non exultat moderante Herefordia sola, 1. Essex. Aut trinobantum, titulo Probitatis honorem Plebs referens: strenuum validūue Britannia sola Sènsit, in adversos Boreales, dum bene gessit: Tota sed heroem cognovit mart feroci 1. Tierowen. Eugenia tellus Hibernica bella probantem. Regia cum proprijs expendens, Bella per Annos. Dura gerit binos, & multa pericula te tans, Vltoniae fines vultu dextraque quieti Perficit, hinc Comitis donatur nomine belli: Nec tamen is potuit gladio sinire labores: Mors nemini parcens Dublinia funera fletu Trans mare transuexit, maridunica sydera voluens, 1. 36. Annis. Clotho colum tenuit post septem lustra per Annum, Quinque dies Lachesis post haec sua fila trahebat, Terque dies septem septeno mense, videns heu Atropos, eximij fulgentia lumina clausit: Quatuor ast pueris illustria stamina spondent. In tribus regnis titulos gestabat honoris, Nam comitem Euensem cognovit Gallia fortem. Aureus heroem demonstrat circulus Essex. Ob bello vires Comes est is martis Hibernus. Nobilitas innata tibi probitatis honorem, (Armipotens Gualtere) dedit probitasque laborem Perpetuamque labor vitam, sic vita salutem. blazon or coat of arms Bourgcherus: Lovein: Wodstock: Bohuni tria: Meilo, Newmarch: Ludgarshul: Saius: tunc magnaque villa: Bruz iterans milona, novi mercatus & arma: Bina Bruer retulit, rivers, osbern: duo Marshal, Strongbow, Marmurghum: subsunt Badlesmerus vduil. Finis. R. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè. NAtus in excelsis Mariduni moenibus utsum Moenia sic capiunt me Maridune tua. Nempe meum corpus, capis o Maridune benigna Quod Mars nonfregitmors violavit atrox. Qui mentem in corpus fudit rex summus olympi Is mentem tulit in coerula templà poli. H. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. In mortem Comitis Essexiae sepulti apud Maridunum. QVod flumen lachrimis satis est, quo funera fletu Faxit, quo fremitu terra Britanna gemat: Quòd cessit fatis heros Essexius, heros Altitonans in quem fuderat omne decus? Nobilis in primis animoque & corpore clarus, Terribilis bello, suavis amicitia. Militibus largus, nec munificentior alter Fidum habuit charumque hostis ad arma vocans O quam flebiliter mortem ploravit jenrne: Fata viri Cambri, fata putant patriae. Cum nascebatur Maridunus gestijt, at nunc Heu funus, moestos cogit inire modos. H. Br. ECce sub hoc tumulo situs est celeberrimus Heros Qui cecidit, patrij spesque decusque soli: Fama, ingens: annis juvenis: fortissimus, armis: Nobilitate potens: relligione pius Terra Britanna parens, & testis Hibernia lethi, Tristia fata gemunt: fortia facta canunt. Facta togae, belliue magis, praestantia mirer? Optima, pace domi: maxima, mart foris Mors fera corpus habet: Coelo, Comes inclite, vivis: Vita, dicata deo: mors, nova vita, data est. I. Re. LOeta hunc Caermerdun peperit nunc moesta sepulchro conduit, & à tumulo tristia signa manent. Heroicè in terris vixit, nunc vita perennis: Discite sic proceres vivere, sicque mori. Lo. Guin. TEr comes, ac comitis vice bis, ter stemma Baronis, Bis miles, splendor, urbis & orbis erat. R. Br. HIc nomen liberis, Decus Anglis, ossa Britannis Et mentem superis, heu gemitusque suis. R. R. SIt modus in lachrimis, finemque appone dolori Tu triplici triplex insula cincta mari. Incusare deum, fixumque reprendere fatum Desine, cum videas numina posse mori. Io. Wal. MArcello statuam Siculi festumque dedêre, Non huic cum statua nos tria festa demus. Denique vos Angli, vos Cambri, vos & Hiberni Tristia tam clari, funera flete viri. R. M. SOl novus exortus Wallis, sua lumina passim fudit, at ecclipsin induxit hibernica luna. R. Wr. CAmbria me prolem luget, dolet Anglia lumen, Gallia me procerem, me deflet Hibernia martem. Idem. GVisced jenrthon y dei, tromtrist yur colled y Cymbri: Oir i marwolaeth troi lloger oll ir aith. R. Br. Y Blanet bell oh wenwyn, a barodh gas eb-rwydh gwyn, Bwrw yma r. will. briw mawr oedh, briw yn henwaed brenhinoedh: Dan i grass dwin or jesus, un jarih oedh yn euro lhu: O bv ymric rhod lawnglod lys, irr lhv n hen jarlh on hynies: Och, na bv which wyneb wr, jarlh Essex, it lhv oesswr: jarlh Gualther lhin brenhinoedh, jarlh, a charw, lhu uwch Icirlh oedh: jarlh cariad eurlhew keraint, Essex ac ewe bro braint: Earlh Marschial grwndwal y grass, are y ere vrdhas: Vicont a phen phrwyth Henphorth, rhad for a Bourgscher hide north: Phres Arglwidh Pherrers eurglain, oh Schartle, kv iawnlhe kain: jor lew a maint charlemaign, lewfaeth Bourgscher a Lofaen: A Marchoc a grim mewchiwn, or gardas aur, gwr dwys iawn: A mab Sir Richard mwy oedh, D'ewreux, dros tir a Dyfroedh: un a aned yn uniawn, oh henwaed York, hynodiawn: Mae Lloegr ai rruwl dan nuwl nos, ae Dugiaid owaed agos: Marw un oi jeirll mawr way n hwy, marqies waedd, merkiais adwy: Mae am jarll aedd llawnfaedd llu, Deu fab oi gorf i dyfy: jor gwiw gwyn aer gogoned, un jarll kryf ymlaen jeirll kred: Robart bar Awchwart Brochwel jarll a mab jarlh am y Bel: A Guallter dull at aur da, Hector jevank oh Troia: Mac dwy Arglwiddes jessin, are ddwys lwk oh urddas lin: Penelope gruddie grass, Purwycheidd maur parch addas: A Dorothy wyneb dirion, lliwgar himp drich lloegr yw hon: Bar draw amgylch bv yr drum gad, Bywyd tossed nad byw i tad: Bv i Georg Dewreux urddassol, Briw a vich a brawyni ol: Bv ar: blaidborav blind, Brawd jarll o briod eurwin: Bwriad gwanar dayarol, bed a wnawn bid yni ol: Bethyw gwladtlawd heb Swaden, heb pont, heb ganllaw, heb pen: Pethllesc hawdd i goresgyn, O Syrr duw, o'er saer din: I'll roedd diedd llariaidd o des, i gannv kymru gins: Nos rrew aeth ynessa i rrain, nos brad i ynies Brudain: Llef aroes val llif yr jam, llundain all trvain troïa: Llef diluw, llef i deulu, llef bhlin in ghaer merddun fu: Newl du a droes are lluoedd, newl are lled yn ol jarll oedd: O gau pethpen llveddwyr, glan walch govad galonne i wyr: Holl Franc, ai gwir fyfyr fodd, ai hafnau oll ai hofnodd: Yroedd i ofn wlad o'er ddyfnwyllt, droy gallon Ywerddon wyllt: jarlh ai law oedd ganllaw gwyr, ymoliant un or milwyr: Llaw Kymry n blaeno lluoedd, a law a grim holl lloegr oedd: Da it ynies wedi r unawr, ai lwk wedi, dwyn i lawr: Fwrw yngod heb verw angall, Fur are lled oh mor it llall: Am i dduw gwyn mor sin saeth, Ddwyn yr jarlh ddawn o'er ur llaeths: Braw sydd yn Pen blywyd lles, Bron hynod in Brenhines: I fraich Arthur due furoedd, Ai nerth gida●r Coron oedd: Duw ai roes grim ennoes gwraidd, y Dewraf jarll awduriaidd: Duw win ai rad ym rod, Dwissoc ai dewissodd: Ni ddwis duw ddewisswr Y faith yn jarll fyth yn wr. Terinin. H. Llyn. Cambrie maintenant son trescher nourrison L'armoye, l'Angliterre sa lumiere perdue, La France de despit creue de son fleuron, Irlande de son Mars, O grand desconuenue. N. P. ❧ Here followeth the Funeral Sermon, made by the Reverend Father in God, the bishop of S. davis, at the Burial of the right Honourable the Earl of Essex. etc. Audivi vocem de coelo dicentem. etc. ¶ I heard a voice from heaven, saying, writ: Blessed are the dead which die in the Lord, forthwith: even so saith the spirit, that they may rest from their labours, and their works follow them. Apoc. 14. chap. vers. 13. dearly beloved in our Saviour Christ, this I Ecclesi. 