A rare PATTERN OF justice and Mercy; Exemplified in The many notable, and charitable Legacies of Sr. james Cambel, Knight, and Alderman of London, deceased: Worthy imitation. Whereunto is annexed A Meteor, and a Star: OR, Brief and pleasant Meditations of God's Providence to his Chosen, of the Education of Children, and of the virtue of Love; with other Poems. By Edw: Browne.  Psal. 19 1. The heavens declare the glory of God, and the firmament showeth his handiwork. 
Printed at London for William Ley at Paul's Chain, near Doctor's Commons. M DC XLII.   

 engraved portrait of James Campbell, wearing the robes and chain of the Lord Mayor of London, by George Glover 
The Effigies of the right wor ss Sr James Cambell Knight sometime Lo: Mayor, and Senior Aldrn of London etc.    

To the Right Worshipful his virtuous and religious Lady, Dame Rachel Cambel, Relict Executrix of the last Will and Testament of Sir james Cambel, Knight, and Alderman of London, deceased.  
And to the Right Worshipful his honoured friends, Sir Thomas Abdy, Knight and Baronet, and Mr. james Cambel Esquire, joint Executors with the said Lady: Grace and peace be multiplied.  
Right Worshipful:  
DEtraction, that ugly deformed Hellborn Monster, hath of late cast her poisoning envious breath upon my best actions, even upon these harmless papers, and would feign beget in you an evil opinion of me, and of my honest endeavours, thereby to work my utter ruin. But I hope the Lord, who knoweth the integrity of my heart, and the cleanness of my hands, from doing wrong to any, especially to my late judicious loving-Master; will work in you such an heroical and magnanimous spirit, that you will not be infected with such pestiferous venom, your Worship's knowing very well, that such Detractors like ravenous Vultures, eat and gnaw upon the very life and livelihood of others; only for their own ends, viz. that they may grow fat and rich thereby, for they care not how they impair the good name, fame, or reputation of others, so they themselves may get honour and esteem, though there be little worth in them, deserving the same. Therefore for vindication of my credit in this particular (which now lies a bleeding) I am enforced to publish that, I intended to keep private; to show to your Worships and all other my friends, that I have been so far from intending the least disgrace, that as I am in duty bound, so I have ever sought the honour of my judicious loving Master: And I am confident if in these works of mine he had found any thing to his disparagement, he would in his life time have shown me my errors, (upon my request) which he never did, as your Ladyship very well knows. And as it is very well known throughout this City, that my Master in his life did much good to others, especially in justiciary affairs; so, I do humbly acknowledge, that he did always delight to do me good, even to the day of his death. And therefore I think it part of my duty, now he is departed this transitory life, to express my thankful heart for the same; which I can no better way perform being I have alread●e been● so presumptuous as to cast my unlearned works into the Press) then to publish without flattery his many worthy and imparalleled works to his neverdying memory: That they may be a means to excite and stir up others of his quality to do works of charity to the poor, and judicious benevolence to the rich. Yet I do ingenuously confess, that they deserve to be engraven in Pillars of durable Marble by some learned and eloquent Cicero, rather than by my rustic quill on these timeperishing papers. For my works, I commit them to your gracious acceptance, and judicious censure, hoping that what I have done amiss herein, you will be pleased favourably to pass by, because you know the attractive cause from whence these cloudy and muddy vapours did arise; therefore I doubt not but the sunshine of your favourable aspects will expel such misty exhalations, and ever remain upon the poor and weak, yet honest and willing endeavours of  
Your unworthy, yet truly faithful servant, Edward Browne. 19 Maii. 1642.   

A RARE PATTERN of justice and Mercy. Exemplified in the many judicious, noble, and charitable Legacies given and bequeathed in the last Will and testament of that grave judicous Senator Sir James Cambel, Knight, sometime Lord Maior and signior Alderman of London, who departed this transitory life upon Wednesday the fift day of january, Anno Dom. 1641. and was buried in the Parish Church of Saint Olaves jewry, London the 8. day of February following being Tuesday. Obiit sine prole, Aetatis suae 72.  
THe memory of the just is blessed, saith the Wiseman, but the name of the the wicked shall rot. And surely the righteous shall be had in everlasting remembrance, saith holy DAVID. Yet the Prophet ESAY complains, That the righteous perish, and no man considereth it in heart: and merciful men are taken away, and no man understandeth, That the righteous are taken away from the evil to come. In consideration whereof, that I may not be culpable of the like reproof, I will with the Psalmist, mark the upright man, and behold the just, for the end of that man is peace. For thereby I shall learn how to die comfortably. It may be as a pattern or example to direct me and others in the hour of death. For eth wicked they die either sottishly, impatiently, or desperately.  
