A TREATISE OF Patience in Tribulation: First, Preached before the Right Honourable the Countess of Southampton in her great heaviness for the death of her most worthy Husband and Son: afterward enlarged for the help of all that are any way afflicted crossed or troubled.  
By WILLIAM JONES B. of D. and P. of Arraton in the Isle of Wight.  Psal. 126. 5. They that sow in tears shall reap in joy. 
Hereunto are joined the Tears of the Isle of Wight, shed on the Tomb of their most Noble Captain HENRY Earl of Southampton and the Lord Wriothesly his Son.  
The Tomb and Epitaph.  
HENRYE JAMES WRIOTHESLEY Anagram: HERE I SEE MANY WORTHIES LIE:  

Here ye see two but two's not all: for why  
In these two Worthies many Worthies dye  
O what a generation's here surprised  
Of Noble blood which was in them comprised?   
Printed at London by William jones dwelling in Red- 〈…〉   

TO THE ●●GHT HONOV RABBLE THE COUNTESS 〈◊〉 〈…〉 HAMPTON all peace and comfort. etc.  
MOST Honourable Lady:  
THe meanest servant, of the greatest Lord, the glory of his Country, & your Ladyships wonderful joy and Honour, out of a strange amazement, begins now to look up: and the I can do nothing beseeming such Honour, or worthy of these judicious times; yet am I so obliged, that I cannot hold my peace, choosing to be taxed for anything rather then for want of duty and thankfulness. When the Tabernacle was building, the poorer sort which brought Goat's hair and Rams skins were as well accepted, as they which brought Purple and Scarlet. This is my comfort, that such is your Noble disposition, that you will not despise the hearty endeavour of the poorest well willer of your Honourable Family. It was no small joy unto me for diverse years to come in my course, and stand in presence of that mirror of Nobility, that I might hear his wisdom, and behold his gracious conversation: Many a storm have I endured both by Sea and Land; But when I saw his face, his gracious countenance dispelled all ill weather, and made me as resolute to return the next time as ever. I should willingly have spent my days in his service; yea I have often wished that my life had been sacrificed for his, that your Honour and this Land might have still enjoyed such a complete ornament and pillar, 〈…〉  
But when I consider that thou (〈◊〉) tookest 〈◊〉 from us, I lay my hand upon my mouth and humbly with all who consider his worth, to humble themselves in 〈◊〉 and fasting, that God's judgements 〈…〉 Land, which the falling of such Stars 〈…〉 As for yourself, Madam, who have 〈…〉 heart already with fasting, and weeping, and 〈…〉 tation; I pray God to give you patience and come 〈…〉 〈…〉 plain sort, I labour to persuade your Ladyship 〈…〉 in this sermon, which I humbly commend unto your 〈◊〉 nours perusal: the rather because you told me it did▪ 〈◊〉 good. And though your Ladyship may think, & we can not deny, but the stroke which cut off two such worthies at once, was very grievous, yet as the Minister of Christ in the name of Christ, I beseech your Honour to take to heart the goodness of the Lord towards you in those that still remain. Your Ladyship hath two loving and most worthy Daughters, married to godly, wise, virtuous personages, you have also another hopeful young Lady. And your Honour hath a Son, who gives great hope that he will tread in his Noble Father's steps, and be heir of his virtues. All these things are worthy to be remembered daily with praise; which I doubt not but your Ladyship doth. And so praying for the perpetual prosperity of your Honourable house, I leave your Honour in the hands of the Almighty God and our merciful Saviour, who is able to do abundantly above all that we can desire or think.  
Your Honour's most humble servant to be ever commanded in the LORD. W. JONES.   