3. 1. find written in the Book of the Preacher. Omnia tempus habent. etc. To all things there is an appointed time, and a time to every purpose under the heaven: a time to be borne, and a time to die: a time to plant, and a time to pluck up that which is planted: and so forth of other kind of times, as in the third chapter of the same Book is further set out. By reason of this variety, alteration and change of times variable, divers and sundry be the affairs, and business of the children of men for their time upon earth. By the law of creation, redemption, and confirmation, we are bound to do and perform all our affairs and business, to the praise and glory of God, and therefore Paul the Apostle saith: Whether you 1. Cor. 10. 31 eat or drink, or whatsoever you do, do all to the glory of God. But such is the blindness and corruption of our nature, that we of ourselves are never able to satisfy our bounden required duty. Herein God therefore of his great mercy hath in the holy Scripture provided Lanterns to our feet, and light Psal. 119. 105. to our steps, which if we attend unto, shall deliver us from ignorance, and guide us in the right way. So that the Scripture is as it were a Storehouse, appointed for us to repair unto, and from thence to fetch out counsel, instruction and direction, that in all our doings God may be glorified, and we ourselves in God edified. I therefore considering the business we have now in hand, and the cause of our assembly at this time, that is, the burial of this Noble man, have repaired to the Scripture, and from thence have chosen out the piece of Scripture I have read unto you, out of the xiv. chapter of the apocalypse. In the which after we have weighed, opened, and considered it, we shall find cause to extol and magnify the holy name of the Lord, and shall also for our parts receive sundry christian lessons, and divers godly instructions. First, we are to call to remembrance some part of the Argument of this Book of the apocalypse, and some matters therein Revel. 1. 1. contained, whereupon this our text doth depend: part of the Argument of this Book is a declaration, and a foreknowledge opened by our Saviour jesus Christ, in a vision to s. john the Apostle and Evangelist, of the variable state of the kingdom of Christ in this world, the prosperity and cruelty of the kingdom of Antichrist, the success and entertainment of the Gospel of Christ, the persecutions which the Professors of the same should sustain of Antichrist and his ministers. And amongst other Revelations, in the xiij. Chapter mention is made of a horrible Beast, that s. john seeth rise out of the bottom of the Sea, having seven heads and ten horns, to the which it was given to make war against the Saints, and prevail against them. After that he seeth an other Beast coming out of the earth, having two horns like to the Lambs, but spoke like the Dragon, and had power to do all things that the first Beast could do. By the former Beast is understood the Empire of Rome, which unreasonably and beastly persecuted the Christians in the primitive Church. Daniel the Dan. 7. 23. Prophet in the seven. Chapter doth term the Empire a Beast. And s. Jerome expounding that place of Daniel, saith: by the Beast he meaneth the Empire of Rome: by the second Beast is understood the Popedom in cruelty and shedding of blood, nothing inferior to the former Beast, as Adrian Bishop of Rome testified, saying. Nos succedimus Romulo in effutione sanguinis: Illiricus inter Test. veritet. pag. 387. & non Petro in predicatione verbi. We, saith he, succeed Romulus in shedding of blood: and not Peter in preaching of the word. The instruments of the cruel persecution of Christians, do appear unto s. john in the form and figure of monstrous noisome beasts, partly because the Saints of God shall have at their hands, no more pity, compassion, or civil order showed, then if they fell to the danger of Leopards, Lions, wolves, or Bears▪ Malefactors and transgressors of laws, whatsoever their offence is, though it were treason, shall have law observed, shall hold up their hand, and speak for themselves, and shall find some orderly dealing: but the Professors of God's word under those cruel beasts, shall be tormented, butchered, torn, and slain without law, mercy, compassion, or any humanity. The histories of the old time, and the experience of these our days, are foorthcomming to bear witness of this truth. Now lest the Saints for fear of these horrible beasts should forsake the profession of the Gospel, and take upon them the mark of the Beast in their foreheads, and so enter to doubt that if they should loose this life, there were no reward foorth-comming for constant Martyrdom, nor no other life but this to be looked for. Among other matters of consolation revealed to s. john, he is here by a voice from heaven commanded to writ: Blessed are the dead which die in the Lord, and so reve. 14. 1● forth. In these words the Saints of God may found a sufficient consolation, and cause of good courage to enter the combat with the cruel beasts, being hereby assured that there is a reward ordained of God for his Saints in Heaven, and that there remaineth a life of everlasting bliss, after the time of this troublesome world. And therefore the less cause to fear the fierceness of the beasts, whose power reacheth no further than this temporal transitory life. Our text we have in hand, we will divide into three parts: The first, is of the assurance & authority of the doctrine herein comprehended. The second, the doctrine itself that s. john is commanded to writ. The third, is a declaration of the same by circumstances, of these parts, or so many of these as convenient time will serve, we will by the help of God speak and deal with. But first let us pray. etc. Here the Prayer was made Audivi vocem de coelo dicentem. etc. I heard a voice from Heaven, saying: writ. etc. HEre S. john seemeth to allude to the manner commonly received amongst all people, which is, to commit to writing such knowledge of profitable and necessary matters as are found out to be certain, undoubted and sure, and so to transmit the same to the posterity. The credit and authority of matters found out and committed to writing, depend much upon the first authors, as the authority of the Laws of the Athenians and Lacedæmonians Plutarch. in Laconicis. depended upon the credit of Solon, and Lycurgus the authors of the same. The author of this doctrine that s. john is commanded to writ, is God himself, for he saith, I heard a voice from heaven, and further joineth thereto, even so saith the spirit. This is therefore the voice of the son of God our Lord jesus Christ, for it is his voice that s. john in the beginning Revel. 