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 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 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 and an old begger For Iacob made his bargaine wisely for the love of Racheâ— 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 fâ—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 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 propeâ—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 wateâ— 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 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 at him in these words Who is David and who is the sonne of Ishai that I should give my bread
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 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 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 Indeed the day of a wicked mans death is the most wofull day that ever beâ—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 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 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 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 â—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 heâ—pe and comfort to the other yet if the one should bee taken 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 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 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 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 â—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
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 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 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 aâ—ng so yet though thou wâ—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 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 sonneâ— 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 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 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 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 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
to bow or governe as Esau was for Iacob Hophni and Phinehas for Eli c. then I should thinke my selfe a happy 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 God would worke in me both the will and the deed of his owne good pleasure that it would please him to grâ—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 oâ— can doe But for the alsufficiency and meritorious sufferings 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 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 Vnto this day as may appeare And cald it New-yeares day thereby to show How we in Virtue 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 Vpon 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 taâ—ne in hand Vnder whose waight Atlas could hardly staÌ„d 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 Loâ—e oâ— 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 â—arth below Or up to heaven God doth his great Love show In three great streams me thinks his Love doth run Vpon mankind in tâ—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 sâ—e it drâ—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 â—t upon what things speaks my unlearn'd Muse â—y that desire more of this thing to know â—armed Du-Bartas will divinely show â— is enough that my unlearned Pen â— this can shew Gods kindnesse unto men â—d unto me for he hath well endu'de â—y mind with knowledge his similitude â—stampt in me my bodi 's right and straight â—d every part though little hath its waight â—nd this by Gods great Love I do enjoy â—un many are perplext with much annoy â—e next great blessing that from Gods Love flowes
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 wor ss Sr James Cambell Knight sometime Lo Mayor and Senior AldrnÌ„ 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 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-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 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 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 alreadâ—e beenâ— 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 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 19. Maii. 1642. 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 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 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 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 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
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