A DEFIANCE TO DEATH Being The Funebrious Commemoration of the Right Honourable Baptist Lord Hickes Viscount Camden late deceased Preached at Camden in Gloucester-shire Nouember 8. 1629. By IOHN GAVLE LONDON Printed by Thomas Harper for Robert Allot and are to be sold at his Shop in Pauls Church-yard at the signe of the Blacke Beare 1630. To the truely Honourable and religious Ladies Iulian Viscountesse Camden and Mary Lady Cooper Daughters to the late right Honourable Baptist Lord Hickes Viscount Camden the blessings of both this and the life to come Most Noble and vertuous Ladies TO whom should I dedicate the memoriall of your deceased Father but to you in whom he liues Who mee thinkes but his Monuments may challenge his commemoration Besides the life hee was personally possessed of you are his deriued life and he yet liues and long may he though not in himselfe yet in his Successions Yet alas how much rather had you I know to haue still enioyed then thus supplyed his life But you are not ignorant how nature abides not alwayes but succeedes how God but lends not bindes your friends to your inioyment He was giuen you to be taken from you yours hee was to vse rather then possesse yours in his life name vertues graces to inherit and not yours in an earthly being to ingrosse Therefore had you him to lose him and must therefore be contented with his losse yea ought indeed to reioyce rather that once yee had him then sorrow that now ye haue him not Grant it cannot bee but a griefe to misse him so neither but a ioy to remember him It was an happinesse more delighting when you might reioyce in his presence but is an happinesse more lasting that you may yet reioyce in his remembrance You both beyond the common lot and hap were much and long happy in a double Parent the losse of one now admonishes yea applaudes you to esteeme another Parent and feare anothers losse But I spare from further repetitions of your losse lest while I would striue to consolate and appease them I rather prooue but to renew your sorrow prouoke your feare For mine owne part who reckon my selfe not the least in his losse I count it euen as enuy to bewayle the happy and but folly forlornely to sorrow for him that certainly reioyces for himselfe Neuerthelesse for losse of friends forbid I no man to mourne but murmure and despaire Such our sorrowes are but the late tokens of our loue and must as wel be moderate as vnfaigned Neither should our hearts in this case be flinty nor effeminate nor our eyes alwayes dropping nor altogether dry For me I like neither to bee niggardly nor prodigall of my teares neither to be desperate nor ambitious of my complaints I say no more of this sorrow and losse because I would not packe them vp or decke them vp in words onely Thus much haue I written because I would not that a priuate houre should extinguish or ingrosse them What I haue herein presumed besides the comfort I trust you shall receiue by it this also shall comfort mee that you daigne to receiue it Your good Ladiships in all humble obseruance IOHN GAVLE A DEFIANCE TO DEATH 1 COR. 15.55 Oh death where is thy sting VPright Adam was made immortall but sinfull Adam begat all his Sonnes mortall like as hee had made himselfe Adam then is dead and so all Adams Sonnes but liue to dye The sentence of death past vpon vs in him wee are but borne to the execution thereof in our selues Euen as Adam himselfe for the necessity of dying Gen. 2.17 dyed the same day that hee sinned though for the euent and issue of death hee liued an hundred and thirty yeares after that day Gen. 5.5 So in him wee vnderwent the same necessity though it be for thousands of yeares after that wee are brought out to such an euent As a Malefactor is a dead man according to the law at that instant the sentence is pronounced vpon him though for some few dayes after the execution be deferred So according to Gods law and decree we are all dead in Adams doome though God bee yet pleased to prolong those things of ours wherein we must liue to dye accordingly as hee hath doomed vs. A malefactor is not executed sometimes of one two three foure fiue or sixe dayes after his iudgement Euen so were we all adiudged to dye before wee were but God with whom a thousand yeeres is but as one day hath appoynted the first second third fourth fifth or sixt thousand yeare of the world to be the day of our execution There is a more necessity vpon our death then our life No such need that hee that is not should be as that he that now liues should