A rare PATERNE OF Iu …

A rare PATERNE OF Iustice and Mercy; Exemplified in The many notable, and charitable Legacies of Sr. Iames Cambel, Knight, and Alderman of London, deceased: Worthy imitation. Whereunto is annexed A Meteor, and a Starre: OR, Briefe and pleasant Meditations of Gods Providence to his Chosen, of the Education of Children, and of the vertue of Love; with other Poems. By Edw: Browne.

Psal. 19. 1. The heavens declare the glory of God, and the firmament sheweth his handiworke.

Printed at London for William Ley at Pauls Chaine, neere Doctors Commons. M DC XLII.

The Effigies of the right worss Sr James Cambell Knight sometime Lo: Mayor, and Senior Aldrn̄ of London etc.
[...]

To the Right Worshipfull his vertuous and religious Lady, Dame Rachel Cambel, Relict Executrix of the last Will and Testament of Sir Iames Cambel, Knight, and Alderman of London, deceased.
And to the Right Worshipfull his honou­red friends, Sir Thomas Abdy, Knight and Baronet, and Mr. Iames Cambel Es­quire, joint Executors with the said Lady: Grace and peace be multi­plied.

Right VVorshipfull:

DEtraction, that ugly deformed Hell-borne Monster, hath of late cast her poisoning envi­ous breath upon my best actions, even upon these harmlesse papers, and would faine beget in you an evill opinion of me, and of my honest endeavours, [Page] thereby to worke my utter ruine. But I hope the Lord, who knoweth the in­tegrity of my heart, and the cleannesse of my hands, from doing wrong to any, especially to my late Iudicious loving-Master; will worke in you such an heroicall and magnanimous spirit, that you will not be infected with such pe­stiferous venome, your Worships knowing very well, that such De­tractors like ravenous Vultures, eate and gnaw upon the very life and live­lihood of others; onely for their owne ends, viz. that they may grow fat and rich thereby, for they care not how they impaire the good name, fame, or reputation of others, so they themselves may get honour and esteeme, though there be little worth in them, deser­ving the same. Therefore for vindi­cation [Page] of my credit in this particular (which now lyes a bleeding) I am in­forced to publish that, I intended to keepe private; to shew to your Wor­ships and all other my friends, that I have beene so far from intending the least disgrace, that as I am in duty bound, so I have ever sought the ho­nour of my judicious loving Master: And I am confident if in these workes of mine he had found any thing to his disparagement, hee would in his life time have showne me my errors, (up­on my request) which he never did, as your Ladiship very well knowes. And as it is very well knowne throughout this Citie, that my Master in his life did much good to others, especially in Iusticiarie affaires; so, I doe humbly acknowledge, that he did alwayes de­light [Page] to doe me good, even to the day of his death. And therefore I thinke it part of my dutie, now hee is departed this transitorie life, to expresse my thankfull heart for the same; which I can no better way perform being I have alread [...]e been [...] so presumptuous as to cast my unlearned workes into the Presse) then to publish without flat­terie his many worthie and imparal­leled workes to his never-dying me­morie: That they may bee a meanes to excite and stir up others of his qua­litie to doe workes of charitie to the poore, and judicious benevolence to the rich. Yet I doe ingenuously confesse, that they deserve to bee ingraven in Pillars of durable Marble by some learned and eloquent Cicero, rather then by my rustick quill on these time­perishing [Page] papers. For my workes, I commit them to your gracious accep­tance, and judicious censure, hoping that what I have done amisse herein, you will be pleased favourably to passe by, because you know the attractive cause from whence these cloudie and muddie vapours did arise; therefore I doubt not but the sun-shine of your favourable aspects will expell such mistie exhalations, and ever remain upon the poore and weake, yet honest and willing endeavours of

Your unworthy, yet truly faithfull servant, Edward Browne.

A RARE PATERNE of Iustice and Mercy. Exemplified in the many judicious, noble, and charitable Legacies given and bequeathed in the last Will and testament of that grave Iudicous Sena­tor Sir James Cambel, Knight, some­time Lord Maior and senior Alderman of London, who departed this transitory life upon Wednesday the fift day of Ia­nuary, Anno Dom. 1641. and was buried in the Parish Church of Saint Olaves Iewry, London the 8. day of February following being Tuesday. Obiit sine prole, Aetatis suae 72.

THe memory of the just is bles­sed, saith the Wiseman, but the name of the the wicked [Page 2] shall rot. And surely the righteous shall bee had in everlasting remem­brance, saith holy DAVID. Yet the Prophet ESAY com­plaines, That the righteous perish, and no man considereth it in heart: and mercifull men are taken away, and no man understandeth, That the righteous are taken away from the e­vill to come. In consideration whereof, that I may not be cul­pable of the like reproofe, I will with the Psalmist, marke the up­right man, and behold the just, for the end of that man is peace. For there­by I shall learn how to dye com­fortably. It may bee as a paterne or example to direct me and o­thers in the houre of death. For eth wicked they dye either sot­tishly, [Page 3] impatiently, or desperately.

First, sottishly like blocks and idiots, having neither penitent feeling of their sins, nor comfor­table assurance of salvation. Being like to Nabal, whose heart ten daies before his death, died within him, and he was like a stone. Such men die like lambes, and yet shall bee a prey for the devouring Lion; they go quietly like fools to the stocks for correction.

Secondly, others die impati­ently, who do not willingly bear the Lords correction deserved by their sins; but rage, fret, and mur­mure, as if God dealt too rigo­rously with them, and through impatiency will use unlawfull meanes for their recovery: as A­haziah [Page 4] did, who being sicke, sent messengers to enquire of Baal zebub the god of Ekren, if he should recover of his disease.

Thirdly, others die desperate­ly, their consciences accusing them most terribly for their sins, without any hope of pardon; as Cain, who said, my sinne is greater then can be forgiven; or Iudas, who despairing of pardon for his sin, in betraying our Saviour, went and hanged himselfe. The consci­ences of many wicked men lye quietly, and never trouble them all their life time, but are stirred up at their death, and then rage and torment them like a mad dogge which is lately awaked out of sleepe. But the righteous [Page 5] die most comfortably, they be­leeving in Christ, and having re­pented of their sinnes, are assured in their owne soules that all their sinnes are pardoned in Christ: they wil make confession of their faith, and give testimony of their repentance unto others, for their comfort and example. They will patiently endure all the paines of their sicknesse, as Iob did, know­ing that all comes from the Lord, and that it is his fatherly correcti­on, and a signe of his love, because [...]e chasteneth whom he loveth: yea, they receive their sicknesse as the Lords messenger, speaking to their soules, as the Prophet Isaiah did to Hezekiah, Put thine house in order, for thou shalt die and not live; [Page 6] and therefore they prepare them­selves for another world. Ye [...] further, in their sicknesse they can pray most fervently, as King He­zekiah did, Isaiah 38. and then they will give most fruitfull and comfortable instructions to those which they leave behinde. As the Swan sings most sweetly a little before his death; so the righteous speake most divinely a little be­fore their end. Whosoever sear­cheth the Scriptures, may read the divine prophecy of Iacob unto the twelve Patriarches, Genes. 49. the holy blessing of Moses upon the twelve tribes, Deut 33. the godly exhortation of Iosua to the people of Israel plac [...]d by h [...]m in Cana­an, Ios. 23. the wise counsell of [Page 7] David unto Salomon, who was to succeed him in the kingdome: 1 King. 2. Whosoever readeth the Ecclesiasticall histories, may not onely see the vertuous lives, but also the Christian like ends of the Saints and Martyrs in the Church. And whosoever will be present at the death of those which truly feare God, may there­by learne how they themselves ought to die: for when the out­ward man doth decay, the in­ward man is renewed more and more. They shew, that the neer­er they doe approach unto their end, the neerer they draw toward heaven.

But in these our dayes many may be found, who either do not [Page 8] at all consider the death of the righteous, or else doe consider it amisse. Though it bee a matter worth consideration; yet some doe not consider it at all: because they see so many dye, they make the lesse reckoning of it: till death knocke at their owne doores, they never regard it: they must needs dye themselves, before they can bee brought to consider of death: they care not who sinke, so they swimme; nor how many die, so they may live: yea this is greatly to be lamented, that some doe regard the death of a Christi­an, no more then they regard the death of a dog. But seeing wee may learne so many profitable instructions by their death, let us [Page 9] now begin to consider it better then ever we did before.

Others doe consider it, but yet amisse; either fondly, or froward­ly. Fondly, through naturall af­fection arising from kindred, affi­nitie, or familiaritie. If a stranger die, it nothing moves them: but if one of their owne friends dye, they sigh and sob, they howle and lament. If the father lose his son, he cries most pittifully, as David did for Absalom, O my son Absalom, my sonne, my sonne Absalom: would God I had died for thee: O Absalom my sonne, my sonne. If the mother lose her children, shee behaveth her selfe like Rachel weeping for her children, and would not be comforted, because they were not. If children [Page 10] lose their parents, they cry after them as Elisha did after Elias, when he was taken up, my father, my father. If a sister lose her bro­ther, she weepeth for him, as Ma­ry did for Lazarus. If the husband lose his wife, he weepeth for her, as Abraham wept for Sarah: yea he mourneth like a Turtle Dove which hath lost his marrow. If the wife lose her husband, shee dealeth like Naomi, who would not be called Naomi, that is, beau­tifull: but Mara, that is, bitter, be­cause the Lord had given her much bitternesse. If one familiar friend lose another, hee lamenteth his death, as David did the death of Ionathan: Woe is me for thee, my bro­ther Ionathan: very kinde hast thou [Page 11] beene unto me: thy love to mee was wonderfull, passing the love of women.

Indeed I cannot deny, but that we ought in a speciall manner to consider the death of those which are neere and deare unto us: for it may be they are taken from us, because wee were unworthy of them; or because we gloried and trusted over much in them, and were not so thankfull for them as we ought. If we had any help by them, we must consider, whe­ther God have not deptived us of them, for the punishment of our sinnes, as the widow of Sarepta did at the death of her sonne, say­ing unto Eliah: Art thou come unto me to call my sinne to remembrance, and to slay my sonne? Yet this con­sideration [Page 12] must bee ordered by wisedome, it must not be joyned with excessive sorrow. Neither must wee consider their death alone, but also the death of others which dye in the Lord, and to learne to make an holy use there­of. For as Sampson found sweet honey in the carcasse of a dead Lion; so wee may finde some sweet instructions in the dead corps of every righteous man: yea the more righteous that they are which doe die, the more should their death be considered, because it may yeeld greater store of in­struction unto us. And it may bee, that God doth take away those which are neare unto us, because wee doe carelesly regard [Page 13] the death of those which be farre off.

Againe, some consider the death of the righteous very fro­wardly and peevishly, yea I may say malitiously and preposterous­ly. For if any of them bee taken away by a sudden and extraordi­nary death, they presently censure them as plagued of God, and condemne their former professi­on, thinking that God would not have so dealt with them, if hee approved either of them or their profession. But they must bee instructed in this point by wise Salomon, who saith: that no man knoweth love or hatred of all that is before him. All things come alike to all: and the same condition is to the [Page 14] just and the wicked, to the good and the pure, and to the polluted: to him that sacrificeth, and to him that sa­crificeth not. Eli was a Priest, and a good man; yet brake his necke by falling backward from his seat. Ionathan was a sworne bro­ther unto David, a godly and faithfull friend; yet was he slaine in battell by the hands of the Phi­listims. That Prophet of God which came out of Iudah to Beth­el, to speak with Ieroboam, and the altars which he had built for ido­latry, was no doubt an holy man; yet was hee killed in the way by a Lion? Iosiah was a good King, like unto him there was no King before him, neither after him rose any like him: yet was [Page 15] he slaine in the valley of Megiddo, by Necho King of Egypt. Iobs children were well brought up by their godly father, and it is said that before Iob offered sacrifice for them, they were sanctified: yet within a while after, as they were eating and drinking in their el­dest brothers house, a violent winde overthrew the house, and killed them all.

Wee must not therefore judge of men by their death, but rather by their life. Though sometime a good death may follow an evill life: yet an evill death can never follow a good life. Correct thine evill life, and feare not an evill death: he cannot die ill, that lives well, saith Augustine. And afterward answers [Page 16] the objections of these men, and makes this the foot of his song▪ Thou wilt say unto me, have not many just men perished by shipwracke? cer­tainly, hee cannot die ill, which live [...] well. Have not many just men been [...] slain by the enemies sword? Certain­ly, he cannot die ill, which lived well Have not many just men beene kille [...] by theeves? Have not many righteou [...] men beene torne in pieces by wild [...] beasts? Certainly, hee cannot die il [...] which lived well, &c. But I will say unto such as censure the righte­ous for their strange and violen [...] death, as Christ said of thos [...] eighteene, upon whom the wa [...] of Siloam fel and slew them: Think yee that these were greater sinners then others? I tell you nay; but except [Page 17] ye repent, ye all shall likewise perish.

As for sudden death, it is evill to them which lead an evill life, be­cause it findes them unpr [...]pared, it carries them away suddenly unto torment: but it is not evill to them which live well; because it findes them prepared: it frees them from much paine which o­thers endure through long sick­nesse, and carries them forthwith to the place where they desire to be. The righteous doe so dispose of themselves in the morning, as if they might die before night; and at night, as if they might die before morning: and therefore whensoever death comes, it finds them prepared, and is a benefit unto them.

2 Againe, if the righteous a lit­tle before death, bee dangerously tempted by Satan, and shew their infirmitie by uttering some spee­ches which tend to doubting or desperation (though afterward they get victorie, and triumph o­ver the divel) carnall people think there is no peace of conscience, and therefore no salvation to bee had, by that religion: and so speake evill of it. Let such consi­der the estate of Iob in his misery, who cursing the day of his birth, said, that the arrowes of the Almighty did sticke in him, the venome whereof had drunke up his spirit: that the ter­rors of God did fight against him, that the Lord was his enemie: did write bitter things against him: and did [Page 19] set him as a butt to shoot at. As also the estate of David, through ter­ror of conscience, while he con­cealed his [...]inne: His bones con­sumed, he roared all the day long, his moisture was turned into the drought of summer.

Againe, let them know, that the devill doth most tempt the best. Hee then tempted Christ, when hee was baptized and filled with the holy Ghost: so will he most tempt Christians, when they have received greatest gifts of Gods Spirit. As theeves labour to breake downe and rob those houses onely, where great store of treasure or wealth is laid up; and as Pyrates desire to take that ship which is best loaden with [Page 20] the dearest merchandize: so the Divell doth most seeke to make a prey of them, which are endued with the greatest measure of spiri­tuall graces. When the strong man armed keepeth the house, the things that he possesseth are in peace; but when a stronger then he, overcommeth him, then he gathereth greater for­ces, and makes a new assault to enter againe. In any commotion whom doe Rebels kill and spoil? not those which submit them­selves unto them, and joyne with them in their rebellion: but those which are faithfull unto their Prince, and fight for their Prince against them, as doth appeare now in the Rebels of Ireland. Now the Divell is as a Rebell in the [Page 21] Lords Kingdome; whom then will he most trouble and assault? not the wicked which submit themselves unto him, and joyne with him in rebellion against God, but the godly which abide faithfull, & fight under the Lords banners against him. Whosoever would reigne with Christ in hea­ven, must overcome the Divell on earth: for he promiseth, To him that overcommeth will I grant to sit with me in my throne, even as I o­vercame, and sit with my Father in his Throne. How can there be a victory, where there is no bat­tell? And how can there be any battell, where there is not assaul­ting and resisting? And no mar­vell though the Divell doe most [Page 22] assault the righteous at their death for he taketh the opportunitie of the time, his wrath is then great: knowing that hee hath but a short time. Hee must either overcome them at that instant, or else not at all: yea, he takes the advantage of their present weakness, and those sinnes which before he perswa­ded people to be small and light, at the time of death hee maketh great and heavie. Even as a tree or piece of wood, while it swims in a river seemeth to be light, and one may easily draw it; but when it comes to the shore, and is laid upon dry ground, can scarcely be drawne by ten men: so sinne is made light by the Divell so long as men live; that so hee may still [Page 23] encourage them to practise it: but when it comes to the shore of death, then hee makes it heavie, and begins most to trouble their consciences with it, that if it were possible they might by it bee brought to desperation. In the middest of the tentation, when the godly seeme most to over­come, who lyes as though hee were dead; yet hee hath life in him: and therefore as Paul saw that life was in Eutiches, embra­ced him, and delivered him alive, when the people tooke him up for dead: and he will at last so re­store them, as that they shall live for ever.

