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
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
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
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
doth he make inquiry and is sorry That he did so his erring selfe misearry Likewise sometimes God doth his grace restrain From rarest Saints to shew they are but vaine Wiithout his aid also to see and try What bidden Graces in their hearts do lie So fell King David Peter and Saint Paul To humble them us to Repentance call In which respests by Christ some men may say I come in blamles and so goe away Now consider I pray if what David spake in another sense Psal 85. 10 11. verses may not bee truly said of Sir Iames Cambel Mercy and Truth are met together Righteousnesse and Peace have kissed each other Truth shall flourish out of the earth and Righteousnesse hath looked downe from heaven Onely in stead of Truth reade Justice in the 10. verse and Mercy in the 11. verse and then 't is plaine enough that mercy shall spring or bud out of the earth that is as I apply it Sir Iames Cambels name was given him by earthly parents so it sprung out of the earth and that signifies mercy as is before specified in the Anagram Se I came balm and Righteousnes hath looked downe from heaven that is the Sun of Righteousnesse hath infused the Graces of his holy Spirit into his heart to doe righteousnesse as in his life so at his death and that likewise may be applyed to the Anagram on his name I came blamles so that it is evident by these Anagrams and Acrosticke verses that in Sir Iames Cambel Justice and Mercy met together according to this saying of the Prophet David for now I shall not need to change the words in either verse for Truth which is Fides as Tremelius translates it is the root from whence justice and Mercy spring and without justice and mercy faith is dead and truth is falshood But if these two branches of Mercy and Justice spring from the root of a true lively and justifying faith the fruit that they beare will bee peace of conscience and joy in the holy Ghost Thus will I sing with holy David as in a spirituall sense so in remembrance of my late honoured Master Mercy and Truth have met together Righteousnesse and Peace have kiâ—â—ed each other Truth shal flourish out of the earth and Righteousnesse hath looked downe from heaven Therefore I will conclude with these verses following JVstice and Mercy were at great debate Who should in Sir James most predominate True Faith came in and said it was most meet That Mercy she should have the upper seate For she 's the Queene of Grace and for that cause She is to moderate Gods Righteous Lawes So 't was concluded to appease the brall Sweet lovely Mercy should be principall For from true saving Faith Sir James did bring Mercy and Justice like a living spring Of heavenly water to refresh and glad All â—ood mens hearts his losse maks me full sad For Justice ceased with his vitall breath But Mercy will endure long after death And sure his Justice and his Pious waies Shall ever live to his eternall praise For an example though in act it cease But Mercy now in act doth still increase And shewes her beauty in most brave array To poore distressed people whose decay She greatly pittying doth give supply To their necessities and misery Oh had I art I would set forth the praise Of Sir James Cambels pious righteous waies But being my learning 's small conclude will I In mournfull Epitaph and Elegie An Acrostick Elegie IF losse of friends be cause of griefe then I And all good people have some cause to cry Many good men there are I hope but yet Ev'n as Sir James was are full hard to get Such was his Prudence and his Pious care Could order all things well which to declare And show his vertues all in eâ—ch degree Might mase the Muses nine and much more me But this I doe by my unskilfull Art Eternally to shew my thankfull heart Losses I have how can I chuse but cry Losse hath this City can our eyes be dry Yet though he 's lost to us he 's found in heav'n Because his Mamon to the poore is giv'n Whose Friends are there for to receive and keep His blessed soule although his body sleep Our Friend Lazarus sleepeth John 11. 11. Pretious in the sight of the Lord is the death of his Saints Psal 116. 15. Blessed are the dead that die in the Lord even so saith the Spirit for they rest from their Labours and their works follow them Apoc. 14. 13. An Acrostick Epitaph IN this same Casket lies a Jewell rare And will you know the great worth of the sameâ— Mark well these words his vertuâ—s passe compare Eternall honour shall raise to his name Soe Just and equall were his vertuous waies Constant in Prastice thereof all his daies A man that alwaies stood for common good Made him belev'd of all men farâ—e and neere By Prudent Justice he all vice withstood Equall to him where shall we find his peere Lo now hee 's laid up in this earthen mould Like as a Jewell in a case of gold This is the monument upon his name Which I erected by my rustick quill But there 's a thing of cost and curious frame Rarely contrived by industrious skill In Olaves Jewry Church it is to stand A more compleater thing 's not in this land Sir Iames is there to lie in stately port Clad all in armour like a Martiall man Like a grave Senator in gallant sort Hee 's wrapt in robes even as an Alderman Courage and Wisedome in him did remaine And now hee 's dead this Figure shews the same Most Just and equall were his Pâ—ous waies And therefore at his feet doth Justice stand And at his head to his eternall praise Mercy is fixed with her Babe in hand In him sterne Justice did sweet mercy meet And now hee 's dead they stand at 's head and feâ—t Close by him kneeles his Lady much lamenting The losse of her deare Pheer this pious man A true Character lively representing The sad Condition of this good woman For shee is truely like the Turtle dove Dayly bewayling the losse of her Love But let her cease to grieve for from above Behold an Angell bright descending downe And for the â—ood deeds done by her true Love With Laurell Garland will his Temples crowneâ—s To learne by their examples all men may Justice and Mercy drawes the Vaile away Therfore is Fame and Time his Arms supporters To shew to all that in the world doe live That vertuous Actions cannot want reporters For Fame will Time to such man surely give That in good works doe spend the pain and time And now I did intend to cease my Rime But that Fame calls to shew the cost and skill Of this rare structures Fabricke stately brave Contrived and composed but my quill Is blunt and dull for I no learning have Therefore I 'le cease and say 't is rich and faire Marble
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