once dye The former may be supposed but this other is expressed It is appoynted for all men once to dye Heb. 9.27 There is alwaies a more necessity of the End then Meanes Not onely in execution but intention is death the end of life Mortinati sumus wee are borne to dye and dye from the time that we are borne Our birthday what is it but the beginning of our death-death-day our death-death-day what but the end of our birth day our birth-day precedes or happens before our death-death-day but our death-death-day is preferred before our birth-day The day of death is better then the day that one is borne Eccles 7.3 Did wee so consider it our birth-day is indeed a punishment and our death-death-day in comparison a reward Vt suppliciam non sit nascâ— mors efficit Death is as the remedy against the miseries of life and to dye is but to rest from those labours and cease from those sorrowes whereunto wee were borne What a plague and punishment were our birth-day into a sinfull and miserable world did not our death-death-day giue an end to all such euils both of sinne and paine I said our birth-day is the beginning of our death-death-day and our death-death-day but the end of our birth-day We are deceiued to call the day of our departure onely the day of our death On our last day indeed we cease to liue but from our first day wee beginne to dye Consummat hora mortem extrema non facit Our last day doth not cause death but consummate it doth rather finish then beginne it It is not the extream and vtmost minute of our life that brings death vpon vs it rather but manifests that death was alwayes with vs. As spake the Prophet of persecutions Wee are killed all the day long Psal 44.22 1 Cor. 15.31 and the Apostle Paul concerning his owne sufferings I dye daily So though no violence come against vs euen through natures owne frailty wee dye daily and by fatall mortality we are killed all the day long We dye daily from the time we first beginne to liue On our first day our life is the longest euery day after takes one day from our liues and
the longer wee haue liued the lesse we haue to liue Quotidie morimur Senec. lib. 3. epist 24. quotidie enim demitur aliqua pars vitae tunc quoque cum crescimus vita decrescit We dye daily euery day passes away a part of our life and while wee are yet waxing does our life decrease Ibid. Hunc ipsum quem agimus diem cum morte diuidimus This very day that we now liue doe we diuide with death Hieron ad Heliodor in Epitaph Nesoliani Hoc ipsum quod dicto quod scribitur quod relego qnod emendo de vita mea tollitur As by the times of eating sleeping working playing so by the instants of speaking reading writing our liues are lessened Yea brethren this houre these moments of my preaching and your hearing are taken away from both our liues We dye daily our times dye daily our actions dye daily our persons dye daily Our times dye daily the time past is dead to the time present the time present is dying to the time to come yesterday is dead to To-day and To-day is dying to To-morrow Our actions dye daily what is done and past is dead to what is now doing and what is now doing is dying to what hereafter must bee done We neither remember what we haue done nor conceiue what wee haue done nor delight in what wee haue done so daily dye our actions to our memories to our vnderstandings to our affections Our persons dye daily our infancy dyes into childhood our childhood into youth our youth into manhood our manhood into old age and our old age dyes into death A man is in a continuall consumption of himselfe His dayes spend him also as hee spends his dayes Euery day one part or piece oâ— him languisheth or perisheth corrupteth and is cast away Seneca vt supra Non repente in mortem incidimus sed minutatim procedimus We dye by piece-meale and not all at once There is no day in which our spirits vanish not our bloud cooles not our moysture dryes not our stomack fayles not our liuer corrupts not our lungs consume not our bowels yearn not our heart faints not our head akes not euery day either some veine stops some sinew shrinkes or some bone breakes either is some skinne withered some flesh bruised or some member decayed Euery day more then other either the eyes grow dimme of seeing the eares dull of hearing or else the palate vnsauory of tasting Thus dye the parts by little and little and thus is the whole dead at last The Candle still consumes from the time it first beginnes to burne so wade the oyle and marrow of a mans life from the time that