A TREATISE OF PATIENCE IN TRIBULATION, etc.  ROME 12. 12. 
Patience in Tribulation.  
'tis St. Augustine's saying, on Psal. 37. Omnis morbus animae habet in Scriptures medicamentum suum: Every disease of the soul hath a medicine in the Scriptures: And the most effectual medicine ordained for Tribulation is Patience; therefore saith the Spirit in my Text, Be patient in tribulution.  
FIrst to open the words. The word translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tribulation; comes of a Verb which signifies to pinch, as the foot is pinched in a straight shoe; or to press, as Grapes are squeezed in the Winepress: Metaphorically 'tis used for to afflict, or to bring into any strait of body or mind; and so the substantive signifies any thing which is hard and cross to the nature of man; yea any evil which we suffer in body or mind.  
The evils which are here meant by tribulation, are either ordinary or extraordinary. I call those ordinary e●its to which all mankind is subject more or less; as labour, care, travel, sickness, diseases, aches, pains, wants, griefs for death of friends, and other inevitable casualties.  
Extraordinary evils are either persecution inflicted upon the godly by the wicked: or wrongs which are done by men of the world for malice or covetousness, or merely out of a mischievous disposition; or calamities, which can be impute directly to no second cause, but to Gods own hand.  
Now concerning all these kinds of evil, comprehended under the word Tribulation, the Apostle speaking by inspiration, commands us to be patient. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated patience, signifies, Quietly abiding under: And we may be said quietly to abide under any tribulation, when we neither fret, nor do any thing against godliness, or any part of God's Word; but walk in our calling orderly, as if no such thing had happened unto us.  
This patience in the Old Testament is termed silence, Esay 30. 15. In silentio & ●pe erit fortitudo vestra. In silence and hope shall be your strength. That is, If ye quietly endure your affliction, and put your trust in the Lord, ye shall overcome. Psal. 39 9 I was dumb and opened not my mouth, because thou didst i●. That is, I patiently endured thy visitation. After the same manner is Christ's patience set forth, Esay 53. 7. He is brought as a Lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. Yet let no man imagine that Christ's patience was only outward; 'twas inward also: He underwent whatsoever was laid upon him, with a quiet mind. And so must we endure all tribulation with a quiet mind: a quiet mind is the principal thing in the definition of Patience, given both by Philosophers and Divines. Tully says, Patientia est virtus omnis adversitatis impetus aequanimiter portans: Patience is a virtue which suffers all adversity with a quiet mind. August. Patientia est virtus qua mala aequo animo toleramus. Patience is a virtue whereby we suffer evils with an equal mind: which Thomas Aquinas expounds thus. Mala id est adversa aequo animo, id est sine turbatione animi. Evils, 
2. 3. q. 136. ●. ●  that is to say Crosses; with an equal mind, that is, without trouble of mind. Now whereas he says by evils, we must understand only adversities or crosses, 'tis evident 'tis no true patience, when a man suffers the evil of sin in himself or others with a quiet mind. Saint Bernard says well, vera patientia est pati contra quod libeat, non praeter quod 
Ad Eugenium.  liceat. 'tis true patience to suffer against our will, nor against godliness. They therefore are greatly to be blamed which suffer themselves to be drawn into any sin; as drunkenness or whoredom by lewd companions, be they never so great.  
Again, whereas 'tis said that, to the making up of true patience, there is required a quiet mind, void of perturbation; it seems 'tis the Lord's will that we voluntarily submit ourselves unto affliction. Patience perforce is no patience: if we suffer murmuringly and with grudging, though we suffer never so much, 'tis nothing worth.  
Neither yet let any imagine, that we are here called to such a kind of voluntary suffering, that we should run into affliction, and of our own accord enter into temptation. 'twas sencelesly done by Baal's Priests to lance themselves; And the Romanists cannot without sin imitate them, whiles they whip themselves, and go in haircloth, and lie on the ground: Who requires this at their hands: We must quietly undergo any affliction that is cast upon us: we must not voluntarily rush into any tribulation.  
By this which hath been said, 'tis easy to gather the Doctrine of this Text, and 'tis this: All Christians must, with a quiet and godly m●nd, bear all crosses and afflictions that befall them through the whole course of their life. There is no one duty whereunto we are oftener called in Scripture, then unto Patience; and no marvel: For there is no virtue more necessary than patience, none more excellent. Saint Augustine in his Book of patience, Cap. 1. calls it, Magnum Dei donum: The great gift of God. And the Apostle says to all Christians, Ye have need of patience, Heb. 10. 36. Well doth he say, Ye have need of patience; because, so many are the troubles of the righteous, Psalm. 34. And no man can come where Christ now is, except he patiently take up his cross daily, Luke 9 23. 'tis the Apostles resolution, Act. 14. 22. We must through much tribulation enter into the kingdom of God.  
And if ye search the Scripture, ye shall find, that tribulation hath been the lot of the righteous in all ages. The first Saint, Abel, lest he should want trouble, was assaulted by his own brother Cain. How was Noah troubled with the wicked world? Who knows not the tribulation of Abraham, Isaac, and jacob, and of all their posterity in Egypt, in the Wilderness, in the Land of Canaan, and in Babylon?  
Descend lower and observe the life of Christ and his followers, and ye shall find it full of manifold tribulation: what tongue can tell the tribulation of the Primitive Church, and the Christians in all Ages since? Yea Paul sets it down as a Law that shall not be broken, That, all that will live godly in Christ jesus shall suffer persecution, 2 Timothy 3. 12.  
Object. The Church hath often and long been free from tribulation; as whiles joseph lived in Egypt: In the time of David and Solomon: And 'tis written, Act. 9 31. Then had the Church's rest throughout all judea, and Galilee, and Samaria. So also 'tis recorded in Constantine's time, and in the days of diverse other Christian Emperors the Church had much peace.  
And how can we forget the wonderful peace and freedom which our own Church hath enjoyed, in the reign of our late blessed Queen Elizabeth, and our late Sovereign Lord King james?  
Answ. Though the Church and people of God, have sundry times been free from public persecution by the hand of Authority, as in Queen Mary's days. As also from open invasion, as in 88 Yet never was there wanting some Ismaels' and Esau's in the Church, to persecute all isaac's and jacob's. So it was in Saint Paul's time, as he testifies, Gal. 4. 29. As he that was borne after the flesh, persecuted him that was borne after the spirit; so is it now: and so hath it been ever since; and so it is now, and so shall it be until the dissolution of all things: All that will live godly in Christ jesus shall suffer persecution.  
They shall not always be banished, imprisoned, wracked, tormented, burnt, etc. But they shall be always hated, reproached, reviled, slandered, nicknamed, derided, made laughing stocks, and table talk, and music for drunkards and wantoness, and swearing swaggerers, and every idle, riotous, and unthrifty companion. The mouth of the Lord hath said it, Esay 59 15. He that departeth from evil maketh himself a prey; that is to say, He makes himself a scorn and derision to all that are round about him: which are not resolved to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world. Sheep among wolves can have no rest: No more can the children of God among the children of this world. 'tis worthily observed by Saint Augustine, in Psal. 55. Nunquam deerit persecutio Christiano: si ergo pro Christo pressuram non dum pateris, vide ne pie in Christo vivere non dum coeperis. Persecution shall never be wanting to a Christian, if therefore as yet thou sufferest no tribulation for Christ's sake, suspect thyself that thou hast not yet begun to live godly in Christ jesus. If thou live so privately that none abroad take notice of thee: yet, if thou walk with God, with an upright heart, the Devil will raise up some storm against thee in thine own Family: Thou shalt be sure to find, either a mocking Cham, or a rebellious Absalon, or a spiteful Doeg, or a cursing Shemei, or a false hearted joab, or a scoffing Michol. Lastly, if all the world would let thee alone; yet, if thou be a child of God, thou shalt in no case want some tribulation long: Some sickness or weakness shall take hold upon thee: Some anguish of heart, or grief of mind shall trouble thee; Crosses will come one in the neck of another: Thou shalt lose thy goods by Sea, by Land, by Fire, by Thiefs: Thy hopeful Corne-fields shall be blighted; thy sheep and thy fatlings shall die in thy pasture; thy loving friends, nay thy beloved children shall be taken from thee: some, whiles they hang on the breasts; others when they are grown up and are of great hope: Nay more, thy dearest Rachel shall be taken out of thy bosom; or the Lord will take away from thy head, thy glory, thy sweet companion, thy staff thy comfort. Some way or other thou shalt surely be afflicted: for the Spirit of Truth hath said it, Heb. 12. 6. Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.  
Seeing then it is so plain, that all God's children must through much tribulation enter into the kingdom of heaven: it follows directly, that all that will be saved, must of necessity be armed with patience. For how shall we be able to keep faith and our holy profession, if we be not heartened with patience and quiet minds to bear all tribulation?  
The want of this Grace of Patience hath been the cause, why many (who made a good profession) when persecution, or some other tribulation arose, have started back and behaved themselves like mere worldlings. Wherefore least any of us in time of tribulation should fall away, and give up all that we have heard, like the hearers which are compared to the stony ground, Luke 8. 13. Let us even now whiles it is called to day, begin to use the best means that we can to settle our souls in patience. There be very many means prescribed by Divines; among which may it please you to take notice of these five?  
The first is Prayer. In his own strength (saith Hannah) 
1. Means.  shall no man prevail, 1. Sam. 2. 9 But, our help cometh from the Lord our God which made heaven and earth, Psalm. 121. 2. Now the sanctified means to obtain any good thing, as help, strength, patience in tribulation, is Prayer, as Christ saith, Matth. 7. 7. Ask and it shall be given you: again, john 16. 23. Whatsoever ye shall ask the Father in my name, he will give it you. On the other side S. james saith plainly, Chap. 4. 2. Ye have not, because ye ask not. Many surely have not patience in tribulation, because they are not earnest in prayer: wherefore, if we affect this great and rare gift of patience, let us be instant in prayer. Every Book is full of the commendation of prayer; but he that would reap any benefit by prayer, must resolve with himself to enter into a set course of prayer, as David and Daniel did, and continually upon every occasion lift up his heart unto God, and be very thankful for the least favour.  
The second means is humbleness of mind. If thou 
2.  wouldst be patient in tribulation thou must labour for Humility, which is the groundwork of all Grace. God gives Grace to the humble, saith james and Peter. He which is of an humble Spirit, hath that within him, which will quench the furious passion of impatience, as soon as it begins to burn out.  
If thou hast cause of grief or vexation given thee by a froward wife, a strange husband, a rebellious child, a dissolute servant, an unjust or foul-mouthed neighbour, a faithless friend, or a cruel enemy; thy humble spirit will tell thee, that thou hast behaved thyself more untowardly towards thy heavenly Father: and if he strike thee with sickness, with want, or any other calamity; if he take from thee thy children, thy friends, thy wealth, thy Honour; If thou hast an humble mind, it will tell thee this, It is Gods great mercy that thou thyself art not confounded and cast into hell. It will make thee say with David, in that great trial when he fled from Absalon, 2 Samuel 15. 26. Here am I., let him do to me as seemeth good unto him.  
The third means to work patience, is the joint exercise of Faith, Hope, and a good Conscience. He that by 
〈◊〉.  faith lays hold on the forgiveness of sin, and reconciliation with God by the blood of Christ: And withal by the eye of hope entereth within the veil, and beholdeth the glory prepared: This man shall be able quietly, constantly, 
Heb. 6. 19  and patiently to endure all crosses, afflictions and tribulation, which God, the Devil, and all the world can lay upon him; especially if he join unto faith and hope a good conscience. For the cabinet to lay up, the jewels of faith and hope in, that they may stand us in stead at every assault, is a good conscience. Faith indeed first breeds a good conscience, and then a good conscience doth (as it were) nourish faith; so that he which sticks not to make shipwreck of a good conscience, will quickly fall away from faith, and then every tribulation will make him impatient.  
This threefold cord of faith, hope, and a good conscience, is that which heretofore hath kept the Saints and Martyrs constant and patient in all their afflictions. They were put upon troubles and tribulation, intolerable inhuman judgement; yet were they more than conquerors through faith, hope, and a good conscience. Because they believed their sins were forgiven, and in the course of sobriety, righteousness and godliness, waited for the blessed hope and glorious appearing of their Saviour Christ, nothing could dash them out of countenance.  
wouldst thou be patient in tribulation? then must thou do as thou hearest the Saints have done. Thou must first believe, according to the tenor of the Gospel, that thy sins are forgiven, and withal consider what a wonderful benefit this is; then canst thou not choose but be patient in any tribulation. It is most certain, thou never didst truly esteem the favour of God in Christ; thou didst never sound ponder what an inestimable benefit the forgiveness of sins is, if thou canst not be contented therewith, and willing with patience to endure any tribulation which the Lord shall lay upon thee. Moreover, if thou hast respect unto the recompense of reward, thou wilt esteem reproach, loss of Honour, wealth, friends, worldly contentment, greater treasure than all the commodities in the world.  
Lastly, a good conscience is a strong supporter in all manner of tribulation; did not the Heathen say, 
— Hic murus aheneus esto  
Nil conscire mali.—   
It is a brazen wall against all assault to be guilty of no sin.  
What made joseph so patient in prison? His conscience was not clogged with guilt: what made his brethren so much moved at the first touch? They had evil consciences. Even so any tribulation will make thee impatient, if thou hast not purged thy conscience from dead works: but if thou resolvest in all things to walk honestly, whatsoever it cost thee, thou shalt be able to bear with a quiet mind whatsoever befall thee.  
The fourth means to cause patience, is to set thyself 
