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A12980	The churches lamentation for the losse of the godly deliuered in a sermon, at the funerals of that truly noble, and most hopefull young gentleman, Iohn Lord Harington, Baron of Exton, Knight of the noble order of the Bath, and his Maiesties lieutenaunt of the county of Rutland, at Exton in Rutland, the last day of March 1614. Together with a patterne of piety, and the power of godlinesse expressed in his life and death, who yeelded to nature the 27. of February, 1613. when he wanted two moneths of 22 yeeres of his age. By Richard Stock, pastor of Alhallowes-Breadstreet in London.	Stock, Richard, 1569?-1626.	1614 (1614)	STC 23273; ESTC S117806	48,046	145

verò nobiscum migrent et istorum quidem rationem dabimus horum autem praemia repetimus Chrys hom 63. ad pop At. here these things are left behind vs those go with vs of these we shall giue an account of them we shall reape a reward as Chrysostome saith wee must therefore imitate strangers who prouide for their departure and store themselues with such things that are both portable and profitable as may stead them in their passage and possession of their country so must we prouide for spirituall things store our selues with them which we onely must carry with vs and cannot be taken from vs shall be cōmodious to vs when wee come to our country Chrysostome saith y Virtute inutus talem habet vestem quam non tantum tineae verum mors ipsae ledere nequit merito non enim hae animae ●irtutes ex terra originem trahunt sed spiritus sunt fructus Chrys hom 47. ad pop At. He which is indued with vertue hath such a garment which as moaths cannot so neither can death it selfe hurt and not without cause for these vertues of the mind take not their beginning from the earth but are fruites of the spirit They will then be eternall riches and wee shall be eternall by them and though death dissolue body and soule and destroy our present being in th● life yet as Iustin Martyr spake for himselfe others to their persecutors z Vos occ●dere quidem potesti● at nocere non pot●●tis Iust Mart. Apol. 2. You may kill vs but yee cannot hurt vs. So death may kill vs but it cannot hurt vs while it comes thus expected and prouided for it may be to our great commoditie and advantage And now I will come to the third point Doctrine 3 AN immature and vntimely death for a mā to be taken away before he be come to the full period of his life that in the course of nature and the eie of reason he might attaine to is a thing that may betide good men and not be a curse to them Here the good man perisheth is vntimely taken away And this is the Iame that is in Esay a Esay 57.1 The righteous perisheth the mercifull man is taken away namely vntimely for if they died in a full age it were not blame worthy for a man not to consider it in his b 1. Kings 14.13 He heart So of Ieroboams sonne only of Ieroboam house shall come to the graue because in him is found some goodnesse towards the Lord God of Israell in the house of Ieroboam The Preacher teacheth vs this c Eccles 8.12 Though a sinner doe euill an hundred times and God prolong his daies yet I know it shall be well with him that feares the lord and doe reuerence before him that is though God do not prolong their daies Now this truth is confirmed vnto vs by two arguments the one drawne from the malice of the wicked against the godly the other from the mercy of God to the godly Reason 1 For the first the wicked through their malice seeke by all meanes to cut off the godly because their wickednesse and sinfull life is reprooued by their godly conuersation neither can they follow their sinnes so freely as they would nor so quietly without detection or checke The Apostle saith Caine slew and cut off Abel and wherefore slew hee him because d 1 Iohn 3.12 his owne works were euill and his brothers good As the Patriarches sold Ioseph and sent him out of the house of his father because he was a meanes they were e Genes 27.2 checked for their euil sayings This is that we haue in the booke of Wisedome f VVisd 2.12 Therfore let vs defraud the righteous for he is not for our profit and he is contrary to our doings He checketh vs for offending against the law and blameth vs as transgressors of discipline vers 14. He is made to reprooue our thoughts it greeueth vs also to looke vpon him for his life is not like other mens his waies are of another fashion vers 20. Let vs condemne him vnto a shamefull death for he shall be preserued as himselfe saith But all this is not against them but as Ioseph said of his brothers enuie g Genes 50.20 When you thought euill against me God turned it to good So when they think and doe euill against them God disposeth it to good through his mercy and that partly to their bodies partly to their soules for their bodies Reason 2 Because in the goodnesse he affecteth them withall he taketh them from the euill and the plagues to come As Lot out of Sodome h Genes 19 1● The Lord being mercifull vnto him the men brought him forth and set him without the Citie So them out of the world and as Huldah the Prophetesse sent Iosiah word by his messengers and from the Lord i 2. Kings 22.20 Behold I will gather thee to thy