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
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 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. 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 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 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 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 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 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 Vnto 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
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 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 death because he was so willing â—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 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 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 his agreement mercy in remembrance of his love But in this could have wished that mercy had exceeded justice for as sheâ— hath beene a loving wife to him neere 24. yeares so it is welâ— knowne that she is a charitablâ— woman and for that cause Siâ— Iames made her the executrix oâ— his Will which otherwise heâ— would not have done For I am confident saith he in one clause oâ— his Testament that she will see thiâ— 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 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 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 â—eliefe to the poore and needy for the present 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 veâ—se Coâ—sulâ— castiga solare remitte fer ora He hath instructed the ignorant corrected the sinner comforted 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 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 man upon good security at 4. li. per centum for a yeare Fourthly for 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
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 liveâ— well Have not many just men beenâ— slain by the enemies sword Certainly he cannot die ill which lived well Have not many just men beene killeâ— by theeves Have not many righteouâ— men beene torne in pieces by wildâ— beasts Certainly hee cannot die ilâ— which lived well c. But I will say unto such as censure the righteous for their strange and violenâ— death as Christ said of thosâ— 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 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 unprâ—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 set him as a butt to shoot at As also the estate of David through terror of conscience while he concealed his â—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 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 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 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 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 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 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 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