1. 8. of the Revelation heard, as the voice of a trumpet, saying: I am α and ω, the first and the last, that thou seest write in a book, & send to the seven churches Revel. 1. 12. in Asia. It is he that s. john saw sitting, between the seven golden Candlesticks like to the son of man. Christ while as yet he was conversant john 16. 13. with his disciples, promised to do all things, to teach and to speak in the Church by the spirit, and here now the spirit teacheth and confirmeth this doctrine, for in the text followeth, even so saith the spirit. Thus we have certainty and assurance, that the words which are here mentioned, be the words of jesus Christ, and that this is a celestial oracle which is lawful for no man to doubt of. Christ from heaven doth minister the words. S. john the Apostle & Evangelist at the commandment of Christ doth writ the same, and so transmitteth them to us and to the posterity for ever. If Charters or letters written by the chancellors or Secretaries of Kings and Princes carry with them great credit: how much more justly doth this celestial Charter, dictated by the son of God, and written by the Disciple beloved of Christ john the Apostle and Evangelist, deserve credit and authority. In the time of Papistry and blindness, men reposed great affiance and trust in writings and pardons that came from Rome, wherein they imagined they received forgiveness of sins, Apoena, & à culpa, and therefore used at the time of death to take order that all such pardons should be cast into the grave with the corpse. Such writings be commonly called Bulls of Rome, they well deserved so to be called, for Bulla in the latintonge signifieth a bubble, or foam that riseth on the water wherein is no substance, but though it swell and make a show of some thing, yet in deed it is void and empty, so that with the touch of a straw or the lest blast of wind, it breaketh, vanisheth away, and is become nothing. Such assuredly were all these deceitful pardons, which if time did serve, I could easily by authority of god's word declare and prove. But now blessed is our time, if we can consider it, the time of light and knowledge of the Gospel of Christ, wherein men are taught to repose their affiance and trust, not in the Bulls that come from Rome, but in this authentical Charter that came from Heaven, not void & empty as the popish Bulls, but full fraughted and replenished with everlasting treasures and eternal consolation and comfort. The Romish deceitful ware could not begotten without money, but this heavenly jewel is offered freely without recompense or payment. Come saith Esay the Prophet in the lu chap. All you Esay. 55. 1. that thirst to the waters, & you that have no silver, come buy, and eat, come I say, buy wine and milk without silver and without money: thus much for the first part, concerning the certainty and assurance of the doctrine contained in the second part, which is this: Blessed are the dead which die in the Lord. Here we have three matters to consider of: first, what is blessedness? or what is it to be blessed? the second, what admonition we may gather out of these words? thirdly, who die in the Lord? for the first. The whole world (which as s. john sayeth, lieth in 1. john. 5. 19 wickedness) seeketh to be made blessed by worldly goods, riches and possessions, as the infinite travail of men by sea and by land by perils and dangers, the oppression, extortion, theft, contentions in law, the unsatiable covetousness, and ambition that reigneth in the world, doth testify and manifestly prove. But all these are frustrated and deceived of their purpose, for we find by experience that true which saint Paul saith: Nihil intulimus. etc. we brought nothing into 1. Tim. 6. 7. the world, neither shall we carry any thing out. We found also daily performed in effect before our eyes, in the weithy and great rich men of this world, that which Christ in the twelfth of Luke reporteth to have been Luke. 12. 17. said to the man that rejoiced and solaced himself in the exceeding abundance and increase of corn that had happened unto him one year, that is, O fool this night shall they fetch away thy soul from thee, and then whose shall those things be that thou hast provided. The children of Israel in the wilderness were fed with Manna, they were commanded daily to gather it in the field by measure, every man according to his eating, and whatsoever was reserved till morning, contrary to Exod. 16. 20. Moses commandment stancke, and become full of worms: we are the children of Israel, this world is the wilderness, Manna is the riches and goods of this world, whatsoever thereof is gathered and horeded up contrary to god's commandment, more than will serve every man's turn to live in his degree and calling, stinketh afore God, and breedeth a worm of disquietness of conscience, whereby a man shall hardly dispose himself to die in the Lord, & so to be blessed. And therefore sayeth Ecclesiasticus. O death, how bitter Eccle. 41. 1. is the remembrance of thee to a man that liveth at rest in his possessions? Notable is the sentence and conclusion of Solomon concerning this matter. After he Ecclesi. 2. had gathered to him silver and gold, and the chief treasures of Kings and provinces, and had furnished himself withal kind of worldly pleasures, so that he exceeded all that ever was afore him, he concludeth, saying: And I looked on all the works mine hand had wrought, and behold, all is vanity and vexation of the spirit, & there is no profit under the sun: we see now that earthly & bodily matters be they never so precious, can not make a man blessed in deed. It must therefore consist in Heavenly and spiritual matters. It can then be nothing else, but the joy of the life to come in the kingdom of Heaven, in the which we shall see God as he is, and shall have the full and Revel. 21. 3▪ & 22. 4. perfit fruition of his blessed presence, and live in him with all the Saints forever, and shall possess joys that cannot be explicated with mortal tongues, as it is written: the eye hath not seen, nor the ear heard, neither 1. Cor. 2. 