Life and Death of Henry Jessy, Biography · Letter 1 – Poem
We in London, the Preachers and Professor, of Christ who is of the Seed of David and Abraham, according to the Flesh (Prophesyed of by the Patriarch Gen. 49.10. and Moses Deut. 18.19. understanding your Afflicting wants about Jerusalem, do send (and particularly to you of the Germans) Greetings, Mercy and Peate in Iesus Christ on whom your Fathers trusted.
To testify our compassion to you as God had on us that once were Heathens, in and for the Love of the same Jesus, we have accounted our selves your Debtors, that as we partake of your spirituals, you might partake of our carnals (though you are yet unsensible of him for whose fake we do ti) yet being confident that concerning him that Oath was made to Abraham, and that he is Lord of all, persons and things, &c. Therefore we wish your eyes may be opened to behold the Fathers Glory in his Face, and your guilt in his death, and Gods power in his Resurrection, Ascention and Session at Gods right hand there to be a Priest for ever after the order of Melchisadeck (not Arons) for though in envy your Ruling Fore-Fathers refused him, God made him the head corner stone, and seeing he has yet a love, for the Fathers sake, to you; though you be not yet reconciled to the same belief with us, and bids us do the same, and being willing to manifest the tenderness of his thoughts to you and us by our Beneficience to you or any in want, have (according to our ability, sent you a small Token of his and our Love to you, begging your good acceptance hereof in his name.
For what we do herein, is not (be ye assured) to confirm your separation from him, or misprission of us, as if we approv'd your Errour, Enmity, or Ignorance of Christ and the Gospel, for we walk not as men herein to you wards; but as he that causes his showrs and shme on all alike, and being his disciples, who ascended to give and receive gifts for men, even the rebellious, that God might dwell with them, therefore we send our poor gift in his name, to whom you bear an Enmity, begging that God will poure his Spirit from on high on you, Isa 32.15. that instead of an Earthly City and Temple, now wasted for your killing Christ, you may expect and possess an heavenly, made without hands, into which by the Spirit he hath brought us In Truth, and whereunto God hath brought us, and we expect the farther Revelation thereof both to you and us, when the Veile on your hearts and faces is removed, Typ't out by that was on Moses face of old, and when you look up to him that you then pierced, and say blessed is he that commeth in the name of the Lord, and till you bless him and elect him as your head, you shall never see that hoped peace on Sion, and Ierusalem rebuilt.
We desire not only to impart to you a small Earthly supply, part of a blessing is to the needy, but our very hearts in that, is heavenly and durable, that the eternal Glory of the Heavenly Jerusalem may shine out to you and us, that we being both of us sharers in the Expectation, may also together partake in the blessed fruition of its Mansions, by Christ prepared for them that love him, and wait for him; to his Love and Mercy we commend you and rest.
Sub scribed by the Ministers and Professors of Christ in the City of London, your Loving Friends for his sake, and for your Fathers sake.
Besides this Mr. H. J. sent this other (now abstracted) Letter of his own framing with Mr. John Dury that helped in Collecting the Almes.
To the Dispersed of Judah in Jerusalem of the German Synagogue—
Some of the Disciples of Christ in London daily praying for your Conversio, Joy and Peace in Believing (with our Alms) send Greeting—
As follows:
Having heard of your late famishing Case, since God called the Sword of Swedes against the Polonians, as if he Rul'd over you with fury powred out, to mind you of the Lost Blessing and the Inflicted Curse, and throughly to humble your hard uncircumcised hearts; Although you are Enemies to us for the Gospel sake, yet a Remnant of you being beloved for your Fathers sake, and being by Christ taught to love our Enemies, and feed them, We desire you to accept of what herewith from London We have sent you.