he begins to liue Man is a Candle that either consumes himselfe vpon the candlesticke of the world or else sweales away vnder the bushell of his Mothers wombe The houre-glasse runnes continually from the time it is turned Man is an houre-glasse but a running sand or mouing dust And as the sand in the houre-glasse fals corne by corne or mite by mite till the heape bee runne out so a man drops away by little and little till the whole lumpe be done A Traueller goes many dayes onward to his iourneyes end Man is this Traueller this life the way and death the iourneyes end And is it a strange thing to dye when our whole life is but the way to death Sen. ep 78. Tu non putabas te aliquando peruenturum ad id ad quod semper ibas Can we thinke not once to come to what wee alwayes goe to There is no way on earth without an end the intricatest labyrinth hath a way out at last Wee goe towards death continually how should we but meet withall at last Wee dye daily how should wee but once be dead Bern. ser Miser homo quare te omni hora non disponis cogita te iam mortuum quem scis necessitate moriturum Wretched man then who euer thou art seeing thou dyest daily why dost thou not daily dispose thy selfe for death thinke thy selfe now dead whom thou knowest needes must dye Woe to vs wretches all that so many of vs are so neare death and yet put it so farre from vs so neere it in the euent and yet put it so farre from vs in the consideration Death is ready to take vs by the hand in the naturall execution ere wee are willing to take death to heart by a christian meditation Wee goe toward the graue with our faces backward our feet are at poynt to fall into it ere our eyes once looke vpon it We many feele Death before we know Death are brought wofully to hazard or experience it ere we are drawne wisely to consider and conceiue it though we see it dayly in others yet can we not be led to consider it in our selues hereof haue we daily warning Eucher epist Paraen yet will we make it vnawares Nihil ita quotidie homines vt mortem vident nihil ita obliuiscuntur vt mortem Men daily behould nothing more then Death and yet then Death they forget they neglect nothing more But to bring you beloued to the knowledge the consideration remembrance of Death I haue taken this text O Death where is thy sting both to instruct you concerning it as also to incourage you against it Where note first an Appellation secondly an Interrogation an Appellation or Death summoned O Death an Interogation or Death dared Where is thy sting Where I haue 1. Something to say to Death for your instruction O Death 2. One thing to aske of Death for your incouragement Where is thy sting I. The Appellation or Death summoned where I am to say something to Death for your instruction O Death O Death what art thou a Chimaera a Fable a Buggebeare a Dreame a Shadow a nothing O Death thou art a strange thing consider Thou art none of Gods Creature Wisedom 1.13 God made not Death neither hath he pleasure in the destruction of the liuing God is the God of our being he delights not in our destruction Death was intended not for vs but for our Sinne therefore are we mortall that sinne might not bee immortall Wee must therefore dye once that it might not alwayes liue O Death what dost thou thou dissoluest the rarest compact of Heauen and Earth thou distinguishest betwixt our Spirit and our Clay Body and Soule thou separatest sharper art thou then any two edged sword and entrest to the diuiding a sunder of the Soule and Spirit thou euen diuidest betwixt the marrow and the bone Thou makest our Dust returne to the Earth whence it was taken and our Spirit to God that gaue it Oh Death thou makest our Spirit vanish our Breath stop our blood coole our colour change our Beauty fade our Strength fall Eccles 12. Thou makest the keepers of the house our hands to tremble and the strong men our feet to bow themselues Thou makest the