4.  to endure hardness as a good Soldier of jesus Christ, 2 Tim. 2. 3. It is good for a man to bear the yoke from his youth, Lament. 3. 27. Tribulation worketh patience, Rom. 5. 3.  
The fifth means of patience, is to enter into serious 
5.  meditation concerning the ground, carriage, use, and issue of all tribulation.  
The principal meditations wherewith our hearts may 
1. Medit.  be taken up, are four. First, that all tribulation comes from God. Secondly, that in all tribulation he deals wisely and lovingly. Thirdly, that he sends tribulation for some good end. Fourthly, that he is ready always to afford help for the present, and to deliver in fit season. All these well weighed are able to make us patient in any tribulation. To speak to them severally.  
First, That all our afflictions from the one end of our life unto the other, both great and small, come upon us from God himself, is plain by the constant confession of the Saints, and the evidence of Scripture. job says, job 1. 21. The Lord gave, and the Lord hath taken away.  
If ye read the Text, ye shall find that the Sabeaus took away his Oxen and Asses: the Chaldeans his Camels; yet job makes this confession, The Lord hath taken away. Psalm 119. 75. David saith to God, Thou hast afflicted me; yet we know it was Saul and his followers, and Shemei and Absalon, etc. that afflicted David. So the Israelites say, Host 6. 1. Come let us return unto the Lord: he hath torn, he hath smitten us. Amos 3. 6. Shall there be evil in a City, and the Lord hath not done it? job 5. 6. Affliction cometh not out of the dust, neither doth trouble spring out of the ground.  
Here ye see it is a confessed truth, All tribulation comes from the Lord. Which being so, what fitter exhortation can I add, then that Heb 12. 5. My son despise not the chastening of the Lord, nor faint when thou art rebuked of him, verse 9 We have had fathers of our flesh which corrected us, and we gave them reverence, shall we not much rather be in subjection to the Father of Spirits? Mark how David in a great tribulation behaves himself, only upon this consideration, that it was the Lords doing, Psalm. 39 9 I was dumb, and opened not my mouth, because thou didst it. Here ye see David professes he was silent in affliction, because he considered it was Gods doing. Nothing is more forcible to repress the violence of grief in the day of trouble, then to call to mind that we have to do, not with mortal men, but with the Almighty and everliving God. For how comes it to pass that the greater part of the world is overtaken with impatience, when trouble lights upon them; but because they do not recount, that they wrangle and brawl with God himself? Therefore, whiles some cast their crosses and afflictions upon fortune, some impute them to the malice or cruelty of this or that man, some ascribe them to one cause, and some unto another, and scarce one of an hundred absolutely acknowledges God's hand; they freely fall to grieve, complain, fret and murmur without measure.  
But David clean contrary, that he may silence all rebellious motions, turns his eye to the Lord, and considering him in his wise providence, as the author of all his trouble, resolves to be silent and put it up with a quiet mind. And so accordingly let us know, that in any affliction that befalls us at any time, this is the principal work of faith, to humble us under God's hand, and make us rest in his doing with silence, as Saint Peter counsels, Ch. 1. 5. 6. Humble yourselves under the mighty hand of God.  
Besides (as Caluine notes) which is the second Meditation, 
2. Medit.  it must be observed that men do then subject themselves, to God in tribulation with quiet and patient minds, when they are persuaded that, as God doth all, so he doth it as a wise judge and loving Father. For many wicked men in tribulation acknowledge God's hand; yet because they reckon of him as a cruel Tyrant, they cease not through impatience to blaspheme his holy name. But David doth so acknowledge God's judgements upon himself, that he takes them as from the hand of a wise God, and loving Father; and therefore rests well pleased and patient whatsoever he doth, saying, I was dumb, I opened not my mouth, because thou, O Lord, didst it: Thou, I say, which, as thou art the Almighty God, so thou art also wise, loving, and tender Father unto me.  
Even so, if we, when we are cast into the bed of sorrow, and furnace of tribulation, would seriously meditate upon the wisdom and love of the great God (from whose hand we say we take the visitation) assuredly we should possess our souls in patience.  
A man that is persuaded of the love and skill of a Physician or Chirurgeon, which is but a man like himself and may be false, or deceived; will put himself into his hand most readily, and be content to be launched and see 〈…〉, or to take down bitter pills and fulsome potions, and to do or suffer any thing according to his direction, in hope of bodily health. How much more would we be patient in any tribulation, if we were thoroughly persuaded, that our God (without whose providence one hair falls not from our head) did administer these bitter things unto us, in wonderful wisdom and great love to our souls? This made David so patient, Psal. 119. 75. I know O Lord (saith he) that thy judgements are right, and that thou in faithfulness hast afflicted me. Therefore was he so quiet; and when his spirit began to lash out in a kind of discontented humour, because God's hand was upon him so heavy and so long: mark how he checks himself, saying, Psal. 42. 11. Why art thou cast down, O my soul, and why art thou disquicted within me? Hope thou in God: for I shall yet praise him, who is the health of my countenance and my God. Here note, I pray you, what the ground of David's patience in his tribulation, when his enemies reproached him, saying, Where is thy God? it was this, he was fully persuaded that God was his God, that is to say, his wise Guardian, his mighty Protector, his loving father, and that he did all that he did to him most wisely, most lovingly, with respect unto the amendment of his life, and the salvation of his soul. Even so, if we also would believe God's Word, which tells us, that God as often as he suffers any tribulation to fall upon us; in wisdom, love, and faithfulness causes us to be afflicted, we would be quiet under his mighty hand; yea, we would solace our souls with the peaceable fruit of affliction in the end. This made Saint Paul say in the name of all believers, Rom. 5. 3. We glory in tribulations. This made David say long before, Psal. 94. 19 In the multitude of my sorrowful thoughts within me, thy comforts delight my snule. Where note, he saith not, when my tribulations and sorrows are over, but even in the midst of the multitude of them, I feel sound spiritual comfort, because I know that thou art the only wise God, and my merciful Saviour and Redeemer, which bringest all these things upon me. Thou didst cause Saul to persecute me, and mine own son Absalon to rise up against me; Thou badst Shemei to curse me, and many others to reproach and revile me; Thou hast often cast me upon the bed of sickness; thou, I say, which art the only wise God, and my loving Saviour, didst all these things; therefore I am so far from fretting, that I find comfort, even whiles I 
See more in the treatise of faith.  am exercised under thy hand.  
The like comfort will arise unto any one of us, in any trouble or tribulation, upon the like consideration; to wit, that God (who is the author of all afflictions) sends them upon us, in singular wisdom and love for our good: which that it may make the deeper impression, I will come to the third Meditation; which is, touching the special 
3. Medit.  ends for which God doth suffer tribulation to fall upon us. The ends are three. First, God's own glory. Secondly, The example of others. Thirdly, Our own special good; upon which I will chiefly insist.  
First, One way whereby God is said to be glorified in his Saints, is when they patiently suffer tribulation for his name's sake. Thus did the Martyrs glorify God, whiles they cheerfully suffered for the truth.  
The second end, is the example of others. Therefore doth God bring strong Christians to be tried by afflictions, that they which are weak (seeing their patience and constancy) may be encouraged to be quiet in the day of trial.  
The third end is for our own good, and that four ways. First, To try us. Secondly, To purge us. Thirdly, To quicken us. Fourthly. To heap more glory upon us. That for these four ends God sends tribulation upon us, it is evident by Scripture. For the first end, which is trial, it is said, 1 Pet. 4. 12. Beloved, think it not strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you; But rejoice, etc. Deut. 8. 2. 3. Moses saith to the people of Israel, The Lord led thee these forty years in the Wilderness, to humble thee, and to prove thee, to know what was in thy heart, whether thou wouldst keep his commandments, or no.  
Quest. But did not God sufficiently know them without this kind of trial.  
Answ. Yes surely: for as David saith, Psal. 139. 2. He understands our thoughts a far off. But we know not ourselves, before we be tried by some tribulation. Some think they are strong, and that nothing can disquiet them; but when God lays his hand upon them, they are troubled above measure. Others think they have no strength, that they shall not be able to stand in the evil day, and therefore grow exceeding sad: But when they are brought to the lists, they are found stronger than many which made great boast.  
Again, the world is prone to censure all that labour to live godly in Christ as hypocrites, as Satan said of job. Therefore the Lord, to clear his children of this grievous imputation, tries them with afflictions, that their uprightness may shine out, as jobs did.  
The second benefit of tribulation is purging our souls, Esay 1. 25. God saith to his Church; I will turn my hand upon thee, and purely purge away thy dross. Esay 27. 7. Hath he smote Israel, as he smote those that smote him? Answ. Verse 9 By this shall the iniquity of jacob be purged, and this is all the fruit, to take away his sin. Here the Spirit declares the different ends, for which God strikes his children, and the wicked; The wicked he strikes to destroy them: His children he strikes too, but it is to purge away their sin. So again, God says of some of the Israelites, Zach. 13. 9 I will refine them as silver, and will try them as gold. When these metals are cast into the fire, the dross only is consumed, they came out more pure. So God's children, when they are cast into the furnace of affliction, come out more pure. Thus was David purged by affliction, as he confesseth, Psal. 119. Nay one of the most notorious sinners that ever was, Manasses, was purged by tribulation, 2 Chronicles 33. 12. When he was in affliction he besought the Lord, and humbled himself greatly before the God of his Fathers, and when he was brought to jerusalem into his Kingdom, he took away the strange God, and repaired the Altar of the Lord, and sacrificed thereon peace-offerings and thank-offerings, and commanded judah to serve the Lord: what an alteration is here wrought by tribulation? The like effect it hath in every one in whom God hath any portion. Neither hath any man almost from the beginning been sound turned from his sinful ways, but by some affliction of body or mind. Ask your own consciences, ye that are truly converted, whether your conversion were not occasioned by tribulation.  
The third end of tribulation, is to quicken all Saving graces in us, Psal. 119. 72. David saith, It is good for me that I have been afflicted, that I might learn thy statutes: why, but did not David know God's Statutes before? Yes: but by affliction he was put in mind to walk the way of the Lord more diligently. Affliction made him more frequent and earnest in prayer: Affliction made him put his trust in God more confidently: Affliction made him more watchful over his own ways, and more careful to keep them in compass which were committed to his charge: Affliction made him more compassionate towards others that were in any tribulation: Affliction made him more humble. In a word, by affliction, God did so frame and fashion him that he made him a man after his own heart; therefore well may he say, as he doth; It is good for me that I have been afflicted. The like good end doth God aim at when he afflicts any of us, as it is plainly declared, Hebrews 12. 10. He chastens us for our profit, that we may be made partakers of his holiness.  
The fourth end of our tribulation is, that we may be the more glorified in heaven. Rom. 8. 17. If we suffer with Christ, we shall be glorified together, 1 Pet. 1. 7. The trial of our faith, though it be tried with fire, shallbe found unto praise, and honour, and glory, at the appearing of jesus Christ.  
Thus ye see how many excellent ends of tribulation the Lord propounds, which being duly considered, are able to make us not only patient in any tribulation, but also joyful and thankful. I cannot omit what S. Augustine says of tribulation, having respect only unto the last end, to wit, the multiplying of our glory according to the measure of our tribulation. His words be these: That I may after this languishing life see Christ in glory, and be partaker of so great a good; what though sickness weakens me, labours oppress me, watchings spend me, could benumb me, heat inflame me? Nay, though my whole life be spent in sighs and sorrows; what is all to that rest which shall ensue in the life to come? Why 
Non est ad astra mallis é terris via. Senec.  do we complain of want of rest seeing we have undertaken a journey wearisome and troublesome? Besides, there is no other way to heaven; as Christ was ordained first to suffer tribulation, and then to enter into his Glory, Luke 24. 26. So all that are Christ's are appointed to afflictions, 1 Thess. 3. 3. Again, Rom. 8. 29. Whom God did foreknow, he also did predestinate to be conformed to the image of his Son, that is, Not only in regard of holiness, but also of tribulation: For the servant is not greater than the Lord; If they have persecuted me, they will persecute you also, saith Christ, joh. 5. 20. And yet again, Luke 9 23. Whosoever will come after me, must take up his cross daily. Now no man can be said to take up his cross, but he that is patient in tribulation. The cross of itself is not the way to the Crown; but the patient bearing of the Crosse. Saint Paul says fitly, If a man strive for masteries, he is not crowned, except he strive lawfully, 2 Tim. 2. 5. Wherefore, if we desire the joys of the Kingdom of Heaven, let us be content to walk patiently without murmuring and fretting, through the stony lane of tribulation. The Israelites liked the Land of Canaan very well, but when they felt hardship in the Wilderness, they murmured, and the Prophet says, They provoked the Lord, and he slew them by thousands. If we commit the like sin, how shall we escape the like judgement? when David sent Ambassadors to the King of Ammon, to comfort him after his Father's death, he evil entreated them, and David was exceeding angry. Behold afflictions are the Lords Ambassadors, which he sends unto us for many good ends; wherefore if we grudge and repine, if we mourn without measure, and fret and chafe at them, surely we shall greatly provoke the Lord's indignation against us.  
Let us therefore hearing these things, be persuaded to be patient in all manner of tribulation, the rather, because God hath promised to be with us in all trouble, and to help us to bear it, and in very good time to deliver us out of all our tribulation. This is the fourth Meditation. The 