3 Lastly, others beholding them which were reputed righ­teous, [Page 24] to die very strangely, to rave, to blaspheme, to utter many idle and impious speeches, to bee unruly, and behave themselves very foolishly, they begin to sus­pect their profession: but let them know, that these things may arise from the extremity of their disease. For in hot Fevers and burning Agues, the choler ascending into the braine, will hinder the use of understanding, and so cause them thus to misbe­have themselves rather like mad men then Christians. And therefore as Paul said of himselfe after regene­ration, It is no more I that doe it, but the sin that dwelleth in me: so may I say of them, it is not they which doe it, but the disease which is [Page 25] upon them. All sinnes commit­ted by the righteous in those ex­tremities, are but sinnes of igno­rance, because they want the use of reason to judge of sinne: they are also sinnes of infirmitie, ari­sing from the frailty of their flesh: and for them they wil afterward repent, if they recover the use of reason, and bee able to know them to be sinnes: or if they doe not, they are freely pardoned in the death of Christ, as well as o­ther sinnes bee. Wherefore I say to those which censure them un­charitably for that their end, as Christ said to the Jewes for their carnall censure of him, Iudge not according to the appearance, but judge righteous judgement: yea, judge not, [Page 26] that yee bee not judged. For rather then rashly judge of others, those which survive the righteous have just cause to feare some present evils, and labour by unfained re­pentance, if it be possible, to pre­vent them. Their death is a plaine prognostication of some evils to come, and should bee as a trum­pet to awaken others out of the sleepe of sinne. Many of the wic­ked rejoyce when the godly are taken away from them; they love their roomes better then their company; they hated them and their profession in their life time, because, as they say, they are not for our profit, and they are contrary to our doings; they checke us for offen­ding against the law; it grieves us to [Page 27] looke upon them; for their lives are not like other men; and therefore at their death they are glad that they are rid of them; when indeed they have greater cause to howle and weepe for the miseries that shall come upon them. The righteous need not to imitate the ungodly practice of Herod, who being ready to die, and thinking that his death would be a great joy to many, shut up in prison some Noblemen in every town; and required his sister Salome, and her husband Alexa, that so soone as he was dead, they should kill those Noblemen, and then all Iu­dea would lament his death. The Lord himselfe doth often make the death of the righteous to bee [Page 28] lamented, by sending of extraor­dinary judgements immediately after their death. When Noah en­tred into the Arke, the world is drowned with the floud; when Lot departs out of Sodome, it is burnt with fire.

2 In this respect also the righte­ous have no cause to feare death, but rather to desire it; for what is it but an ending of some troubles and a preventing of others? They may with Paul, desire to be loosed & to be with Christ, which is best of all. It is true which Salomon saith, That the day of a mans death is better then the day of his birth. For the day of a godly mans birth is the begin­ning of his miserie; but the day of his death is the end of his miserie. [Page 29] Indeed the day of a wicked mans death is the most wofull day that ever be [...]ell him; for he is not ta­ken away from the evill to come, but he is taken unto evill, to bee tormented in hell for evermore. And therefore hee feares death as much as a malefactor feareth a Serjeant that commeth to carry him to prison, where he is like to abide till the day of execution. That is true in them which the Divell said, Skin for skin, and all that ever a man hath, will he give for his life. And as the Gibeonites were content rather to be bondmen, & hewers of wood, and drawers of water, then to bee killed by the Israelites as other nations were: So they had rather indure any [Page 30] kinde of miserie, then to die as others doe, because they feare a worse estate after death, and there­fore must bee pulled from the earth with as great violence, as Ioab was pulled from the hornes of the altar, unto which he had fled as to a place of refuge. But the godly knowing what an hap­pie exchange they make by death, they desire to die so soone as it pleaseth the Lord. Indeed none ought for the ending of present calamities, or preventing of fu­ture miseries, to shorten their owne dayes, as Saul did by falling on his owne sword; nor yet for the present enjoying of eternall happinesse, procure their owne death; as Cleombrotus did, who [Page 31] reading Plato his booke of the immortalitie of the soule, cast himselfe headlong from a wall, that he might change this life for a better. He onely who gave life, must take it away: and the Lord may say to such, I will receive no soules, which against my will have gone out of the body; the Philosophers which did so, were martyrs of foolish Philosophy. Yet seeing that death freeth the righteous from present and future miseries, they may be most willing to die, so soone as the Lord calleth for them; and when death approacheth, may say with Simeon, Lord now lettest thou thy servant depart in peace.

3 Lastly, in this respect we must learne not to mourne im­moderately [Page 32] for the death of the righteous Though wee received great comfort, and enjoyed some benefit by them while they were alive; as I did by my late Master Sir Iames Cambel; yet seeing that death is an advantage unto them, we should [...]ee content patiently to bear our owne losse, in respect of their great gaine. If two friends should lie in prison together, or should dwel together in a strange Countrey, where both of them were hardly used, were many wayes injured, endured great want, and sustained much mise­rie; though they loved one ano­ther dearly, and the one were an he [...]pe and comfort to the other; yet if the one should bee taken [Page 33] from the other, and brought to his chiefest friends, and among them be not onely freed from all such miseries as before he had en­dured, but also bee advanced to great preferment; will the other which is left behinde him, be dis­contented at it? Will he not ra­ther wish himselfe to bee there with him in the like; then desire, that either hee had stayed with him, or might returne againe? This our life is as a prison, or strange Country, in which wee indure great miserie, and may e­very day looke for more: if there­fore our dearest friends bee taken from us, freed from these mise­ries, and advanced to great glory with Christ and his Saints in the [Page 34] Kingdome of heaven; wee have no cause to wish, that either they had stayed longer with us, or might returne againe unto us; but rather desire that wee might quickly goe unto them, to bee glorified in like sort. Though we may thinke that they died too soone for us, yet they died not too soone for themselves: for the sooner they come to rest and happinesse, the better it is for them. Their condition is farre better then ours, for they are freed from miserie; we are reserved for further miserie: they are already arrived at the haven of eternall rest: and we are still tossed on the sea of this world, with trouble­some waves, and dangerous tem­pests: [Page 35] they have ended their jour­ney with lesser travell, and ma­king a shorter cut: and wee are yet travelling with wearisomnes in our journey. If any one of them could speake after their death, he would say unto them which weepe for him, as Christ said to the daughters of Ierusalem, Weepe not for me, but weepe for your selves, and for your children; because of the dangerous dayes that shall ensue: Or as Christ said unto his Disci­ples, If ye loved me, ye would verily rejoyce, because I goe unto the Fa­ther.

But if examples doe move any thing at all, I may apply all that hath beene spoken to this present occasion. A righteous man is pe­rished; [Page 36] a mercifull man is taken a­way; for God hath made me seri­ously to consider, and lay close to my heart the losse of my late [...]u­dicious loving Master, Sir Iames Cambel. Therefore for a memo­riall of him I have presumed to set forth his unparallel'd Legacies. Which though they be unskilful­ly performed, yet God may work such an effect in some rich mens hearts, that they may be induced thereby to doe such like actions, to Gods praise and glory, poore peoples comfort, and their owne honour here, and happines here­after.

And to prove Sir Iames both a just and merciful minded Gentle­man, I shall write little of things [Page 37] done by him in his life time, for [...]hen I should run into an endlesse Labyrinth, and overwhelm my [...]elfe in an ocean of matter; for all [...]hat knew him cannot otherwise [...]udge, but that he was a rare ex­ample of Justice m [...]derated by Mercy▪And in Justice and Mercy I comprehend all other Graces, as Piety and Devotion, Wisedome and Policy, Temperance and Moderation, Fortitude and Cou­rage, Frugality and good Hus­bandry, Long suffering and Pa­tience, all [...]hese were most emi­nent in Sir Iames while he lived.

First, for his piety and devoti­on, his constant early rising on the Lords day to heare Gods word sincerely preached, and to [Page 38] joyne himselfe in the publiqu [...] worship of God, with the rest o [...] the Congregation in the house of prayer. As also his often reading the word of God, and earnest zealous prayer with his family all the dayes in the weeke, can testi­fie the same, of which I have beene an eye witnesse these 18. yeares and upwards.

2 For his Wisedome and Po­licie in publique affaires as well as private, I will prove first by the testimonie of all the whole Senate of this famous Citie Lon­don, over which he was some­time supreme, and 4. yeares, or thereabouts, senior Alderman. Secondly, I will produce the French Merchants of this Citie, [Page 39] over whom hee hath beene Go­vernour above 20. yeares. And in that Trade he was brought up from his minority under his fa­ther. Thirdly, I will prove his wisedome and skill in the choice of cloth and wooll, the chiefe commodity of this kingdome, famous above other nations for that golden fleece, from the testi­mony of all the Merchants of the Staple by whom hee was chosen Maior or chiefe Governour, which in former times was a place of great honour, though now not so much esteemed.

Fourthly, I will prove his wis­dome and sage advice from the testimony of all the Governours of the Hospitall, of Saint Thomas [Page 40] in Southwarke, over whom hee was President neere 18. yeares. And last of all I will prove his wisedome in all his Judiciary af­faires, from the testimony of ma­ny thousands in this City, as well as from his owne kindred, my selfe and others of his family.

Thirdly, for his temperance and moderation, first in apparell, it is well knowne that as he was no follower himselfe, so he did not approve that others should be attired in vaine, foolish, and fantasticke apparell. Secondly, in his diet he was very temperate, so that as he did abhor drunkennes, and gluttony in others, so he was a strict observer himselfe. What, and in what measure hee did eate [Page 41] or drinke, for I never saw him overtaken with excesse, since I came unto him. Thirdly, in his words he was a Moses, a man of slow speech, and did not delight in vaine babling. But when hee did speake hee would bee sure it should be to good purpose.

Fourthly, for his fortitude and courage, I shall onely take notice that what businesse soever he un­dertooke, either publique or pri­vate upon good and warrantable foundation, he would be sure to prosecute, maintaine, and hold, as in all these places of Judicature where hee was seated, it is well knowne.

Fifthly, for his frugality and good husbandry, though in some [Page 42] it may be esteemed covetousnesse and avarice, when they shall op­presse their neighbour, and grind the face of the poore debter for the maintenance of pride and prodigality in their children and kindred. Yet in Sir Iames it was a rare vertue: for he was so farre from oppressing any with tedi­ous suits in law, that to my know­ledge during the time that I lived with him, he was very unwilling that any should bee cast into pri­son at his suit, and would rather agree upon a small composition, then take the rigour of the Law against any, though he lost there­by. For I doe not remember that he caused above one or two to be arrested, though he hath had ma­ny [Page 43] bad debters, as his Executors shall find.

But admit he had been a neere, austere, and hard man, as is repu­ted, yet that should not be any dis­paragement to his other rare vir­tues, but rather a commendation. For we reade that God himselfe, (whose example he followed) in Justice will looke for a severe account of all his servants, though he be reputed by the unthankfull wretch a severe and hard man for the same, reaping where hee sowed not, and gathering where hee strowed not. And it is but reason that hee should have the glory of his owne graces: for he gives the talents of spirituall gra­ces and temporall blessings unto [Page 44] the children of men, to use and profit thereby, and not to bee bound up in a napkin, or thrown under a bushell. And hee com­mands that our light should so shine before men, that they may see our good workes, and glo­rifie our Father which is in hea­ven. Therefore shall any be repu­ted covetous or an oppressour, for looking to have his owne goods restored according to law, that he m [...]y husband them him­selfe, for the glory of God, and good of others, as Sir Iames did, of whom I may truly say with­out flattery, that if any were, he was a steward for heaven, in ma­king friends of his unrighteous Mammon, in thus casting his [Page 45] bread upon those waters, and in being thus mercifull unto the poore, surely he is received into everlasting habitations. He hath found the reward of his labours, and God hath shewed mercy un­to his soule (through Christ) as he hath had mercy on the poore.

And last of all for his patience and long suffering, I shall onely write this for any judicious rea­der to judge, that notwithstand­ing all my Satyricall writing, yet he was never moved therewith, but as I thought did affect me the better for expending my spare time in such divine meditations, and did say that God had put into his heart to doe me good, which he hath done accordingly, for if [Page 46] he had given mee a large portion of wealth, I should have beene proud and idle, but leaving me so small a portion for my long ser­vice, it hath made me humble and industrious to publish his chari­table Legacies for the good of o­thers, to his eternall memory, though I debase my selfe thereby. And although he was grievously pained with the stone in the blad­der, of which he dyed, yet for my good he was willing to doe any thing which I thought would procure me profit, and never see­med to bee impatient, as many would have beene, had they felt such paine as he did.

What shall I say more? for in him all graces seemed to be con­catinated [Page 47] and linked together, so that in him they became a chaine of graces, even grace upon grace, which continually increased from his birth to his death, for ought I know, because the end crownes all actions, for as a tree growes, so it falls, and as man lives, so for the most part he dyes, except God worke a miracle, as he did at the houre of death upon the Thiefe upon the Crosse. And the most safest way to judge of a mans actions while he lived, is to consider his behaviour at his death: yet let us take heed how we rashly judge any, as is before specified, and rather judge chari­tably of all, then uncharitably of any. But Christs words are most [Page 48] certainly true, that a bad tree can­not bring forth good fruit, nei­ther can a good tree bring forth evill fruit, for men doe not ga­ther grapes of thornes, nor figges of thistles, therefore by their fruits you shall know them.

Now it was not my happines to bee with him at the houre of his death, neither did I continue long in his presence during the time of his sicknesse, because I had given him just cause of of­fence by some misdemeanours. And likewise because I was sen­sible of my great losse of him in whom I thought my livelihood did consist, for I did ever doubt that he would not bestow upon me any great benevolence at his [Page 49] death, because he was so willing [...]o doe mee good in his life. Yet this I can testifie, that he as Heze­kiah, having set his house in or­der, by composing of his Will, did prepare himselfe for death, shall I say a month or two? nay I may affirme a yeare or two be­fore he died: during which time hee seldome went abroad, but kept in his house, and spent his spare time in reading the Bible, and other good bookes, and in singing of Psalmes, and especially the 39. Psal. which he did often sing with very much chearfulnes. And upon Newyeares day last, perceiving his houre draw neere, sealed his Will, and went quietly to bed, as to his grave, from [Page 50] which place he would not be re­moved till the houre of his death, which was upon the Wednes­day following betweene six and seven of the clocke in the mor­ning.