O say not hence that our pitty argues our Doubt of our Religion, and Christ that we profess, or a Leaning to you again; But know of a Certain Truth, that Jesus of Nazareth, Born at Bethlehem, annointed of God above his Fellows by his Spirit, moved us hereunto. And we believe this his Spirit shall be poured on you from above, as you and we long and pray, and you shall look on him with mourning, as for an only Sonne when he shall be exalted and very high, though now he's despised, and you believe not his Report, for he was wounded for our Iniquities, &c. And also, that your mournig shall be turned into joy to you, and to all that have mourned with and for you; and as your fall was our rise, so your return shall be as life from the dead to all. Then Gentiles shall come to your light, and Kings to the brightnesse of your rising; and ther Redeemer shall come to Zion, and deliver you from the palm of your enemies, as Moses (after his hiding) camme again to save your Fathers. He will also be a Covenant to you, and by his blood deliver you the Prisoners of hope from the pit. Zach. 9.9.11. As nothing was done without bloud under the old, so neither under the new Covenant; which has better promises of more grace; his ears were opened, and a body prepared for him better then all Sacrifices, who being accurst on the Tree; was consecrated a Priest for ever, to save us from sin and curse, and to bless us in forgiving our sins; so that in the Lord having Righte ousnes; and Strength, in him your seed shall be Justified and shall Glory.
From London 2 M.22 d —59.
Sent before 40 l. now 172 l. in all 212 l. Sterling, from those that daily pray that Jerusaloin may be made praise in the Earth. The rest and residue compleated afterwards.
If any be inquisitive to know the success of these large Almes, whether they were brought to judge more charitably of Christians; we assure them that it much melted many of them, and indeed it hath been an incontroulable Experiment, that this kind of dealing did ever mroe winne over the hearts of this kind of people in the primitive Church, than all the force and arguments (since used) by moderne Christians could effect to perswade them: For violence increaseth Reluctancy, Obstinacy; whereas Charity is more apt to mollifie, and make the Spirit plyable and yeilding: So it happened here, Rabbi Nathan himself, the Jews Elder, and Messenger consented with divers other Jews to be present at a religious meeting of Christians, and hearing with what fervour and affection they prayed, said they were certainly holy men, and such as they expected their Nation should be at the coming of Messiah, who would come quickly had they such a spirit of prayer.
At another time some Christian Ministers arguing with the said Rabbi, asked him of whom the Prophet spake Isa. 52. 3, 4, 5. He was wounded, &c.
He answered, turning to the Hebrew text, that he spake of the Messiah, and he declared himself further thus, The Spirit of Messiah was present with God at the fall of Adam, and Eve, and in mercy stooped down to Mans misery, and undertook to bea… Mans infirmity; and thereby made reconciliation with God, and defended Man from wrath, otherwise the World could not have had any longer continuance, in regard Gods justice could not otherwise have been satisfied.
Many other Jews also of divers Tribes and Sects, seeing our love to them, and hope for them would often say, If Jesus he the Messiah, Oh that he would come! Let him come, Let him come, whoever he be!
So that many of them seemed not fat from the Kingdom of God.
And to bring them yet nigher, Mr. H.J. seconded his Almes with divers Consolatory Letters to the dispersed seed of Jacob, having before, in 1650. wrote a compleat Treatise yet extant, and called (the glory & Salvation of Jehudah, and Israel) tending towards the reconciliation of Jews and Christians, discovering the agreement of them both in Fundamental Grounds of Religion, especially concerning the Messiah, whose proper person though they deny to this day, yet, as appears by their own most antient, and most approved Authors, by evident Reduction they concenter in.
1. In which book to gain the Jews, and remove their prejudice; he doth first discover the Rights, Royaltyes, and privileges of that People above all the Families of the Earth, the Crown and top of whose Glory, lay in the promised Messiah, who was to excell Moses in teaching, Aaron in the Priesthood, and David and Solomon in Government and Wisdome.
2. Then he proceeds to prove that this Messiah must be God and Man, to mediate between God and Man, and must suffer death.
3. And that this may be consistent with the dignity and power of the Messiah.
4. That he must needs come before the destruction of the second Temple, as is confessed by many Jewish Doctors; who say the time is past, and that he is come long agoe though he be hid from them.
5. That Jesus the Son of Mary, is the onelyonly promised Messiah, whose Birth, Miracles, Death and Resurrection, are foretold by all the Prophets in the Old Testament: and is in effect confessed so to be, by Josephus Rabbi Ʋla, R. Nehumiah and other of their own Writers.
6. That he will return again in Majesty to judge the world.
7. And then winds up all with a Patheticall and convincing exhortation to Repentance and Brokenness of heart for their Forefathers crucifying this just One, and their own slowness of heart to believe all things that are written in the law and Prophets concerning him.
These with many other particulars are largely and learnedly handled in that treatise, which some of the late aslembly of Divines read and approved with this Subscription, wishing that we with all the Jews in the World, might be partakers of this Tractate.
