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
Iacob and by his fathers words at the denouncing of his blessing By thy sword shalt thou live But as Nimrod so Esau for all his plotting and threatning was confounded in his enterprize for he was his brothers servant in posterity Againe Nimrod was a great and mighty King and his Territories of a large extent even from Babel to the end of the earth for ought I know because it is not specified and Esau was a mighty man the Captaine of foure hundred men a great company in those dayes and from him sprang many Dukes and Kings the first that I read of Dukes in sacred writ as appeares in his Genealogy so it is very conspicuous that Esau bent all his minde for the obtaining worldly honour and applause yet note it further in the story rather then he would want good cheare to fulfill his wanton appetite he would sell his birthright like many flourishing gallants in our dayes that rather then they will leave their lascivious courses in gaming revelling and swaggering will make sale of all that their parents and friends left them for what cared Esau for his fathers blessing so hee might fare well and goe bravely according to the fashion of the Countrey Here I might touch the vanity of phantasticke apparrell in these dayes but I know it is a thing indifferent and thererefore passe it over and come to consider how Isaac liked all this alas good man he could not perceive it the love of venison had blinded his eyes Now I would gladly know what venison it was that Isaac loved I read that Rebeccas savory meat was two Kids and for ought I know Esau launted for a Bucke or a Doe a Stag or a Hinde but because it is not expressed in a metaphoricall exposition I surmise it was his flattering insinuating and colloguing disposition for surely Isaac could not chuse but see that Esau was worldly minded both by his habit and behaviour but especially in the choice of his wife whose Idolatrous and rebellious courses were a griefe of minde to him and Rebecca so that she complained that shee was weary of her life for the daughters of Heth yet Isaac for the love of Venison so powerfull is naturall affection in the heart of mankinde called to give him the blessing of the elder brother and forgot Iacob who had before purchased that Birthright of which I beleeve his father was not ignorant like many rich men in these dayes that as the Proverb is love to have their elbows clawed and delight to thinke their posterity shall flourish in the world after their decease care not what they give to maintaine pride and prodigality but take little or no care at all for the poore and destitute In the last place I am to shew how Esau was prevented in that he intended and how Isaac rewarded him for his Venison for the first while Esau was hunting to get savoury meat such as his father loved Rebecca that knew her husbands appetite as well as Esau and could blinde his judgement as well as his sight daintily cheated him because she loved Iacob in whom she saw the graces of Gods Spirit shined bright and did beleeve that hee was the Sonne of Promise according as God told her at his birth That the elder should serve the younger and as she perceived by his religious and godly exercises in the course of his life therefore she prepared savoury meat such as she knew her husband loved and compelled Iacob her younger sonne to present it to his father in the name of his brother who very fearefull of a curse rather then a blessing did performe her will for hee knew such cunning plotting and indirect meanes by hypocrisie and dissimulation to accomplish their designes was both hatefull to men and abhominâ—ble in the sight of God yet I note it to shew the subtilty of a woman to obtaine her desires for it is very likely that shee perswaded Isaac that Iacob was her elder sonne though his voice declared the contrary But pâ—ssing by that also I am in the last place to demonstrate what was the reward that Esau received for his great labour in hunting It 's plaine he did desire with Balaam to have the blessing that Iacob supplanted him in and sought it with teares But seeing be could not obtaine that he desired one blessing of his father and so according to his request enjoyed the fatnesse of the earth and dew of heaven from above viz. he lived in a fertile and fruitfull countrey hee did not want for any earthly blessing and was a man of great power and authority for from his stocke came many famous Kings as is before expressed so that as he hunted for worldly honour he did enjoy it Now to make a conclusion of the whole matter I should show the love of Iacob toward Ioseph the first borne of Rachel his first love But what should bee the reason that Iacob fixed his love more on him then all his brethren Was it because he brought to their father their evill sayings No surely for Iacob as a godly man did not delight to heare any slanderous reports for he knew that tale-bearers and busie bodies in other folkes matters doe set houses and commonwealths in divisions The Text renders the reason thus because he begot him in his old age and that might very well be for experience showes old folke love little children more then young doe because there is a sympathizing affection betweene them as the proverbe is An old man is twice a child But the reason as I conceive why Iacob loved Ioseph more then all his brethren was because he saw in him a promptitude to the service of God and divine speculation more then in his brethren and that he was of a harmlesse innocent and sweet disposition appeares plainly for though hee knew his brethren hated him because of their fathers love towards him yet hee loved them and would bee telling them his dreames for which they hated him so much the more which in my opinion was very improvidently done for we ought to avoid and not to run headlong into danger and this rash conversing with his enemies almost cost him his life first by putting him into a pit and then selling him to perpetuall slavery Yet this is and was ever for the most part the practice of the most zealous godly to speake or doe something at which the worldly wise taking advantage of bring them into great persecution and trouble as it was here But what care they for such affliction if God see it good for them And what cared Ioseph for his brethrens spleene so his father noted his sayings Now if from hence I could learne according to Salomons rule to traine and bring up my children in the feare of the Lord in their youth that so they might not forget it when they be old to bend the twig while it is young lest when it is growne to a tree it be past my strength