First, sottishly like blocks and idiots, having neither penitent feeling of their sins, nor comfortable assurance of salvation. Being like to Nabal, whose heart ten days before his death, died within him, and he was like a stone. Such men die like lambs, and yet shall be a prey for the devouring Lion; they go quietly like fools to the stocks for correction.  
Secondly, others die impatiently, who do not willingly bear the Lord's correction deserved by their sins; but rage, fret, and murmur, as if God dealt too rigorously with them, and through impatiency will use unlawful means for their recovery: as Ahaziah did, who being sick, sent messengers to inquire of Baal zebub the god of Ekrens, if he should recover of his disease.  
Thirdly, others die desperately, their consciences accusing them most terribly for their sins, without any hope of pardon; as Cain, who said, my sin is greater than can be forgiven; or judas, who despairing of pardon for his sin, in betraying our Saviour, went and hanged himself. The consciences of many wicked men lie quietly, and never trouble them all their life time, but are stirred up at their death, and then rage and torment them like a mad dog which is lately awaked out of sleep. But the righteous die most comfortably, they believing in Christ, and having repent of their sins, are assured in their own souls that all their sins are pardoned in Christ: they will make confession of their faith, and give testimony of their repentance unto others, for their comfort and example. They will patiently endure all the pains of their sickness, as job did, knowing that all comes from the Lord, and that it is his fatherly correction, and a sign of his love, because ●e chasteneth whom he loveth: yea, they receive their sickness as the Lords messenger, speaking to their souls, as the Prophet Isaiah did to Hezekiah, Put thine house in order, for thou shalt die and not live; and therefore they prepare themselves for another world. Ye● further, in their sickness they can pray most fervently, as King Hezekiah did, Isaiah 38. and then they will give most fruitful and comfortable instructions to those which they leave behind. As the Swan sings most sweetly a little before his death; so the righteous speak most divinely a little before their end. Whosoever searcheth the Scriptures, may read the divine prophecy of jacob unto the twelve patriarchs, Genes. 49. the holy blessing of Moses upon the twelve tribes, Deut 33. the godly exhortation of josua to the people of Israel plac●d by h●m in Canaan, Ios. 23. the wise counsel of David unto Solomon, who was to succeed him in the kingdom: 1 King. 2. Whosoever readeth the Ecclesiastical histories, may not only see the virtuous lives, but also the Christian like ends of the Saints and Martyrs in the Church. And whosoever will be present at the death of those which truly fear God, may thereby learn how they themselves ought to die: for when the outward man doth decay, the inward man is renewed more and more. They show, that the nearer they do approach unto their end, the nearer they draw toward heaven.  
But in these our days many may be found, who either do not at all consider the death of the righteous, or else do consider it amiss. Though it be a matter worth consideration; yet some do not consider it at all: because they see so many dye, they make the less reckoning of it: till death knock at their own doors, they never regard it: they must needs die themselves, before they can be brought to consider of death: they care not who sink, so they swim; nor how many die, so they may live: yea this is greatly to be lamented, that some do regard the death of a Christian, no more than they regard the death of a dog. But seeing we may learn so many profitable instructions by their death, let us now begin to consider it better than ever we did before.  
Others do consider it, but yet amiss; either fond, or frowardly. Fondly, through natural affection arising from kindred, affinity, or familiarity. If a stranger die, it nothing moves them: but if one of their own friends die, they sigh and sob, they howl and lament. If the father lose his son, he cries most pitifully, as David did for Absalon, O my son Absalon, my son, my son Absalon: would God I had died for thee: O Absalon my son, my son. If the mother lose her children, she behaveth herself like Rachel weeping for her children, and would not be comforted, because they were not. If children lose their parents, they cry after them as Elisha did after Elias, when he was taken up, my father, my father. If a sister lose her brother, she weepeth for him, as Mary did for Lazarus. If the husband lose his wife, he weepeth for her, as Abraham wept for Sarah: yea he mourneth like a Turtle Dove which hath lost his marrow. If the wife lose her husband, she dealeth like Naomi, who would not be called Naomi, that is, beautiful: but Mara, that is, bitter, because the Lord had given her much bitterness. If one familiar friend lose another, he lamenteth his death, as David did the death of jonathan: Woe is me for thee, my brother jonathan: very kind hast thou been unto me: thy love to me was wonderful, passing the love of women.  