And the Lord may peradventure order that it so come to pass, it being already turned into Hebrew, and dispersed among the Jews of Divers Nations.
Had the Jesuits and Fryars (whom the Pope delegated) took the same course of Charity and sober Argumentation, We might have seen a better issue of that great Jewish Council (held the 22. of Octher 1650. in the plain of Ageda, 30. Leagues from Buda, in Hungary) to search the Scriptures, concerning the Messiah, whether he was already come, and who he was; When, and where, after seven dayes debate about the time and manner of his coming and his person. Not a few arguing the possibility of Jesus being (He) chiefly from his Miracles, And the greivous Desolation and Captivity of their Nation, since his crucifixion (not to be paralell'd with former presidents) and the Lords not answering their prayers, as formerly he was wont to do. Hereupon the Popes Deputies were called in, viz. two Jesuites, two Franciscan, and two Augustine Friars, to give an accout that if the Messiah be come, and if Jesus be He, what Rules and Orders, had he left for his followers to walk by.
These Popish Champions, being admitted, forgot the Cause of Christ, and spake not a word for him, or it; but at the first onset, began to sollicite them to become Proselites to their holy Catholick Church (as they call that of Rome) whose Rules and Governments, said they, are the only Institutions of Christ, whose Vicar the Pope is, &c. and thence descending to particulars, they assert the Bodily presence in the Sacrament, the Invocation of Saints, and in particular of the Virgin, who could precure any thing from her Sonne, the use of the holy Cross, the Religious Observation of Holy dayes. As soon as they heard these thing, the Assembly broke up in great Tumult, and loud Screeks, crying out, No Christ, No Woman God, No Images; many rent their Cloathes, and cast Dust on their Heads, and cryed, Blasphemy, Blasphemy.
Some thousands of Strangers (Christians) were persent of divers Nations, but most Germans, among whom was one Mr. Samuel Bret an English man, who reports moreover, that some Rabbyes fearing those sent from Rome would spoyle all; desired rather Protestant Divines to be present, and especially the English, who (as they heard) prayed much for their Conversion. But the Emperour so ordered the matter with the Pope, that none of the Reformed were admitted: knowing full well that their cause was better, founded on Scripture than their own, and so they chose rather to hearden these miserable Souls in their Infidelity and prejudice against Christ; than to suffer them to turne reformed Christians. A Story worthy to be written in all the Annals and Languages of Christendome, to the Eternal Infamy of Papists and their cause.
And now Reader, We have given you a faithful Information of his usual imployment, and chiefest business, in which he (as a Light) consumed his dayes and strength, save that interruption he had by these following, not to be omitted, passages of his life.
In 1644. He held several debates with the Leaders of several Congregations, concerning Pedo Baptisme, for he questioned whether it could Be proved from Scrinture that any others had right to that ordinance of the Sacrament, but such as can give account of their Faith in Christ, and their answers not seeming to him satisfactory; He was (about Midsummer the years following) baptized by Mr. Knowles, though his own Congregation at that time was most of them for Infant Baptisme.
In 1646. and in 1650. he visited his aged Mother in York shire whom he dearly loved, and honored. In Summer 1653. he was sent by divers Churches, to visit about 36. Congregations, in Essex, Sussex, Northfolk, Middlesex.
The next year he saluted many Northerne Churches, and visited his Mother, who dyed the 20th of Nov. 1657. aged above 80. years.
In 1655. he recieved a Call to visit the Saints at Bristol. to assist them in regulating their Congregations.
He visited also in that journey, the Congregations at Wells, Cioester, Somerton, Chard, Taunton, Honiton, Exeter, Dartmouth, Plymouth, Lyme, Waymouth, Dorchester, Hampton, Chichester, &c.
The 27th of Nov. 1661. he was seized and kept in the Messengers hands, but released and acquitted by the Privy Council Decemb. following after 3 moneths wrongful restraint.