to bow or governe as Esau was for Iacob Hophni and Phinehas for Eli c. then I should thinke my selfe a happy 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
our free justification Not by mans workes but by the holy Ghost Inspiring saving faith but I almost In this most sacred Theme my selfe had lost Then how wee 're justifi'de therein to shew What Graces in Repentance Garden grow How in the heart springs sorrowfull Contrition How in the lips doth sprout humble Confession How satisfaction from the hands dâ— flow To them we wrong'd Repâ—â—â—ance true to show How wee should die to sinne and live to God But in this Theam I make too long abode Yet not too long but that my Wit 's unable My Brain 's too shallow and my selfe unstable Therefore I 'll leave it unto all Divines That in such things should spend their pains and times For â— have small skill in me to reveale The Love of God which I must needs conceile For that bright glory I cannot expresse It is encitâ—h that my weâ—ke shallownesse Can onâ—ly thinke of that same mighty power Which is prepared in that heavenly Bower For to describe it fully any man By pen and inke neuer be able can Therefore â—â—e draw a vâ—ilâ— before mine eyes Not dâ—ring to behold such mysteriâ—s Which is so great thâ— like never eye saw This well is deepe I have no pale to draw Eare h 〈…〉 h not hard nor the heart understood What God prepara'hath for his childrens good How as his earthly Globe doth fâ—r surpasse In beauty and aâ—lights that darkesome place Of our Nativity so heav'nly bliss Doth farre â—urmount all that in this world is How mortall bodies subjest to corruption Shal be immortall without interruption How that the soule shal be fil'd with the sight Of God and Saints in that Celestiall light And there I hope for to behold my wife For here she liv'd a Godly quiet life Oh here is Love past all mans apprehension And therfore farre beyond my dull invention Therfore I 'll cease in this discourse and pray That God may keepe me in a vertuous way That I in God may comprehended be For I 'm not able to hold him in me Yet why thus say I if I living be I truely dwell in God and he in me For God is Love and he that dwels in Love Doth dwell in God but this is farre above My apprehension fully to relate The rare conjunction of this hapy state Oh Lord I pray thee send thy Love in me That I againe may returne mine to thee Then shall I praise thee with a thankefull heart When thou thy Love thus to me doth impart Now I 'll conclude with praise unto thy might For thus inabling my weake hand to write Soli Deo Honor Gloria A briefe Meditation of Mans Love LOve is a Passion of the heart seated in the affections and called by the Philosophers A mentaâ—â— vertue because it is a longing desire of the minde to be united to the beloved object There are three kindes or species of Love The first is divine spirituall and heavenly The second is carnall earthly and sinfull The third is humane civill and naturall The first love is pious and onely makes happy The second is sinfull and only makes miserable The third is vertuous and commendable The first love is proper to the pious Religious man The second is proper to the sinfull wicked man The third is proper to the civill honest man Thus Love may be compared to water conveied from the fountaine of the heart in these three pipes first if we consider this liquor running in the first channell then we shall finde it to bee pure cleare and the onely saving water of life In whose heart soever this divine spirituall and heavenly liquor springs shall never thirst but rests alwayes satisfied in prospeâ—â—ty â—â— is â—â—mperâ—te and humble and in adversity he is patient and meeke in what state of life soever hee is in hee is therewith content He is in this world but is not of this world He useth the things of this life as though he used them not his delight is in grace and goodnesse and all evill wayes he utterly abhorres for although he walketh upon the earth his conversation is in heaven he is truly a heavenly minded man he really fulfilleth the commandements of the first Table in the Decalogue he loves the Lord with all his heart with all his minde and with all his strength nothing is so comfortable to him as the favour of God nothing so fearfull as his displeasure nothing so desirable as grace and nothing so haâ—efull as sinne while the ship of his soule doth sayle upon the troublesome waves of this miserable world no storme of persecution can stay or hinder his heavenly course of godlinesse till it arive at the haven of eternall happinesse because the anchor of this ship is a stedfast hope cast upon the firme rock Christ Jesus her cables are a strong confidence fast bound to the maine mast of a lively saving and justifying faith her lading is no vaine merchandize or trumperies but rare jewells and costâ—y ornaments even the rich treasury of the graces of Gods Spirit The Pilot is the word of God which at the last will guide her to the desired haven This man waâ—kes upon the earth as a stranger and pilgrim The world is but his Inne wherein hee lodging for a night departeth in the morning Heaven is his Countrey there rests his love there lyes his treasure there is his heart here he hath many enemies the lust of the flesh lust of the eyes and pride of life The world the flesh and the Divell against these he is strongly armed with the whole armour of God for the defence of the head the helmet of salvation for the defence of the heart the brestplate of righteousnesse for the loines the girdle of verity for the safeguard of the feet shoos of the preparation of the Gospell of peace and â—or the defence of the whole man the shield of faith wherewith he quencheth all the fiery darts of Satans suggestions blunteth the edge of the worlds allurements and dulleth the heat of fleshly temptations his offensive weapon is onely the sword of the Spirit which he cunningly using cutteth off all sinne for the word of God is lively and mighty in operation sharper then any two edged sword for it cutteth through even to the dividing assunder of the soule and the spirit and of the joynts and the marrow It is an axe with which the whole tree of sinne with his forbidden fruit is hewn downe with these weapons the man that is inflamed with the love of God will trample upon the flesh despise and contemne the world resist the Divell and at the day of death by the assisting grace of his Captaine Christ Jesus will conquer and overcome sinne death and hell and be carried by the Angells of God into heaven the place of happinesse where he shall hold a perpetuall feast sing an everlasting song weare an incorruptible Crowne possesse an eternall Inheritance and fully enjoy his love with endlesse joy content