And one thing I cannot but observe, that when any came to visit him during those foure daies, viz. from Saturday to Wednes­day, and demanded how he did, he would answer, Sick, as a priso­ner in hope: which me thinks was a heavenly speech, for hee knew his soule was imprisoned in a brittle house of clay, out of which he hoped she should shortly bee delivered, and carried by the An­gels of God into a heavenly ha­bitation, to enjoy everlasting free­dome [Page 51] which I hope hee hath found.

But all this while I have ceased to treat of Justice and Mercy, which was the chiefe of my in­tention: for though they may be comprehended in the other fore­named vertues, yet they are more conspicuous and apparent in his many judiciary and charitable Legacies bequeathed in his last Will & Testament, which might I have leave to publish in his owne words, and make a com­mentary thereon according to my fancy, me thinkes I could de­scribe Justice and Mercy in most lively colours. For first, unto his Lady Justice and Mercy met to­gether. Justice in performance of [Page 52] his agreement, mercy in remembrance of his love. But in this could have wished that mercy had exceeded justice, for as she [...] hath beene a loving wife to him neere 24. yeares, so it is wel [...] knowne that she is a charitabl [...] woman; and for that cause Si [...] Iames made her the executrix o [...] his Will, which otherwise he [...] would not have done. For I am confident (saith he in one clause o [...] his Testament) that she will see thi [...] my Will really performed.

Secondly, Justice appeares in his other bequests to his kindred and alliance. In that hee hath gi­ven most to them he did least for in his life, so that there might be an equivolence amongst all, and [Page 53] none to take exception against the other.

Thirdly, Justice appeares in his other bequests, especially to his poore servants and retainers, that he hath forgot none, but re­membred all in a lumpe of 300. pound, to bee disposed at such times, in such parcels, and to such persons as his Lady pleaseth, some of them being such as deserved no­thing, are his owne words in one clause of his will, where they are thus mentioned. And herein was a point of policy, to keepe them under subjection, in depending upon her favour. After them hee remembers me with 20. pound, on purpose to make me, as I ever thought my selfe to be in some [Page 54] sort like Iacob, to depend upon Gods providence on my owne endeavours, that I should strive against such opposition that should be made against me in be­ing an actor in the execution of these famous Legacies, and if I shall deserve nothing for my paines therein, (according to Sir Iames his will) I will have no­thing. But letting justice and mercy remaine with him in the actions of his life, behold mercy shall flourish after his death. And as she is over all Gods workes, so she hath preheminence over all Sir Iames his bequests, in a more eminent manner. For hee hath not onely given [...]eliefe to the poore and needy for the present, [Page 55] but for the future. So that these 7. workes of Mercy appertaining to the body, according to this verse, ‘Visito, poto, cibo, redimo, tego, colligo, condo,’ are accomplished by Sir Iames in his charitable Legacies, for there­in if you doe observe, he hath vi­sited the sicke, given drinke to the thirsty, fed the hungry, redeem­ed captives and prisoners, clothed the naked, lodged the harbour­lesse, and buried the dead: nay more, hee hath not onely provi­ded reliefe for the body, but hee hath had regard to the soule, ac­cording to this ve [...]se:

Co [...]sul [...], castiga, solare, remitte, fer, ora.

He hath instructed the ignorant, corrected the sinner, comforted [Page 56] the heavie hearted, forgiven of­fences, borne with the weake, and prayed for all. Therefore there is no question to be made, but that he hath received his re­ward in part, with an Euge bone serve, well done good and faith­full servant, come and receive the kingdome prepared for you from the beginning of the world: for I was hungry, &c.

First, that poor children should be wel educated, and brought up in good learning, hee hath given one thousand Markes for the ere­ction and maintenance of a Free-Schoole in the towne of Barking in Essex.

Secondly, to keep youth from beggery and theevery, which is [Page 57] begot by sloath and idlenesse, the root of all evill, hee hath bequea­thed two thousand pounds for a stocke to keep such at labour and worke in Bridewell, that they as others should labour with their owne hands, and in the sweat of their browes eate their bread, ac­cording as God commanded A­dams posterity, and this stocke is to be ordered and disposed by the advice and counsell of the sagest and gravest Senators of this City.

Thirdly, to enable young be­ginners to goe on chearfully in their callings, in workes of good husbandry, he hath left thirteene hundred pounds to bee lent to poore freemen of the company of Ironmongers, 100. pound a [Page 58] man upon good security, at 4. li. per centum for a yeare.

Fourthly, for the reliefe of poor helplesse children in Christ hos­pitall he hath given 500. pound To enlarge the hospitall of Saint Thomas in Southwark with more lodging for poore sicke diseased persons, he hath given 1500. li. And for a further reliefe of the poore, blinde, lame, diseased, and lunatique persons in Bridewell, St. Bartholomewes, and Bethlehem Hospitalls, he hath given 300. li. viz. 100. li. to each.

Fiftly, for redemption of poor Captives under Turkish slavery, where they are inforced by cruell torments to forsake their Religi­on, he hath given one thousand [Page 59] pounds. And for the release and reliefe of poore distressed priso­ners that lye in miserable bon­dage by meanes of mercilesse cre­ditors, in nine prisons in and a­bout London, he hath given one thousand pounds. What shall I say more? I am amazed at so ma­ny charitable bequests of one man, for he hath not onely re­membred the Laity, but the Cler­gie also, not onely the valiant Souldiers, the Gentlemen of the Artillery Garden, with one hun­dred pounds towards their stock, and one hundred markes for a dinner or supper, because he was once chosen a Colonell of this City: but poore honest preach­ing Ministers also, with 500. li. [Page 60] towards the supply of their ne­cessities, not to exceed 5. li. nor lesse then 40. shillings a man, be­cause he would nourish learning and religion, for he knew lear­ning to bee a maine prop to up­hold religion in its purity, and therefore not to bee despised, as now it is, for the infirmities of some few men. And not onely mankinde in generall, but such things as conduce to his honour and livelihood, this judicious charitable Gentleman hath thought on in the composure of his Testament, first to comfort and refresh the poore destitute in cold weather, he hath follow­ed his fathers steps, and left 500. pounds for a further supply of a [Page 61] stocke of Coales, which his said father Sir Thomas Cambel Knight, and sometime Lord Maior of London began with three hun­dred pounds: secondly, to make wayes passable, to abridge long journeyes, and to ease labour, he hath left 250. pounds for the ere­ction of a new bridge over the Foord neere Wansted in Essex: and last of al, that we as he should delight to bee in the Church of God, which is the congregation of the faithfull, the house of pray­er, where with one heart wee should heare God speake unto us by his word, and wee unto him by humble confession, earnest supplication, and hearty thanks­giving, hee hath given one thou­sand [Page 62] pounds towards the repaire of the mother Church the Cathe­dral Church of Saint Paul, which evidently showes he was a man that did approve all things in the worship of God should bee de­cent and in good order. And lest he himselfe should forget any that were capable of charity, hee hath left the overplus of his estate (which by his computation will be ten thousand pounds, if not impaired by bad debts, or other­wise) in his Executors discretion to dispose of in some such piou and charitable worke or workes, thing or things, as they shall think fit, which I hope will bee to the glory of God, the reliefe of the poor, the honour of the deceased, [Page 63] and to the comfort and joy of the Executors themselves. Yet I have not mentioned all his charitable Legacies, for I have not made re­lation of 120. l. to 120. poor men in money or gownes, and 12. d. a piece for their dinner upon the day of his Funerall. 200. l. to poore beggars to avoid trouble on the same day. 200. l. to the poore of the Parishes of Saint Pe­ters Poore, and Saint Olaves Jew­ry London, and of Barking in Essex. Besides 100. l. to the pari­shioners of the Parish of Saint Olaves Jewry, for their good will to erect his monument by his fa­thers and his brothers Master Ro­bert Cambel, late Alderman of London. And being he was so [Page 64] carefull for his honour while hee lived I thought it part of my duty to take some labour for the aug­mentation therof now he is dead, which I could no better way per­forme, then by publishing those his unparalleled Legacies: for though that may bee more solid and durable, yet this my labour may be as profitable and usefull for the stirring up of some chari­table mens heart to doe workes of this nature. For if they be tru­ly just while they live, they will shew the fruits thereof at their death, because such men doe sel­dome any great worke of charity till their death, if they doe any then, as I have beene told by some; for every rich man is not [Page 65] as Sir Iames, because hee brought Justice and Mercy with him from his cradle, charactered on his name.

Therefore I cease to wonder that he hath left such a paterne at his death, when his name which was given him presently after his birth demonstrated the same, as appeares in the Acrosticke ver­ses and Anagrams following, made by mee neare three yeares since, and presented.

To his ever honoured Master.

Sir.
IUst is the Lord, in all his waies,
And mercifull unto the poore:
Man likewise should in all Assaies
Ever be Just, but loving more:
Such are rare birds, in these our daies
Can ballance these, in all their waies.
And yet I doubt not, but some are
Mercifull, and righteous both:
But I feare they're very rare
Ev'n such to find, in ripefull growth
Let's then with Justice, mercy joyne,
Lest we be paid in the same coyne.

Iames Cambel Anagrammatized, Se I came Balm.

AS Balm is of a fragrant sent,
So, are those Graces God hath lent
Ʋnto mankind; sit to set forth
Gods glory, and his servants worth.
As Balm apply'd well to a sore
Doth heale, and cure, so, are the poure
Reliev'd, recur'd by Mercies oyle
Which now I find springs in my soile:
Se I came Balm, for this same cause
Ev'n to fullfill my Makers Lawes,
That both my life, and death set forth,
Justice, and Mercies royall worth.

Another ANNAGRAM. James Cambell, I came Blamles.

NO man (but Christ) in this world e're could
I came (in) blamles, and so goe away.
My thoughts are pure, words holy, and workes say
From sin originall, and actuall stailesse:
For sins forbidden fruit Adam did eate, blamles
Hath caus'd his children crave sin, as their meat.
So, that young babes no sooner borne but cry,
As feeling sins thrall, and lifes misery.
But yet I read in Gods most sacred word,
Many were tearmed Righteous by the Lord,
Such were good Noah, Daniel, Job the Just,
Not that they were so, for they had a lust
To do ill, some of their workes did shew it,
But God in Mercy, let not's Justice know it,
So now, as then, some righteous men there be
Not innocent from sin, to God; yet free
From foule, notorious, nefarious crimes,
Such as are now the Custome of the times,
To do their Neighbour wrong, the poore oppresse
And make a Trade of all ungodlynesse.
But, the true Innocent is like a child,
Who in all Actions is both meeke and mild,
And though sometimes, by hap, they goe astray
And wander little, in an unknowne Way;
Then doth he make inquiry, and is sorry,
That he did so, his erring selfe misearry;
Likewise, sometimes God doth his grace restrain
From rarest Saints, to shew they are but vaine
Wiithout his aid; also to see and try
What bidden Graces, in their hearts do lie.
So, fell King David, Peter, and Saint Paul
To humble them, us to Repentance call,
In which respests (by Christ) some men may say
I come (in) blamles, and so goe away.

Now consider, I pray, if what David spake in another sense, Psal. 85. 10, 11. verses, may not bee truly said of Sir Iames Cambel, Mercy and Truth are met together, Righteousnesse and Peace have kis­sed each other: Truth shall flourish out of the earth, and Righteousnesse hath looked downe from heaven. One­ly in stead of Truth reade Justice in the 10. verse, and Mercy in the 11. verse, and then 'tis plaine e­nough that mercy shall spring or bud out of the earth, that is, as I apply it Sir Iames Cambels name was given him by earthly pa­rents, so it sprung out of the earth, and that signifies mercy, as is be­fore specified in the Anagram, Se I came balm: and Righteousnes [Page 70] hath looked downe from heaven, that is, the Sun of Righteousnesse hath infused the Graces of his holy Spirit into his heart to doe righ­teousnesse, as in his life, so at his death: and that likewise may be applyed to the Anagram on his name, I came blamles, so that it is evident by these Anagrams and Acrosticke verses, that in Sir Iames Cambel Justice and Mercy met to­gether, according to this saying of the Prophet David, for now I shall not need to change the words in either verse, for Truth, which is Fides, as Tremelius trans­lates it, is the root from whence justice and Mercy spring: and without justice and mercy, faith is dead, and truth is falshood. [Page 71] But if these two branches of Mer­cy and Justice spring from the root of a true, lively, and justifying faith, the fruit that they beare will bee peace of conscience, and joy in the holy Ghost. Thus will I sing with holy David, as in a spirituall sense, so in remembrance of my late ho­noured Master, Mercy and Truth have met together, Righteousnesse and Peace have ki [...]ed each other, Truth shal flourish out of the earth, and Righteous­nesse hath looked downe from heaven. Therefore I will conclude with these verses following.

JVstice and Mercy were at great debate,
Who should in Sir James most predominate:
True Faith came in, and said, it was most meet
That Mercy, she, should have the upper seate:
For she's the Queene of Grace, and for that cause
She is to moderate Gods Righteous Lawes.
So 'twas concluded to appease the brall,
Sweet, lovely Mercy should be principall:
For from true saving Faith, Sir James did bring
Mercy, and Justice like a living spring
Of heavenly water, to refresh and glad
All [...]ood mens hearts, his losse maks me full sad▪
For Justice ceased with his vitall breath;
But Mercy will endure long after death.
And sure his Justice, and his Pious waies,
Shall ever live to his eternall praise
For an example▪ though in act it cease,
But Mercy now in act doth still increase
And shewes her beauty, in most brave array
To poore distressed people whose decay
She greatly pittying, doth give supply
To their necessities, and misery.
Oh had I art I would set forth the praise
Of Sir James Cambels pious, righteous waies;
But being my learning's small conclude will I
In mournfull Epitaph and Elegie.

An Acrostick Elegie.

IF losse of friends be cause of griefe; then I,
And all good people have some cause to cry;
Many good men there are, I hope, but yet
Ev'n as Sir James was, are full hard to get▪
Such was his Prudence, and his Pious care,
Could order all things well, which to declare
And show, his vertues all, in e [...]ch degree
Might mase the Muses nine, and much more me.
But this I doe, by my unskilfull Art
Eternally, to shew my thankfull heart.
Losses I have, how can I chuse but cry?
Losse hath this City, can our eyes be dry?
Yet though he's lost to us he's found in heav'n▪
Because his Mamon to the poore is giv'n▪
Whose Friends are there, for to receive and keep
His blessed soule, although his body sleep.
‘Our Friend Lazarus sleepeth John 11. 11.‘Pretious, in the sight of the Lord, is the death of his Saints. Psal. 116. 15.‘Blessed are the dead, that die in the Lord, even so saith the Spirit, for they rest from their Labours; and their works follow them. Apoc. 14. 13.

An Acrostick Epitaph.

