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 dâ— flow To them we wrong'd Repâ—â—â—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 â— 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 encitâ—h that my weâ—ke shallownesse Can onâ—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 â—â—e draw a vâ—ilâ— before mine eyes Not dâ—ring to behold such mysteriâ—s Which is so great thâ— 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 fâ—r surpasse In beauty and aâ—lights that darkesome place Of our Nativity so heav'nly bliss Doth farre â—urmount all that in this world is How mortall bodies subjest to corruption Shal be immortall without interruption How that the soule shal be 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 mentaâ—â— 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 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 prospeâ—â—ty â—â— is â—â—mperâ—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 haâ—efull as sinne while the ship of his soule doth sayle upon 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 costâ—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 waâ—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 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 â—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 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 soul-killing 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 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 eâ—â—th and puts the day of death a farrâ— off hee caâ—eth not by what meanes he getteth â—is riches so hee may goe bravely and fare deliciously every day Thus the lover of carnall and flâ—shly delights will not feare to commit adultery gluttony drunkennesse c. fulfill the dâ—sire or lust of the flesh And thus the lâ—ver of the world will venture to commâ—t coveâ—ousnesse oppression cruelty c. to fulfill and satisfie the lust of the eyes and pride of liâ—e The man thâ—t is inflamed with this love liveth upoâ—â—he earth as a Citizen in his owne C 〈…〉 and 〈◊〉 〈◊〉 the world dandleth 〈◊〉 〈◊〉 child◠〈…〉 ding his desire with richâ—◠〈◊〉 〈◊〉 〈◊〉 flâ—sh pâ—mpereâ—h him as 〈◊〉 〈◊〉 â—â—eding his desire with plâ—â—sure and dâ—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 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 waâ—er Iâ— whose heart soever this humane â—viâ—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 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 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 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 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 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 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 and showes it selâ—e to be true love then the lover with his love haâ—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 oâ— peoples tongues blow it out the feare of poveâ—ty the perswasions of friends the allurements of riches or the inâ—iâ—ements of pleasures cannot move much lesâ—e remâ—ve it There is no way to extinguâ—sh this fiâ—e but to take away the fuell and then it dies But the place will be sâ—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 confiâ—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 in them a longing desire â—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 faâ—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 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
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 â—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 iâ— the same degree A bad bargaine sometimes hath the buyer And poore men are not alwaies paid their â—yer For though somtimes I do displeasurâ— gaine By some rash word or deed which breeds my pâ—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 shal be 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 untâ—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 inâ—â—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 â—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 t is nuper Major iâ— Civitatis Londinensis aâ—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 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 my thankfull heart for the same But when â— 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 dâ—spleasure And therefore rested my selfe in contemplation of mâ—ne owne workes which after some pleâ—sing paine I hâ—d conceâ—ved in my minde But having oft observed you reading divers famous mens writâ—ngs as Perkins Greenhamâ— and others the latchet of whose shooes I
â— preservation as in years man growes â—om many perills and great dangers strange â—ich in the universe by course do range â— be preserv'd from the disastrous stormes â— weathers tempest which do bring great harmes â—on mankind and from the wrackfull water â—m fiery flames and from the banefull slaughter â—umane Creatures make freed from Warre â—m hungry famine and Plagues deadly skarre â—e tokens sure of Gods meere Grace and Love â— which sometimes he doth his Children prove â—t Gods great preservation is not all â—s Love to Man in blessings temporall â— he hath on them providentiall care â—t onely to keepe safe but to prepare â—uch earthly comforts in this present life â—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 Vnto 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 goâ— 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 reveâ— 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 't is 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 Roâ— Of Gods just wrath but whither do I goe â—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 â—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 â—â—â—ry â—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 hâ—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