9 hath ascended into the heart of man, that which God hath prepared for them that love him. This celestial joy the children of God do taste of in this world, in that they apprehended by faith remission of sins, and quietness of conscience in the blood and passion of Christ. Howbeit this celestial joy in this world, is but expert in part till the soul be delivered out of the reach of flesh and blood. I have determined to speak of divers matters within the compass of this sermon, and some of them such, that I would be sorry for lack of time to be driven to cut them of, and therefore of this matter here I make an end. I will now return to the text again. Blessed are the dead which die in the Lord Out of these words we may justly reason, that some die but not in the Lord, and that like as they that die in the Lord, are blessed, as inheritors of everlasting life: so are they that die not in the Lordcursed, as heirs of everlasting damnation. Hereby are we admonished that it is the part of a good Christian in his life time, to take thought and care, & to provide by the assistance of God's grace, that he may die in the Lord, and that it is a desperate part to be careless in what state the hour of death shall take a man in. The manner of wise men in this world, when they have any serious and earnest affairs to perform, is by some exercise aforehaude to make themselves expert and ready against the time they come to earnest doings, as S. Paul noted. Every man that proveth masteries abstaineth 1. Cor. 9 25. from all things, and they do it to obtain a corruptible crown. How much more aught a true Christian with meditation and exercise aforehand, make himself expert and ready against the time he shall take this earnest voyage in hand, which is, the way of all flesh to obtain an incorruptible crown, and to be made blessed for ever? To this providence, premeditation and care, Christ our saviour doth move, and stir us by the story of the wicked steward, which his Lord called to a reckoning Luke. 16. 1. and yet in one point commended, for that he was provident & careful how to live after he should be removed out of his office. In this Story, applied to a spiritual sense, Christ maketh us all stewards, and that at time convenient we shall be called to a reckoning, and shallbe sure to hear this voice Red rationem villicationis tuae, tender an account of thy Stewardship. Seeing then that our Saviour Christ used this Story, and the holy Ghost provided the same to be left in writing, to the end to admonish and to provoke us to take care, and to learn aforehand to die in the Lord, that we may live in the world to come, it is a Story worthy to be noted: we will therefore tarry the longer upon it, and consider three points concerning the same. First, who be they that are to make a reckoning: then how many kinds of reckoning is to be made: and last of all what officers or messengers hath God ordained to call men to this reckoning. For the first, all manner and condition of men being the workmanship of gods hands endued with reasonable soul and enriched with his gifts and blessings, are to tender an account: for every man in some respect is a steward of God's riches, and a bailie of God's husbandry, and therefore have more or less to answer for: some five Talentes: some two Talentes: and some Mat. 25. 15. one Talon. And therefore s. Paul sayeth, Omnes nos manifestare 2. Cor. 5. 10. oportet ante tribunal Christi. etc. All we must appear before the tribunal seat of Christ, that every man may receive according to his doings: notwithstanding there is diversity of the manners and kinds of reckonings that are to be made. One kind is common to all men, for the end of all men's, being for the time in the world, is to honour God by observation of his laws and commandments, and therefore all in a generality are to answer concerning their obedience to God's law and his holy word, concerning their faith in the son of God, and what life they have led in this world. All shall hear that which Christ speaketh of. Come you blessed of my father, possess the kingdom Mat. 25. 34. prepared for you from the beginning of the world. I was a hungered and you gave me to eat, I was a thirst and you gave me to drink, and so forth of the other works of charity there mentioned. Or else being set on the left hand, they shall here, Departed from me you cursed to everlasting fire which is prepared for the Devil and his Angels. I was a hungered and you gave me no meat: I was a thirst and you gave me no drink, and so forth of the rest there rehearsed. another kind of reckoning is peculiar & proper to such as God hath called to be Rulers, Governors and officers in the common wealth, as Kings, Princes, Magistrates, Bishops, judges, justices, and such like officers. Here is a place offered to speak of the distinct and several reckonings that every of these and the like in their degrees shall make, but that can not be performed in such time as is meet for me to occupy now in this audience. I will only note some part of the reckoning that Rulers, Magistrates, justices and officers shall make, which Solomon in the sixth chapter of the book of Wisdom setteth out, thus much in effect. Wisd. 6. 2. First, he putteth them in remembrance of a matter commonly forgotten amongst great men, that is, that the rule is given them of God, and that their authority is from the most high. Whereupon followeth that they should apply their authority to set out his glory and honour, who placed them in so high a ro●ome, and who also will try their works and search out their purposes. Secondly, he accuseth them that where they were put in trust, and made officers in the common wealth, they have not judged rightly, meaning between party and party, but dealt partially and corruptly, against law and conscience: and telleth further that in their offices and high callings, they walked not after the will of God, according to the trust reposed in them. Lastly, he admonisheth them that it will go hard with them in the time of reckoning, saying: that a hard judgement shall they have that bear rule, and the mighty shallbe mightily punished. Here we may see what woeful case they be in that never think of any reckoning to be made how they behaved themselves in their authority. And what shall become of them that in their doings will never consider what the will of God is? but contrary unreasonably walk after the pleasures and riches of this world, apply all their power to further and continued the kingdom of Antichrist, defend papisterie, superstition and Idolatry, pilgrimages to Welles and blind chapels, procure the wardens of churches in time of visitation to perjury, to conceal images, Mat. 23. 13. rood lofts and altars. This is lamentable, that Gods chosen officers in this blessed time of light & knowledge of the gospel of Christ, will neither enter themselves to the kingdom of Heaven, nor suffer them that would, for as the ruler of the city is, so be the inhabitant of the same. Here would I wish that the justices of peace with us in Wales should receive admonishion and learning, although I speak generally of them, yet I know that some of them walk uprightly, and more after the will of God, than others do. They have to consider that they by the disposition of God are men chosen, and picked out from among their brethren, for that they are thought and taken to be of courage and fortitude, to minister justice rightly without respect of person, men having the fear of God before their eyes, true dealing men, and such as abhor covetousness. Solomon speaketh of them amongst Wisd. 6. 