The 30th of Aug. 1662. he was again apprehended (upon misinformation) and secured 6 months in the Messengers house, till by an order of the Council he was again released 20th of Feb. following. Although it was the Lot of this aged good man to undergo several restraints, before and since the Late Warrs; yet the Reader ought not therefore to judge him of a turbulant spirit, rash expressions, or seditious, (truly so called.) principles or practises; it having ever been the portion of the most eminent servants of the Lord to suffer, as pestilent fellows, movers of Sedition, ringleaders of Sects, &c. Acts 24.5. as deceivers, though thy were peaceable, and true, 2 Cor. 6.8. it is that of God which the world discerns to be in them, for which they reproach, maligne, and persecute the Righteous, of whom the world is not worthy, Heb. 11.38. who nevertheless, in spight of all backbiters, have through Faith obteined a good report, and so did He, verse 39. For blessed are ye when men shall revile you, &c. are the comfortable words of our Lord Jesus, Mat. 5.11, 12. these slanders could not be more falsely charg'd on any man, than on him, whose moderation, meek, and yeilding temper ws notoriously evident, to as many as knew any thing of him, he was harmless and innocent as a Lamb, he would say, he had rather loose a limb than kill a theif; without guile or dissimulation, his speech sweet and mild, his courage full of love, and kindness, he was not willing to hear, or easy to believe any report, to the disparagement of another, of which, if true, he made a favourable construction.
If any one had wronged him, (he would) aske his own heart, (why was it so?) and not his enemy, concerning whom he would speak with much tenderness and love: it was the worst and most usual reproach that dissenters could lay on him; that he was a harmless well-meaning man.
In a word the following Narratives will prove him to be of a peaccable Spirit (not onelyonly in private dissentions (personal and domestick) bu even in publick divisions Ecclesiastical and Civil, and (which is rarely seen) in those things wherein others differed from himself.
He was a main promoter of, and helper in a meeting of some eminent persons, of the Parochial and Congregational way, who in 1651. assembled frequently, sometimes at his own lodgings, and sometimes elsewhere, for the furtherance of peace and communion of Brethren that differ not fundamentally; asserting that it is necessary there be a tolleration or bearing each with other in love, and that notwithstanding differences in opinion, or practice about Doctrine or Worship, yet we should not be estranged one from another, but own each other, so far as we are agreed; not reviling, or provoking, or murmuring against each other, about the things wherein we disagree.
What colour then is there of imputation of Schism or Faction, or sinful separation to this man.
That he kept the Unity of the Spirit in these Bonds of Peace is fully evidenced in his Carriage, touching the two material points; in which he dissented from other of his Brethren, to wit, Pedo-Baptisme, and the seventh day Sabbath: as for the first, though formerly the whole (and to his dying day some) of the Congregation was of the contrary judgment, yet no division or falling off did thence arise at all; and as for those who were afterwards received into fellowship, he held it sufficient if they owned Baptisme (in general) according to the revealed will of Christ; for (said he) we do not Baptize any into this or that particular Church; but onelyonly into that one general Assembly, and Body spoken of, 1 Cor. 12.13. As for what he held (in his latter days) concerning the seventh day Sabbath, to be kept by Christians Evangelically; (without Jewish Services or Ceremonies) he managed his judgment and practice therein with great caution; that there might be no offence or breaches among Professours; for at first for some considerable time, (near two years) he kept his opinion much to himself, and then afterwards (when he had communicated it to others) he observed the day in his own Chamber, with onelyonly 4 or 5 more of the same mind, and on the first day of the week he preached, and met publickly and privately as before.
Some (with whom he was intimately acquainted near 20. years, and at whose house he commonly supped, every Lords day) report that although their judgment differed from his, both in point of Baptism and Sabbath; He did not once urge it on them, though he had so many fair opportunities to do it; nor would he mention it unless they began, but spent the evening in more profitable discourses.
In the family where he lodged and tabled, his moderation and friendship procured him much respect from men of a more different way, as Jews, Papists, and Prelates, &c. who were sojourning there, and whose‐mouth he was in craving a blessing at Meals.
As for that which was laid to his charge as the cause of his last Commitment, viz. That he should preach seditiously, and in a ranting strain against the King: Whoever, whether enemies, or friends heard the accusation and knew his disposition, and manner of Teaching were fully satisfied that this pretended crime, was but a meer forgery, and falsehood: and it may be enough for his purgation, that after half a years confinement, and several examinations, during that time, nothing could be proved against him, so that he was released.