grinders our Teeth to cease and them that looke out of the windowes our Eyes to waxe darke Thou shuttest the Doores of our lippes and stoppest our windpipes the Daughters of our singing Thou cuttest short the siluer cord of Marrow and breakest the golden Ewer of our Brainpanne Thou breakest the Pitcher of our veines at the Well of our Liuer at the Cesterne of our Heart there breakest thou the wheele of our Head O Death Heb. 9.27 thou art doomed to vs all It is appointed for all men once to dye We all walke this one way all tread this one path we must all sleepe our last sleepe and that darke night of Death will once ouertake vs all Patres nostri praeterierunt nos abimus posteri sequuntur Eucher Paraen Our Fathers are dead our Friends are dead and our selues also must dye Some are gone before vs some accompany vs and some come after vs like waue after waue are we dasht against the hard and cold stone Death Serius aut citius metam proper ammad vnaus And thus soone or late we dye all at last We are borne with condition to dye We therefore put on the Garment of our Body to put it off and at first take vp the load of Nature to lay it dowen at last Death is Natures Law and to dye is but to pay Natures Tribute It is as naturall for vs to liue and dye as for to wake and sleepe O Death Thou art certainely comming yet vncertaine is it when thou wilt come Nil certius morte at hora mortis incertius nihil Nothing more certaine then Death but then the houre of Death nothing more vncertaine Matth. 24.36 Of that day and houre knoweth no man That is of the day of Iudgement the houre of Death Death comes as a Thiefe in the night both suddenly and violently it takes vs one vpon the house top another in the Field one working in the Vine-yard another grinding at the Mill one vpon the house top of honours another in the field of Pleasures one abouring in the Vineyard of a Christian Calling another grinding at the Mill of worldly affaires Eccles 9.12 A man knoweth not his time that is the time of his death God will not tell vs the time when Death shal come vpon vs because hee would haue vs thinke it neuer but neere vs He will not let vs know our last day because he would haue vs suspect and expect euery day to be our last Latet vltimus dies vt obseruentur omnes dies Aug de discipl Christiana This one houre the houre of Death is hidden from vs that all the houres of our life might the rather be obserued by vs. O Death thou art impartiall and indifferent to all Pauperam tabernas regumque turres thou knockest equally at the Pallace as the Cottage doore thou likenest a Kings scull to a Beggers and makest no difference betweene their dust Neither hast thou pitty vpon the Poore nor respect vnto the Rich neither scornest thou the foolish nor dost thou reuerence the wise Eccles 2.16 How dyeth the wiseman as doth the Foole. The oldman thou long threatnest the yong man thou soone betrayest Neither sparest thou for Age Sexe Degrees nor Gifts No Power of ours can forbid thee no Diligence auoyd thee no teares moue thee Price hire thee no art or Eloquence perswade thee O Death thou art manifold thou commest to vs in sundry hues and shapes Thou approachest pale and leane to the old man bloody boysterous to the yong man blacke as hell to the bad man and but vgly vnto euery man Thou comest to vs sometimes in Mens hands sometimes in Beastes mouthes sometimes in a flame of fire sometimes in a waue of water sometimes in a blast of wind sometimes in the slipping of a foote somtimes in the faling of a stone Thou comest to vs sometimes in our cloaths and sometimes in our Meate and Drinke We dye diuersly Some by warre some in Peace some by Sea some by land some in the Field some on our Beds some by our own violence or Intemperance some by a sudden wound and some by a languishing disease Mille modis lethi miseres mors vnafatigat And thus by a thousand wayes of dying one Death destroyes vs all O Death how bitter is the remembrance of thee Ecclus 41.1.2 to a man that liue that rest in his possessions c. O Death how acceptable is thy iudgement vnto the needfull c. O Death thou art a shadow indeed thou fleest those that follow thee and followest those that flee thee Mors optata recedit at cum tristis erit praecipi tata venit Thou hastnest then when we wish to eschue thee then delayest thou when we seeke to imbrace thee Death is the rich mans Feare and the poore mans Desire Often called vpon in Aduersity neuer thought vpon in prosperity In prosperity we complaine and cry with Hezekiah Isa 38. to haue it further added into our dayes But in aduersity we can be content euery one to wish with Elijah It is enough now O Lord 1 King 19.4 take away my Soule for I am no better then my Fathers O Death How fearefull a thing art thou to flesh and blood How abhor we to haue the graue forour house to make our bed in darkenesse to say to Corruption thou art my Father and to the Worme thou art my Sister and my Mother How doe we hate to inherit serpents and wormes to be separated from our selues to be returned to our dust how does Death terrifie vs not onely in our owne experience but others example