4. Medit.  first clause whereof; viz. That God will be with us, and help us in trouble, may be proved: First, By the promises out of God's Word: Secondly, By examples, instances, and experience. The Scripture is full of promises of Gods comfortable presence; I will cite only that of Esa. 43. 1. Thus saith the Lord, fear not, for I have redeemed thee, and when thou passest through the waters I will be with thee: when thou walkest through the fire thou shalt not be burnt: For I am the Lord thy God, the Holy One of Israel, thy Saviour. Fear not, for I am with thee. Here, by fire and water we may understand all manner of tribulation into which Gods children fall: In all which the Lord promises to be with them; and how can they miscarry with whom the Almighty is?  
But perhaps some will say, This is indeed a large & gracious promise; but it was made only to the people of Israel.  
Answ. Paul speaking to the Romans, which were Gentiles, as well as we, saith, Rom. 15. 4. Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scripture might have hope. More plainly, Heb. 13. 5. the Spirit teacheth every one to apply unto himself that promise which was made only to joshua, I will not leave thee, nor forsake thee: whereby it is sure, 
2 Sam. 10.  that what promise soever thou findest in all the Scripture made to a believer, thou (if thou believest) hast as good interest in it, as he to whom it was made. Wherefore, when thou fallest into any tribulation, comfort thyself with the promise of God's presence; because he saith, I will not leave thee. Neither hath God only promised his presence, 
josh. 1.  but also afforded it unto his children. Esay 63. 9 It is said of God's people, In all their affliction, he was afflicted, and the Angel of his presence saved them; In his love and in his pity he redeemed them, and he bore them, and carried them all the days of old. More particularly, how often doth David say, That God was with him in the needful time of trouble, and that he was his rock, his fortress, his refuge, his strong help, that he delivered him out of all his troubles: and Psa. 23. 4. he makes this comfortable profession, Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me. Not to multiply examples; how confidently doth Saint Paul say in the name of all believers, 2 Cor. 1. 3, 4. Blessed be God, even the Father of our Lord jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation: Again, verse 5. As the sufferings of Christ abound in us; so our consolation also aboundeth by Christ. Russinus lib. 1. cap. 36. brings an excellent example of God presence in affliction. One Theodorus was, for the profession of the Christian Faith, wracked and tortured about two or three hours most cruelly; yet nevertheless that godly man was all the while joyful, and cheerfully sang Psalms unto God. After he was let loose, some of his friends asked him whether he felt no pain upon the rack: He said, some small pain he felt; but there was with him a fair young man, as he seemed, who still wiped the sweat from his face, and refreshing him as it were with cool water, caused that he felt less pain than when he was let down. All that are in tribulation now adays, do not behold the presence of the Lord, as Theodorus did; but all that believe are partakers of the Lords spiritual presence, whereby he enables them to do or suffer any thing, according to that, Phil. 4. 13. I am able to do all things, through Christ jesus that strengtheneth me. Upon which word Bernard well notes, that man by Nature impotent, by Grace is made omnipotent: verily, he that believes is made able to do or suffer any thing. For all things are possible to him that believeth, Mar. 9 23. And no marvel; for Faith draws whom the Lord of Life and Glory, and makes him present in every place, in every affliction, and how can there want comfort in his presence, where is fullness of joy for ever? It was the persuasion or spiritual sight of this presence of the Lord, that helped the Saints in all their tribulation. This made Moses, not fear the King's wrath, Heb. 11. 27. He endured, as seeing him who is invisible. This supported David when he was in his enemy's Country, and his own men spoke of stoning him. 1 Sam. 30. 6. What was it but the presence of the Lord, that strengthened both the three children before the fiery furnace, and Daniel in the Lion's den? This made Peter sleep sweetly in prison the night before he should be slain, Acts 12. This made Stephen speak boldly to his fierce enemies, acts 7. This made Paul and Silas sing Psalms in prison at midnight, Acts 16. This made many believers, which were tried by mockings, scourge, and wrackings, despise the pain and the shame, Heb. 11. In like manner, if we could persuade ourselves that the Lord, according to his gracious promise, is with us in all our tribulation, it would make us quiet, and strongly comfort us. O the joy of the Lords presence, is able to bring mighty things to pass: what cannot he do, and turn to our good; which called light out of darkness, & made all things of nothing; if we would but give glory to his Word, which says, He is with us in trouble, and always at hand to help us in all our tribulation. Fear not, for I am with thee, saith the Lord to every one that is in trouble. 
Esay 43. 1.   
For the confirmation of this difficult point, That God is with them that are in tribulation; mark what Christ saith, john 16. 33. These things have I spoken, that in me ye might have peace. In the world ye shall have tribulation; But be of good cheer, I have overcome the world. Again, he says, Matthew 28. 20. Lo I am with you always, even unto the end of the world: which words by Hieronym. and Chrysostome are understood of Christ's presence to all believers unto the world's end. But the manner of his presence is spiritual: viz. He is present by his Spirit: of this Spirit it is that he says, john 14. 16. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of Truth, which dwelleth with you, and shall be in you. Again, joh. 16. 7. It is expedient for you that I go away: for if I go not away the Comforter will not come unto you, but if I depart I will send him unto you. By these places it is evident what kind of presence Christ promised to his Church and every believer unto the world's end; Even the presence of his Spirit, which is the Comforter; and if any ask how Christ by his Spirit doth comfort believers in tribulation, and make them patient: I answer, three ways. First, The Spirit teacheth them to apply unto themselves, the precious promises of presence and assistance, as Esay 43. 2. When thou passest through the water, I will be with thee, Psalm 34. 7. The Angel of the Lord encampeth round about them that fear him. Psa. 37. 5. Commit thy way unto the Lord, trust also in him, and he will bring it to pass. These and many such promises doth the Spirit teach believers to apply unto their own souls, declaring also how God hath made good such promises from time to time, to all that trusted in him.  
Secondly, Christ by his Spirit helps believers in tribulation, by pouring into their hearts the gifts and graces of the Spirit, whereby they are made patient; as namely, joy, courage, patience, confidence, peace of conscience, the spirit of supplication; yea, the Spirit helps all our infirmities, and makes intercession unto God for us, Rom. 8. 26.  
Thirdly, The Spirit works patience in us, By bearing witness to our spirits that we are the children of God; if children, than heirs, heirs of God, and joint heirs with Christ: so that if we suffer with him, we shall also be glorified together: Rom. 8. 16. These be strong comforts, able to make any man patient: wherefore, if we love our souls, let us now, whiles we have time get these comforts about us, that when we fall into any tribulation we may have comfort at hand. They that are of ability will always have in a readiness hot waters, and cordials against qualms and sudden fits. How much more ought we to be wise in providing against the qualms of our souls, considering that we are daily subject to some tribulation or other? Now, the principal cordial for the soul in all distress, is the comfort of the Holyghost, which Chriss hath promised to all believers. Let all believers therefore, sound stay their hearts in all tribulation upon this Comforter, which as he is invincible in himself, so is he able to overcome all evil whatsoever to which we are subject. If this Comforter be with us, we need not fear what befalls us, whether tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, in all these we shall be more than conquerors. Yea, we need not fear poverty, reproach, sickness, desolation, torment, death; this Comforter hath consolation in store, which will comfort us in despite of all these evils in their greatest extremity.  
Nature and Art can work only by means: But the Spirit, which is the Comforter of believers in all tribulation, can work with means, and without means, yea and against means: Psal. 112. 4. Unto the upright there ariseth light in darkness. I may add joy in sorrow, peace in trouble, abundance in want, life in death.  
When any believer is called out by God to be tried by tribulation, the Spirit forthwith either furnishes him with sufficient strength, or abates the strength of the affliction: as we see in joseph, Moses, the three children, the Prophets, Apostles, Martyrs in all ages. Let us therefore, hearing these things out of the Word of Truth, labour daily to find them verified in ourselves, that we may be patient in tribulation.  
Now follows the latter clause of the fourth Meditation: viz. That God in all tribulation will give a seasonable and gracious issue. If their were no end of tribulation, it were in vain to persuade to patience. But nothing is more often mentioned in Scripture then an end of trouble. Psal. 34. 19 Many are the troubles of the righteous, but the Lord delivereth them out of all. joh. 16. 20. Ye shall be sorrowful, but your sorrow shallbe turned into joy. How often doth David confess that the Lord delivered him out of all his tribulation? Ob. Yea, but David and others complain that it is very long before the Lord helps them; and the same complaint do many in these days take up, insomuch that they begin to faint under the burden of sickness, want, disgrace, etc. before they be delivered.  
Ans. This is true, the Lord sometimes defers long before he helps us in tribulation; but he doth it in wisdom, if we had eyes to see it. To some he defers to grant their suit, that he may make them more earnest in prayer, which is an exercise wherein he greatly delights.  
Secondly, He defers some, to make them more sweetly taste the benefits when it comes, whereas if it were presently granted, it would be quickly forgotten.  
Thirdly, God delays to send help in trouble, to put us in mind how we have put off from day to day to turn to him.  
Fourthly, Most commonly God prolongs the time of our tribulation, because it hath not fully accomplished the work for which he sent it. Our vain imaginations are not cast down; our rebellious lusts are not mortified; our minds are not humbled; our compassion towards others in affliction is not stirred up; our hearts are not weaned from this world: wherefore if the hand of God at any time be upon thee, presently enter into examination with thyself, and deal impartially with thy soul, and humble thyself mightily, if thou expect deliverance: For God delights not in thy tribulation, but delays only until thou art prepared for deliverance.  
Object. I have examined all my ways, and humbled myself greatly, and been very earnest in prayer long, and yet I see no end of trouble.  
Ans. Perhaps thou dost make too much haste, whereas the course which God prescribes, is to wait patiently the Lords leisure. Hab. 2. 4. The vision is yet for an appointed time, but at the end it shall speak and not lie: Though it tarry, wait for it, because it will surely come, it will not tarry. The thing to be observed hence is, that no man must indent with God concerning the time of deliverance, but must patiently endure the Lord's leisure and pleasure. The best means to hasten relief in tribulation is, to throw thyself down before God, saying, Here I am Lord; do with me what thou wilt; I am content to wait thy leisure, and to tarry until thou in thy wisdom seest it fit to release me.  
Object. I see no means of redress, though I tarry never so long, I am in great want, and debt, and weakness, and have many to relieve, and have no friends left.  
Mark what the Spirit saith, Psal. 37. 3. Trust in the Lord, and be doing good; so shalt thou dwell in the Land, and verily thou shalt be fed. Again, vers. 25. I have been young and now am old, yet never saw I the righteous forsaken. Remember moreover, how the Lord provided for the widow of Sarepta, 1 King. 17. His hand is not now shortened.  
Lastly, if thou keep faith and a good conscience, and resolvest that thou wilt not use any indirect means to help thyself or thine; but depend upon God, thou shalt be sure with poor Lazarus to be received into the Kingdom of Heaven when thou diest; this will make amends for thy tribulation.  
But, me thinks, I hear some Rachel complaining, that she hath lost a gracious son, and can have no more; yea, as worthy an husband as the world can yield, how should she bepatient? Ans. 1. Thou hast not lost that which God hath found. 2. God hath given thee his Son to be thy husband, will not this make amends for thy son and thy husband? Is not he better-then ten sons and husbands.  
In a word, let thy tribulation be what it may; let there be never so many impediments, never so strong adversaries, never so weak means: Nay, let thy case be desperate in the eye of man, yet if thou canst believe and wait, the Lord will surely in good time send thee help from his holy place, as he hath done to all Saints which did put their trust in him. How can it be otherwise; seeing his Name is still wonderful, his Power alsufficient, his wisdom infinite, his Truth infallible, his Love immutable, his Promise & Grace as large as ever, & our Mediator jesus Christ making intercession for us, the same for ever? David, Ps. 37. 37. bids us, mark the perfect man, & behold the upright: for the end of that man is peace. And it is worth the marking also, which Saint Paul saith of himself, 2 Tim. 4. 16, 17. No man stood with me, notwithstanding the Lord stood with me and strengthened me, and I was delivered out of the mouth of the Lion, and the Lord will deliver me from every evil work, and will preserve me unto his heavenly Kingdom.  
Upon what ground doth Paul speak this? surely, because he believed. So then, if we believe God's promises made in the Word, we also may say as boldly as he, The Lord will deliver us from every evil work, and will preserve us unto his heavenly Kingdom.  
Seeing then all our tribulation comes from the Lord, and he deals with us most wisely and lovingly; and never sends any tribulation, but for some good end; as namely, his own glory, the example of our weak brethren, or our own good, in trying, purging, quickening us, and heaping more glory upon us: And lastly, seeing he is with us in all tribulation, and helps us to bear it, and hath promised to give a gracious issue; we shall show ourselves to be very unreasonable men, if we will not from hence forth set ourselves to be patient in tribulation.  
I will conclude with S. james 5. 10. Take my brethren, the Prophets, who have spoken in the name of the Lord, for an example of suffering affliction and of patience. Behold we count them happy which inaure: Ye have heard of the patience of job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. Wherefore whatsoever your tribulation be, Be ye also patient unto the coming of the Lord. To whom be glory for ever and ever.  
Amen.  
FINIS.   