Indeed I cannot deny, but that we ought in a special manner to consider the death of those which are near and dear unto us: for it may be they are taken from us, because we were unworthy of them; or because we gloried and trusted over much in them, and were not so thankful for them as we ought. If we had any help by them, we must consider, whether God have not deptived us of them, for the punishment of our sins, as the widow of Sarepta did at the death of her son, saying unto Eliah: Art thou come unto me to call my sin to remembrance, and to slay my son? Yet this consideration must be ordered by wisdom, it must not be joined with excessive sorrow. Neither must we consider their death alone, but also the death of others which die in the Lord, and to learn to make an holy use thereof. For as Samson found sweet honey in the carcase of a dead Lion; so we may find some sweet instructions in the dead corpse of every righteous man: yea the more righteous that they are which do die, the more should their death be considered, because it may yield greater store of instruction unto us. And it may be, that God doth take away those which are near unto us, because we do carelessly regard the death of those which be fare off.  
Again, some consider the death of the righteous very frowardly and peevishly, yea I may say maliciously and preposterously. For if any of them be taken away by a sudden and extraordinary death, they presently censure them as plagued of God, and condemn their former profession, thinking that God would not have so dealt with them, if he approved either of them or their profession. But they must be instructed in this point by wise Solomon, who saith: that no man knoweth love or hatred of all that is before him. All things come alike to all: and the same condition is to the just and the wicked, to the good and the pure, and to the polluted: to him that sacrificeth, and to him that sacrificeth not. Eli was a Priest, and a good man; yet broke his neck by falling backward from his seat. jonathan was a sworn brother unto David, a godly and faithful friend; yet was he slain in battle by the hands of the Philistims. That Prophet of God which came out of judah to Bethel, to speak with jeroboam, and the altars which he had built for idolatry, was no doubt an holy man; yet was he killed in the way by a Lion? josiah was a good King, like unto him there was no King before him, neither after him risen any like him: yet was he slain in the valley of Megiddo, by Necho King of Egypt. jobs children were well brought up by their godly father, and it is said that before job offered sacrifice for them, they were sanctified: yet within a while after, as they were eating and drinking in their eldest brothers house, a violent wind overthrew the house, and killed them all.  
We must not therefore judge of men by their death, but rather by their life. Though sometime a good death may follow an evil life: yet an evil death can never follow a good life. Correct thine evil life, and fear not an evil death: he cannot die ill, that lives well, saith Augustine. And afterward answers 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 shipwreck? certainly, he cannot die ill, which live● well. Have not many just men been● slain by the enemy's sword? Certainly, he cannot die ill, which lived well Have not many just men been kille● by thiefs? Have not many righteous men been torn in pieces by wild● beasts? Certainly, he cannot die il● which lived well, etc. But I will say unto such as censure the righteous for their strange and violent death, as Christ said of thos● eighteen, upon whom the wa 〈…〉 of Siloam fell and slew them: Think ye that these were greater sinners than others? I tell you nay; but except ye repent, ye all shall likewise perish.  
As for sudden death, it is evil to them which lead an evil life, because it finds them unprepared, it carries them away suddenly unto torment: but it is not evil to them which live well; because it finds them prepared: it frees them from much pain which others endure through long sickness, and carries them forthwith to the place where they desire to be. The righteous do 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 Again, if the righteous a little before death, be dangerously tempted by Satan, and show their infirmity by uttering some speeches which tend to doubting or desperation (though afterward they get victory, and triumph over the devil) carnal people think there is no peace of conscience, and therefore no salvation to be had, by that religion: and so speak evil of it. Let such consider the estate of job in his misery, who cursing the day of his birth, said, that the arrows of the Almighty did stick in him, the venom whereof had drunk up his spirit: that the terrors of God did fight against him, that the Lord was his enemy: 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 ●inne: His bones consumed, he roared all the day long, his moisture was turned into the drought of summer.  