4. others, that God will try their works, and search out their devices, what shallbe their answer therefore in the time of reckoning. For than shall appear, and cannot be hid, that commonly all that they did in their office, was in respect of persons, to pleasure the great man lest he should find a hole in their coats. Then shall their acts in their office testify that they were void of all religion and fear of God, so far beside conscience and equity, as if they believed there were neither God to reward well doings, nor Devil to execute punishment for evil deeds. Then shall appear, that when a cause was brought Amos. 6. 12. afore them, they have justified the wicked, and condemned the just, and so turned judgement to wormwood, as Amos the Prophet speaketh. Then shall appear that they have altogether applied their authority and office to pill and poll the country, and to beggar their poor neighbours to perform that which Esay the Prophet saith: Rapina pauperum in domibus vestris, Esay. 3. 14. you dress your houses with the goods of the poor. Then shall appear that whereas by reason of their offices they should have been Patres patrie, Fathers of the country, they become spoilers of the country. And where the part of fathers is to provide for their children, they contrariwise against order of nature, forced the children, that is, the country, to provide for them and their houses. How think you what is it to commit authority to such men? is it any better than to commit a sword to a mad man's hand. Would to God the manners and conditions of all justices of the peace, & Shyrifs in Wales, were so well known to her Majesty and her highness Counsel, as they be in the country amongst their neighbours, that both good and bad, might receive their deserved praise, reward and commendation. And though perhaps they may escape this my wish, yet shall they not escape the judgement sent of God, but shallbe sure there to make their account in manner as I have declared. The third point concerning this reckoning is to understand what officers or messengers God hath ordained to summon, call, and bring men to a reckoning. We find many and divers officers appointed of God for that purpose, the preaching of God's law is one, Per legem enim agnitio peccati, by the law, is the knowledge Rom. 3. 20. of sin. This messenger fetched king David out of the den of security, and ignorance of his estate 2. Sam. 12. 1. betwixt him and God, after he had committed adultery, with Urias' wife, and had slain Urias with the of the children of Ammon. Nathan the Prophet doing this message, telleth the king a piteous story of a rich man that had many sheep of his own, & yet to cheer a guest that was come to him, fetched away a poor man's sheep that had no more in the world but that: the king hearing of that wicked unconscionable dealing, giveth sentence of death against that rich man. Nathan replieth that he himself was that rich man, which against law, equity or honesty, had killed Urias and fetched away his wife. Now king David by this messenger is brought before the judgement seat of God, and having nothing to answer, submitteth himself to God's mercy, saying, peccavi, I have sinned. This message though it seemed bitter at the beginning, yet was it wholesome, sweet, & comfortable in the end. For by this means king David recovereth the favour of God & forgiveness of his sin. Here we may note that it is more profitable for kings, princes & great men, to have one Nathan or Michea about them, than twenty deceiving Zedechia, which Achab the king of Israel to his pain liked so well of. The law of nature which the finger of God hath engraved in the conscience of every man, is an other messenger ordained to cite men to appear before the tribunal seat of God, to tender an account when Nathan is excluded out 1. King. 22. the doors, and can have no access, nor be heard: then serveth this officer, which pursueth the wicked doer, though he be his own master: so hard, that though the crime be hid from the knowledge of all men: yet shall he never be able to deliver himself out of the hands of this messenger, except he fly to the tower of repentance, and bathe himself in the fountain of Christ's blood. This officer being but himself alone shall lay such violent hands upon the wicked offender, as if there were a thousand pursuers. Conscientia enim mill testium instar, for conscience serveth in steed of a thousand witnesses. There were learned of the heathen, that noted this wonderful work of God. And therefore one sayeth: Prima ultio haec est, quodse judice nemo nocens absoluitur. Improba quamuis gratia fallacis praetoris vicerit urnam. This is one vengeance to begin withal, that no male factor can escape the condemnation of his own judgement, although unlawful favour corrupt the sentence of the false judge. There were, that endeavoured and determined with themselves to expel all fear of God setting on a brazen impudent face, making no diversity betwixt beastly cruelty in shedding blood, and human compassion, pity or mercy, betwixt honesty and dishonesty, betwixt goodness commended, and wickedness dispraised: But, such were never able to avoid the pursuit and check of this messenger. Caius Caligula the fourth Emperor of Rome, who was wont to wish that all Rome had but one neck, that he might strike of their heads at one stroke, exceeded in contempt of God, humanity and honesty: In cruelty a fierce unreasonable beast, and swinish in all filthy voluptuous: And yet when any token of God's power, or wrath did appear, if it were but a thunder, no man more desperately quaked, nor more miserably trembled for fear of the deserved vengeance of God. King Richard the third, after he had caused his two innocent Nephews to be murdered, and brought himself to the Regal seat, never enjoyed quietness of mind all the days of his life: for this messenger so chased him, that sometimes in the night season, he used to start up out of bed, imagining he was beset with enemies. They that do use to read stories, sacred or profane, find examples enough of the acts and force of this messenger doing his office. There be other messengers, which in comparison of these we have spoken of, may be called extraordinary, and yet sent and appointed of God to do the same message, as the other ordinarily do. Of this sort are tribulation, adversity, sickness, war, famine, plague, signs and tokens in the Sun, and the Moon, strange sights in the Element, Earthquakes, and such like prodigious matters. The loss of friends, the loss of a good Prince, governor or Magistrate: for like as God maketh the Hypocrite to reign for the sins of job. 34. 