TEARS OF THE Isle of Wight, shed on the Tomb of their most Noble, valorous, and loving Captain and Governor, the right Honourable HENRY, Earl of Southampton: who died in the Netherlands, Novemb. 10/20 at Bergen-up-zone.  
As also the true Image of his Person and Virtues, JAMES; the Lord Wriothesley, Knight of the Bath, and Baron of Titchfield; who died Novemb. 5/15 at Rosendaell. And were both buried in the Sepulchre of their Fathers, at Tichfield, on Innocent's day. 1624.  
They were lovely and pleasant in their lives; and in their death they were not divided. 2 Sam. 1. 23.  

— Quis tali fando  
Temperet à lachrymis?—   
Honoris, Amoris, Doloris Ergô.  
HENRYE JAMES WRIOTHESLEY Anagram: HERE I SEE MANY WORTHIES LY.  

Here ye see two but two's not all: for why  
In these two Worthies many Worthies die.  
O what a generation's here surprised  
Of Noble blood which was in them comprised?   
Printed at London by William jones dwelling in Red 〈…〉   

TO THE RIGHT HONOURABLE, THOMAS, EARL OF SOUTHAMPTON; All Peace and Happiness.  
My very Honourable good Lord:  
IT hath pleased God to make your Lordship Heir unto your most Noble Father, and therefore I think you have most right to these Tears, which were shed for him, and your renowned Elder Brother. If I did not know by mine own observation, that your Lordship was a diligent Observer of all your Father's Virtues (touching which also, you have a daily Remembrancer) I would exhort you to behold the shadow of them delienated here, by those which much admired him living, and shall never cease to honour his Memory, and love those that do any Honour unto him. The Lord increase the Honour of your House, and rejoice over you to do you good, until he have Crowned you with Immortality.  
Your Lordships at command, W. JONES.   

TO THE READER.  
COming lately to London, I found in public & private, many Monuments of honour, love and grief, to those Great Worthies; the Earl of Southampton, and his Son, which lately deceased in the Low-Countries, whiles they did Honour to our State and Friends. And because it cannot be denied, but we of the Isle of Wight (of whom that Noble Earl had the special Charge and Care) were most obliged unto his Honour: I thought it very meet to publish these Tears, which (for the greater part) were shed in the Island long since for private use, and adjudged to darkness; but that myself (being bound by particular duty to do all Honour to these Gracious Lords) entreated that they might still live, which not without importunity I obtained. And now they are set forth, neither for fashion, nor flattery, nor ostentation; but merely to declare our love and respect, to our never sufficiently Commended Noble Captain. So take them without curiosity; and farewell.  
Thine W. I.   

Upon the Death of the right Noble and Honourable Lord, HENRY, Earl of Southampton, Baron of Tichfield, Knight of the most Honourable Order of the Garter: Captain of the Isle of Wight.  

Mors ultima, linea rerum.  
Quis est homo qui vivet & non videbit mortem? Ps.   

Ye famous Poets of this Southern Islle,  
Strain forth the raptures of your Tragic Muse;  
And with your Laureaed Pens come and compile,  
The praises due to this Great Lord: peruse  
His Globe of Worth, and cke his Virtue's brave,  
Like learned Maro's at Maecenas grave.   

Valour and Wisdom were in thee confined;  
The Gemini of thy perfection,  
And all the Graces were in thee combined,  
The rich man's joy and poors refection.  
Therefore the King of Kings doth thee embrace,  
For aye to dwell in just Astraeas place.   

Nought is Immortal underneath the Sun,  
We all are subject to Death's restless date,  
We end our lives before they are begun,  
And marked in the Eternal Book of Fate.  
But for thyself, and Heir one thread was spun  
And cut: like Talbots and his valiant Son. 
H. 6. 32. 1454.    

Planet of Honour rest, Divinely sleep  
Secure from jealousy and worldly fears,  
Thy Soul JEHOVAH will it safely keep:  
I, at thy Urn will drop sad Funeral Tears.  
Thou A'leluiahs' unto God alone,  
And to the Lamb that sits amidst his Throne.   

I can no more in this lugubrious Verse:  
Reader depart, and look on Sidneys Hearse.   
FRA. BEALE;   

Upon the much deplored Death, of the Right Honourable, HENRY, Earl of SOUTHAMPTON, etc. Captain of the Isle of Wight. And of the Right Honourable, JAMES, Lord WRIOTHESLEY, his most hopeful Son, and worthy Image of his Virtues.  

HENRY SOUTHAMPTON, Anagram; The Stamp in Honour.  

'TWas near a fortnight, that no sun did smile  
Upon this cloudy Orb; and all that while  
The Heavens wept by fits, as their pale fears  
Presented to them matters for their tears:  
And all the winds at once such gusts forth sent  
Of deep-fetched sighs, as filled where they went,  
The shores with wracks; as if they meant the state  
Of all the world, should suffer with that fate.   