fathers and thou shalt be put in the graue in peace and thine eies shall not see all the euil which I will bring vpon this place Plotinus the Philosopher as Austin hath it k Hoc ipsum quod mortales sunt homines corpore ad misericordiam dei partis pertinere arbitratus est ne semper huius vitae miseria teneantur Aug. de Ciuit. l. 9. cap. 10. De ciuitate dei saw this in part This very thing that men are bodily mortall hee thought it an appurtenance to the mercy of God the Father lest they should alwaies be tied to the misery of this life It is no lesse mercy to be taken sooner away that they may see and suffer lesse misery which the length of their daies would effect Reason 3 Now his mercy appeares towards their soules because they are by this meanes freed either from hauing their soules grieued with the sinnes of other or from grieuing God with their owne sinnes which are no small benefits For being led by the same spirit that l 2. Pet. 2.7 Lot was they cannot choose but be vexed as he was with the vncleane conuersation of the wicked For it cannot be but as in the Prouerbs A wicked man is an abomination to the iust Prouerbs 29.27 as he that is vpright in his waies is abomination to the wicked Againe they being indued with a true filiall feare they grieue to offend so gratious a father which they cannot but doe whiles they are here but after this life shall be freed from it Austine reporteth that Cyprian vsed to comfort his friends in dying with this m Non solum fidelibus non in vtilis est mor● verum etiam vtitis reperitur quoniam peccandi periculis hominem subtrahit in non peccandi securitatem constituit Aug. de praed sanct lib. 1. cap. 14. Death is not not only not vnprofitable to the faithfull but is also found to be profitable because it taketh a man out

so deerly esteemed Sr. Ed. Har. neither did he admit him but after a great time of acquaintance and him only did he acquaint with these priuat and secret holy duties saue but when for his better informing he had conferēce with some learned Ministers And all this pietie and godlines did this noble heart practise in this age to speake no more particularly you may if you please apply it to other particulars in this age I say which is such as Saluian complained his times were that is wherein h Si quis ex Nobilibus conuerti ad Deum caeperis flatim honorem Nobilitatis amittit O quantus in Christiano populo honor Christi est obi religio ignobilem facit Sal● lib. 4. de Gub. Dei If any of the Nobles began to be conuerted vnto God straight way hee lost the honour of his Nobilitie O how great is the honour of Christ among Christians where religion makes men ignoble This is for Atheists or Papists it is enough and too much for them to scorne men for religion how impious a thing is it for Christians to contemne men for the religion of Christ As Hierome to some i Qui christianum te dicis Gentilium arma depone aut si tu numero hostiumes ostende te libere aduersariū vt Ethnicorum suscipias vulnera Hierome Thou which callest thy selfe a Christian lay downe the weapons of the Gentiles or if thou art of the number of the enemies freely professe thy selfe an aduersary that thou maiest feel the smart of infidels So I to these if you professe your selues Christians Oh that you would turne Atheists or Papists or else lay aside the bitter arrowes of Atheists and Papists if you bee of the number of such professe your selues no longer Christians but such that you may be esteemed for such and either be auoided or rewarded as such Pardon I pray you my digression In this age I say thus affected wherein as Saluian speaketh in the place before k Per hoc omnes quodammodo mali esse coguntur ne vites habeantur Salu. ib. vt supra By this meanes all in a manner are compelled to be euill lest they should be accounted vile Euen in this age was this Honorable worthy that I may speake in the phrase of the Apostle with some change l Philip. 2.15.16 Blameles pure and the sonne of God without rebuke in a naughty and crooked nation amongst whom hee shined as a light in the world holding forth the words of life and did reioice in the day of Christ that hee had not run in vaine neither had laboured in vain yea resolued with the Kingly Prophet Dauid that if this were to be vile when it was for the Lord for his seruice he would yet be more vile then thus knowing well the time should come that he should be had in honour of those that dishonoured him and that for these things Now all this pietie was inseperably attended vppon with two inseparable fruites of true godlines the manifest proofe of the truth of it Loue to all religious persons and specially to faithfull and painefull Ministers and abundance of compassion towards the needy saints and members of Christ of which many particulars might be giuen but one may serue for many I am certainely and credibly informed that since his returne frō his trauels by way of thankfulnes to God and for refreshing of the poore members of Christ he gaue yearely by the hands of a priuate friend besides many and many occasionall workes of charitie the summe of twenty pounds and in the first Sabboth saue one he was in the land after his returne hauing spent the Saturday before it with his