3●. the people, so God taketh away a good Magistrate for the same cause. Is it not therefore time for us to look to ourselves, & to consider our state betwixt us and God: for all these messengers for the most part have been with us of late days. Within these few years the famine was so great in all these countries of Wales, that many thousands died for lack of sustenance, we have been visited with the plague, we had an Earthquake, strange sights have been seen in the air: And now last of all, behold the heavy hand of God for our sins, upon all the whole country, in the death of this Noble man, which is not only a messenger of God's wrath towards this town and country (wherein he was borne:) but also in very deed a great loss to the whole realm. And although this country who shall miss so Noble and so worthy a Ruler and Magistrate, that bore them so great affection, so ready to benefit all, and hurt none, and for the high calling he was of, so able to pleasure and to do good: Although I say this country, by the death of this Noble Earl, is most earnestly, and effectually cited to appear before the Lord, & to fall to a reckoning: yet do I believe that the Queen's Majesty her highness Counsel, & all the Nobility of the realm, may hereby receive admonition, and cause of further circumspection, and advigilancie. For such valiant and courageous Noble men are the bulwarks and walls of defence of the whole realm. They say the realm is walled about because it is environed with the sea: but I hold rather with their judgements, that make the fidelity and true hearts of the subjects, and especially of such of the Nobility that have made themselves by God's especial grace, expert to govern and rule under her Majesty, aswell in war as peace, the strong towers of defence, both of her Majesty and her highness realm: this Noble Earl was one of these number: For I believe there is no Prince in the world, that had a more faithful Noble subject, than her Majesty had of him in his time. And for the notable valiantness, experience, and virtues that were in him, I am persuaded that her Majesty, if he had lived, might have used his service to be a terror to all enemies, foreign or domestical. And now that I may speak somewhat, of his great Nobility, his excellent, virtuous, & worthy qualities: First I think I may say this much in a generality, that it was easy for a man of any judgement, that should behold his countenance & behaviour, to find in him Nobility, Majesty, and Honour, planted by the especial gift of God, even from his Mother's womb. When I consider the nature of Nobility with the causes efficient, and Comparison of true Nobility. final, It seemeth unto me that Nobility may be compared unto a river, or a flood, which in the original issueth out of four principal Welles, & all the four rise out of the compass of one hill. The Welles of nobility are Prudence, Fortitude, justice, and Temperance: the hill whence they spring, is the fear of God, or true religion. Although this worthy Earl by progeny was of noble blood, whose ancestors were of great Honour, which of itself, if a man degenerate not to far from his forefathers, deserveth honourable acceptation in this world: yet was he not therewith satisfied as it may appear by his study and travail in his life time: for he seemed to be of that judgement that Alphonsus king of Arragon, of whom we read in stories was of. When a certain man took in hand to set out the land and praise of his Nobility, he stood much in recital, Panor. lib. 20. de rebus gestis Alphonsi. that he was a King, a kings son, a kings Nephew, a kings brother, and such like titles. The king interrupting his tale answered, that he never esteemed much of that kind of glory: and that it was the praise and commendation of his ancestors, who by virtue and worthy qualities had deserved such high callings, and honour and not of him: And that his praise stood not in that which might fall unto him by testament, but in the imitation and performing of the noble acts, prowess, and valiantness of his forefathers. This Noble Earl likewise, not answered to his expectation, in that he was a Noble man by blood, and inheritance, gave himself wholly all the days of his life to purchase and win the Nobility, that springeth immediately from the very original fountains of the same, as partly I will put you in remembrance of. We will begin with Prudence, which may be thus defined. Prudence, is a power or faculty of the mind given Prudence. of God, whereby man is made wise, provident and circumspect, and whereby man attaineth knowledge, cunning, and expertness in all matters that the children of men have to deal with in this world. This Noble Earl was of great wisdom, deep judgement, grave consideration, and so blessed with understanding, experience, and manifold virtues, and gifts of God, that he was right worthy to serve her Majesty in princely and weighty affairs, both in war and peace. He was of such prudent and excellent discretion, that he had a special grace to entertain all states of men, superior, equal, and inferior, with such comeliness and decency, that for civility, humanity, manners, & honourable behaviour, he was a pattern, & an example for Nobility to imitate, and to follow. In his youth he bestowed not the time in vanity, idleness or voluptuousness, but in achieving and winning of such sciences, properties & virtues, which might beautify, and increase his Nobility, and prevailed therein so effectually, that he become excellent in all kind of knowledge, and qualities, meet, commendable, or necessary for a man of honour, concerning divine matters. I have in my time conferred with his Lordship, and therefore can say somewhat therein: and amongst others, one thing is notable, which in conference I received at his mouth. He affirmed this in effect that there was nothing in the world, that could blemish and abase the Heroical nature of Nobility so much, as to have the eyes of understanding so closed and shut up, that a man in honour, should not be able to discern betwixt true religion, & the Hypocritical false religion: betwixt the right worshipping of God, and Idolatry: betwixt the traditions of men, and God's word, but remain subject to lies, and superstition, and to call bad good, and good bad: and concluded that to be free from this servile state, was a necessary point of true Nobility. He therefore in his time had diligently travailed in the Scriptures, and so furnished himself with principles of christian Religion, that he was able readily to discern Sermons, and disputations, and to find out who had verity on their side: and also probably to speak with authority of scripture in matters of controversy. His understanding by the especial work of the holy Ghost, was so illuminate that he clave and drew