IN this same Casket lies a Jewell rare
And will you know the great worth of the same [...]
Mark well these words, his vertu [...]s passe compare,
Eternall honour, shall raise to his name.
Soe Just, and equall were his vertuous waies
Constant in Prastice thereof, all his daies.
A man that alwaies stood for common good,
Made him belev'd of all men, far [...]e and neere.
By Prudent Justice, he all vice withstood,
Equall to him, where shall we find his peere?
Lo now hee's laid up, in this earthen mould
Like as a Jewell, in a case of gold.
This is the monument upon his name
Which I erected by my rustick quill,
But there's a thing of cost, and curious frame
Rarely contrived, by industrious skill:
In Olaves Jewry Church it is to stand,
A more compleater thing's not in this land.
Sir Iames is there to lie in stately port,
Clad all in armour, like a Martiall man.
Like a grave Senator, in gallant sort
Hee's wrapt in robes, even as an Alderman,
Courage, and Wisedome in him did remaine,
And now hee's dead, this Figure shews the same.
Most Just, and equall were his P [...]ous waies,
And therefore at his feet doth Justice stand,
And at his head, to his eternall praise,
Mercy is fixed with her Babe in hand.
In him sterne Justice, did sweet mercy meet,
And now hee's dead they stand at's head and fe [...]t.
Close by him kneeles his Lady much lamenting
The losse of her deare Pheer, this pious man;
A true Character, lively representing,
The sad Condition of this good woman:
For, shee is truely like the Turtle dove,
Dayly bewayling the losse of her Love.
But let her cease to grieve, for from above
Behold an Angell bright, descending downe,
And for the [...]ood deeds, done by her true Love,
With Laurell Garland will his Temples crowne [...]s
To learne by their examples all men may,
Justice, and Mercy drawes the Vaile away.
Therfore is Fame, and Time his Arms supporters
To shew to all that in the world doe live,
That vertuous Actions cannot want reporters:
For Fame, will Time to such man surely give,
That in good works doe spend the pain, and time,
And, now I did intend to cease my Rime:
But that Fame calls to shew the cost and skill
Of this rare structures Fabricke, stately brave,
Contrived and composed; but my quill
Is blunt and dull, for I no learning have;
Therefore I'le cease, and say 'tis rich and faire,
Marble, and Alablaster carv'd most rare.

Of the favour of man.

FAvour of great men, in this world's a Flower
Hardly in long time got, lost in an hower.
He, then that builds his hope upon a prop
That is so weake, must needs expect it drop:
For, though he spend his time, his care, his skill,
In dunging, dressing, keeping it from ill
That might annoy it, yet the [...]eate of rashnesse
Cold of neglect, or wind of its owne harshnesse
May wither, nip, or blow it quite away,
Such is the fruite of such a rotten stay.
Oh! happie then, in this world's he that well
Can live, and breath without this flowers smell.
But there is none on earth, that truely can.
Live, or subsist without the helpe of man:
For Lawyers live upon their Clients fees,
And some rich men, on poore mens miseries.
So Clergie men, upon the lay depend,
And each to other must needs be a friend:
For, sellers live upon the buyers gaines,
And rich men do grow proud, on poore folks pains.
Why then, should I thinke it more stange to me
When I see others i [...] the same degree:
A bad bargaine, sometimes hath the buyer,
And poore men are not alwaies paid their [...]yer:
For, though somtimes, I do displeasur [...] gaine
By some rash word, or deed, which breeds my p [...]ine,
Yet: after, I am sorry, and doe feare
How I do in the selfe same kinde appeare:
So though to some Favour a Flower be,
Yet unto me, it is a well growne Tree,
Which I will labour for to keep and cherrish.
That neither me, nor mine may come to perrish▪
And therefore never will I cease to pray
That God may guide me, in faire vertues way:
For therein surely, I shall finde the Grace
And Favour of good men, as time and place
Shall give occasion; in this hope I'le rest
Not doubting, but i'th end I shalbe blest
With all such things, as God sees good for me
According to my calling, and degree.

An Acrostick Elegie, ON The deaths of the right worshipful Mr. Anthony Abdie, Alderman of London, who departed this transitorie life, on Thursday the 10. of September, 1640. and Mistris Abigail his wife, who died the Friday before,

ALL men are borne to die, that is most true;
No man can hinder death, not I, nor you,
Though we were wise, rich, lusty, storng and faier
Hee's such a Sergeant, for Bribes hee'll not care:
Oh! hee's too cruell; neither man, nor wife
No King, nor Keysar can make him spare life:
Yet, why should he so cruell be to these?
Alas! could not the wife alone him please
But must he presently the husband take?
Did death think much, he should his wife for sake?
In Hymens day, they promis'd ne're to part
Ev'n unt [...]ll Death did strike them to the heart;
And so they did performe that solemne vow,
By living both together untill now.
In thirty yeares, she was his wedded wife,
God made them rich, in blessings of this life;
And so, to make them happy, children ten
I know they had, three maids, the other men,
Like Olive plants about their Table spread,
And two of them are maried, three are dead:
But heer's the cause of this my riming quill,
Death, at one in [...]ant should this couple kill
In midst of joy, this makes me mourne, yet learne,
Ev'n as to poore folke, so, to rich 'Death's sterne▪

An Acrostick Epitaph.

ALL mortall men that by us passe
Note well, consider, life's as grasse
That seemeth fresh and faire all day,
Hew'n down by death, soon [...]ades away▪
On earthly things set not your love,
Nature's adverse to things above▪
Yeeld therefore unto God your heart,
And after death you'll feele no smart;
But, if you do in sinne delight,
Death then will make you feele his might
In dolour great, in pain so fell,
Ev'n as the torments are in hell.
And thus wee shew what we do find,
By our example bend your mind
(In wisdomes schoole) to learne, and know
Gods will; and in good workes it show
As we two did, and made it shine
In Pious deeds, in Love divine;
Like to the Turtle and his mate,
Alwaies we liv'd in quiet state,
But cruell death with his sharp knife,
Did mow the Grasse of my wives life:
I followed her, then sease to weepe,
Ev'n as in Bed, we sweetely sleepe.

They were both buried together upon the first day of October, 1640. in the Parish Church of Saint Andrew Undershaft.

IN MEMORIAM,

PRudentissimi Senator is Jacobi Cambel Mil▪ tis nuper Major i [...] Civitatis Londinensis, a [...]tea Se­nior is Aldermani & unius Pacis Iusti­ciarum in Civitate predicta. Major is insuper Privilegiorum Civitatis West­monasterii, Praesidis Hospitalis seu Xenodochii Divi Thomae in Burgo Southwarke & Galicorum Mercatorum Rector is Memoriale Edwardi Brown eidem devotissimi dum vixit Ratio Operis.

TO make my Sun and Moon shine cleare,
My Starre and Mete or thus appeare
Within bright favours firmament:
I hope my time is not mispent.
In useles workes, in fruitlesse pain,
For little Credit, much lesse gaine,
Because my Masters praise and worth
In these Books like wise is set forth▪
Yet howsoever, I know this
Spes & Proemium in Coelis.
FINIS.

In Memoriam Prudentissimi Senator Iacobi Cambell Militis &c.

For prudent justice, and true Piety Here lyes a Patern; pray observe him well And for true Love without Hypocrisy He was a Mirror: In his soule did dwell True Faith, the Mother of the Graces three Of Justice, Holynes, and Charity. So though his Corps seemeth herein to ly His Virtues rare, shall live & never dy.

A METEOR. OR, Briefe …

A METEOR. OR, Briefe and pleasant MEDITATIONS Of the Providence of God toward His CHOSEN: And Of the education of Children.

‘Conscientia bona non timet pericula.’

EXODUS 9. 23. 24.

And the Lord rained haile upon the Land of Egypt, so there was haile, and fire mingled with haile very grie­vous, such as there was none like it in all the Land of Egypt since it be­came a Nation.

To His judicious-loving, and ever-honoured Master, the right Worshipfull Sir Iames Cambel Knight and senior Alderman of London, &c.

INgratitude▪ as it stops the streame of Gods mercie from descending upon his people, so, it dams up the current of charitable mens bounty towards the poore; for hee that is not thankfull for former benefits, is unworthy to receive any future good. In consideration whereof, I, having recei­ved from your Worship many undeserved favours for the space of these 16. yeares service under you, did bethinke with my selfe which way I might really expresse [Page] my thankfull heart for the same. But when [...] considered my owne penury and in­sufficiency for the performance of any worke, worthy your judicious and grave inspection; I was afraid that in stead of favour, I might incurre d [...]spleasure: And therefore rested my selfe in contemplation of m [...]ne owne workes▪ which after some ple [...]sing▪ paine I h [...]d conce [...]ved in my minde. But having oft observed you rea­ding divers famous mens writ [...]ngs, as Perkins, Greenham [...], and others, the latchet of whose shooes I am unworthy to unloose▪ I am bold to intreat your Worship not to d [...]sd [...]ne to peruse these imperfect works of your unworthy servant, for there­in you shall see how I have spent most p [...]rt of my spare t [...]me since I have beene a wi­dower. For I having according to my small ability patched the fin [...] spun cloth of the Prince of Poets Du Bar [...]as smooth e­loquence, with my home spun rags, and course materials, and framed thereof a piece of rough Poetry, for my retired thoughts to repose in. I was imboldened to present the same to your Worship in pri­vate, [Page] as a token or pledge of my gratitude for your former favours extended towards me. Now as the Tw [...]ns did strive and struggle within the wombe of Rebecca, and the first borne was no sconer brought forth, but the younger followed, taking his Brother fast hold by the heele: so my An­nuall World so closely followed those Poe­ticall Meditations, that I could not rest satisfied in my mind till I had likewise brought it forth. And so, after some la­bour and travell in English Authors for your Worship knowes I am no Linguist▪ I have brought it to m [...]turity, and placed the younger before the elder, as Jacob was by his father preferred before Esau; But the first being not approved but greatly disl [...]ked contrary to my expectation, and the opinion of men, riper in judgment then my selfe, upon the 17. of April last I re­ceived the same againe▪ to satisfie the de­sire of some, to have the perusall thereof. Before which time, as I informed your Worship. I had finished my Annuall World to the second story, and therefore would not leave off in the midst of my [Page] worke, contrary to your Worships direction, who advised me to surcease and leave, lest I might come to be as some have been, and receive such punishment as Phaeton brought upon himse [...]fe, by being too busie in things above my learning and st [...]ength. But by the inablement of Gods spirit in me, I have, as I writ, notwithstanding all my other affaires, given vent to this new wine, which otherwise might have dam­nified the vessell. Now because the for­mer had no relish in your palate, I was a­fraid that my Annuall World would have proved displeasing to your taste, and therefore, having fully finished that I am advised to put them both into print, and to dedicate the same not onely to your selfe, but to all the Senators of this famous City, of whom you are the most ancient, for God hath prolonged your life, to enjoy that ho­nourable title of Pater Civitatis, and I doe humbly acknowledge, that you are Alum­nus mens. Therefore you being the Ma­ster of the time which I have borrowed to accomplish all these workes: All my la­bours and endeavours are properly yours, [Page] comming from the sweet and wholsome nourishment they receive from you, hoping that as the little chamber, which the affe­ctionate Shunamite prepared for the Pro­phet Elisha, was more accepted, th [...]n the gold, silver, and changes of rayment offe­red by Naaman the Syrian: so these un­learned workes of mine, being nothing else but an expression of my affection, will bee more acceptable now in your old age then a present of greater cost and worth. For in my apprehension as your body declines to the earth, so, your soule ascends into hea­ven, and therefore it is that you disburden your selfe of worldly cares, by disposing of your substance while you live, to your owne and my Ladies kindred, in Felix and Clayhall, which evidently showes that you are out of love with earthly fading happinesse. That you may more freely ap­ply your minde in seeking after heavenly and everlasting Treasure, by contempla­tion and meditation of the wondrous works of God; which is▪ from many learned mens workes, briefly comprised in these Bookes, the first as your Worship knowes, I [Page] compared to a Starre, as Orion, and the Pleiades, disasterous and ominous to fore­warne me, (as an evident signe) of some ensuing tempest: or as Castor and Pol­lux fortunate and successefull, to lead me (or a token that I shall arrive) in a safe harbour. The second I compared to the Moone, because it is most part borrowed from that glorious Sun divine Du Bar­tas. And the last to the Sunne, because it treats of divine Meditations through­out the yeare, as Sol illuminat mundum. Now to make these lights shine the clearer; I have framed this Meteor; for my Star, that was not firmly fixed, my Moone I have changed, but my Sunne will shine the brighter, after this foggy and drowsie m [...]st hath displayed it selfe; for after a tempest comes faire weather, and the Sun shines pleasantly after a showre of raine. All these fruitlesse labours of my braine I am bold to present to your Worship not out of any hope to draw any of your earthly substance from y [...]u, neither doe I hereby cog, flatter, or sooth you, or any other, in hope to get some great preferment thereby, [Page] for I scorne such flatteries, neither doe I herein meddle with other folkes matters its enough for me to looke to my selfe, and my owne businesse. For throughout these Bookes I still reflect upon my selfe, know­ing very well the old saying, That every tub must stand upon his owne bottome, and every mans labour will either praise or dis­praise the workman. But I onely writ them for the ease of my minde, and to ex­presse my gratitude for all your favours extendea towar [...] me. Therefore I am not fearfull who hath the perusall hereof, for I hope it will hold triall, beare touch and prove good met all. Yet as it is too well knowne I am farre unworthy to appropri­ate to my selfe the laborious industry and care of J [...]cob, or the wisedome and sancti­tie of David, so I would not have your Worship surm [...]se, that I meane you have or ever had the venemous qualities of the Serpent, or the sharpe cr [...]gginesse of the Rocke, which is likewise very well known to the contrary But because I made use of those ex [...]mples in some of my writings, for which I feare your Worship tooke d [...]s­taste [Page] I am bold to cleare my selfe thus: That as in respect of my long service un­der you, I may in some sort compare my selfe to Jacob, and in regard of my penury be like unto David; so for providentiall wisedome you are as a Serpent, and for so­lid gravitie as a Rocke. Therefore in confidence of your favourable acceptance, I humbly present this, with my selfe, and all my endeavours, to your Worsh [...]ps ser­vice, never ceasing to pray, that God would so blesse you, and your loving Consort, my vertuous Lady; with the graces of his blessed Spirit, and temporall blessings in this life▪ th [...]t you may enjoy eternall hap­pinesse in the life to come: and will ever remaine,

Your humble and gratefull servant, Edw. Browne.
29. Octob. 1640.

Spes & Praemium in Coelis.

In Hevenly Light I will Delight.

My Portion sure Will ever dure.

A Phantastick Lover.

BEhold, how vainly I have spent my time▪
By making Books, in fruitlesse prose, and rime
To win a Damsells love, with Pen and Inke,
I wonder why, I should so fo [...]dly thinke
Some win their Mistris by sweet words and rimes,
But such are rare to find, in these our times;
Others like Jupiter on Danaes Tower
Do purchasse love, in such a golden shower,
But most, and that's the way thy Love to meete
As Par [...]s, Hellen; Mars did Venus greete;
These things I know▪ and yet my troubled mind
Did urge me to make Books▪ true Love to find
In Vertues breast; but not for forme, or pelfe,
Because like Jacob I compar'd my selfe,
That, as he having neither house nor lands,
By Gods great Providence, became two bands▪
So, I that have been very weake and poore
Might come in better state I was before,
Did thinke to g [...]t a Rachel for my mate,
And by my child [...]n come in double state;
But I'm not like to him, neither is she
Like Rachel, faire though Bright her name may be,
Neither have I serv'd Laban, though 'tis true
In eighteene yeares, eleven pound paid my due
For Salarie, my bargain was no more,
Why should I care, or too much grieve therefore;
Yet, such like wordly losses breedeth pain
Vnto mans mind, and doth much hurt the brain;
But I'll give thankes to God, for he hath brought
My Labour to an end, for still I thought
Whether I lost or got, my hope was this
To have Gods Love: for Proemium in Coelis.

Liber ad Lectorem.

REad to the end,
Lest I offend.
Pray marke, and Judge,
Before you grudge.
And you shall find
How I'm inclind,
To shew the crimes
Of these last times.
In Labans case,
And Nab [...]ls face;
How Esaus Pride,
May be espide,
And, how to find
A vertuous mind.
Therefore I pray
Cast spleene away.
Then read with ease,
I shall you please.