We of the lower sort, loathe that our wings  
By proudly soaring into Gods or Kings  
Reserved designments, should be justly feared,  
Fearing to search, stayed till the cause appeared.  
Yet simply thought that Nature had mistaken  
Her courses, so, that all her ground were shaken,  
And her whole frame disjointed; wherewithal  
We looked eich hour the staggering world should fall.  
Till by a rumour from beyond-sea flying,  
We found the cause: SOUTHAMPTON lay a dying.   

O had we found it sooner, ere the thread  
Of his desired life had quite been shred▪  
Or that pure soul, of all good men beloved  
Had left her rich-built l●dge to be removed,  
Yet to a richer Mansion! We had then  
Prevented this great loss. Our prayers amain  
Had flown to Heaven, and with impetu'ous strife,  
And such united strength, su'ed for his life,  
As should have forced th'almighty's free consent.  
Not that we envy, or shall e'er repent  
His flight to rest; but wishing he had stood,  
Both for our own, and for our country's good,  
T'have closed our eyes; (who only now survive,  
To wail his loss; and wish we so may thrive,  
As we lament it truly.) That a race  
Of men unborn, that had not seen his face,  
Nor known'n his virtues, might without a verse,  
Or with less anguish, have bedewed his hearse,  
But he was gone ere any bruit did grow,  
And so we wounded, ere we saw the blow.   

Thou long tongued Fame, that blabbest all thou  
But send'st ill news to fly, where ere thou goe'st,  
Like dust in March, what mischief did thee guide, knowst  
This worst of ills, so long from us to hide?  
That, whilst we dreamed all well, and nothing thought,  
But of his honourable battles fought,  
And brave achievements, by his doing hand,  
O'er any news could come to countermand  
Our swelling hopes, the first report was spread,  
Should strick us through, at once: Southamptons' dead.   

Had it come stealing on us, and by slow  
Insensible degrees, been taught to go,  
As his disease on him, 't had so prepared  
Our hearts, against the worst that could be dared,  
That, in the upshott, our misgiving fears  
Would have forestalled, or qualified our tears. 
Vti vulgo accipi 〈…〉 fatum; pro 〈◊〉 seris, 〈◊〉 〈◊〉.   
But thus to wound us! O distastrous * luck!  
Struck dead, before we knew that we were struck.   

Whence 'tis; that we so long a loof did hover,  
Nor could our wits, and senses soon recover,  
T' express our grief, whilst others vainly striven  
In time t' outstripp us, who could not in love.  
" Light cares will quickly speak; but great ones, crazed  
" With their misfortunes, stand a while amazed.   

Even myself, who with the first assayed  
To launch into this deep, was so dismayed,  
That sighs blew back my Bark, and sorrows tied  
Drove her against her course, and split her side  
So desperately upon a rock of fears,  
That down she sunk, and perished in my tears;  
Nor durst I seek to put to Sea again,  
Till time had won on grief, and scoured the Main.   

Even yet, me thinks, my numbers do not flow,  
As they were wont; I find them lame, and slow.  
My busy sighs break off eich tender link,  
And eyes let fall more tears, than Pen doth ink.   

O how I wish, I might not writ at all;  
Not that I do repine, or ever shall,  
To make SOUTHAMPTONS' high prized virtues glory.  
The eternal subject of my well-tuned story;  
But loath to make his exequys and hearse  
The argument of my afflicted verse.  
Me thinks, it never should be writ, nor read,  
Nor ought I tell the world, SOVTHAMPTON'S day   

A man above all praise: the richest soil  
Of wit, or art, is but his lustres foil,  
Falls short of what he was, and serves alone,  
To set forth, as it can, so rich a stone,  
Which in itself is richer; of more worth,  
Than any wit, or art, can blazon forth.  
In peace, in war, in th' country, in the Court,  
In favour in disgrace, earnest and sport,  
In all assays, the blank of every Pen,  
THE STAMP IN HONOUR, and delight of men.  
Should envy be allow'ed, rather than speak,  
What she must needs of him, her heart would break.  
Religion, wisdom, valour, courtesy,  
Temperance, justice, Affability,  
And what the School of virtues ever taught,  
And mere humanity hath ever reached,  
We are all in him; so couched so duly placed,  
And with such liberal endowments graced,  
In such a perfect mixture, and so free  
From self- conceiptednesse, or levity,  
As if He only were their proper Sphere,  
And They but lived, to have their motion there.  
" Such greatness with such goodness seldom stood;  
" Seldom is found a man, so great, so good.  
Nor do I fall upon his worth, so much  
To blazon it, as to give the world a tuch  
Of what by his sad fall, itself hath lost.  
" Great benefits are know'en, and valued most  
" By their great wants. We never knew to prize  
Southampton right, until Southampton dy'es.   

Yet had he died alone, some easeed had been,  
His real living Image to have seen.  
In his ripe Son, grown to the pitch of Man,  
And who, in his short course, so swiftly ran,  
That he outwent his Elders, and ere long  
Was old in Virtue, though in years but young;  
" Put on his Gown betime, and in his Down  
Put on his Arms, to beautify his Gown.  
But o, sad Fate! Preposterous Death would have  
Him too, because so ready for the grave.  
The Father was his aim; yet being loath  
To leave the Son, now seen, he would have both,  
And like a Marshal, or a Herald rather,  
Surprised the Son to usher up the Father.   

O that I could suppose myself to be  
True Poet, rap't into an ecstasy!  
And speaking out of a redundant brain,  
Not what is simply true, but what I fain,  
That I might think the story I impart  
But some sad fiction of that coining art!  
How pleasing would th'adulterate error be?  
How sweet th'imposture of my Poesy?  
What ever true esteem my life hath gained,  
I would have false, that this were also feigned.  
But Grief will not so leave the hold it had,  
But still assures me, 'tis as true, as sad.   

You bonds of Honour, by th'almighty's hand,  
Sealed, and delivered, to this noble Land,  
To save her harmless from her debt to fate;  
How is't, that you so soon are out of date?  
You promised more, at your departure hence,  
Than to return with your dear life's expense  
Defaced, and cancelled. You most glorious stars,  
Great ornaments both of our Peace and Wars,  
Than which, there moves not, in Great Britain's sphere,  
Saving the Movers' self, and his Great heir,  
A brighter couple; When you left our shore  
In such great lustre, you assured us more,  
Than to return extinct. O vain relief!  
To fill that state wirh joy, your own with grief.  
You were not with Dutch joy received their,  
As now, with sorrow, you are landed here.   

O' if the period of your lives were come,  
Why stayed you not to yield them up at home?  
Where, the good Lady, Wife, and Mother both,  
For right-divided love, and true-plight troth,  
And all the graces, that that sex hath won,  
Worthy of such a Husband, such a Son,  
With de●re embrace might have clipped your death,  
And from your lips, have sucked your yielding breath,  
And kneeling by your beds, have stretched your thighs,  
And with her tender fingers closed your eyes.  
Where many Olive branches, of ripe growth,  
Might by their tears have testified how loath  
They were to part, either from slip, or stock,  
And many Noble friends, whose high minds mock  
The frowns of stars, might with endeared spirits  
Have rendered you, the tribute of your merits.   

Why rather went you to a strange dull clime,  
Rich only in such trophies of the time,  
In such post hast, there to resign them, where  
The foggy air is clogged with fumes of beer,  
Amongst a people, that profanely think,  
They were borne but to live, and live to drink,  
A stupid people, whose indocil hearts  
Could never learn to value your great parts,  
As much unworthy of you, as unable  
To judge of worth, the very scum and rabble  
Of baptised reason? O why went you hying  
To give to them the honour of your dying?  
Yet with this point of grief, some comfort striu'es:  
They only knew your deaths, but we your lives.   

Or if you needs must to the state be sent,  
Why did you not return the same you went?  
The whole went hence: the better parts we lack;  
And but the courser parts alone come back,  
And scarcely parts; since in a state far worse:  
We sent SOUTHAMPTON, but receive a corpse.   

Alas; what have Great HENRY'S merited,  
That they by death should thus be summoned?  
HENRY the great of France; and HENRY then  
Of WALES the greater, Cynosure of men;  
And now SOUTHAMPTONS' HENRY, great in fame,  
But greater far in goodness, than in name?   

Had he but left his like, nor higher styled,  
More blameless death had been, my self more mild  
But since their lives scarce one, to make a doubt,  
Traduce me, Envy, I must needs fly out.   

Imprudent state of ours, that did not scan  
Rightly, what'twas to hazard such a man,  
To save ten thousand Hollands, or of him  
For Europe's self, to venture but a limb!  
" The building is more subject to decay,  
" When such a pillar is removed away.   

But, o I err: Dear Country, I confess,  
Grief, and distraction make me thus transgress  
All rules of Reason: Your designs are good.  
O pardon me. And yet he might have stood,  
Pardon again. Alas I do not know  
In this distraction, how my verses flow,  
But whilst I am my self, if ever thought  
But tempt my heart, or tongue, but whisper, aught  
Against your dread hests, may my bold tongue with wondor.  
Rot as it lies, and heartstrings crack asunder.   

But thou accursed netherlands, the stage  
And common theatre of blood and rage,  
On thee I'll vent my uncontrolled spleen,  
And stab the to the heart, with my sharp teen.  
Thou whose cold pastures cannot be made good,  
But with continual shour's of reeking blood;  
Nor fields be brought to yield increase again,  
But with the seeds of carcases of men.  
Whose state, much worse than vs'rers, only thrives  
By th'large expense and forfeitures of lives;  
Yet bankerupt-like, who day lie for thy store  
Without regard of payment, borrowst more.  
Wherein in threescore years, more men of worth  
Have perished, than th' whole country hath brought forth  
Since the Creation; and of lower sort  
More have been forced to travile through the port  
Of ghastly death, unto the common womb,  
Than well that lirtle bottom can entomb;  
How art thou worthy, that to save thy harms  
Or work them, this 
* Ita christianus orbis ubique 〈◊〉 solet.  new world should rise in arms,  
And bandy factions? That for thy dear sake,  
Kingdoms should join, and Country's parties take?   