to true Christian religion, as the adamant stone cleaveth and draweth to steel. His Lordship therefore furthered and favoured all Preachers of God's word, so that whosoever will judge of the success of Christ's religion by human reason, must confess that the Gospel hath lost a mighty Protector, and an earnest defender. But God in setting out of his word, useth to work beside the expectation of man, and behind the reach of reason. I have yet further to speak of his Lordship, that I believe there be very few Noble men in England, more ready and expert in Chronicles, Histories, Genealogies, and Petigrues of Noble men, and noble houses, not only within the Realm, but also in foreign realms, than this Noble Earl was in his time. He excelled in descrying and blazing of Arms, & in all skill pertaining thereto: and to be short, his understanding and capacity, was so lively and effectual, that it reached to all kind of matters, that a perfect Noble man shall have to deal withal in this world. Fortitude, is an other fountain from whence Nobility Fortitude. springeth, of Cicero in tusculanis quaestionibus thus defined. Est affectio animi qua gravia patiendo legibus obtemperatur. It is an affection of the mind, whereby to satisfy the laws: a man is content to suffer hardness, he meaneth man's laws, and not God's law. It seemeth therefore that it may be thus more evidently and fully defined. Fortitude is an affection of the mind, whereby a man is made hardy, and courageous to suffer difficulties and dangers, avoiding on the one side rashness, and expelling on the other side fear, to perform that which Gods law and honesty prescribeth and commandeth. Although by this definition we find, that the effect of fortitude resteth much in banishing of fear of bodily hurts: yet doth it agreed very well with the fear of God. jetro therefore counseling Moses to choose men to govern under him, sayeth, Prospice viros fortes, timentis Deum. Seek out Exod. 18. 21. men endued with fortitude, fearing God. etc. Whereby we perceive, that Fortitude and the fear of God vary not, but are linked together. Deep was the flood of Nobility that this valiant Earl had fetched out of this fountain. For in this together with the Well of Prudence, he found that excellent knowledge of Chivalry, the cunning to lead an army, to guide and to rule soldiers, that experience of stratagems, and warlike policies, that notable magnanimity & invincible courage, whereby he endured & overcame so many dangers and perils, for the which he is renowned in England and Ireland, & shall never be forgotten. He was by nature the son of Mars, and by practising feats of war, and exercise aforehand, he had made himself in manner a perfect Warrior, afore that ever he came to the wars. And was for prowess, magnanimity and high courage, to be compared to the old Roman Captains, that be so much in stories commended. This Fortitude is no less necessary for Nobility in time of peace, then in time of war. For it belongeth unto them to minister justice betwixt party and party, without respect of parsons, which can not be performed without the assistance of this virtue: I have good cause to think of this Noble Earl, that there was no subject in England, that could fear or corrupt him from executing of justice. He was to the proud and arrogant a lion, and to the meek and humble a lamb, neither is there any contrariety in this, for true Nobility discerneth a due and convenient time and place to use both the one and the other. justice, is the third Well of Nobility. It is a constant justice. & a perpetual will to give every man his own. This is a divine virtue, precious, and commendable in all men, and especially in the Nobility, who by reason of authority, may do injury without remedy for the same. We see by experience that great is the number of them that would oppress, if they had authority: We see also the injuries that are done daily by them that have colour of authority, be it never so simple. But examine the life of this Earl who will, & I believe there is no man living that can justly complain of any oppression or wrong done by him. I once in my time heard him not a little offended with one of his men that was complained upon: saying, that his servant could do him no greater dishonour, then by pretence of his authority to do any poor man wrong. Jobe in the time of his authority & wealth, was commended to be a just, and a righteous man. And in the explication of part of that justice, job hath these words: job. 29. 15. Fui oculus caeco, vice pedum claudo. etc. I was the eyes to the blind, and I was the feet to the lame, I was a Father to the poor, and when I knew not the cause I sought it out diligently, I broke the chaws of the unrighteous man, & plucked the pray out of his teeth. Here we found that whosoever will do justice, must not only do no wrong, but must also with all his might, succour and comfort the helpless and oppressed. In this part of justice there was never Noble man more forward than this good Earl. He was the comfortable refuge, of all such as were in adversity, or oppressed by power. Of Tytus Vespatianus Emperor of Rome, we read, that he answered one of his friends, admonishing him to hold his hands, and not to make his liberality and gentleness common to all men: saying, that it Suetonius. becometh not a prince to let any man part from him with a heavy heart. This worthy Earl was of like mind, for he was so full of humanity and compassion, that he would be loath to let any distressed part from him, without some comfort and ease. In so much that in him, if ever in any man this Adage. Homo homini Deus, A man God to man, was as truly performed: as in Tyrants the contrary Adage, that is, Homo homini lupus: A man a Wolf to man. We read in Chronicles of Emperors, Kings and Noble men, which for their bountifulness, gentleness, affability & goodness, deserved some Honourable addition to their names: as amongst the emperors Antoninus pius, Antony the virtuous: amongst the British Kings, Elidorus pius, Elyder the godly: and amongst Noble men. In the time of king Richard the second, Sir Thomas Montacute the good Earl of Salesburie: and in the time of king Henry the sixth, Sir Thomas Beuchampe the good Earl of Warwick. This Noble Earl for the very like qualities hath truly deserved to be called the good Earl, the virtuous Earl, and the valiant Earl of Essex. Temperance, is the fountain of Nobility: It is Temperance. a virtue whereby a man observeth a moderation, and a reasonable mean in the use of all things pertaining to body and mind: It is the mother of all other virtues, without which, the rest are blemished, and disgraced. In the dutch Chronicles that tell of the lives of Emperors, the first quality that is noted, is Temperate, or not temperate, as an argument of the rest of his life and doings. For he is thought unworthy to rule others, that can not rule himself. This Noble Earl, had a special grace, and an excellent gift of God in observation of this virtue, whither you respect diet, or the suppression of all vicious affections. I have divers times noted in him, when understanding was brought unto him, of some thrasonical contumelious words, spoken by some glorious inferior adversary against him, he would never be stirred to any perturbation of mind thereby, but with grave wisdom and magnanimity contemn it and smile, deriding the vanity & waywardness of that cankered stomach, that vomited such sour rotten infection: for he did effectually consider that it become no better a noble heart to take in & receive wranglings, brawlings, chasings, & anger: than it is tonuenient to daub a golden pillar with mire & clay. Solomon was of that mind, and therefore sayeth: Be not thou hasty to be angry, for anger resteth in the bosom of fools. I Ecclesi. 