Again, let them know, that the devil doth most tempt the best. He then tempted Christ, when he was baptised and filled with the holy Ghost: so will he most tempt Christians, when they have received greatest gifts of God's Spirit. As thiefs labour to break down and rob those houses only, where great store of treasure or wealth is laid up; and as Pirates desire to take that ship which is best loaden with the dearest merchandise: so the Devil doth most seek to make a prey of them, which are endued with the greatest measure of spiritual graces. When the strong man armed keepeth the house, the things that he possesseth are in peace; but when a stronger than he, overcommeth him, than he gathereth greater forces, and makes a new assault to enter again. In any commotion whom do Rebels kill and spoil? not those which submit themselves unto them, and join with them in their rebellion: but those which are faithful unto their Prince, and fight for their Prince against them, as doth appear now in the Rebels of Ireland. Now the Devil is as a Rebel in the Lord's Kingdom; whom then will he most trouble and assault? not the wicked which submit themselves unto him, and join with him in rebellion against God, but the godly which abide faithful, & fight under the Lords banners against him. Whosoever would reign with Christ in heaven, must overcome the Devil 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 battle? And how can there be any battle, where there is not assaulting and resisting? And no marvel though the Devil do most assault the righteous at their death for he taketh the opportunity of the time, his wrath is then great: knowing that he hath but a short time. He must either overcome them at that instant, or else not at all: yea, he takes the advantage of their present weakness, and those sins which before he persuaded people to be small and light, at the time of death he maketh great and heavy. 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 drawn by ten men: so sin is made light by the Devil so long as men live; that so he may still encourage them to practise it: but when it comes to the shore of death, than he makes it heavy, and gins most to trouble their consciences with it, that if it were possible they might by it be brought to desperation. In the midst of the tentation, when the godly seem most to overcome, who lies as though he were dead; yet he hath life in him: and therefore as Paul saw that life was in Eutiches, embraced him, and delivered him alive, when the people took 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 be 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 brain, will hinder the use of understanding, and so cause them thus to misbehave themselves rather like mad men than Christians. And therefore as Paul said of himself after regeneration, It is no more I that do it, but the sin that dwelleth in me: so may I say of them, it is not they which do it, but the disease which is upon them. All sins committed by the righteous in those extremities, are but sins of ignorance, because they want the use of reason to judge of sin: they are also sins of infirmity, arising from the frailty of their flesh: and for them they will afterward repent, if they recover the use of reason, and be able to know them to be sins: or if they do not, they are freely pardoned in the death of Christ, as well as other sins be. Wherefore I say to those which censure them uncharitably for that their end, as Christ said to the Jews for their carnal censure of him, judge not according to the appearance, but judge righteous judgement: yea, judge not, that ye be not judged. For rather then rashly judge of others, those which survive the righteous have just cause to fear some present evils, and labour by unfeigned repentance, if it be possible, to prevent them. Their death is a plain prognostication of some evils to come, and should be as a trumpet to awaken others out of the sleep of sin. Many of the wicked rejoice when the godly are taken away from them; they love their rooms better than 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 do; they check us for offending against the law; it grieves us to look 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 howl and weep 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 soon as he was dead, they should kill those Noblemen, and then all judea would lament his death. The Lord himself doth often make the death of the righteous to be lamented, by sending of extraordinary judgements immediately after their death. When Noah entered into the Ark, the world is drowned with the flood; when Lot departs out of Sodom, it is burnt with fire.  
2 In this respect also the righteous have no cause to fear 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 Solomon saith, That the day of a man's death is better than the day of his birth. For the day of a godly man's birth is the beginning of his misery; but the day of his death is the end of his misery. Indeed the day of a wicked man's death is the most woeful day that ever be●ell him; for he is not taken away from the evil to come, but he is taken unto evil, to be tormented in hell for evermore. And therefore he fears death as much as a malefactor feareth a Sergeant that cometh to carry him to prison, where he is like to abide till the day of execution. That is true in them which the Devil 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 be killed by the Israelites as other nations were: So they had rather endure any kind of misery, then to die as others do, because they fear a worse estate after death, and therefore must be pulled from the earth with as great violence, as joab was pulled from the horns of the altar, unto which he had fled as to a place of refuge. But the godly knowing what an happy exchange they make by death, they desire to die so soon as it pleaseth the Lord. Indeed none ought for the ending of present calamities, or preventing of future miseries, to shorten their own days, as Saul did by falling on his own sword; nor yet for the present enjoying of eternal happiness, procure their own death; as Cleombrotus did, who reading Plato his book of the immortality of the soul, cast himself headlong from a wall, that he might change this life for a better. He only who gave life, must take it away: and the Lord may say to such, I will receive no souls, 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 soon as the Lord calleth for them; and when death approacheth, may say with Simeon, Lord now lettest thou thy servant departed in peace.  