A METEOR. OR, A briefe and pleasant Meditation of the Providence of God towards his chosen: and of the edu­cation of children.

THe consideration of the power of natu­rall love in the heart of Mankinde, hath of late induced me to write of divers things gathered out of the word of God, and other writings. But now having by the assisting grace of the Almighty, fully finished three [Page 2] Bookes, viz. Liber Amoris, Sacred P [...] ­emes, and an Annuall World, I thought good, for the ease of my minde, as my Vultimum vale to writing of such my­steries, too high for my capacity to de­monstrate, to set downe these confused notions following. The first shall bee the consideration of Gods Providence towards his chosen, in the examples of Iacob and David.

In the second place, because I began to write of the love of young men, I will conclude with the love of old men to­wards their children, in the examples of Isaac and Iacob.

In the first I will show, how God turned a Serpent, to a staffe of support, for the preservation of Iacob, and also how he made water to flow out of the hard Rocke▪ for the reliefe and refreshment of David.

In the second, I will declare and set forth, how aged parents (as in a glasse) may see how to place and fix their love towards their children and kindred. In Isaacs love towards Esau, and in Iacobs [Page 3] love towards Ioseph. But because all these things are directly against the worldly-wise Politicians, especially in these dangerous dayes, who are in best esteeme, I thought it more safe for me, to desist and stay my pen, lest I too roughly handling that which is Noli me tangere, might incur just reproofe and punishment for my labour. Yet be­cause I mentioned these things in Libro Amo [...] is, and other writings, and for that I doe not intend to stray from the Text of Scripture, but keepe close to the ge­nuine sense of the word of God, so that none may find fault therewith, but they that applying it to themselves find their galled backs hurt, or too grosly toucht. I will not feare to goe forward, lest it should be said, I have written that I was not able to make good. Therefore I will declare how the Serpent became a Rod, or staffe of support to Iacob. It is plain that I doe not meane that which was first a Rod, then a Serpent, and last of all a Rod againe in the hand of Moses: nei­ther doe I meane the Serpent that be­guiled [Page 4] our first parents, or any other na­turall Serpent. But I will write of La­ban, as a Serpent: and to prove that hee had the properties and qualities that are in a Serpent, and so very well com­pared thereunto, I will divide him in­to three parts: first his head, secondly his skinne, and last of all his sting. First, that Laban had the head of a Serpent, viz. he was wise politique, and very crafty, is plaine. The Scripture testifies that the Serpent was more subtile then any beast of the field. And Christ ex­horteth us to be wise as Serpents, both for the defence of our selves, and of­fence of our enemies. The Serpents wisedome consists in foure things. First, in the Spring she casts off her old skin, and puts on a new: secondly, she de­fends her head above all things: third­ly, she stops her eares at the voice of the charmer: and lastly, she alwayes carries poison in her mouth, which shee expo­seth before she drinkes. The applicati­on of this serpentine wisedome I passe by. But affirme, that politicall wise­dome [Page 5] for every man to bee provident. First, for his owne soules salvation: secondly, for his owne bodies health: and thirdly, for the welfare of his own family, is so far from reproofe, that it is worthy high commendation. And chiefly the first. But how Laban was thus qualified, there's the quaere. For first, it's plaine he was not so wise as he should bee, hee did want that which is the true wisedome, viz. fiduciall know­ledge of the true God. Hee went astray out of the right way, according as his father Nahor before him had done and worshipped Images, the worke of mens hands, wood and stone. For when Ra­chel had stolne some of those Images, he did exclaime against Iacob, that hee had stolne his gods: so when be made a covenant of peace with Iacob, he con­firmed it with an oath, taking the god of Nahor to be his witnesse. So that its plaine he was an idolater, and therefore not wise for his soules salvation, for no Idolater shall enter into the kingdome of heaven.

Secondly, for the welfare of his own body, there is no question but that hee as all worldly minded men are, and all godly men should, was carefull to pre­serve that, if he did not take too much care thereupon.

And last of all, for the provision of his owne family, he was very carefull, and he that is not so, is worse then an in­fidell, even worse then Laban, for he was very covetous, and that appeares throughout the story: for when Iacob had told him his arrand, viz. that hee had purchased the birthright of his el­der brother, that he had obtained the blessing of his father, that hee was sent to him by his father and mother for a wife, that he had seene a vision by the way; and having according to his own agreement performed seven yeares for Rachel, he out of a base covetous desire, because hee would not lose the benefit of Iacobs service, cheated him with blear-ey'd Lea, and made him serve 7. yeares more for Rachel; for he thought, if Iacob had obtained his love, he would [Page 7] have served him no longer. Therefore finding that God blessed him for Iacobs sake, and as Iacob told him, saying, for the little that thou hadst before I came, is increased to a multitude, was very un­willing to part with Iacob, and therefore agreed with him upon a certaine bar­gaine of wages. But when hee saw that Iacob got too much that way, he abrid­ged him of that, and changed his wages ten times: like many covetous masters in these dayes, that for feare their ser­vants should thrive under them, grow proud, or fit for better services, doe what they can, as wel in abridging them of that which is their just due, as some­times in those things they may get without them, I meane without any da­mage or great trouble to them, as a word of their mouth, a note of their hand, or in performing the will of the dead. But I have no cause to complain in this particular, for I doe humbly ac­knowledge, my Master hath and doth more good for me then I deserve. Yet I presume to touch those Masters that [Page 8] care not for their owne credit or their servants good. Therefore leaving the politique head of Laban, I come to his skinne. The skin of a Serpent is beau­tifull and glistering, and seemeth more amiable then hurtfull; and Laban as his name signifies White, the most beauti­full colour, so he seemed to bee a very faire dealing honest man, as by his ora­tion to Iacob appeareth, in these words: What hast thou done? thou hast even stoln away my heart, and carried away my daughters as though they had beene taken captives with the sword: wherefore didst thou flie so secretly, and steale away from me, and didst not tell me, that I might have sent thee forth with mirth, and with songs, with Timbrell, and with Harpe: But thou hast not suffered mee to kisse my sonnes and my daughters. Now thou hast done foolishly in a [...]ng so: yet though thou w [...]ntest away because thou greatly longest after thy fathers house, wherefore hast thou stolne away my gods? By which words any man of a reasonable capaci­ty would not otherwise apprehend, but [Page 9] that Iacob had done him a great deale of wrong, and he no way faulty. But when he could not prove what he said, then he was faine to condiscend to the accu­sation which Iacob laid to his charge. Yet because he would seeme faultlesse, he claims propriety in his estate of all that hee had, in these words: These daughters are my daughters, these sonne [...] are my sonnes, and these sheepe are my sheepe, and all that thou hast is mine, and what can I not doe this day unto these my daughters, or to their sonnes which they have borne? Like many Masters in these our dayes, that at their servants departure in stead of preferring or doing any good for them, charge them with such things they cannot prove: then if they quit themselves in that, they claim propriety in their estate, even as Laban in these or the like words, All these goods are ours, you have got them by us, and now you have got a little, you grow proud, but consider, that if it had not beene by our meanes, you could never have come to this state, as if they [Page 10] could divine how God would other­wise provide for them, and so seeme to be very just, righteous, and consciona­ble themselves. The last part of Laban is his sting, and that hath a poisonous and venemous quality, and wounds deadly. Which was the envious heart of Laban his intents to hurt Iacob. But how shall I finde them? first, in his face by his lookes Iacob perceived it well, for spea­king to his wives he said, I perceive your fathers countenance is not towards me, as it was wont. Secondly, by his words, his envie appeared in this saying, I am able to doe thee hurt. As much as if hee should have said, I could finde in my heart to take to my selfe all these sheep, and droves of cattell that are mine, and what can I not doe? yea, I am able to doe thee evill, viz. to kill thee my in­tention is good, But. This But spoiled all: But God forewarned me. Thirdly, his malice appeared by his actions, be­sides his comming to him, and pursuing him with his brethren, the altering of his wages, and other hard services, [Page 11] which he put him unto; it was very conspicuous, in requiring of Iacob those things which were lost by casuality and mischance, as himselfe testifieth. Whe­ther it were torne by beasts, or stolne by theeves, by night, or by day, he was forced to make it good. Like many ma­sters in these our dayes, that force their poore servants to pay for things that are broke, or lost by casuality, and their pretence is to make them more carefull, when it is plaine, it is to secure their owne goods, and keepe their servants the poorer, that they may detaine them the longer in subjection. But yet wilful negligence in servants ought to bee pu­nished, else they will not care what spoil they make of their masters goods, so that by this hard dealing of Laban, Iacob told him to his face, that except God had beene with him, hee should have beene sent away empty, as many servants are by such masters. And thus much I thought good to write, to prove Laban a Serpent. And now I should show how this Serpent came to be a staffe of [Page 12] support to Iacob. But before I write any further, I will note the reasons why I­saac should send his sonne, that he had made Lord of his brethren, so poorely to seeke him a wife: did he forget how his father sent Eleazar of Damasus, the Steward, and eldest servant of his house in great state, with 10. Camels, richly laden, and servants to attend them, to his brother Nahor to provide him a wife? or was Isaac now at this time poorer then his father Abraham? for answer to the first question, it could not be that Isaac being a godly man, and so brought up from his youth, could for­get a matter of such consequence. To the second, it's plaine that hee was not poorer then his father, but rather richer. For Abimeleck King of the Philistins said unto him, Get thee from us, for thou are mightier then we a great deale. But the reasons as I conceive why Isaac should send his sonne Iacob away with­out any attendance, or other riches, but his staffe onely, as himselfe testifies, was, first for secrefie, that he might not [Page 13] be prevented of his journey by his bro­ther Esau, who had before vowed his death: for if Iacob should have taken any servants or treasure, it would have beene declared to his brother, who, as I surmise, was Lord of the house and ser­vants, while his father lived. But se­condly, his father sent him away thus poorely, to teach Iacob that hee should not depend upon his fathers substance, but upon the blessing of God on his owne endeavours, according to these words, and God alsufficient blesse thee, and make thee to encrease, &c. Now ha­ving cleared the way, I will show you Iacob walking with his staffe. A man useth a staffe for one of these ends, ei­ther to support him from falling, or else to defend him from dangers. An old man useth a staffe to support his weake body, and a young man he useth a staffe to defend himselfe, and offend his ene­my. In the first exception God made this Serpent Laban a staffe to Iacob, for when he came to Laban, he was so poor and weake, that he was not of himselfe [Page 14] able to subsist, as by his vow appeares, when he did at that time desire no more then clothes to weare, and bread to eat: so that it seemes hee was not very well stor'd at that time either with money or provision, as he afterwards acknow­ledged in these words, That he came o­ver Jordan with his staffe onely: and in this exigent he was refreshed and supported by Laban. First, according to his wish, viz. with convenient suste­nance; for I reade nothing to the con­trary, and therefore judge that Laban kept a good house for his owne family: secondly, with two wives, two maids, twelve sonnes and one daughter. And last of all, with a multitude of riches; so that in this he acknowledged Gods great blessing towards him, for whereas he came to Laban with no more then a staff, now he is become into two bands. But was there not as good supporters as Laban? could not Iacob finde as good masters as he? yes certainly, for hee might have done as well, if not better, with some other. But it was his father [Page 15] and mothers pleasure hee should take a wife from among their brethren. There­fore in obedience to their will he came to serve Laban. Thus have I briefly declared how Iacob was supported by a Serpent. But from hence I would have none to inferre, that because he serves a Laban, therefore he must have the bles­sing of Iacob; for it was by the provi­dence of God, and not by Labans good­nesse that Iacob became so rich: for La­ban, as a Serpent, if he had found any of his servants idle, or carelesse, he would be sure to sting them. Therefore hee that intends to have the blessing of Ia­cob, must be qualified as hee was, viz. First, hee must be a pious servant, and beginne his service with Iacobs wish in hearty prayer, that God would blesse him therein with food convenient, and clothes to put on, viz. such things as are necessary for him. Secondly, hee must be wise to make his bargaine, lest after much labour, and long time spent, he be not sent away worse then he came, as the Proverbe is, a young Servingman, [Page 16] and an old begger. For Iacob made his bargaine wisely, for the love of Rache [...] he served 14. yeares, and after for the provision of his owne house hee made such a bargaine, that by policy hee got all Labans strong cattell, and left him the feebler.

Thirdly, hee must bee diligent, as in his owne, so in his masters busi­nesse (but it is fit hee should know what his imployment is) so was Iacob; for thus he answers Laban, Thou know­est what service I have done thee, and in what taking thy cattell have beene under me (and not under another) thy ewes and thy goats have not cast their young, and the rams of thy flocke have I not eaten. I was in the day consumed with heat, and in the night with frost, and my sleepe de­parted from mine eyes.

Hee did according to the Apostles rule, serve, not with eye-service of plea­sing men, but in singlenesse of heart, as unto the Lord, viz. he would doe his worke as well behind his masters backe, as before his f [...]ce.

And lastly, a good servant ought to be wise, as to lead an unblameable life, so to keepe himselfe from danger, for in such a service other servants, or it may be sometimes the master himselfe, as here, perceiving that hee thrives or growes rich, presently grumble or grutch, and seeke by some wayes or other to defeat him, as here it was: but Iacob was wise, and could perceive though Labans sonnes uttered that their father thought: for they complained that Iacob had taken all that was their fathers, and of his goods he had got all his honours: yet Iacob perceived that the countenance of Laban himselfe was not towards him as in times past, there­fore he thought it was time to looke a­bout him, to avoid such traps and snares as might be laid for him: for he knew if he did not prevent them, they would either intangle him in his words, or have such a strict eye over his actions, that one way or other they would find some cause to quarrell. Therefore at the com­mandement of God, by the counsell [Page 18] of his wives, he departed with great ri­ches: so that he was able to give his bro­ther 200. she goats, and 20. he goats, 200. ewes, and 20. rams, 30. milch ca­mels, with their colts, 40. kine, and 10. bullockes, 20. she asses, and 10. foales, and yet not hurt himselfe. And thus have I briefly shewed how the Serpent was turned to a rod of support, beating away the enemies of Iacobs welfare, pe­nury, poverty, and misery: wherein I have displayed the prope [...]ties of a chur­lish master, and the qualities of a profi­table servant.

But such as Jacob's hard to finde,
Though many men have Labans mind.

In the consideration of Gods provi­dence, I am likewise to shew how God for the reliefe of David made wate [...] to flow out of the hard rocke. But in this as in the Serpent, I would not be under­stood to meane a naturall, but a meta­phoricall Rocke. And such a Rocke was Nabal. And to prove him to bee [Page 19] so, I will not divide him as I did Laban, but I will consider him in the whole, by these properties. First by his magni­tude; secondly, by his obduration; and thirdly, by his sharpe craggednesse. First, a Rocke is a huge bulke of stone gathered up to a great height, and Na­bal was exceeding mighty, there's his height; and had 3000. sheepe, an 1000. goats, there's his bulke. Secondly, a Rocke is a hard stony place, so that no­thing can be got out of it, but by excee­ding hard and dangerous labour: and Nabal, as his name shewes, was of a hard temper, for, Bray a foole (saith Salomon) in a mortar, and he will not leave his foo­lishnesse: hee thinkes himselfe so wise that he needs not, or so rich and potent that he cares not, or so churlish that hee will not heare any perswasions against his foolish humor. For al the perswasive arguments David could use to draw some refreshment for himselfe and his men out of this Rock, would not worke upon him, but in stead of reliefe, like many in these dayes, scornes and reviles [Page 20] at him in these words: Who is David? and who is the sonne of Ishai? that I should give my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be. And yet I am perswa­ded hee was not ignorant that God by Samuel had ordained him to bee King [...] over Israel, for that was not done in a [...] corner, all the Elders of the city of Bethlehem were call [...]d to his anoin­ting. And Abigail, Nabals wife was con­fident, That God would make him a sure house. But in this Nabal was very poli­tique, for hee did pretend that David was a rebell against the Prince, and a [...] disturber of the peace of the Common­wealth, for so much his words import, viz. There be many servants that now a­dayes run away from their masters. And so much for his obduration.