Cursed be thy Cheese and Butter; (All the good  
That ●'re the world received for so much blood)  
May maggots breed in them, until they fly  
Away in swaims; May all thy Kine go dry  
Or cast their Calves; and when to Bull they gad,  
May they grow wild, and all thy Bulls run mad.   

Better that all thy Salt and senny marshes  
Had quite been sunk, (as some whole-peopled parishes  
Already are; whose towers peer o'er the flood,  
To tell the wand'ring Seaman where they stood.)  
Than that these Worthies only, should have crossed  
The straits of death, by sailing to that coast.  
Whose loss not all that State can recompense:  
Nay; should their worths be balanced, not th'expense  
Of Spain's vast Throne, loss of the Monarch's self  
And all his subjects, and the glorious pelf  
Of both the Indies, whence his trifles come,  
Nor of th'triformed Geryon of Rome,  
With all his boisterous Redcap's, and the store  
Of diuers-coloured shavelings, that adore  
That strange Chimaera, with the lavish rent  
That feeds them all, were half sufficient.   

You Leiden-Doctors, how were you mistook?  
How did your judgement step beside the book?  
Where was your Art? that could not find the way  
To cure two such, in whose known valour lay  
Your Country's weal. For whom you should have shown  
The utmost of that Art, that e'er was known  
Or practised, amongst artists; and have striven  
T'have turned the course of Nature, and t'have drove  
Things to their pristin state, reducing Men  
Merely to Elements, and thence again  
Moulding them up anew, preserving life  
In spite of death, and sharp diseases strife.   

Dull leaden Doctors: (Leiden is too good,  
For you, poor men, that never understood  
More ways of Physic, than to give a drench  
To cure the big-swollen Dutch, or wasted French.)  
Pardon you neighbour Nations: what I had  
Of reason's yours; but grief hath made me mad.  
How durst you to such men such boldness show,  
As t' practise with those parts you did not know?  
Or meddle with those veins, that none should strike  
But those, that had been practised in the like?  
Alas! you knew not how their bodies stood;  
Their veins abounded with a Nobler blood,  
Of a far purer dye, and far more rife  
With active spirits, of a nimbler life,  
Than e'er before, you practised on. May all  
The sicknesses that on our nature fall,  
And vex rebellious man for his foul sin,  
Seize on you all throughout, without, within,  
For this presumptuous deed, and want of skill;  
And may such potions as have power to kill,  
Be all your physic; yet, corrected, strive  
To wear you out, and keep you long alive.   

But, O, me thinks I rave? 'Tis time to end,  
When, against the rules I love, I so offend.  
Pardon, you learned Artists: well I know  
Your skill is great, and you not spared to show  
The utmost of it. Yet when all's assayed,  
The debt to God and nature must be paid.   

You precious Vrus, that hold that Noble dust,  
Keep safe the wealth, committed to your trust.  
And you, dear Relics of that ample worth,  
That whilom through your crenices shined forth,  
That now have put off Man, and sweetly lie;  
T'expect your Crown of Immortality;  
Rest there reposed, untouched, and free from care,  
Till you shall meet your souls, with them to share  
In that rich glory, wherein now they shine,  
Disdaining all, that's not like them; Divine.  
Where I assured, again, to see, and greet you,  
Resolve to weep, till I go out to meet you.   Ità non cecinit, at verè, pijssimeque flevit. Ille dolet verè, qui sine teste dolet.   

Certain touches upon the Life and Death of the Right Honourable HENRY, Earl of Southampton, and his true Image, JAMES, the Lord Wriothesley his eldest Son.  

TO THE READER.  

REader, believe me, 'tis not Gain, nor Fame  
That makes me put in my neglected Name;  
'Mongst learned Mourners that in Sable Verse,  
Do their last Honour to this doleful Hearse.   

Nor did these Lords, by living bounty, tie  
To Them, and to their Heirs my Poetry:  
For, to speak plainly, though I am but poor;  
Yet never came I knocking to their door:  
Nor ever durst my low obscurity,  
Once creep into the lustre of their die.   

Yet since I am a Christian, and suppose  
Myself obliged, both with Verse and Prose;  
Both with my pencils, and my Pens best Art;  
With eye, tongue, heart, and hand, and every part  
In each right Noble well-deserving Spirit,  
To honour Virtue, and commend true merit.  
Since first I breathed and lived within the Shire,  
That gives a Title to this honoured Peer;  
Since twelve long Winters I, my little Flock  
Fedin that 
* At Thorley, in the I'll of Wight.  Isle that (walled with many a rock;  
And circled with the Main) against her shore,  
here's the proud Ocean every day to roar;  
And sitting there in sunshine of his Glory  
Saw his fair Virtues, read his life's true Story.   

Who see's not, I have reason to make one,  
In this Isle's, Churches, Country's common moan?  
Or thinks that in his loss I have no part,  
When the whole Kingdom seems to feel the smart?   

Let him that list his griefs in silence mutter,  
I cannot hold; my plaints I needs must utter:  
I must lament, and sigh, and write, and speak,  
Lest while I hold my tongue, my heart should break.   
W. PETTY.   

I. To the Right Honourable, HENRY, Earl of Southampton.  

THe changing World, and the Eternal Word;  
Nature, Art, Custom, Creatures all accord  
To prove (if any doubted) that we must  
(Since All have sinned) all die and turn to dust.   

But (dear SOUTHAMPTON) since deserved praise  
Came thronging on Thee faster than thy days;  
Since thy Immortal Virtues than were seen  
(When thy grave head was grey) to be most green;  
We fools began to hope that thy life's date,  
Was not confined to our common fate.  
But that thou still shouldst keep the world's fair Stage,  
Acting all parts of goodness: that Each Age  
Succeeding ours, might in thy action see,  
What Virtue, (in them dead) did live in Thee.    

II.  

But oh vain thoughts, though late, we find alas;  
The fairest flowers that th'earth brings forth are grass:  
Wealth, Honour, Wisdom, Grace, nor Greatness can  
Add one short moment to the life of Man.  
Time will not stay: and the proud King of feanes;  
Not moved by any Presents, Prayers or tears;  
Doth trample down frail flesh, and from the womb  
Leads us away close prisoners to the tomb.    

III. To both the Lords.  

ANd you brave Lords, the glory of your Peers,  
More laden with your Honours then your years;  
Dear to Your Sovereign, faithful to the State;  
Friends to Religion, ill men's fear and hate:  
Death, as his Captives, here hath laid full low,  
And left your friends long legacies of woe.  
Grief to your Country, to your house sad losses,  
T'our Armies dread, to our designments crosses.    

FOUR To the Living.  

TEll me (ye living wights) what marble heart,  
Weighing our wants, doth not with sorrow smart  
To see those glorious Stars that shined so clear,  
In our disconsolate dark Hemisphere:  
To see these Pillars, whose firm Basies propped  
Our feeble State; the Cedars that oretoped  
The ayric clouds, yielding to Birds a Nest,  
Shadow and shelter to the wearied Beast:  
Now by Death's bloody hand, cut down, defaced,  
Their Light eclipsed, and their height abased?    

V. To Death.  

YEt boast not (cruel Tyrant) of thy spoil,  
since with thy conquest thou hast won the foil:  
For they (O happy Souls) divinely armed  
Could not (though hit) be with thine arrows harmed.   

Thus robbed, not of Being, but of Breath,  
Secure they triumph over stingless Death;  
And while their pure immortal part inherits  
The heavenly bliss, with glorified Spirits;  
Their dust doth sleep in hope, and their good name  
Lives in th'eternal Chronicles of fame.    

VI To the Hollanders upon the return of the Lords Corpses.  

HOlland: 'tis known that you unto our Nation  
Have long been linc'kt in friendly Combination:  
'tis known, that we to you have daily, duly,  
All offices of love performed truly.   

You still have had protection from our Forts,  
Trade to our Towns, and harbour in our Ports;  
When big-swollen Spain you threatened to devour,  
We to your weaker joined our stronger power.  
And our old soldiers willingly, unpressed,  
Ran to your wars as fast as to some feast:  
We man'd your Cities, and instead of stones,  
Helped you to build your Bulwarks with our bones.  
Nor had your Castles now unbattered stood,  
Had not your slime been tempered with our blood.   

All this we did: and more are still content,  
With men, munition, money to prevent  
Your future ruin; Hence with wary speed  
Our state sent over to your latest need.  
Ten Noble heads, and twice ten thousand hands,  
All pressed to execute their wise commands:  
Mongst them our good Southampton, and his joy,  
Dear james in hart a man, in age a boy.   

But oh your fatal fields, unhappy soil,  
Accursed Acheldama, foul den of spoil,  
Death's Hospital, like Hell the place of woe,  
Admit all comers, but ne'er let them go;   

Churl's to your aid, we sent strong living forces,  
And you in lieu return us liveless corpses.  
Ah Noble Lords: went you so far to have  
Your Death, and yet come home to seek a grave?    

VII. To the young Lord.  

BRight star of Honour, what celestial fires  
〈…〉 thy youthful blood; that thy desires  
Mount up so fast to Glories highest Spheres,  
So far beyond thine equals and thy years?   