3 Lastly, in this respect we must learn not to mourn immoderately for the death of the righteous Though we received great comfort, and enjoyed some benefit by them while they were alive; as I did by my late Master Sir james Cambel; yet seeing that death is an advantage unto them, we should ●ee content patiently to bear our own loss, in respect of their great gain. If two friends should lie in prison together, or should dwell together in a strange Country, where both of them were hardly used, were many ways injured, endured great want, and sustained much misery; though they loved one another dearly, and the one were an he●pe and comfort to the other; yet if the one should be taken from the other, and brought to his chiefest friends, and among them be not only freed from all such miseries as before he had endured, but also be advanced to great preferment; will the other which is left behind him, be discontented at it? Will he not rather wish himself to be there with him in the like; then desire, that either he had stayed with him, or might return again? This our life is as a prison, or strange Country, in which we endure great misery, and may every day look for more: if therefore our dearest friends be taken from us, freed from these miseries, and advanced to great glory with Christ and his Saints in the Kingdom of heaven; we have no cause to wish, that either they had stayed longer with us, or might return again unto us; but rather desire that we might quickly go unto them, to be glorified in like sort. Though we may think that they died too soon for us, yet they died not too soon for themselves: for the sooner they come to rest and happiness, the better it is for them. Their condition is fare better than ours, for they are freed from misery; we are reserved for further misery: they are already arrived at the haven of eternal 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 travel, and making a shorter cut: and we are yet travelling with wearisomeness in our journey. If any one of them could speak after their death, he would say unto them which weep for him, as Christ said to the daughters of jerusalem, Weep not for me, but weep for yourselves, and for your children; because of the dangerous days that shall ensue: Or as Christ said unto his Disciples, If ye loved me, ye would verily rejoice, because I go unto the Father.  
But if examples do move any thing at all, I may apply all that hath been spoken to this present occasion. A righteous man is perished; a merciful man is taken away; for God hath made me seriously to consider, and lay close to my heart the loss of my late ●udicious loving Master, Sir james Cambel. Therefore for a memorial of him I have presumed to set forth his unparallelled Legacies. Which though they be unskilfully performed, yet God may work such an effect in some rich men's hearts, that they may be induced thereby to do such like actions, to God's praise and glory, poor people's comfort, and their own honour here, and happiness hereafter.  
And to prove Sir james both a just and merciful minded Gentleman, I shall write little of things done by him in his life time, for ●hen I should run into an endless Labyrinth, and overwhelm my ●elfe in an ocean of matter; for all ●hat knew him cannot otherwise ●udge, but that he was a rare example of Justice moderated by Mercy▪ And in Justice and Mercy I comprehend all other Graces, as Piety and Devotion, Wisdom and Policy, Temperance and Moderation, Fortitude and Courage, Frugality and good Husbandry, Long suffering and Patience, all ●hese were most eminent in Sir james while he lived.  
First, for his piety and devotion, his constant early rising on the Lord's day to hear God's word sincerely preached, and to join himself in the public worship of God, with the rest o● the Congregation in the house of prayer. As also his often reading the word of God, and earnest zealous prayer with his family all the days in the week, can testify the same, of which I have been an eye witness these 18. years and upwards.  
2 For his Wisdom and Policy in public affairs as well as private, I will prove first by the testimony of all the whole Senate of this famous City London, over which he was sometime supreme, and 4. years, or thereabouts, signior Alderman. Secondly, I will produce the French Merchants of this City, over whom he hath been Governor above 20. years. And in that Trade he was brought up from his minority under his father. Thirdly, I will prove his wisdom and skill in the choice of cloth and wool, the chief commodity of this kingdom, famous above other nations for that golden fleece, from the testimony of all the Merchants of the Staple by whom he was chosen Mayor or chief Governor, which in former times was a place of great honour, though now not so much esteemed.  
Fourthly, I will prove his wisdom and sage advice from the testimony of all the Governors of the Hospital, of Saint Thomas in Southwark, over whom he was Precedent near 18. years. And last of all I will prove his wisdom in all his Judiciary affairs, from the testimony of many thousands in this City, as well as from his own kindred, myself and others of his family.  
Thirdly, for his temperance and moderation, first in apparel, it is well known that as he was no follower himself, so he did not approve that others should be attired in vain, foolish, and fantastic apparel. Secondly, in his diet he was very temperate, so that as he did abhor drunkenness, and gluttony in others, so he was a strict observer himself. What, and in what measure he did eat or drink, for I never saw him overtaken with excess, since I came unto him. Thirdly, in his words he was a Moses, a man of slow speech, and did not delight in vain babbling. But when he did speak he would be sure it should be to good purpose.  
Fourthly, for his fortitude and courage, I shall only take notice that what business soever he undertook, either public or private upon good and warrantable foundation, he would be sure to prosecute, maintain, and hold, as in all these places of Judicature where he was seated, it is well known.  
Fifthly, for his frugality and good husbandry, though in some it may be esteemed covetousness and avarice, when they shall oppress their neighbour, and grind the face of the poor debtor for the maintenance of pride and prodigality in their children and kindred. Yet in Sir james it was a rare virtue: for he was so fare from oppressing any with tedious suits in law, that to my knowledge during the time that I lived with him, he was very unwilling that any should be cast into prison at his suit, and would rather agree upon a small composition, then take the rigour of the Law against any, though he lost thereby. For I do not remember that he caused above one or two to be arrested, though he hath had many bad debtors, as his Executors shall find.  