In others Example so oft as we see or heare another is dead it troubles vs to thinke that wee also must dye For our owne experience how are we then agast not knowing either what we must be or whither we must goe Wee are afraid to dye euen we who haue good hope after Death Euen we that looke for an house not made with hands are notwithstanding loath to leaue this house of clay we that haue the promise of a Kingdome are but vnwilling to forgoe our Prison There is a Feare in vs to be dissolued notwithstanding our Desire to be with Christ and we many irke to vndergoe the Passage that euen reioyce to approach to the Home 2 An interrogation or death dared where I am to aske this one thing of death for your incouragement where is thy sting Not onely this I am now to aske of death but that I haue already said to death truely considered serues to incourage vs against death Death is a shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad pop hom 5. but a very Bug-beare and are we like children afraid of Hobgoblings onely death is a nothing and are wee afraid of we know not what Death separates betwixt soule and body why feare wee so it should dissolue vs when wee ought to reioyce rather that it cannot destroy vs Feare wee
others whose owne sorrowes ouercome himselfe It is not for me now to shew sorrow in my face that am now to speake comfort to your heatts Comfort we our selues therefore Brethren in the Lord in whom wee beleeue this our Brother doth now reioyce Let vs be content to lose him whom it hath pleased God to gaine How iustly might he take him away from vs that euen gaue him to himselfe Letvs not only bewaile that we want him but reioyce rather that once we had him He is dead neither the first nor last we must follow after whither he is but gone before Neither was he violently nor vntimely snatcht away from vs but he slept peaceably and dyed in a good age Let it not then so afflict vs to thinke how wee may misse him here on earth as reioyce vs to expect how we must meet him in the Ayre at the last comming of the Lord Iesus To which comming of thine Lord Iesu not only hasten but prepare that when thou shalt descend from Heauen with a shout with the voyce of the Archangell and the Trumpe of God we which shall then liue and remaine may be caught vp with them euen this our Brother and all thine holy Saints and Angels in the clouds and so be be blest with thee our onely Lord and Sauiour for euer and euer Amen FINIS A iust and necessary Catalogue of such Noble and Charitable Deeds as haue beene done by the late Right Honourable Baptist Lord Hickes Viscount Campden as well in his Life as at his Death recorded to the glory of God his own Honour and others good Example Good deeds done to the Towne of Campden in the County of Gloucester HEe built an Almes-house or Hospitall for 6. poore men and 6. poore women cost 1000. l. Since the yeare of the foundation of the said Almes-house sc 1612. Hee hath allowed the said 12. poore people wachely maintenance to the value of 1300. l. And now at his death hee hath setled 140. l. per annum for euer vpon the said Almes-house allowing each of the said poore Prisoners 3. s. 4. d. weekly and yeerely a Gowne a Hat and a Tunne of Coales per annum 140. l. Hee built a commodious Market-house in the said Towne cost 90. l. By his last Will hee gaue to the said Towne for the setting of the poore to worke a stocke of 500. l. To the Church of Campden He gaue a Bell cost 66. l. Made a Pulpit gaue a Cloath and Cushion cost 22. l. Built a Gallery cost 8. l. Made a Window cost 13. l. Gaue a brasse Falcon cost 26. l. Gaue two Comunion Cups cost 21. l. Built the roofe of the Chauncell and new leaded it cost 200 l. Herepaired the Chappell by the said Chauncell supplyed and new cast the Leades cost 20. l. He walled the Church-yard round cost 150. l. Within the County of Middlesex Hee built a Sessions House for the Iustices of Middlesex to keepe their Sessions in cost 600. l. He repaired and adorned the Chappell of Hamstead cost 76. l. He set vp a Window in the Chauncell of Kensington and beautified it cost 30. l. Hee hath giuen by his last Will to the said Towne of Kensington to bee imployed for the benefit of the poore the summe of 200. l. In the City of London Hee hath giuen by his last Will to S. Bartholomewes Hospitall 100. l. To Christs Church Hospitall 50. l. To New-Gate Lud-Gate and the two Counters 40. l. Hee erected a Window in S. Laurence Church in the old Iewry and gaue a Pulpit â—loâ—th and Cushion cost 