Thirdly, a Rocke as it is a hard sto­ny place, so it is a steepy, craggy, and dangerous place, either to goe up, or come downe, for man or horse, if it bee on the land, and in the sea if a ship lights [Page 21] [...]n a Rocke, it is surely torne in pieces. Now I cannot tell whether Nabal was [...]uch a covetous churle, that ships rich­ [...]y laden, I meane men of great estates, were undone by him, in taking the pre­ [...]ent forfeiture of bonds, or other pled­ges; I doe not read that he did so grind [...]he face of the poore debitor. Bu [...] it is [...]laine he was very dangerous fo [...] [...]gle [...]oore men to come neare: his owne [...]ervants could not give him a good word in truth, for in his absence thus [...]hey spake to their mistresse, Our master [...]s of such a currish, dogged, wicked disposi­ [...]ion, that no man may speak to him but he [...]leth at them. And so much I thought good to write, to prove Nabal a Rocke. And now I am to declare how God made water to flow out of this Rocke: but as I did not describe a naturall rock, so I doe not meane naturall water, but metaphoricall, something in the likenes of water; for as water is welcome to a [...]hirsty body, so is reliefe to the poore; and as water refresheth the parched ground, so doth joy and comfort [Page 22] the pensive spirit. In both which re­spects▪ you shall behold water to flow out of this Rocke. First, for the water of reliefe, that's plaine by the Text, for now David being pursued by Saul, a­rose, and went downe to the wildernesse of Pacun, a barren place, where being destitute of provision for himselfe and 600. men, strucke this Rocke with the rod of his mouth, in a faire and gentle manner, by friendly and loving saluta­tions, thus: Both thou and thy house, and all that thou hast, be in peace, wealth, and prosperity. Behold, I have heard that thou [...]ast shearers: Now thy shepheards were with us, and we did them no hurt, neither did they misse any thing all the while they were in Carmel: aske thy servants and they shall show thee: wherefore let these young men finde favour in thine eyes, for wee come in a good season. Give I pray whatsoever commeth to thy hand unto thy servants, and to thy sonne David. But no water issuing forth of this Rock, he did intend to hew it in pieces, as appeares by these words: Indeed I have kept in [Page 23] vaine all that this fellow had in the wilder­nesse, so that nothing was missed of all that pertained unto him, for hee hath re­quired me evill for good: so and more also doe God unto the enemies of David, for surely I will not leave of all that hee hath by the dawning of the day, any that pisseth against the wall. And herein David was like unto Moses, for God commanded Moses but to speake to the Rocke, and he presently strikes it. But God pre­vented Davids striking, for before hee could come to have a view of the rock, the water of reliefe and refreshment, (200. cakes, and two bottles of wine, 5. sheepe ready dressed, and 5. measures of parched corne, 100. frailes of Rei­sons, and 200. of figs, came purling downe by a secret place of the moun­taine, in a faire and lovely pipe, I meane by the meanes of discreet and beautifull Abigail.

Se [...]ndly, for the water of comfort, marke I pray how that flowed from this Rocke. Time was when David was had in honour and reputation for [Page] [Page 24] his wisdome, valour, and skill in mu­sicke; so that he was praised of the wo­men in their songs▪ [...]aul hath slaine his thousand and David h [...] ten thousand, loved of all Israel and Iuda, because he went out and in before them, and honoured of S [...]ul himselfe, though more for feare, then for love, because the Lord was with him, and that he behaved himselfe more wisely then any of his servants, who promised him his eldest daughter in mar­riage to be a snare unto him, but deceived him of Merab, as Laban deceived Iacob of Rachel, yet when it was told him, that Mi­chol his daughter loved David, hee was well pleased that he should purchase her with the hazard of his life, yet where­as Sa [...]l bargained but for a hundred of the Philistins fore-skins, David paid him two hundred, so just are the godly in all their dealings. But he enjoyed the com­fort of his deare purchase but a short time, for then Sauls malice began to flame, and plainly to shew it selfe▪ which a long time before lay hid in the straw of dissimulati­on and hypocrisie, for after that time [Page 25] Saul hunted after him as a Partridge on the mountaines, as himselfe complaines, so that his soule was even parched and dried up with griefe and sorrow. Now [...] the midst of these troubles, behold how God comforted him, for after hee [...]aw that he was bereaved of Michol his [...]oving wife, whom Saul gave to Phaltiel; and after that God had slaine his enemy [...]bal, who ten dayes before his death [...]ade a Feast like a King. Yet that is [...]range, for how could he being a churle [...]s the Scripture affirmes, spare so much [...]ost, and come into such a merry humor, [...]s to drinke himselfe drunke? Me thinkes [...]e should bee rather tearmed a generous Gentleman, a good fellow, and a joviall Companion. Oh me! I have found it he as a churle for all that, for he made a [...]st like Dives, to the rich and mighty, [...]ch as himselfe, and was merry with [...]em, to keepe himselfe in good reputati­ [...] with great men of the world, but had [...] care of poore Lazarus that was ready starve at his gate for want of cloathes cover his naked, diseased body, and [Page 26] bread and drinke to satisfie his hungr [...] and thirsty appetite, he did not rememb [...] the afflictions of Ioseph, nor the troubles [...] David, and for his servants he could o [...] der them well enough, so that as he live snarling, and barking like a dogge, so he dyed grumbling and grunting like a hog and for ought I know without any repentance of his former evill life, because it said his heart dyed within him, and became like a stone, which was more f [...] feare of the danger he was in, then for an [...] remorse he had of his sinnes: yet out [...] this stony hard rocke God brought th [...] water of comfort to David in a loving beautifull and religious wife, whose nam [...] Abigail signifies the fathers joy, and [...] she became the joy, solace, and comfo [...] of Davids soule, an helper in all ex [...] gents by wise and godly counsell, for David had experence of her great godllin [...] wisdome, and humility: And what gre [...] ter comfort is there in this world the such a woman? Surely none. All the [...] things by a learned penne might be fu [...] ther enlarged, amplified, and illustrated [Page 27] [...]ut it is enough for me by this, to con­ [...]der Gods providence towards his [...]hosen.

Therefore I will conclude, and pray [...] God, that it would please him to in­ [...]se into my heart the graces of his holy [...]pirit to bee so qualified as Iacob and David, viz. fervent in prayer, and hum­ [...]le in heart, sorrowfull for my sinnes [...]s David, righteous in my actions as [...]acob, loving to my enemies as David, [...]evalent with God as Iacob; so shall not need to feare the churlessenesse of [...]abal, or malice of Laban, which is [...] one being both churles, for read [...]aban backwards its Nabal forwards, [...]or the power of Esau, or envy of Saul, [...]nd what need I to care, though Shemei [...]ile, or Labans children murmure, for have hereby learned that God can, [...]d will for the support, reliefe and [...]omfort of his children, make poyso­ [...]ous things wholesome, and bitter [...]ings sweet, turne Serpents into rods, [...]d rockes and hard stony places into a [...]ft and gentle temper, as it is in the [Page 28] 107. Psal. He maketh the wildernesse a standing water, and water springs of a dry g [...]ound &c. to the end of that Psalme. And so much I thought good to write o [...] the providence of God towards his chosen.

The second part of this Discourse is like a paire of Ballances, for in the one scale, you may behold the love of Isaac towards Esau, and in the other you [...]y see the love of Iacob towards Io­seph. In the first, I will set the pride of the world, and in the other, I shall fix the humility of the godly; so that the light vanity of the one, and the true va­lidity of the other may easily be discer­ned. But this theame is more harde [...] then the rocke I last handled, and hee had need of more then a serpentine wis­dome, that shall undertake to unfold the knotty windings in such a Labyrinth. Yet because God hath blessed me with two children, I will write something in my youth which I ought to performe if it shall please God to blesse me with old age. Therefore in Isaacks love to­ward [...] [Page 29] Esau, I will note three things. First, what Esau was, and how Isaac [...]rought him up. Secondly, what Esau [...]id, and how his father approved his [...]ctions; and thirdly, I will briefly de­clare how Esau was prevented of that [...]e sought for, and how his father re­tarded him. For the first, which was Esaus minority, it cannot be thought o­ [...]herwise, but that Isaac according to his Fathers example, did bring up his chil­dren in the feare of the Lord, and espe­cially him, that he thought to make Lord of his brethren, for this is the Te­stimony of God concerning Abraham, I know him, that he will command his houshold after him, that they keep the way [...]f the Lord, to do righteousnesse and judge­ment, that the Lord may bring upon Abra­ham that he hath spoken unto him.

Therefore I beleeve that Isaac did of­ [...]en tell Esau and the rest of his family [...]hat God had done: how he had crea­ted the world of nothing, how hee up­holds and guides the frame thereof by his providence: how the Angels for [Page 30] their pride and ambition were throwne downe into hell: how Adam brough [...] sinne upon himselfe and all his poste­rity: how God had promised to restore [...] falne man to his former happinesse by Christ, the seed of the woman: how his fathers lived in hope of that promise [...] a godly, righteous and sober life. And how God blessed them with temporall blessings, and spirituall graces, for their faith and obedience. But all those in­structions would not take effect in Esau. His very name signifies, that he sough [...] more after earthly fading happinesse then for spirituall and heavenly graces for Edom signifies a piece of red earth and Esau working; and as his name is, even so is he: for notwithstanding all the godly precepts and religious practices of his father, whose custome was to goe out into the fields to pray and meditate on the wondrous workes of God. Esau Edom was still working in the earth, giving his minde to sensua­lity and pleasure, for so much his desire after Lentill potage, and cunning hun­ting [Page 31] import: yet it may be he as many others of his conditions made a sem­blance and show before his father of godly and pious qualities, being endued with much knowledge, and could talke prettily to his father thereof, and it may be gained the love of his father before his brother in this respect, as well as for his activity and skill in hunting in his youth: so that his father doted too much upon him, for this hath beene the quality of many godly parents in all ages, to humor their children too much in their youth, which they perceiving, know very well how to plot and bring to passe their designes: for by nature mankinde is more apt and prone for the obtaining of earthly fading transitory treasure, then for heavenly, durable, and everlasting felicity. But this natu­rall promptitude is very hard and diffi­cult to discerne: Isaac could not descry it in Esau, and therefore I cease to won­der that aged people who are farre infe­riour to Isaac in spirituall speculation, cannot discerne it in this age. Therefore [Page 32] leaving the education of Es [...]u, I come [...]o his youth, the ac [...]ions of Esau's life, the Text saith He became a cunning hun­tter, and [...] [...] Now I reade in sacred W [...] before him, and [...] after him: therefore I surmise that he as N [...]mrod, the mighty hunter before the Lord, sought more af­ter worldly honour and glory then ce­lestiall treasure, for they are alike in ma­ny things. First in their names, N [...]mrod signifies Rebellious, to note his pride, cru­elty, and rebellious courses, in erecting a Babel, whose top might reach unto heaven: for many authors affirme, that he out of his pride and ambition spake to the people these words, Come let us build us a City and a Tower whose top may reach unto heaven, that wee may get us a name, lest wee bee scattered upon the whole earth, and so compelled the peo­ple to hard labour, lest they being idle, should reject the tyrannicall juris­diction which was so great, that God confounded his enterprise, and so in­sufferable, that all men abhorred his [Page 33] insolency, so that it came into a Proverb, when people saw proud tyrants to beare rule, to say He was as Nimrod the mighty hunter before the Lord; agreeable hereun­to is the surname of Esau, Edom, which signifies bloudy or red, to note his re­vengefull and bloudy minde, for after he had a long time hunted beasts, he began to hunt after the lives of men, as appeares by his threatning to kill Iacob, and by his fathers words at the denouncing of his blessing, By thy sword shalt thou live.

But as Nimrod, so Esau, for all his plot­ting and threatning was confounded in his enterprize, for he was his brothers servant in posterity. Againe, Nimrod was a great and mighty King, and his Ter­ritories of a large extent, even from Babel to the end of the earth for ought I know, because it is not specified; and Esau was a mighty man, the Captaine of foure hundred men, a great company in those dayes, and from him sprang many Dukes and Kings, the first that I read of Dukes in sacred writ, as appeares in his Genea­logy, so it is very conspicuous, that Esau [Page 34] bent all his minde for the obtaining worldly honour and applause, yet note it further in the story, rather then he would want good cheare to fulfill his wanton appetite, he would sell his birthright, like many flourishing gallants in our dayes, that rather then they will leave their lasci­vious courses in gaming, revelling, and swaggering, will make sale of all that their parents and friends left them; for what cared Esau for his fathers blessing, so hee might fare well, and goe bravely, accor­ding to the fashion of the Countrey. Here I might touch the vanity of phantasticke apparrell in these dayes, but I know it is a thing indifferent, and thererefore passe it over, and come to consider how Isaac liked all this, alas good man! he could not perceive it, the love of venison had blinded his eyes. Now I would gladly know what venison it was that Isaac lo­ved. I read that Rebeccas savory meat was two Kids, and for ought I know Esau launted for a Bucke or a Doe, a Stag or a Hinde, but because it is not expressed in a metaphoricall exposition, I surmise it [Page 35] was his flattering, insinuating and collo­guing disposition, for surely Isaac could not chuse but see that Esau was worldly minded, both by his habit and behaviour; but especially in the choice of his wife, whose Idolatrous and rebellious courses were a griefe of minde to him, and Rebec­ca, so that she complained, that shee was weary of her life for the daughters of Heth, yet Isaac for the love of Venison (so powerfull is naturall affection in the heart of mankinde) called to give him the blessing of the elder brother, and forgot Iacob who had before purchased that Birthright, of which I beleeve his father was not ignorant, like many rich men in these dayes, that as the Proverb is, love to have their elbows clawed, and delight to thinke their posterity shall flourish in the world after their decease, care not what they give to maintaine pride and prodiga­lity, but take little or no care at all for the poore and destitute. In the last place, I am to shew how Esau was prevented in that he intended, and how Isaac rewarded him for his Venison: for the first, while [Page 36] Esau was hunting to get savoury meat, such as his father loved; Rebecca that knew her husbands appetite, as well as Esau, and could blinde his judgement, as well as his sight, daintily cheated him, because she loved Iacob, in whom she saw the graces of Gods Spirit shined bright, and did beleeve, that hee was the Sonne of Promise, according as God told her at his birth, That the elder should serve the younger; and as she perceived by his re­ligious and godly exercises in the course of his life, therefore she prepared savoury meat, such as she knew her husband lo­ved, and compelled Iacob her younger sonne, to present it to his father in the name of his brother, who very feare­full of a curse, rather then a blessing, did performe her will; for hee knew such cunning plotting, and indirect meanes by hypocrisie, and dissimulation to accom­plish their designes, was both hatefull to men, and abhomin [...]ble in the sight of God, yet I note it, to shew the subtilty of a woman to obtaine her desires, for it is very likely that shee perswaded Isaac [Page 37] that Iacob was her elder sonne though his voice declared the contrary.