Turor in fasting praier thanksgiuing he spent in publike hearing the word receiuing the Sacrament giuing to the poore of that place into their bason fiue pounds and gaue other forty pounds to be bestowed vppon poore Ministers and other Christians for the reliefe of their present necessitie yea such was his liberality in this kinde which is come to my knowledge by his accounts that he gaue the tenth of his allowance to the poore and other good vses his allowance being a thousand pounds the yeare besides what hee gaue in the way as hee walked and trauelled and in the streetes which he did often and much but what it was no man can tel Finally all these were beautified and adorned with such admirable humility as is rarely found in any specially in those that haue things which naturally for the most part puffe vp the minde as nobility and many naturall indowments Nay not in those who haue many spirituall prerogatiues many gifts and graces that haue learned Christ yet haue they not so learned of Christ as this Honourable worthy had done to be m Matth. 11.28 Meeke and lowly in heart Of which I will vse and to whome I will apply onely that of Bernard n Decor animae humilitas est verum in eo qui grauiter peccauit s●amanda non tamen admiranda humilitas At si quis innocentiam retinet nihilominus humilitatem iungit nonne is tibi videtur geminum animae possidere decorem Bern. supra Cant. serm 45. The beauties of the minde is humility but in him who hath griuously transgrest howsoeuer humility may be to be imbraced yet not at all admired But if a man keepe his innocencie and withall addes himilitie seemes not this man vnto thee to posses a double beauty of his soule This Honorable vessell was double gilt with true and intire innocencie though imperfect through humane frailty and true humility Thus was hee decked and thus were all his graces and gifts adorned all seeming and truely appearing such as they were because hee was by this so nigh to men and not by loftines and pride lifted vp aboue and remoued from men Thus haue I discoursed to you of his life and am come to the 15. of February last past when hee was visited with sicknes from God whereof he died Touching his carriage and comforts therein wee cannot doubt but that it was very religious and these very great when such a life went before wherein there was such preparation and prouision such a foundation laid vp in store against this euill day I am onely accquainted with them by report for I was neuer with him though I much desired it and often yet the wisdome of those that were about him thought it not fit fearing not his death till it was very late he without hope of recouery and I diuers miles remote from him That which was deliuered vnto me by one that was with him all the time or most of his sicknes whom I dare trust not mine owne eares better otherwise I am iealous of all friends reports in this case I will deliuer vnto you as briefely as it was deliuered vnto me which was thus From the first day of his sicknes hee apprehended strongly the

added not to the substance but to the amplification of some vse which I could not for the straightnes of time deliuer In the commendations of this most commendable Noble thou shalt find some few things added which slipped out of my memory at the time when I deliuered it but not many and the like number added which came to my knowledge since At also one thing displaced namely his meditations vpon his sermons in the morning which he did after dinner I assure thee I haue set downe nothing as I deliuered nothing but the true and generall grounds of euery particular I knew my selfe diuers particulars I receiued of others who are iudicious honest religious agreeing al with the grounds of my own knowledge so as I had groūd to beleeue them I knew nothing why I might not then and now communicate them to thee whereby I may profit thee by the blessing of God more then my praise can honor him But if thou art one of the second sort knowing my vse to he very sparing in praising of the dead and so may wonder I should be so plentifull in the commendations of this honorable gentleman know I neuer had such a subiect to speake of whether thou respect nature or grace his earthly or heauenly condition For this cause I haue bin the more large and specially because he was a publike person more eies were vpon him and well they might be for hee was not so eminent in place as he was in grace for his gifts and graces power of religion were so excellent and rare as I neuer yet knew in any whom I had occasion to speake of I wish I might hereafter meet with some like him but I haue little hope though I do not despaire If I find any deseruing as he did I will not lessen their worthinesse nor darken their light specially if they be publike persons Yet mē must giue me leaue in all things to goe vpon my owne grounds and not tie me to their conceits Affection often blindeth those who are specially linked together when it can not deceiue other who are a far of often when friends highly thinke of their friends estate the physition discerneth better of their condition and finds both spirits and bloud tainted when they thinke they are in good health I would willingly set forth true