7. 9 have had occasion by that I noted in his Lordship to call to remembrance, this saying of Christ. A good man of the good treasure of his heart bringeth forth good Luke 6. 45. things. And the evil man of the evil treasure of his heart bringeth forth evil things: For though occasion were ministered, yet should you never hear him utter any opprobrious words, not not against his adversary, so pure and immaculate did he study to preserve the Nobility of his mind. There be some that count themselves worthy honour and estimation, when they tear God in pieces with chafing and horrible oaths, which this Noble Earl detested and abhorred, as a matter not only undecent, but also repugnant to the nature of true Nobility, attributing due reverence to the name of the Lord, and thereby proving the fountains of his Nobility to spring out of the hill of the fear of God. But what was his religion? what faith God had blessed him with? what godly disposition he was of, and how abundantly God had enriched him with his holy spirit? his confession of his faith, his speeches, nay rather his sermons in his sickness afore his death shall testify for ever. For I received by the relation of such as are worthy credit, and were present about him, although not all, yet many of his learned godly sayings at that time. Concerning his salvation, he reposed his affiance and sure trust in the blood of jesus Christ. He forgave all the world, and by invincible faith apprehended, laid hold, and embraced remission of his sins, in the merits of the sacrifice of Christ's body offered upon the cross for the sins of the world. Trentals, Masses, Diriges, Pardons, and such other papistical trifles he utterly contemned, as wicked and blasphemous against the death and passion of Christ. He fared like the children of Israel in the wilderness, which when they were Numb. 21. 9 stinged with Serpents even to death: yet when they looked up to the brazen Serpent they were made whole, safe, and sound. So this Noble Earl grieved with the remembrance of his former unthankful life (as he judged) immediately directed the eyes of his mind to the death and passion of Christ, and forthwith felt such health of soul, that he was replenished with joy in the holy Ghost, and all his delight was in meditation of the joy of the world to come, and the fruition of the presence of God for ever: In so much that five or six days before he died, he showed himself more like an Angel from heaven, than a man compassed with flesh and blood. My Lord the archbishop of Dublin, (as I was informed) could move him in no question or article pertaining to salvation, that he was not ready in, and learnedly, and godly resolved: yea, and made such answers in all things, that my Lord of Dublin had them in great admiration, and affirmed that his speeches at that time should serve him for sermons as long as he lived. How truly he relinquished the vanity of this world, and how effectually he thirsted after the joy of the life to come, his godly admonitions ministered unto such as visited him, and his heavenly lessons and exhortations to his servants, shall testify for ever: for they were such that his servants report they shall never forget, and such as they shall be the better for whiles they live. Thus have I briefly, and partly declared unto you, both the life and death of this worthy Magistrate, to the end we should consider how seriously God doth call us to a reckoning by the loss of such a good Magistrate. Now a word or two to show who be they that die in the Lord, and then an end. They principally are said to die in the Lord, which suffer death under the beast, for confession of Christ's religion, for they properly die in the Lord's cause. Such are the Martyrs, aswell of the primitive church under the cruel Emperors, as the martyrs of all ages sithence under Antichrist of Rome. They also die in the Lord, which though they die not by the cruelty of the beast, yet they die in the faith of jesus Christ, and are therefore blessed. Of this number was this godly Earl as I have before declared. Wherefore I will conclude and direct my speech for two or three words to this good Earl. O noble Earl of Essex, in thy time the Pearl of Nobility: the mirror of Virtue and worthy qualities: the child of chivalry: the beautiful flower of England: the precious jewel and comfort of Wales: the trusty stay of Ireland: Thy life was most Honourable: thy worthiness incomparable: thy death precious in the sight of God, for thou diedst in the Lord a right inheritor of the everlasting kingdom of heaven. Wherefore by authority of the heavenly oracle that S. john was commanded to writ, thou art to be pronounced blessed for ever. Our sins hath shortened thy life, so that we could enjoy the same no longer. Thou hast notwithstanding bequeathed thy body to be buried amongst us here in Wales. Of very duty therefore O Noble Earl, thy Tomb shall be with us in reverence, estimation & honour, the fame and name of thy Nobility, valiantness, virtue and worthiness, shall never be forgotten, but shall live and be kept with us in memory from generation to generation while the world standeth. Dear beloved audience, because the time is spent, here will I abruptly make an end, and neither deal with the third part of my first division, nor make recapitulation of any matter I have spoken of. Only let us pray that God of his mercy grant us grace to consider his holy will and pleasure, declared unto us by so many messengers, and especially by this message that we now receive in the death of this noble Magistrate. And that we may learn to die in the Lord as he hath done, and that together with him and all the elect of God, we may participate a joyful resurrection in the world to come, through our Saviour jesus Christ: to whom with the Father and the holy Ghost, be laud, honour, & praise for ever and ever. Amen. (?)