Whilst others Nobly borne, ignoblie stain  
Their blood and youth with manners base and vain,  
Thou to thy Father's holy lessons lending  
Thine ear; and to his lives fair pattern bending  
Thy steps; didst daily learn for sport or need  
Nimbly to mount and man thy barbed steed;  
Fairly thy serious thoughts to write or speak,  
Stoutly upon thy foe, thy lance to break.  
It did not with thine active spirit suit  
To waste thy time in fingering of a Lute,  
Or sing 'mongst Cupid's spirits a puling Ditty  
To move some female Saint to love or pity.  
'Twas Music to thine ear in ranged battle  
To hear sad Drums to groan, harsh Trumpets ritle:  
Or see, when clouds of blood do rend in sunder,  
The powders lightning, and the Canon's thunder.   

And when thou mightst at home have lived free  
From cares and fears in soft security,  
Thou scorning such dishonourable ease,  
To all the hazards both of land and sea's,  
Against Religions and thy Country's foes,  
frankly thyself and safety dided expose.   

O Sacred virtue thy mild modest glances,  
Raised in his tender heart, these amorous trances,  
For thy dear love so dear did he wean  
His youth from pleasures, and from lusts unclean:  
And so in thy strait narrow paths still treading,  
He found the way to endless glory leading.    

VIII.  

But soft (sad Muse) 'tis now no fitting task,  
The praises of his well spent Youth t'unmask,  
To sing his pious cares, his studious nights,  
His thrifty days, his innocent delights,  
Or tell what store of useful observations  
He gained at home and 'mongst the neighbouring Nations.   

Leave we this virgin theme untouched, untainted,  
Till some more happy hand so lively paint it,  
That all Posterity may see, and read,  
His living virtues when he's cold and dead.    

IX.  

(SWeet Youth) what made thee hide thine amorous face,  
And cheeks scarce downy in a steely case,  
And like young Cupid under Mars his shield,  
Mongst men of arms to brave it in the field?   

Thought'st thou (o fondling) cruel death would pity  
The fair, the young, the noble, wise and witty,  
More than the foul and foolish, base and old?  
Oh no: the tyrant bloody, blind and bold,  
All the wide world in single combat dareth,  
And no condition, sex or age he spareth.    

X.  

YEt some supposed since in open fight  
Thou hadst so often 'scaped his murdering might,  
That sure he feared to throw his fatal dart  
Against thine innocent faith-armed heart:   

Yet sooth to say; 'twas thy sweet lovely youth  
That so often moved flint-hearted Death to ruth.  
Though now entangled in thy locks of amber  
The enamoured monster dogs thee to thy chamber,   

And there (alas) to end the mortal strife,  
He ravish thee of beauty and of life.    

XI. To Nature.  

NAture, although we learn in Grace's school,  
That children must not call their mother fool.  
Yet when we see thee lavishly to burn,  
Two or three lights when one would serve the turn. 
Sil●.   
When we perceive thee through affection blind,  
Cocker the wicked, to the good unkind.  
Ready the stinking rankest Weeds to cherish,  
When Lilies, Violets, and sweet Roses perish:  
We cannot choose but tell thee 'tis our thought,  
That age or weakness (Nature) makes thee dote.    

XII. Nature's reply to the Censure.  

Vain men, how dare ye, in your thoughts unholy;  
Me, (nay your Maker) to accuse of folly?  
And all impatient with your plaints importune  
Heaven, Earth, and Hell, Death, Destiny, and Fortune?   

When 'tis not these poor Instruments that cause  
Your Crosses: but the never changing Laws  
Of your Almighty, merciful Creator;  
Who sitting supreme judge and Moderator  
Of men's affairs: doth govern and dispense  
All, by his All-disposing Providence;   

And equally his glorious ends advances  
By good or bad, happy or hapless chances.    

XIII. To the Right Honourable, Elizabeth, Countess of Southampton.  

GReat and good Lady, though we know full well,  
What tides of grief in your sad breast do swell:  
Nor can in this our simple mourning Verse,  
The thousand'th part of your deep cares rehearse.   

Yet as the lesser rivulets and fountains,  
Run hastening from the Fields, the Meads, & Mountains,  
Their silver streams into the Sea to pour,  
So flow our tributary tears to your;  
That from the boundless Ocean of your sorrow  
Our eyes new springs, our hearts new griefs may borrow.    

XIIII. Eidem.  

COuld we as easily comfort, as complain;  
Then haply this our charitable pain,  
Might merit from your grieved heart some thanks:  
But oh, our griefs so swell above the banks  
Of shallow custom, and the feeble fences  
That are opposed by Reason, Art, or Senses;  
That if Religion ruled not our affections,  
And pacified our passions insurrections;  
We should in mourning miss, both mean and scope,  
And sorrow (Paganlike) sans Faith or Hope.    

XV. Eidem.  

MAdam, though we but aggravate your Crosses,  
Thus sadly to repeat your former losses:  
Whilst you sit comfortless, as all undone,  
Mourning to lack an Husband and a Son.   

Yet may it give your grieved heart some ease,  
To sail with company in sorrow's Sea's;  
To think in them you are not tossed alone,  
But have the Kingdom partner in your moan:  
To think that those for whom you weep, are blest,  
Lodged in the heavenly harbour, where they rest  
Secure, ne'er more to grieve, to want, to fear,  
To sin, to Die, or to let fall a tear.   

So though heaven's high Decree have late bereft you  
Of two at once, yet hath his bounty left you  
Many fair daughters, and a son t' inherit  
Your Love, our Honour, and his Father's Spirit.   
W. P.    

The least part of the shadow of Southamptons' worth.  

GReat Lord; thy loss though I surcease to mourn,  
Sith Heaven hath found Thee: yet I'll take my turn  
to wait upon thy Obsequies a while,  
And trail my Pen, with others of my File:  
And tell thy worth; th' effects where of we felt,  
That in the lists of thy command have dwelled.  
Religion's Champion, Guardian of that Isle;  
Which is the Goshen of Great Britain's soil:  
How good, how great example died in thee,  
When th' Heir of both, prevents thy destiny?  
And scarce a patterns left for those behind  
To view in one so Great; so good a mind.  
Thou Man of Men, how little doth thy Name  
Need any Muse's praise, to give it Fame:  
Whose liu'ry gained by merit, thou hast worn,  
And begged or bought esteem didst hold in scorn:  
But wast in darkest lustre, chillingst cold  
A perfect Dimond, though not set in gold;  
And whether thy regard were good or ill,  
Didst (constant) carry one set posture still.  
Needs must the world grow base, and poor at last,  
That Honour's stock so carelessly doth waste,  
How prodigal is she, that would send forth  
At once, Two Noble Persons of such worth,  
As Great Southampton, and his Martial Heir?  
When scarce one Age yields such another pair.  
Combined in resolution, as in fate,  
To sacrifice their lives for good of State:  
How forward was his youth, how far from fears:  
As great in hope, as he was young in years.  
How apt and able in each warlike deed  
To charge his foe, to manage fiery steed?  
Yet these but Essays were of what was he,  
We but the twilight of his spirit did see.  
What had his Autumn been? we yet did spy  
Only the blossoms of his Chievalry.  
Death envious of his actions, hastened Fate  
Achievements glory to anticipate.  
In both whose periods, this I truly story  
That earth's best essence is but transitory.  
You valiant hearts, that grudged not your blood  
To spend for Honour, Country, Altars good:  
Your high attempt, your Noble House do crown  
That those to dye in Bed of Fame; not 〈…〉  
〈…〉 e still admired, esteemed, beloved; for why  
Records of Virtue, will not let you die:  
Your Active Souls in fleshly gyves restrained,  
Have Victory, and Palms of triumph gained:  
Your Belgic Fever, doth you Being give,  
And Phoenixlike, you burn, and dye, and live.   
Qui per virtutem peritat non interit. AR. PRICE.   

Upon the Life and Death of the Right Honourable, HENRY, Earl of Southampton:  
And the Lord Wriothesly his Son 


Henry Wriothesly Earl of Southampton, Anagram:  
Thy Honour is worth the praise of all Men.     

GREAT WORTHY, such is thy renowned Name,  
Say what I can, it will make good the same.  
On such a theme I would even spend my quill,  
If I had means according to my will:  
And though I want fine Poet's Wit and Art,  
I gladly strain the sinews of my heart:  
And prostrate at the Tomb of these two Lords  
My tongue, my pen, and what my Fate affords.    

HENRY WRIOTHESLEY Earl of Southampton. Anagram: Virtue is thy Honour; O the praise of all men!  

SOme men not worth, but favour doth advance  
Some vulgar breath, some riches do enhance:  
Not so the Noble Squire, of whom I treat,  
●●ught makes him honoured, but Virtue's great  
Cardinal, Moral, Theological,  
Consider well and behold in him all  
Yet notwithstanding all his Virtues, he  
Lies now in dust and darkness: Hereby see  
How Death can rend the hopes of worthy Squires,  
And dash their projects, and cross their desires.  
Yet shall not Death triumph in Virtue's fall,  
For this his Name is still esteemed of all.  
Death struck his Body; only that could die,  
His Fame is fresh; his Spirit is gone on high.    

JAMES WRIOTESLEY, Baron of Tichfield, Anagram; Boils in Field, to reach worthies Fame.  

O Rare bright Spark of ancient Chivalry,  
In tender years affecting warlike Glory!  
O Noble Imp of that thrice Noble Sire,  
What was it that thus kindled thy desire?  
Surely 'twas thy presaging Spirit: For why!  
Having small time thou wouldst do worthily.  
Thou took'st thy flight, because in heaviness  
Wouldst not see drowned a world of Worthiness.   

Upon the sudden and immature Death of both the Lords.  

HEre we see verified, All flesh is grass;  
And the glory thereof like flower of grass;  
The flower fadeth long before the grass:  
So worthiest Persons before other pass.    

A comfortable Conclusion.  

Tho' Death on them hath showed his utmost power,  
heavens King hath crowned them with th' Immortal flower.  
GVILIELMUS IONE'S, Capellanus mestissimus feci● invit â Miner▪    
FINIS.