Though not without some considerable decays of his health being foraged and worn with Studies, with restraint and sufferings it is justly believed by some, did much incline him to the last sickness, into which he fell some 5 or 6 months after his release, about the 27th of August; concerning which and his decease thereupon, we have little to observe, onelyonly that it was an inward lurking Feavour, whereof no certain account farther can be given as to its particular cause, (unless his sufferings before which manifestly brought on him the Scurvy and increased his usual defluctions on his eyes) nor were Symptomes of the Feavour so fierce as to threaten any great danger, especially in so short a time as the space of a week, in which it proved the last infirmity, restraint and enemy that this holy man should encounter with, who (forthe first 2 or 3 days neglected it) only kept his Chamber and complained of a nauciousness on his stomach, and an universal languar and weakness about him, which continuing on him he was perswaded to take the advice of a Physitian, who came and administred what he thought proper, towards his Recovery: But the Soveraign Disposer of all things did design the contraty issue; and led his dying Servant as it were gently, and renderly, through all the forces of the King of Terrours, so that he feared not his power, but passed unto glory Triumphantly rejoycing under the very stroke of death.
Though neither he nor his friends about him, thought that his dissolution was so near, yet the Lord did secretly so order it by his spirit, that he fell presently to triming of his Lamp, as diligently as if the Lord had told him expressly, that now he must come and meet the Bridgroom; for he spent his last nights and days in searching his own heart, humbling his soul, extolling free Grace, exhorting all about him to keep close to God, and persevere in the Faith, and prepare for Tryals, adding for encouragement, the long experiences he had of the goodness of the Lord in all times and conditions; The last evening (save one) before his departure, having a mind to walk he was led about the Room, and repeated often this Expression, God is good, He doth not lead me whether I would not, as he did Peter, good is the Lord to me; being soon tyred he sat down on his bed, and leaned on one who fate by him, who discoursing with him, said, those among whom you have laboured can witness that you have been a faithful Servant of Christ, making his your utmost end, for the good of their souls, but he replyed say no more of that; exalt God, exalt God.
As for the last night he lived, first part thereof he spent in blessing the Lord, and singing praises to his Name, and fell a sleep about 11. a colck, and waked again between 2 and 3. and fell into a wonderful strain of abasing himself, and admiring the love of God, that he should choose the vilest, the unworthiest, and the basest, which word, basest, he repeated so often, that it was not easy for any to number. Then he cried out, Oh the unspeakable Love of God! Oh the vilest! Oh the vilest! that he should reach me, when I could not reach him! and then his soul was filled with an Extasy of Joy and Praises, with much eagerness rehearsing over and over. Blessed be that ever, ever ever blessed and glorious Majesty: He laboured and spent his body in speaking so vehemently, and held up his arms and hands to heaven with all his might, not like to a weake and dying man.
And when the Cordial appointed for that night was brought, he said, Trouble me not, upon your own peril, trouble me not; he was then as if he had seen some glorious Vision, or had been in a Rapture: but after he had laid a little still, they brought him the Cordial, and he took a little, and when they urged him to take more, he said, he would when the Lord gives in more strength.
He was mindful also in this his last nigh of that which was his daily care, namely the condition of the Widdows and Fatherless, whom he pittied with a low lamenting voice, and the standers by though the prayed softly for them. Then he desired one present to pray with him, and he was silent all the while, and seemed afterwards to be much refreshed, and repeated that Script. Joel, with Acts 2.27. And it shall be in the last dayes (saith God) I will poure out of my spirit, upon all flesh, and your sonnes and your daughters shall prophesie: And he bid them turne to several places, as that where it is said, Take with you words and turne to the Lord, say unto him take away all iniquities and receive us graciously, Hos. 14.2. But this good mans memory, which was beyond comparison, for the quotation of the Text, began now to faile him, at which he seemed to be troubled, earnestly calling to them to help him therein, which was done, and much pleased him; thus he lay some time calling for more Julip, more Julip, meaning more Scriptures, for he drank in much comfort, and consolation from the promises which the Lord had given him, a stedfast Faith and hope to trust his soul, and eternal state upon, for he continued unto the last gasp his praising of God.
He also sang this Hymne:
Jerusalem, my hearts delight,
I come, I come to thee:
Then shall my sorrows have an end,
When I thy joyes shall see.
Then he often repeated these words Praises for ever: Amen: Amen: Praises to the Amen, for ever, for ever, Amen.
After he had spake much, and was greatly spent, some beseeched him to take of the Cordial, which he refused; but they supposing it very necessary to uphold his tyred spirits, dropt a little into his mouth on a sudden, which as soon as he perceived, he spread forth his hands, and with greatindignation against interruption, brake forth in the phrase of the Church, Stirre not up my love until he please.