But admit he had been a near, austere, and hard man, as is reputed, yet that should not be any disparagement to his other rare virtues, but rather a commendation. For we read that God himself, (whose example he followed) in Justice will look for a severe account of all his servants, though he be reputed by the unthankful wretch a severe and hard man for the same, reaping where he sowed not, and gathering where he strewed not. And it is but reason that he should have the glory of his own graces: for he gives the talents of spiritual graces and temporal blessings unto the children of men, to use and profit thereby, and not to be bound up in a napkin, or thrown under a bushel. And he commands that our light should so shine before men, that they may see our good works, and glorify our Father which is in heaven. Therefore shall any be reputed covetous or an oppressor, for looking to have his own goods restored according to law, that he m●y husband them himself, for the glory of God, and good of others, as Sir james did, of whom I may truly say without flattery, that if any were, he was a steward for heaven, in making friends of his unrighteous Mammon, in thus casting his bread upon those waters, and in being thus merciful unto the poor, surely he is received into everlasting habitations. He hath found the reward of his labours, and God hath showed mercy unto his soul (through Christ) as he hath had mercy on the poor.  
And last of all for his patience and long suffering, I shall only write this for any judicious reader to judge, that notwithstanding all my Satirical writing, yet he was never moved therewith, but as I thought did affect me the better for expending my spare time in such divine meditations, and did say that God had put into his heart to do me good, which he hath done accordingly, for if he had given me a large portion of wealth, I should have been proud and idle, but leaving me so small a portion for my long service, it hath made me humble and industrious to publish his charitable Legacies for the good of others, to his eternal memory, though I debase myself thereby. And although he was grievously pained with the stone in the bladder, of which he died, yet for my good he was willing to do any thing which I thought would procure me profit, and never seemed to be impatient, as many would have been, had they felt such pain as he did.  
What shall I say more? for in him all graces seemed to be concatinated and linked together, so that in him they became a chain of graces, even grace upon grace, which continually increased from his birth to his death, for aught I know, because the end crownes all actions, for as a tree grows, so it falls, and as man lives, so for the most part he dies, except God work a miracle, as he did at the hour of death upon the Thief upon the Cross. And the most safest way to judge of a man's 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 Christ's words are most certainly true, that a bad tree cannot bring forth good fruit, neither can a good tree bring forth evil fruit, for men do not gather grapes of thorns, nor figs of thistles, therefore by their fruits you shall know them.  
Now it was not my happiness to be with him at the hour of his death, neither did I continue long in his presence during the time of his sickness, because I had given him just cause of offence by some misdemeanours. And likewise because I was sensible of my great loss 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 ●o do me good in his life. Yet this I can testify, that he as Hezekiah, having set his house in order, by composing of his Will, did prepare himself for death, shall I say a month or two? nay I may affirm a year or two before he died: during which time he seldom went abroad, but kept in his house, and spent his spare time in reading the Bible, and other good books, and in singing of Psalms, and especially the 39 Psal. which he did often sing with very much cheerfulness. And upon Newyeares' day last, perceiving his hour draw near, sealed his Will, and went quietly to bed, as to his grave, from which place he would not be removed till the hour of his death, which was upon the Wednesday following between six and seven of the clock in the morning.  
And one thing I cannot but observe, that when any came to visit him during those four days, 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 he knew his soul was imprisoned in a brittle house of clay, out of which he hoped she should shortly be delivered, and carried by the Angels of God into a heavenly habitation, to enjoy everlasting freedom which I hope he hath found.  
But all this while I have ceased to treat of Justice and Mercy, which was the chief of my intention: for though they may be comprehended in the other forenamed virtues, 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 own words, and make a commentary thereon according to my fancy, me thinks 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 she● hath been a loving wife to him near 24. years, so it is wel● known that she is a charitabl● woman; and for that cause Si● james made her the executrix o● his Will, which otherwise he● would not have done. For I am confident (saith he in one clause o● his Testament) that she will see thi● my Will really performed.  
Secondly, Justice appears in his other bequests to his kindred and alliance. In that he 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 appears in his other bequests, especially to his poor servants and retainers, that he hath forgot none, but remembered all in a lump of 300. pound, to be 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 own words in one clause of his will, where they are thus mentioned. And herein was a point of policy, to keep them under subjection, in depending upon her favour. After them he remembers me with 20. pound, on purpose to make me, as I ever thought myself to be in some sort like jacob, to depend upon God's providence on my own 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 pains therein, (according to Sir james his will) I will have nothing. But letting justice and mercy remain with him in the actions of his life, behold mercy shall flourish after his death. And as she is over all God's works, so she hath pre-eminence over all Sir james his bequests, in a more eminent manner. For he hath not only given ●eliefe to the poor and needy for the present, but for the future. So that these 7. works of Mercy appertaining to the body, according to this verse, Visito, poto, cibo, redimo, tego, colligo, condo, are accomplished by Sir james in his charitable Legacies, for therein if you do observe, he hath visited the sick, given drink to the thirsty, fed the hungry, redeemed captives and prisoners, clothed the naked, lodged the harbourless, and buried the dead: nay more, he hath not only provided relief for the body, but he hath had regard to the soul, according to this ve●se:  Co●sul●, castiga, solare, remit, fer, ora. 