golden vessels to the view of the world but I haue no affection to gild potsheards If I know mens liues I can the better iudge of their deaths if I knew they haue liued well I shall be better perswaded of their deaths if euill I shall be made to doubt much of that though it be seemingly good yet I had rather thinke charitably then speake confidently In this kind if I speake sparingly I pray men 〈◊〉 blame those who giue me no more ground and not to reproue me that dare not be so bold as some others I will adde no more neither will I longer detaine thee gentle reader from Gods word of life and death nor from the life and death of this worthy noble I pray God giue thee as much good by them as I intend to thee to thy heart and life and so farewell Thine in the Lord Iesus RICHARD STOCKE Faults escaped in Printing Pag. 19. line 14. vrbilius r. vrbicius p. 44. l. 1. County r. country p. 47. l. 14. take out he p. 47. l. 15. r. he only p. 54. l. 4. im r. him p. 85. l. 25 seruants r. sermons p. 86 l. 4 that vpon r. that as vpon p. 93. l. 10. beauties r. beautie In the margent Pag. 3. Ier. r. serm p. 22. etiam r. Basil p. 33. voluisse r. Dei voluisse p 35. c. r. ex p. 42. vituticu r. viaticu p. 46. ledere r. ludere p. 53. trahence r. trabente ibid pretiosum r. pretiosam p. 90. vites r. viles p. 93 et fi r. et si A Sermon PREACHED AT THE Funerall of the Lord HARINGTON MICAH 7.1 2. Woe is me for I am as the Summer gatherings and as the grapes of the vintage there is no cluster to eate my soule desireth the first ripe fruits The good man is perished out of the earth and there is none righteous among men THe elect vessell and holy Apostle both for Iewes and Gentiles Saint Paul telleth the Corinthians and in them the whole Church that they were a 1. Cor. 3.9 Gods husbandary whence it will follow and out of relation that the Minister is Gods Husbandman Now the secular husbandman hath and obserueth his seasons to sow his seed and his ground to cast his corne into as hee soweth some in the Autumne and fall of the lease some in winter and dead time of the yeere some in the spring and renewing of the yeere some in a dry season and some in a wet some in a moist clay and some in a dry sandy ground and as the holy Ghost speaketh b Esay 38 25 26 Hee soweth the fetches and cummin and casteth in wheat by measure and the appointed barley and rye in their places And all this for his God doth instruct him to haue discretion and doth teach him As the secular so the spirituall husbandman hath his seed for all seasons and for all grounds all hearts some for the time of mercy and iudgement for the season of mirth mourning as wet and dry seasons some for the birth buriall as for the spring and fall some for them who sorrow in Sion and some for them that reioice in Ierusalem and as Esay speakes c Esay 61.2 to preach the acceptable yeere of the Lord and the day of vengeance of our God and to comfort all that mourne And all this because his God doth instruct him to haue discretion and doth teach him And as the same Prophet saith d Esay 28.29 This also commeth from the Lord of hosts which is wonderful in counsell and excellent in works Now to allude to the words of Saint Paul e 1. Corinth 3.10 According to the grace of God which is giuen to me as a skilfull master builder c. As Bernard speakes of himselfe so I of my selfe f Non sum Propheta non sum Apostolus Prophetae tamen Apostoli audeo dicere vice fungo● quibus non equor meritis eorum impli●or curis super Cant. Ier. 46. I am no Apostle and yet I may be bold to say I am in stead of a Prophet of an Apostle I supply the place and serue in the turne of a Prophet and an Apostle and though I am inferior to them in fitnes and abilitie yet I am incumbred with the same cares I say then according to the grace of God giuen me as a skilfull husbandman in my measure I haue thought this portion and this measure of the eternall seed of God fitting this season seed of sorrow for a season of sorrow and a portion of Scripture containing lessons of lamentation for an Auditory which I know

by their presēce praiers we were blessed for them for their sakes at their suites were many iudgements turned frō vs that otherwise would haue fallen vpon vs as Moses by his praiers tied the Lords hand that hee could not hurt Israel as for Ioseph not only Potiphar fared the better but for his the familie of Iacob Egipt prospered was preserued when other countries perished with famin in the time of want Doubtles as Elisha said to Iehoram i 2. Kings 3.14 If it were not that I regarded the presence of Iehoshaphat King of Iuda I would not haue looked towards thee nor seene thee so if it had not beene for their presence praiers God would neuer haue respected our armies and our generals to haue giuen them such reliefe as they found when they were often in distresse in Ireland elsewhere As Tertullian saith that k M. Aurel. germanicam sitm Christianorum fortè militum precationibus impetrato imbri discussam contestatur Tertul. aduer Gent. Apol. M. Aurelius the Emperor when he was in fight against the Germans and in a streight for water by his letters witnessed that the German thirst was driuen away with ashower obtained by the praiers of the Christian