30. l. Impropriations purchased and bestowed vpon the Church One in Pembrokeshire to be giuen to the Towne of Tewkesbury in Gloucestershire whereof one moity to the Preacher the other to the poore cost 460. l. Another in Northumberland whereof one moity to bee giuen toward the maintenance of an able Preacher in Hamstead the other to S. Pauls Schoole in London towards the maintenance of certaine Schollers in Trinity Colledge in Cambridge cost 760 l. One in the Bishopricke of Durham to bee bestowed on such Churches as shall haue most need thereof according to the discretion of his Superuisors cost 366. l. Another in Dorsetshire to bee bestowed likewise cost 760. l. Certaine Chauntery Lands also in Lincolneshire cost 240. l. Hee hath also giuen to two Ministers to be chosen out of Iesus Colledge in Oxford to serue in their seuerall places 40. l. a peece per annum 80. l. He hath bequeathed Legacies to seuerall Ministers the summe of 140. l. He hath giuen to Mr. A. E. during his life per annum 100. l. He hath giuen amongst his house-hold seruants 300. l. An Elegie If sorrowes silent be I should bewray An easinesse that would my sorrow say But time is and affection too affords To breathe from sighes awhile and breathe forth words Why should I be close niggard of my griefe Sith to impart it is to finde reliefe I waile the losse of one like Lot of all Is to be wail'd and fear'd in generall Alwayes the greater losse the griefe the more While I applaud then I must needs deplore Bounties free hand ah Bounty now lies bound Amities deare heart hath felt a deadly wound Pieties pure soule farre flitted is from hence Truths simple tongue is buried in silence Iustice impartiall Eye is shut vp fast Sincerities bright countenance defac't Temperance sober palate pal'd and cloy'd Chastities vnpolluted body stroyd Attentions faithfull eare hard stopt with earth Memories sound braine minds now another birth Patience meeke spirit humbled to the dust Deuotions zealous Saint raignes with the iust Experience long dayes and good are gone Nobility is layd in graue alone Can so great losse in silence now be borne Or can I say I misse him and not mourne I hate to count and not condole the losse Of good men none but bad men slight such crosse And sâ—â—w their teeth cause others wet their eyes For losse of Saints which they nor are nor prize Once priz'd I one who so prize-worthy was I daily learne to prize him by his losse I 'le waile a priuate want feare th' common dearth Of goodnesse since good men so leaue the earth An Epitaph Reader know who ere thou be Here lyes Faith Hope and Charity Faith true Hope firme Charity free Baptist Lord Camdens were these three Faith in God Charity to brother Hope for himselfe what ought he other Faith is no more Charity 's crown'd Tâ—â— only Hope is vnder ground In Baptistam Camdenum Gratiâ— Baptisâ—â— est dicit Camdenus honâ—â—â—◠〈◊〉 homiâ—â— claruâ— sanctâ—â— ille Deo In Baptistam desunctum Sâ—â—â—â—buitferrâ— quandam Baptista 〈◊〉 Baptista his noster sunere succubuit 〈…〉 non est qui fâ—â—ere trâ—nâ—uâ— Non 〈…〉 nobis mors tulit 〈◊〉 caput I. G. If to be crown'd with honour of the Peeres If to be honour'd with a crowne of yeares If to haue wealth and know the vse of it To haue a solid and
ingenious wit If goodly houses with good store of land If an vnspotted and an open hand If strength of minde and vigor of the sence A candid brest and a cleare conscience A noble issue and a noble race Endow'd with inward and with outward grace If loue of friends and friendship without strife Observant children and a faithfull wife If a religious and a loyall heart May perfect bliffe to any man impart Then to Lord Campden who in all this rowle Had euery gift in body or in soule His soule in heauen is a welcome guesti Then let his bones in quiet silence rest Memoriae sacrae Cùm tot faecundos Camdene pâ—regeris annos Atâ— tuis largas cùm namerâris opes Cùm tibisuccreseant illustristirpe Nepotes Cùm mirâ celsas struâ—teris arte dâ—mes Cùm tibi partus honor victâ—sâ— paratus egenis Quid superest vitra non super esse Vale. Hiesius hic situs est Campi qui gloria Deni Ternus aeternus daâ— meliora Deus R. A. Ad Avum defunctum If good mens death be but a timely sleepe If man two childhoods hath the first to keepe The first watch of his life then that of age Which with the former stands in equipage Vshering the second better life when you May in a moment all your yeares renew And by the fruitfull priuiledge of death Claime life againe more permanent then breath Sith mans