Afterwards he began to change, and grow could and clammy, and his speech failed him, so that he could not so often repeat his ever blessed gracious Majesty, as before, but shortned it word by word, till he could express but [ever Majesty] the last words he was heard to speak, audibly, were these, He counted me worthy, and one laying an Eare close to him heard him say [Friends keep low] and when sound of words ceased, his lips werre observed to move, and without doubt he was inwardly adoring that God whom in his health, he served, feared, and praised, and made his boast continually of, whose Law he preached, whose goodness he declared as he was walking in the Fields, and travelling by the Way: of whom he would say, smilingly to any he met accidentaly in the street, Verily God is good, blessed be his name, stick close to him, &c.
In whom now he rests from his labours, having received the End of his Faith, even the Salvation of his Soul, and that Crown of Righteousness which the Lord the Righteous Judge will give to them who keep the Faith, and do love his appearing, 1 Pet. 1.9. 2 Tim. 4.7.
The 4th of September 1663. was the day that this good man was gathered to his Fathers, having that very day compleated 63. year of his Age, at the tidings whereof, there was a great mourning, and lamentation, crying, alas, my Father, my Father.
Three dayes after he was carryed from Woodmongers Hall in Duke place to the new burying yeard, the place of his Internment: upon the fame whereof several thousands of persons of several perswasions, assembled to accompany him thither many weeping bitterly, and making great lamentation complaining of their loss, according to that wherein he was most useful to each of them, whether in council, comforting or releiving their necessities: And as it is said of Stephen, Act 8.2. Devout men carried him to his Burial, and made great lamentation over him.
His Obsequies thus performed (both as to the place and manner of burying) was agreeable to his own mind, for we find him (in his formerly mentioned Will) expressing himself thus.
Touching my Body, I leave it to the providence of God and discretions of Executors to be buryed according to convenient decency, knowing that wherever inter'd it will rise a glorious body (changed as Christs is) at the Resurrection of the just: That charge Jacob and Joseph gave to be buried with Abraham and Isaac, in the land of Promise; being only to confirm the Israelites faith; that God would surely bring them into that Promised land, but is no tye to us to bury with our Parents, or Relations.
The burying places of Gods People Israel, were wont to be without the Citys, to avoid noisom savours: and some had their Sepulchres in their Gardens for Remembrances of Death, 2 Kin. 21.18. John 19. 41. (with other places) none were wont to be buried in the Sanctuaries, Synagogues or Temples, or the Court-yards thereof: Nor (after) in the Ecclesiastories, or places of meeting for worship, until Antichrist and his Preists by Canons, drew and forc'd people thereunto for covetous vile ends, that they may be paid for Mortuaries in Consecrated ground. [And we may adde who knows how much infection is propagated, as in pestilential diseases, by crowding so many holes full of the dead, somtimes hundreds in a pit (let Rulers) in this City and time, take Cognizance hereof, and as they love their health see it reformed.] Therefore, said he, I desire to be buryed in no such places: Nor any mourning worn for me, or given, or complemental intertainments in any pompous way: Remembering 2 King. 23.5. Josiah caused to cease, the Idolatrous Preists [Hebr. Chearim men all in black, from foreign Atratus est] noteing a suspitious habit, of it see Hos. 10.5. Zeph. 1.4. so Tremel. on the place, and 'tis but in them 3 places.
And for satisfaction of friends, if it be convenient, he desired his Mind and Will herein should be copied our, and read to his friends that came to his funeral.
According to his Mind herein, he was laid in the grave, where he sleeps in the Lord, till the sound of the last Trumpet shall awake him, and the graves be opened, and death swallowed up of life, and our mortal corruptible bodies, be clothed with immortality, and incorruption, and be restored to more then their primitive lustre strength, and glory, and be united to their [perfected purified] souls in eternal bliss and happiness.
Nothing now remains, but that we endeavour to finish our course, as he did his, that after we have done the will of God, we also might receive the promise.
In mortem Domini Henrici Jessey.
Post vacius casus, & per dispendia vitae
Plurima, devictis hostibus, ille jacet:
Sub tumulo, invictus victor, sub peace triumphans,
Praemia virtutis possidet ille suae.
Cymba fides, remi{que} preces, suspiria Venti,
Cum quibus, elisus per stygae fertur, agris.
E. W.