souldiers So may I say that from many streights haue wee and our armies obtained reliefe by them Yea as Moses and his praier ouercame more then Ioshua and his power and strength for l Exod. 11.11 when Moses held vp his hand Israel preuailed that is when he praied feruently Israel had the day of the Amalekites but when he let his hands down Amalek preuailed that is when he left praying the enemy got the better So may wee say of the faithfull of the land that at all times their suites to God when they were feruent preuailed more then the swords of our Captaines and souldiers their praiers were of more force then all their peeces their cries then all the Cannons of the Armie m Heb. 11.34 by their faith were turned to flight the armies of the Aliants But now when so many of these are taken away when they haue yeelded to nature and are receiued into glory haue we not cause to mourne with great lamentations Yes yes if wee did vnderstand those things that did belong to our peace and safety if we did conceiue rightly of things tending to our woe and misery if we doe not if we cannot it is because as Saluian saith to the Catholike Church n Repugnante contra temetipsum tua foelicitate Saluian l. 1. ad Eccles Catholiam Thy owne felicitie fighteth against thy selfe our prosperity our plenty standeth against vs and hath bewitched vs wee are so drunke with the pleasures thereof that as drunken men we see no danger though we lie open to infinite danger hereby Shall vse that of Saluian o Ablâtus erat a peccatoribus timor ne posset esse cautela Saluian de Feare was taken away from offenders that there should be no caution against it We are destitute of the feare of euill because we should not take care to auoid it and that it should come vpon vs vnawares God forbid God forbid let me be found a false Prophet But to draw to an end of this point Honorable and beloued had the old world cause to feare and mourne when Noah went into the Arke was it high time for Sodom to lament when Lot was taken away and hastened out of it by the Angell and haue not wee cause can we not mourne when so many Noahs Lots I wrong none as I take it though I honour some by this comparison are taken away and hastened away out of our Land Cities Trust me now or time will come when you shall trust me that we haue cause and cause againe to lament and mourne not for them who dying in the Lord are happy with the Lord rest from all their labours and miseries but as Christ said to the women that followed him Weepe not for mee but for your selues and your children so wee for our selues and our children for hauing been safe by them and strengthened through them they are taken away from the plague we lie open to it and it hastneth the faster because they that kept it from vs are remooued Men vse to fence and defend to keepe watch and ward ouer their corne fields whiles the corne and fruits are in them vnreaped vngathered when they are gathered and put safe into the barne thē is open tide as they say they lay them open to beasts of all kind and sometime set fire on the stubble So and so hath God dealt oft times with many lands and countries wherein his Church and the godly haue liued And are we better then they Nay as Saluian saith p Deteriores sumus quia meliores esse debemus Saluian We are worse because wee should be better hauing such examples to admonish vs haue we any priuiledge or protection more then they nay nay we haue no helpe vnlesse wee cease to doe euill and learne to doe well and labour to bee good and faithfull as they were and beleeuing this to bee true it may be as Tertullian speaketh in one place q Fides facit formidinem sormid● solicitudinem Tertull faith causeth feare feare carefulnesse so our faith may breed feare and our feare care to cease to be euill and learne to doe well that repenting for our sinnes and practising true piete we may still liue and eat the good things of the land Let vs proceed to a second point Doctrine 2 THere is no priuiledge no not spirituall that can preserue a man frō a natural death or the first deth out of no court can a man fetch a writ of protection against this Sergeant no place will preserue no person can be priuiledged from it Here the holy and good man the righteous and religious man is taken from the earth and dieth It is no maruel though as Iob speaketh r Iob. 14.1.2 Man that is borne of a woman is of short continuance he shooteth forth as a flower is cut down he vanisheth also as a shadow and continueth not But a man would thinke that ſ Iames ● 18 he that is begotten againe of Gods owne will by the word of truth that t Iohn 3.5 hee that is borne againe of water and of the spirit and so u Iohn 1.13 borne not of blood nor of the will of flesh nor of the will of man but of God yea x 1. Pet. 1.23 borne a new not of mortall seede but of immortall the word of God which liueth and indureth for euer A man I say would thinke that he should not die and yet behold the whole generation of Gods Children they all die in their appointed time and vndergoe death y Non supplicium sed ●ri●utum viuendi Seneca not as a punishment but as a tribute as the heathen man speakes which euery man must pay for his life