last breath to man doth life apply Sith death 's the childhood of eternity Why weepe we rather when you leaue this light We 'le aske you blessing and bid you good night T is vale long enough now for anon You 'le be awake ' â—th resurrection Children must sleepe then so must age and both Are rows'd from slumbring at their perfect growth Sleepe then in earth thy cradle secure lie May Angels requiems be thy Iullaby Till the last trumpe awake thee and the faire Councel of Elders place thee in their chaire When ioyntly with the quire of Angels blest Thou mayst sing Halleâ—â—iahs with the rest Baptist Noel Prosopopoea Latinis Iambis QVicquid sub Arcto quicquid in gremio latet Thetidis vel amplo conditur Ponti sinu Aut aestuantis febre perpetuâ canis Radians ocellus vidit inter fluctuum Ebullientes riuulos vel anxius Quaerunt sub vndis alacer Jndus Aethiops Maurusue pelle nigricante Barbarus Haec omnia domi nôsse te charum caput Testantur Argonautae abietum frequens Catena malorumque siluae mobiles Pontique nemora densa decumano mari Tot insulas nutante fixas vertice Toties salutantia iteratis nuncijs Dum tu Liburnarum reuisens nauium Orbem stupentem miscuisti Barbaris Gentem togatam interfuisti serijs Mediante seruo Gangis in negotijs At ista menti praevolenti viltor Conditiosordet globisciâ—ntia Exacta licet ampla terreni iacet Contempta aequatur quod explanat solo Coelestis ardor surgit ad coelestia Nec sufficit contractus orbis nauitae Terrae marisque conscio sat semitae Rimaeque cuiusque extimae sed altiùs Orbem supernum quaeris illic for sitan Coelestis Eridani fluentis nauigans Stellata in Argo coelum aquosum transnatas Vel forsan vndas atri adhuc tranans Stygis 〈…〉 Vale 〈◊〉 inter viue 〈…〉 Tantum hoc â—â—itam liceâ—â— vrnam carminâ— Nâ—taret â—â—tri dicat extremum vale Pietâ—â— Nâ—pâ—tum hâ—c estâ— sarcâ—phagâ— nota Ciâ—eremâ—â—lâ—culâ— figet hoc Epitaphium Epitaphium Transi viatâ—r Nâ—biliâ— Et civit hic sepultâ—â— est At siste gradum nâ—m breâ—â— Videbis istum nobiâ—â—â— Redibit hand mâ—rabitâ—r Resurget extremâ— diâ— Qui transmarinam naviganâ— Tâ—t â—rbis ampli littâ—ra Expertus â—mnem noveraâ— Terra marisque semitam Tandem suam fâ—â—licitâ—r Mundi Chariâ—dâ—iâ— abâ—â—enâ— Adegit ad pâ—rtum ratem Sed vela jam si creditis Iterum â—etenâ—isse sua Ventis â—edisse â—arâ—asa Nec sâ—lsasâ—rsan erit fides Ergo valete â—â—â—it 〈◊〉 Redibit Expâ—ctaâ—itiâ— Gazâ—phylâ—ciâ—â—â—â—st Geâ—â—a 〈…〉 〈…〉 Ad 〈…〉 〈…〉 Adnundiâ—as Hierusalem Hic nobilis non civis est At civis illic nobilis Corâ—lla datur hic aurea Illiâ— câ—râ—â—â— gloria Henricus Noel â—ymbolum Honoratissimi D. Vicecoâ—â— mitis Campden optumi senis bonorum patroni NONDVM METAM â—Vltu Canitie senio venerandus annis Et sanus mente corpore sanus eras â—eltx progenie felix vxore fuisti Externisque potens afftuis Euge honis â—isatis haec non sint meritis honoribus auctus Diceris ipse genus nobilitasse tuum Quid Nondum Metam ais valde ampla est haec tibi messis Aeger inops non es sed nec auarus eras Quod sivirtutem cupias humilemque piumque Nobilem humanum te placidumque virum â—rudâ—ntem sobrium celebramus omnibus aequum Et Regi gratum dicimus atque Deo Quid superest ergo quod supra est inquis in orbe Terrarum non est spes neque meta mea Non est haec infrà coelis mihi meta reposta Christus vbi viuit regnat ipse Deus â—ic mea meta est hic mea vita hîc veta fuerunt Non nisi per mortem huc tenditur en morior 〈◊〉 Nondum Metan vivus dixisse solebas Sic Tandem Metam te tetigisse reor De mortuis nil nisi bonum HEe who was rich in bounty as in wealth In honour humble mindefull of his end Comely of person full of dayes and health To rich and poore an amiable friend Enuy thou knowest not him if thou speake ill Who neither liu'd nor dyed against his will Aske not what workes of piety be did Now when he dyed his life was liberall From Church and Vniuersity not hid He made least noyse when hee did most of all Giue me the prudent man who while he liues Doth his good workes and so sees what he giues He among men was iust most free from wrong Sweet-natured cheerefull louing euery way To God deuout his prayses were his song His prayers sighes and teares what shall I say This Lord is dead and I am left as one Mong many to be sorry that hee 's gone W. B. Errata 〈…〉 Age 2. line 10. for an hundred reade 〈…〉 hundred and l. 25. for things reade 〈…〉 p. 21. l. 10. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Catologue for poore Prisoners 〈…〉 Pensioners in the verses for 〈…〉 reade atrae for cineremque reade 〈…〉