But p [...]ssing by that also, I am in the last place to demonstrate what was the reward that Esau received for his great labour in hunting. It's plaine he did desire with Ba­laam to have the blessing that Iacob sup­planted him in, and sought it with teares.

But seeing be could not obtaine that, he desired one blessing of his father: and so according to his request enjoyed the fat­nesse of the earth, and dew of heaven from above, viz. he lived in a fertile and fruit­full countrey, hee did not want for any earthly blessing, and was a man of great power and authority, for from his stocke came many famous Kings, as is before expressed, so that as he hunted for world­ly honour, he did enjoy it.

Now to make a conclusion of the whole matter, I should show the love of Iacob toward Ioseph, the first borne of Rachel his first love. But what should bee the reason that Iacob fixed his love more on him then all his breth­ren? [Page 38] Was it because he brought to their father their evill sayings? No surely, for Iacob as a godly man did not delight to heare any slanderous reports, for he knew that tale-bearers and busie bodies in other folkes matters, doe set houses and com­monwealths in divisions. The Text ren­ders the reason thus, because he begot him in his old age, and that might very well be, for experience showes, old folke love little children more then young doe, be­cause there is a sympathizing affection be­tweene them, as the proverbe is, An old man is twice a child. But the reason as I conceive, why Iacob loved Ioseph more then all his brethren, was, because he saw in him a promptitude to the service of God, and divine speculation, more then in his brethren, and that he was of a harm­lesse, innocent, and sweet disposition, ap­peares plainly; for though hee knew his brethren hated him, because of their fa­thers love towards him; yet hee loved them, and would bee telling them his dreames, for which they hated him so much the more, which in my [Page 49] opinion was very improvidently done; for we ought to avoid, and not to run headlong into danger, and this rash con­versing with his enemies, almost cost him his life: first, by putting him into a pit, and then selling him to perpetuall slavery. Yet this is, and was ever for the most part the practice of the most zealous godly, to speake or doe some­thing at which the worldly wise taking advantage of, bring them into great persecution and trouble, as it was here. But what care they for such affliction, if God see it good for them? And what cared Ioseph for his brethrens spleene, so his father noted his sayings. Now if from hence I could learne according to Salomons rule, to traine and bring up my children in the feare of the Lord in their youth, that so they might not for­get it when they be old: to bend the twig while it is young, lest when it is growne to a tree, it be past my strength to bow or governe, as Esau was for Ia­cob, Hophni and Phinehas for Eli, &c. then I should thinke my selfe a happy [Page 40] man. And this is the principall reason why I spend all this labour in looking after a discreet and vertuous woman, to helpe mee as well in the education of these two Infants I have, as those that it shall please the Lord to send me by her, that so having for the duration of my service lived as Iacob, I may likewise as hee become into two bands.

Thus have I given vent to this new wine, and because it is new, some flying lees may be found therein: but if it bee well setled upon a sound judgement, the lees will sinke to the bottome, and being clearly rackt, the pure liquor may bee exercised for many profitable uses. The pure liquor, if there be any found therein, I doe humbly acknow­ledge is Gods worke, but the filthy lees and unwholsome dregs is mine. Let God have the praise of the good, but let me have the blame and shame of what is ill done: so shall the glory and praise of God be the Alpha and Omega of all my workes. Therefore Oh! that [Page 41] God would worke in me both the will and the deed, of his owne good plea­sure, that it would please him to gr [...]nt the desires of my heart, and request of my lips, that all mens thoughts, words, and actions, and mine especially, may redound to the praise and glory of God, and not for any vaine applause before men, to the good and welfare of Gods chosen, and not for any by-respects, and to the joy and comfort of our owne soules in the day of the appearing of our Lord Jesus Christ in glory, when hee shall render to every one according to the workes hee hath done in this life: that every conscionable Saint may then heare that joyfull welcome of his Savi­our and Judge, Well done good and faith­full servant, enter into thy Masters joy▪ Which blessed happinesse God in mer­cy grant to mee, and all his chosen, not for any merit of our owne, which is nothing but damnation of soule and body for the best good that ever we have done o [...] can doe. But for the alsufficiency and meritorious suf­ferings [Page 52] of Christ Jesus in our nature here upon earth. To whom, with his all-glorious Father, and soule-sanctify­ing Spirit, three Persons, and yet but one true essentiall God, be ascribed by me, and all creatures, as is most due, all honour, glory, praise, thanksgiving, a­doration, and obedience, from this time forth, and for evermore.

Amen.

FINIS.
A STARRE. OR, Briefe …

A STARRE. OR, Briefe and pleasant Medi­tations of Love.

Judg. 5. 20. The starres in their courses fought against Sisera.
‘Stella effulget in noctu’

The Proem.
Primo Die Januarii, 1640.

GReat Julius Caesar, did ordain,
Compose, and frame the Julian yeare,
And was the first that gave the name
Ʋnto this day, as may appeare;
And cald it New-yeares day, thereby to show
How we in Ʋirtue should begin to grow.
Now of all Vertue Love's the Queen,
Which is comprised in this Booke,
And in her Liverie I am seen,
Wherefore do not disdain to looke
Into this same, which is a New-yeares Gift
From a kind friend whose love doth seldom shift,

Vale

Invocation.

O Holy glorious, ever loving God,
Who art the fountain, and the living spring
Of Godly Love; distill it all abroad
Into my Soule, that I from thence may bring,
Such liquor good, that I therewith may cheare
My Godly friends that are to me most deare.
O thou that art the Sun of holy Love,
Inflame my heart, by thy bright beames of light,
That I may sole delight in things above;
Let this same holy fire burn day, and night
Within my Soule; that stubble, chaff, and hay
Of hate, and envie may soone wast away.
But what am I, that dare so boldly write
Ʋpon so holy and divine a thing?
I have no judgement or wit to indite,
O thou canst water out of hard Rocke bring.
Pardon my error, guide me by thy sprite,
Direct my judgement, in that I shall write, Amen.

A STARRE. A briefe Meditation of Gods Love in generall, and in speciall to me.

OH what a taske have I here ta [...]ne in hand?
Vnder whose waight Atlas could hardly stād;
No stout Alcides, or great Sampson strong
Were able to sustain this burden long:
Then What am I, that I should dare to write
Of the great Lo [...]e o [...] God, that's infinite?
I might as well, number the Oceans sand,
Count the grasse piles, that grow upon the land;
Give the true sum of all the spangled starrs,
Or truly show the totall of our haires;
Nay, I could sooner empty th'Ocean dry
With a small spoone, then tell this mistery
Of Gods great Love to man, how should I then
With unlearn'd wit, and an untutr'd Pen,
Dare to set forth, ev'n in the least degree
His Love to all, but most of all to me?
And yet, because God in his word hath showne
His Love to man; and therein made it knowne
It is his will, that we should make relation
Of all his favours to the generation
That shall succed us, I will truly shew
What I of Love out of Gods word do know.
And yet I cannot tell how to begin,
In such a Sea of Love I'm plunged in:
For whether I looke on the [...]arth below,
Or up to heaven God doth his great Love show,
In three great streams me thinks his Love doth run
Ʋpon mankind, in t [...]mporall blessings some,
Th'others Spirituall Grace, the third is Glory,
Oh where, or how shall I begin this storie?
For, if I should of earthly blessings speake,
My Brain's too shallow, and my wit's too weake;
But much more unfit to relate a story
Of spirituall Graces, or eternall Glory;
Yet what unto my mind God hath me showne
I hope he will assist me to make knowne:
And, first of all there comes into my mind
The wonderfull creation of mankind;
And here, the Love of God did great appears
Before mankinde was made a house to reare,
Like to a loving Friend unto his Guest,
He would prepare his house and s [...]e it dr [...]st,
And all things very neate for his delight,
All this to welcome an unworthy wight;
For God made earth mans footestoole, heav'nly light
As a faire Canopie both day and night:
But when he was to make mans noble features,
He did not say as unto other Creatures,
Be made, and it was so; but he did call
A Councell with himself, and then he all
Mans body made, and did his breath infuse.
[...]t upon what things speaks my unlearn'd Muse?
[...]y that desire more of this thing to know,
[...]armed Du-Bartas will divinely show:
[...] is enough that my unlearned Pen
[...] this can shew Gods kindnesse unto men,
[...]d unto me, for he hath well endu'de
[...]y mind with knowledge, his similitude
[...]stampt in me, my bodi's right and straight,
[...]d every part (though little) hath its waight;
[...]nd this, by Gods great Love I do enjoy
[...]un many are perplext with much annoy.
[...]e next great blessing that from Gods Love flowes
[...] preservation, as in years man growes,
[...]om many perills, and great dangers strange,
[...]ich in the universe by course do range:
[...] be preserv'd from the disastrous stormes
[...] weathers tempest, which do bring great harmes
[...]on mankind, and from the wrackfull water,
[...]m fiery flames, and from the banefull slaughter
[...]umane Creatures make, freed from Warre,
[...]m hungry famine, and Plagues deadly skarre,
[...]e tokens sure of Gods meere Grace and Love,
[...] which sometimes he doth his Children prove:
[...]t Gods great preservation is not all
[...]s Love to Man in blessings temporall.
[...] he hath on them providentiall care
[...]t onely to keepe safe, but to prepare
[...]uch earthly comforts in this present life,
[...]d the chiefe of them is a Godly wife;
Because that she the minde doth helpe and ease,
But health and wealth the body onely please,
Yet health and wealth, honour and liberty,
Are the rare gifts of Gods benignity:
So are good friends a comfortable stay
Ʋnto a poore man, in an honest way.
And all these favours God hath given me,
For which I never can too thankefull be.
For first, when I was naked, weake, and poore,
And by my Parents turned out of doore:
There did the Lord of me take care and charge,
And out of misery did me inlarge
And brought me in a comfortable place,
Where I did first begin to long for Grace.
Yet there, three yeares I followed vaine play,
But at the last I did breake off that way
And went about a new worke to upreare,
But in the same I was scant halfe a yeare;
And I no sooner came to know the parts
Of Latin Language, the true grounds of Arts
For me the Lord a Master did provide,
With whom this sixteen yeare I did abide,
Yet many times I did occasion sind
To search and trie what was hid in his mind;
But when by all the meanes I could devise,
I could not bring to passe mine enterprise,
Yet still imploide to rub, to scrape, and sweepe,
And so for six yeares space he did me keepe;
I gave him just offence; and fled away
But there it was not Gods will I should stay.
Then after nine yeares with him was spent out,
I did begin again, to looke about
For some provision, of which I had hope
For to obtaine, whereto I bent my scope,
And so by prayer, intreaty, and perswasion
God did even bend, and bow Wills inclination
(By Aexholmes accident, and french affaires,
By bodies grievance, and some other cares)
Yo doe some good, for me, and my kind mate,
Whom God hath taken from this mortall state:
Here did appeare the wondrous worke of God;
In turning of the Serpent to a Rod:
Now had I braines, or wit I could well shew
How God made water from the Rock to flow:
For humbly I confesse by his kind favour,
And Gods blessing on my poore endeavour,
I got provision for my loving mate,
My selfe, and children in contented state,
And still enjoy the blessings of this life
As health, and wealth, I only want a wife,
Of whom I hope I should much comfort find
To ease and give reliefe my troubled mind;
But I am like a Mole hid in hard earth,
If once go [...] in, I hardly can get forth:
Therefore to God with winged prayer I'lesly,
That he would raise my minde to things on high▪
Oh Lord do thou infuse into my mind
Such sacred wit, that I thy Love may find
That's spirituall, but this is Infinite;
Ther's no man able to descry that light,
Then how shall I, that am an unlearn'd wight?
Yet what learn'd men from Gods word hath reve [...]
I may as well declare as keepe conceild,
Especially if't be to make a story.
Of Gods eternall Mercy, Love, and Glory,
Therefore seeing that my unlearned quill
Hath thus begun, it shall continue still
This Love to shew, by the assisting might
Of God, who out of darknesse can bring light.
And first of all there's great manifestation
Of Gods great Love, in mans predestination;
That he should Esau hate, and Jacob Love,
It only came of mercy from above,
But 'gainst Charybdis and Caphorian Rock,
My shallow vessell I meane not to knock:
But longst the shore with sailes of faith I'le coast
My Starre the Bible, Steer-man the holy Ghost
For I too bold, will not aske how or why
God hath ordained thus mans destiny:
For me, It's enough, to know that my estate
Is firme in Christ, else I am reprobate.
But secondly, in our sacred vocation,
Of Gods great love, ther's clearer demonstration;
For was it not great Love, in God, to chuse
From other Nations the unthankefull Jewes?
To give them Laws, Statutes, and Sacraments
Of future Blessings, and to shew the events
Of the Messias, by Prophets inspiration?
But 'tis a greater happinesse unto our Nation,
That we are free from the whores wofull wrack,
That unto errour we have turn'd our back,
That God hath brought us into wondrous light,
That of his Gospell we have the cleare sight,
That we suck nourishment from sacred Writ,
That we enjoy such speciall benefit
As are the Sacraments, and word of God
In peace, and joy free from th' afflicting Ro [...]
Of Gods just wrath; but whither do I goe
[...]have much more of Gods great Love to s [...],
In the Redemption of sinfull mankind,
But how, or which way shall I bend my mind▪
The wondrous Love of God, therein, to show
How to beginne, or end, I doe not know.
Wast not great Love that God became a man,
That that Infinite should be within a span,
That Deity, should become flesh and bone,
This cannot by a mortall man be showne,
[...]et it is true, God did descend from high
And tooke on him sinfull mans misery.
His Birth was rare, his life was mean and poore,
And in his body all mans sins he bore:
But oh! what greater Love can there be showne
Then for a friends life to lay downe his owne:
[...] this did Christ, sinfull mans debt to pay▪
His Fathers wrath, and [...]ry [...]o allay?
And by his death, he did full well expell▪
The power of sinne, and the dread pains of hell;
If I could write of all the wondrous Asts
Of Christ our Saviour, and his noble facts,
I then should want both Paper, Pen, and Inke
To utter that which my poore heart doth thinke:
I am not able fully to relate
The rare example of his earthly state:
Oh! how shall I then into heaven fly,
There to behold this lorious mysterie?
How that he rose from death I cannot shew,
But how he did ascend, I faine would know,
For I was borne upon Ascention day,
Therefore to follow him I dayly pray;
But ther's such Plumets ty'd unto my h [...]ele
That drawes me backward, that I cannot feele
His Godly motions, yet his love I finde
Deepely ingraved in my sinfull mind:
I did intend to write of faith in Christ,
How thereby justifi'd, how that did consist
In free forgivenesse of our former crimes
To live more Godly, in the after times:
Then, did I purpose for to make relation,
How for to know our free justification,
Not by mans workes, but by the holy Ghost
Inspiring saving faith; but I almost
In this most sacred Theme, my selfe had lost;
Then how wee're justifi'de, therein to shew
What Graces in Repentance Garden grow:
How in the heart springs sorrowfull Contrition;
How in the lips doth sprout humble Confession,
How satisfaction from the hands d [...] flow
To them we wrong'd, Rep [...]ance true to show
How wee should die to sinne, and live to God,
But in this Theam I make too long abode.
Yet not too long, but that my Wit's unable,
My Brain's too shallow, and my selfe unstable;
Therefore i'll leave it unto all Divines,
That in such things should spend their pains and times:
For [...] have small skill in me to reveale
The Love of God which I must needs conceile,
For that bright glory, I cannot expresse;
It is encit [...]h, that my we [...]ke shallownesse
Can on [...]ly thinke of that same mighty power
Which is prepared in that heavenly Bower;
For to describe it, fully, any man
By pen and inke neuer be able can,
Therefore [...]e draw a v [...]il [...] before mine eyes,
Not d [...]ring to behold such mysteri [...]s
Which is so great, th [...] like never eye saw
This well is deepe, I have no pale to draw;
Eare h [...]h not hard, nor the heart understood
What God prepara'hath, for his childrens good,
How, as his earthly Globe doth f [...]r surpasse
In beauty and a [...]lights that darkesome place
Of our Nativity, so, heav'nly bliss
Doth farre [...]urmount all that in this world is.
How mortall bodies subjest to corruption,
Shalbe immortall without interruption:
[...] [...]
How that the soule shalbe fil'd with the sight
Of God, and Saints, in that Celestiall light;
And there I hope for to behold my wife,
For here she liv'd a Godly quiet life.
Oh▪ here is Love past all mans apprehension,
And therfore farre beyond my dull invention.
Therfore I'll cease in this discourse and pray,
That God may keepe me in a vertuous way;
That I in God may comprehended be,
For I'm not able to hold him in me.
Yet why thus say I, if I living be,
I truely dwell in God, and he in me:
For God is Love, and he that dwels in Love
Doth dwell in God; but this is farre above
My apprehension, fully to relate,
The rare conjunction of this hapy state.
Oh▪ Lord I pray thee, send thy Love in me
That I againe may returne mine to thee,
Then shall I praise thee, with a thankefull heart,
When thou thy Love, thus to me doth impart:
Now I'll conclude with praise unto thy might,
For thus inabling my weake hand to write.