Her face with teares besoyld Her brest with swellings throbs and sighs quite rent If heau'n had not both strength and comfort sent Such Lord such sonne few Ladies euer gaind And therefore none haue tasted such a losse The happinesse w●ich she before attaind Double●h the griefe and greater makes the crosse The losse was great the crosse much greater sute Thanks to the Lord who strength gaue to endure Yet may we well that mother happy deeme That brought to light so great an ornament Vnto this land that we may iust esteeme VVhole months wh●re yeeres in teares and sorrow spent For his vntimely death his sudden fall VVhich hath amaz'd and terrifi'd vs all Who doth not see the dreadfull glorious God Threaten this Realme with iudgements manifold VVhen thus he shakes at vs his iron rod Is too Mole-blind this say I dare be bold Pillars demolisht of a pallace great The ruine of the frame do truly threat Since that tall Cedar chiefe of all the rest Prince HENRY fell by sad disastrous fate No one that grew in our English forrest Gaue such a blow vnto the Church and state He was too good for vs vnworthy we Of such a treasure such felicity His vertues haue him call'd aboue the stars Earth was vnworthy such a diamon He novv partakes not of our brawles and iars For mourning weeds white robes he hath put on Sinne griefe and teares haue tane them to their wings And with the Lambe he Hallelu-iah sings Then let vs cease for to bewaile with teares That happy soule possessing heauenly ioyes That no tongue can expresse no humane eares Hath euer heard no earthly wit can poyse Let vs lament our selues our sinfull liues VVhich of so precious iewels vs depriues By F.H.D.M. An Epitaph vpon the said rightly honored Lord in life and death in English Iambicks HEre liet Lord Harington the second of that house Who scarcely left his second in the Brittish I le In honour true in vertue matchlesse pietie The Phaenix of our age in whose graue countenance The graces sat the Muses lodged in noble Brest At twenty yeares whose wisdome great did farre excell The hoary head of long and good experience Too good for earth fit to adorne the highest heauens Where now his soule liues raignes in celestiall ioyes His body here reseru'd till the last iudgement day His name like ointment sweet through all Europa smells And shall so long as vertue and religion Shall find renowne in these cold Nothern Climats By F H.D.M. Another Epitaph HEere lies interred young Lord Harington Heire to his Fathers worth and dignitie And now by too too soone succession Of fathers fates heire to eternity His body in his grand dames bosome is His minds suru●ving vertues speake his blisse His noble birth to learned Arts mode way His learned arts on vertue still attended His vertue on true piety did stay His piety hath him to God comm●nded His birth his Arts vertues and pious grace Alot him earths large praise and heauens place The Church tels what a patron now is gone The Common-weale did him a pillar deeme He was his houses hope truthes Champion The good mans friend indeed as he did seeme Their patro● pillar champion hope and friend They waile and marke where misery will end I.P. Cant. Coll. Syd Suff. To the liuing memory of the late and last Sr. Iohn Harington Knight Lord Harington Baron of Exton To the Booke GOe and speake tru h It is thy office now Not onely to enforme our liues but how By ● are examples miracles agree With praise● and wi●h praecepts This was hee His praise will not dishonour simple truth To say but what he was and but a youth To the World If thou wert all dull earth I should beleeue Thou hadst no sence to feele nor soule to greeue But ô thou art compol'd of su●ler parts And see●t thy losse engrauen in our hearts The purest part of all thou art alas How fraile art thou then was as fraile as grasse To England Thou hast beene beaten many thousand yeares VVith seas and yet art safe But ô teares VVill more endaunger thee he was in thee The Hand thou the sea where such men bee Bea●en with rage of changes yet they stand Safe in themselues and fix'd as any land To his Mother and sisters Rather then tell how good he was I will Perswade you to forget yet weepe your fill For such a Sonne O death and such a brother Is rare as heauens great eye that hath no other To his Friends To all that vertue loue I doe commend This title It was al one to be his friend And good who hath no claime and title now He doth not him but vertue disauow And yet he had one nearer then the rest Sr. Ed. Harwood He liu'd at houshold with him we at feast To the Arts. Ioy he is gon he would haue diu'd into Your deepest secrets and your knots vndo As vnknown ●ricks discouerd easy seeme He would to v● reduce you not esteeme To Religion What hast thou lost ô sacred misterie Thy Nurse and yet thy Childe He did not die To thee of all the rest he was aliue They martyr and now dead he doth more thriue In thee ô no his state takes no increase Full of the ioies of God he liues in peace To Death Poore vncreated nothing to contend To make all things like thee yet misse thy end Canst thou hold him one houre ô enuious death Or touch his last yet euerlasting breath O No that fled where thou shalt neuer come Though here a while thou triumph on his Toombe Thomas Roe Knight