He hath instructed the ignorant, corrected the sinner, comforted the heavy hearted, forgiven offences, borne with the weak, 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 faithful servant, come and receive the kingdom prepared for you from the beginning of the world: for I was hungry, etc.  
First, that poor children should be well educated, and brought up in good learning, he hath given one thousand Marks for the erection and maintenance of a Free-school in the town of Barking in Essex.  
Secondly, to keep youth from beggary and thievery, which is begot by sloth and idleness, the root of all evil, he hath bequeathed two thousand pounds for a stock to keep such at labour and work in Bridewell, that they as others should labour with their own hands, and in the sweat of their brows eat their bread, according as God commanded Adam's posterity, and this stock is to be ordered and disposed by the advice and counsel of the sagest and gravest Senators of this City.  
Thirdly, to enable young beginners to go on cheerfully in their callings, in works of good husbandry, he hath left thirteen hundred pounds to be lent to poor freemen of the company of Ironmongers, 100 pound a man upon good security, at 4. li. per centum for a year.  
Fourthly, for the relief of poor helpless children in Christ hospital he hath given 500 pound To enlarge the hospital of Saint Thomas in Southwark with more lodging for poor sick diseased persons, he hath given 1500. li. And for a further relief of the poor, blind, lame, diseased, and lunatic persons in Bridewell, St. Bartholomewes', and Bethlehem Hospitals, he hath given 300. li. viz. 100 li. to each.  
Fiftly, for redemption of poor Captives under Turkish slavery, where they are enforced by cruel torments to forsake their Religion, he hath given one thousand pounds. And for the release and relief of poor distressed prisoners that lie in miserable bondage by means of merciless 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 only remembered the Laity, but the Clergy also, not only the valiant Soldiers, the Gentlemen of the Artillery Garden, with one hundred pounds towards their stock, and one hundred marks for a dinner or supper, because he was once chosen a Colonel of this City: but poor honest preaching Ministers also, with 500 li. towards the supply of their necessities, not to exceed 5. li. nor less than 40. shillings a man, because he would nourish learning and religion, for he knew learning to be a main prop to uphold religion in its purity, and therefore not to be despised, as now it is, for the infirmities of some few men. And not only mankind in general, 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 poor destitute in cold weather, he hath followed his father's steps, and left 500 pounds for a further supply of a stock of Coals, which his said father Sir Thomas Cambel Knight, and sometime Lord Mayor of London began with three hundred pounds: secondly, to make ways passable, to abridge long journeys, and to ease labour, he hath left 250. pounds for the erection of a new bridge over the Ford near Wansted in Essex: and last of all, that we as he should delight to be in the Church of God, which is the congregation of the faithful, the house of prayer, where with one heart we should hear God speak unto us by his word, and we unto him by humble confession, earnest supplication, and hearty thanksgiving, he hath given one thousand pounds towards the repair of the mother Church the Cathedral Church of Saint Paul, which evidently shows he was a man that did approve all things in the worship of God should be decent and in good order. And lest he himself should forget any that were capable of charity, he 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 work or works, thing or things, as they shall think fit, which I hope will be to the glory of God, the relief 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 gowns, and 12. d. a piece for their dinner upon the day of his Funeral. 200. l. to poor beggars to avoid trouble on the same day. 200. l. to the poor of the Parishes of Saint Peter's Poor, 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 brother's Master Robert Cambel, late Alderman of London. And being he was so careful for his honour while he lived I thought it part of my duty to take some labour for the augmentation thereof now he is dead, which I could no better way perform, then by publishing those his unparallelled Legacies: for though that may be more solid and durable, yet this my labour may be as profitable and useful for the stirring up of some charitable men's heart to do works of this nature. For if they be truly just while they live, they will show the fruits thereof at their death, because such men do seldom any great work of charity till their death, if they do any then, as I have been told by some; for every rich man is not as Sir james, because he brought Justice and Mercy with him from his cradle, charactered on his name.  
Therefore I cease to wonder that he hath left such a pattern at his death, when his name which was given him presently after his birth demonstrated the same, as appears in the Acrostic verses and Anagrams following, made by me near three years since, and presented.  