Soli Deo Honor & Gloria

A briefe Meditation of Mans Love.

LOve is a Passion of the heart seated in the affections, and called by the Phi­losophers A menta [...] vertue; because it is a longing desire of the minde to be uni­ted to the beloved object. There are three kindes or species of Love. The first is divine, spirituall, and heavenly. The second is carnall, earthly, and sinfull. The third is humane, civill, and naturall. The first love is pious, and onely makes hap­py. The second is sinfull, and only makes miserable. The third is vertuous, and commendable. The first love, is proper to the pious Religious man. The second, is proper to the sinfull wicked man. The third, is proper to the civill honest man.

Thus Love may be compared to water conveied from the fountaine of the heart [Page 12] in these three pipes; first, if we consider this liquor running in the first channell, then we shall finde it to bee pure, cleare, and the onely saving water of life: In whose heart soever this divine, spirituall and heavenly liquor springs, shall never thirst, but rests alwayes satisfied; in pro­spe [...]ty [...] is [...]mper [...]te and humble, and in adversity he is patient and meeke; in what state of life soever hee is in, hee is therewith content: He is in this world, but is not of this world: He useth the things of this life, as though he used them not; his delight is in grace and goodnesse, and all evill wayes he utterly abhorres; for although he walketh upon the earth, his conversation is in heaven; he is truly a heavenly minded man, he really fulfilleth the commandements of the first Table in the Decalogue, he loves the Lord with all his heart, with all his minde, and with all his strength; nothing is so comfortable to him as the favour of God, nothing so fear­full as his displeasure, nothing so desirable as grace, and nothing so ha [...]efull as sinne, while the ship of his soule doth sayle upon [Page 13] the troublesome waves of this miserable world: no storme of persecution can stay or hinder his heavenly course of godli­nesse, till it arive at the haven of eternall happinesse: because the anchor of this ship is a stedfast hope cast upon the firme rock Christ Jesus; her cables are a strong con­fidence fast bound to the maine mast of a lively, saving and justifying faith, her la­ding is no vaine merchandize or trumpe­ries, but rare jewells, and cost [...]y orna­ments, even the rich treasury of the gra­ces of Gods Spirit. The Pilot is the word of God which at the last will guide her to the desired haven. This man wa [...]kes upon the earth as a stranger and pilgrim. The world is but his Inne, wherein hee lodging for a night, departeth in the mor­ning; Heaven is his Countrey, there rests his love, there lyes his treasure, there is his heart; here he hath many enemies, the lust of the flesh, lust of the eyes, and pride of life. The world, the flesh and the Divell, against these he is strongly ar­med with the whole armour of God, for the defence of the head, the helmet of [Page 14] salvation, for the defence of the heart; the brestplate of righteousnesse for the loines, the girdle of verity; for the safe­guard of the feet, shoos of the preparation of the Gospell of peace, and [...]or the de­fence of the whole man, the shield of faith, wherewith he quencheth all the fiery darts of Satans suggestions, blunteth the edge of the worlds allurements, and dulleth the heat of fleshly temptations; his offensive weapon is onely the sword of the Spirit, which he cunningly using cutteth off all sinne, for the word of God is lively, and mighty in operation, shar­per then any two edged sword, for it cut­teth through even to the dividing assunder of the soule, and the spirit, and of the joynts▪ and the marrow: It is an axe with which the whole tree of sinne, with his forbidden fruit is hewn downe with these weapons, the man that is inflamed with the love of God, will trample upon the flesh, despise and contemne the world, resist the Divell; and at the day of death by the assisting grace of his Captaine Christ Jesus, will conquer and overcome [Page 15] sinne, death and hell, and be carried by the Angells of God into heaven, the place of happinesse, where he shall hold a per­petuall feast, sing an everlasting song, weare an incorruptible Crowne, possesse an eternall Inheritance, and fully enjoy his love, with endlesse joy, content and rest.

Secondly, if wee consider this liquor running in the second current, then wee shall finde it to bee muddy, foule, loath­some, and the onely poysonous and soul­killing water, in whose heart soever this carnall, earthly, and sinfull liquor springs, shall ever thirst, and never be satisfied: he is in every thing contrary to the former lover, hee is never contented with his e­state: In prosperity he is proud, presump­tuous, and cruell; and in adversity hee is desperate, fretfull, and envious. His minde is onely upon earth, and fading transitory riches: hee careth for no heavenly grace, so he may have carnall pleasure: he takes no care for his soule, but all his care is to pamper his body: he accounteth the god­ly simple fooles, and esteemes them as the [Page 16] off-scowring among the people: he boast­eth himselfe in the multitude of his riches, and solaceth himselfe in his pleasures: he thinkes hee shall live for ever upon e [...]th, and puts the day of death a farr [...] off: hee ca [...]eth not by what meanes he getteth [...]is riches, so hee may goe bravely, and fare deliciously every day. Thus the lover of carnall and fl [...]shly delights will not feare to commit adultery, gluttony, drunken­nesse, &c. fulfill the d [...]sire or lust of the flesh. And thus the l [...]ver of the world will venture to comm [...]t cove [...]ousnesse, op­pression, cruelty, &c. to fulfill and satisfie the lust of the eyes, and pride of li [...]e. The man th [...]t is inflamed with this love, liveth upo [...] [...]he earth as a Citizen in his owne C [...] and [...] the world dand­leth [...] child [...], [...]ding his desire with rich [...] [...]: [...] fl [...]sh p [...]mpe­re [...]h him as [...], [...]eding his desire with pl [...]sure and d [...]l [...]; and the Devill fostereth him as his father, by perswading him that he is in a happy condition, yet he is in subjection to the world, a servant to the flesh, and a slave to the divell. Thus [Page 17] he lives in seeming happinesse, and dyes in reall misery, and or one drop of the sha­dow of comfort, loseth an Ocean of true consolation.

Thirdly and lastly, if wee looke upon this liquor running in the third pipe, wee shall finde it to be clean good, and whole­some wa [...]er. I [...] whose heart soever this humane [...]vi [...]l, and naturall liquor springs, may rest satisfied for a time, but this can­not give the heart any true content, except it proceed from the first love, which in a good Christian are never separate: for he that truly loveth God, will love his bro­ther also; but he that hath not this chari­table love, for so we may terme it, cannot have the first love, as the Apostle testi­fieth, saying, If any man saith hee loveth God and hateth his brother, he is a lyar; for how can he that loveth not his brother whom he hath seene, love God whom hee hath not seene? Yet this love may be without the first, as appeares in divers of the Heathen Philosophers, who have exceeded many Christians in morall vertues, yet were without the divine, spirituall, and heaven­ly [Page 18] love, for they did not know God, nor the mystery of godlinesse: and therefore had no faith, and consequently could not have the first love, which proceedeth from faith. The man that is inflamed with this love, doth really fulfill the command­ments of the second Table in the morall Law; he loves his neighbour as himselfe, this is a true charitable man; he hath dis­persed abroad and given to the poore, hee doth much good in the world, he relieves the needy, helpes the oppressed, feeds the hungry, instructs the ignorant, comforts the comfortlesse, &c. he layes for him­selfe here a good foundation by good workes, and shall at the last receive the reward of his labour, if he faint not. This love doth in large it selfe into three seve­rall species or pipes. In the first runnes that humane love wherewith we love all mankinde, as they are men of one com­mon nature with us. In the second runnes that civill love wherewith wee love our owne Countrey and Nation, as they are men brought up under one civill govern­ment in Lawes and Religion with us: and [Page 19] in the third pipe runnes that naturall love wherewith we love our kindred or friends as they are of the bloud, or to whom wee are bound by some speciall obligation of amity. To let the humane and civill love runne out as men are pleased to convey it forth from the fountaine of their heart, I will onely fix my meditations upon this naturall love, and of that I will not write any thing of the love of parents to their children, or brother to brother, &c. al­though I know their love may bee very great. But I will onely insist to write what that natural love is wherewith a man is af­fected to a woman. And herein I would not bee understood to meane that lustfull love which is commonly covered under this title, although experience shewes that it is very powerfull in whose heart soever it is kindled, and is a raging passion, as all love is, if it bee not kept in, as fire within the chimny, & the sea within his bounds: It is a foolish madnesse, a labyrinth of er­rour, and a miserable thraldome before it can be obtained. But if the lover doth ful­fill his desire, what hath he got but a racke [Page 20] to his minde, a torture to his soule, a gib­bet to his conscience, a staine to his repu­tation, and a pleasing, yet fatall poyson. This breeds a consumption in his purse, rottennesse in his bones, and a blot in his good name. But if this love bee in the lawfull way of marriage, as this kinde is seldome to that effect, then if the lover doth make his choice onely for the beau­ty of the body, without any respect to the qualities of the minde, hee may finde one that may please his eye, but commonly she proves a wanton Hellen or a trayterous Dallila, one that will consume his wealth, and worke his destruction: or else such a one that will make him a scoffing stocke to the world, by cunning planting upon his head Acteons livery. Thus for plea­sure he gets misery, and for a beautifull outside embraceth a snake in his bosome, poyson in his meat, and gall in his drinke. Againe, I would not bee understood to meane that covetous desire which is also commonly clothed with this title, and in these dayes chiefly embraced, when a man doth onely chuse a wife for riches, al­though [Page 21] hee cannot like her person, much lesse love her. Such may meet with one that may fulfill his desire with wealth, but commonly she proves a scolding Xantippe, one that will be alwayes scolding, railing, and taunting him, and with whom hee shall never live one quiet houre. Thus for a little wealth he is alwayes pinched with a strait shooe, lives in continuall vexation, and at the last is forced to leave her, be­cause he cannot live quietly with her. But this is not the love which I purpose to de­scribe, for this is carnall, earthly, and sin­full, but the other is naturall, honest, and commendable, which is an honest desire of the minde to bee joyned to a woman, not so much for her outward perfections, as for her inward vertues; not onely for her wealth, but for the love of her person, so it goes equally betweene these two, and exceeds in neither, for it is grounded upon the true causes for which matrimo­ny was ordained, viz. for the prevention of sinne, for the mutuall society, comfort, aide, assistance, counsell, and advice of a [Page 22] discreet, vertuous, and loving companion, in all exigents; and to bee carefull in the bringing up or education of their children in the feare of God, that they prove not curses rather then blessings. I did consi­der all the kindes of love in the metaphor of water, I will now turne the phrase, and write of this in the metaphor of fire. In­deed the pious love which was the first, and the charitable love which was the last, may very well be compared unto wa­ter, which is of a heavie nature, for it runs very slowly in the hearts of the children of men, and cannot be drawne out of the fountaine of the heart without great force, and strong pumping: the reason is because it doth not spring there, for it is infused by the Spirit of God. But▪ the other love, which is carnall, earthly, and sinfull, doth flow from thence in great abundance, be­cause it naturally springs there, and may better be compared to fire, which is of a light nature, for wickednesse burneth as a fire, which will consume both body and soule, if it be not prevented by repentance. [Page 23] So also this naturall love burneth as a fire in an honest heart, which is infused by a divine power, and not by our owne cor­rupt reason or judgement. Now as fire I will consider it in 4. things: in its smoke, or manifestation; in its fire, or augmenta­tion; in its flame, or confirmation; and in its ashes, or consummation. First, consider this fire of true love in its smoke: it is a common proverb, Where there is smoke there is fire; so where there are apparent manifestations of love, there is love. The signes of love are these, in the tongue, de­lightfull speeches; in the eyes, amorous lookes; in the countenance, modest bash­fulnesse; in the hands, liberall presents; and in the face, active nimblenesse to ob­taine the beloved object. But if this love goes no further, then it is easily quenched with a drop of the water of rejection, or trod out with the foot of disdaine.

But in the second place, if fuell bee ad­ded to this fire, viz. if there be a mutuall and sympathizing affection betweene the lover and his love, then it burnes mighti­ly, [Page 24] and showes it sel [...]e to be true love; then the lover with his love ha [...]h but one heart, though two bodies. The lover is even moulded into the substance of his love. If it come to this height, no water of ad­versity can quench it, or winde o [...] peoples tongues blow it out: the feare of pove [...]ty, the perswasions of friends, the allurements of riches, or the in [...]i [...]ements of pleasures, cannot move, much les [...]e rem [...]ve it. There is no way to extingu [...]sh this fi [...]e, but to take away the fuell, and then it dies: But the place will be s [...]ene where it hath been, the heart will grieve, the eye weepe, &c. to thinke how foolishly passionate he hath beene, and for the time to come, the lover will learne to be more wary in his choice.

But in the third place, if this fire con­tinues still burning, that it comes to flame, if it continue to be confi [...]med, either by a reall contract before God and their owne conscience, which is commendable: for we read that Ioseph and Mary were thus contracted before they were married. And it is grounded upon this reason, to breed [Page 25] in them a longing desire [...]o enjoy the fru­ition of their hopes; or by publique ce­remony of the Church before men, for there is little difference betweene these, in effect they are all one. But it is very fit every thing amongst Christians should be done in decent order, and not like bruit beasts, or the heathen that know not God: then there is no putting of it out, not al the fa [...]re pretences in the world can salve such a breach, and they themselves shall finde it to be a clog to their conscience, a burden to their eares, and a web in their eyes, to thinke of, heare, or see the beloved party. To violate faith and troth in this kinde e­specially, is a thing odious in the sight of God, abominable in the sight of men, and a most intolerable vexation to themselves. Oh! let all honest people take heed lest they make shipwracke of faith and a good conscience.

Fourthly and lastly▪ if this flaming fire goes not out, but continues in its bright lustre, till the fuell bee quite consumed, viz. till death depart: the ashes that is [Page 26] left behinde is the rare example of vertu­ous love and mutuall society: like that of the Turtle with his mate.

Thus have I briefly declared the pow­er of mans love, I pray God grant I may embrace the best, and cast the worst from me, so I shall be truly happy.

Amen.

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.