To his ever honoured Master.  
Sir.  
IUst is the Lord, in all his ways,  
And merciful unto the poor:  
Man likewise should in all Assays  
Ever be Just, but loving more:  
Such are rare birds, in these our days  
Can balance these, in all their ways.  
And yet I doubt not, but some are  
Merciful, and righteous both:  
But I fear they're very rare  
Even such to find, in ripefull growth  
Let's then with Justice, mercy join,  
Lest we be paid in the same coin.  
james Cambel Anagrammatized, See I came Balm.  
AS Balm is of a fragrant sent,  
So, are those Grace's God hath lent  
Unto mankind; sit to set forth  
God's glory, and his servants worth.  
As Balm applied well to a sore  
Doth heal, and cure, so, are the power  
Relieved, recured by Mercies oil  
Which now I find springs in my soil:  
See I came Balm, for this same cause  
Even to fulfil my Maker's Laws,  
That both my life, and death set forth,  
Justice, and Mercies royal worth.  
Another ANNAGRAM. James Cambell, I came Blameless.  
NO man (but Christ) in this world e'er could  
I came (in) blameless, and so go away.  
My thoughts are pure, words holy, and works say  
From sin original, and actual stayless:  
For sins forbidden fruit Adam did eat, blameless  
Hath caused his children crave sin, as their meat.  
So, that young babes no sooner borne but cry,  
As feeling sins thrall, and life's misery.  
But yet I read in Gods most sacred word,  
Many were termed 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 works did show 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 foul, notorious, nefarious crimes,  
Such as are now the Custom of the times,  
To do their Neighbour wrong, the poor oppress  
And make a Trade of all ungodliness.  
But, the true Innocent is like a child,  
Who in all Actions is both meek and mild,  
And though sometimes, by hap, they go astray  
And wander little, in an unknown Way;  
Then doth he make inquiry, and is sorry,  
That he did so, his erring self misearry;  
Likewise, sometimes God doth his grace restrain  
From rarest Saints, to show they are but vain  
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) blameless, and so go away.  
Now consider, I pray, if what David spoke in another sense, Psal. 85. 10, 11. verses, may not be truly said of Sir james Cambel, Mercy and Truth are met together, Righteousness and Peace have kissed each other: Truth shall flourish out of the earth, and Righteousness hath looked down from heaven. Only in stead of Truth read Justice in the 10. verse, and Mercy in the 11. verse, and then 'tis plain enough that mercy shall spring or bud out of the earth, that is, as I apply it Sir james 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, See I came balm: and Righteousness hath looked down from heaven, that is, the Sun of Righteousness hath infused the Graces of his holy Spirit into his heart to do righteousness, as in his life, so at his death: and that likewise may be applied to the Anagram on his name, I came blameless, so that it is evident by these Anagrams and Acrostic verses, that in Sir james 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 falsehood. But if these two branches of Mercy and Justice spring from the root of a true, lively, and justifying faith, the fruit that they bear will be peace of conscience, and joy in the holy Ghost. Thus will I sing with holy David, as in a spiritual sense, so in remembrance of my late honoured Master, Mercy and Truth have met together, Righteousness and Peace have ki●●ed each other, Truth shall flourish out of the earth, and Righteousness hath looked down 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 seat:  
For she's the Queen of Grace, and for that cause  
She is to moderate Gods Righteous Laws.  
So 'twas concluded to appease the brawl,  
Sweet, lovely Mercy should be principal:  
For from true saving Faith, Sir James did bring  
Mercy, and Justice like a living spring  
Of heavenly water, to refresh and glad  
All ●ood men's hearts, his loss makes me full sad▪  
For Justice ceased with his vital breath;  
But Mercy will endure long after death.  
And sure his Justice, and his Pious ways,  
Shall ever live to his eternal praise  
For an example▪ though in act it cease,  
But Mercy now in act doth still increase  
And shows her beauty, in most brave array  
To poor distressed people whose decay  
She greatly pitying, doth give supply  
To their necessities, and misery.  
Oh had I art I would set forth the praise  
Of Sir James Cambels pious, righteous ways;  
But being my learning's small conclude will I  
In mournful Epitaph and Elegy.   

An Acrostic Elegy.  
IF loss of friends be cause of grief; then I,  
And all good people have some cause to cry;  
Many good men there are, I hope, but yet  
Even as Sir James was, are full hard to get▪  
Such was his Prudence, and his Pious care,  
Can order all things well, which to declare  
And show, his virtues all, in e●ch degree  
Might mase the Muses nine, and much more me.  
But this I do, by my unskilful Art  
Eternally, to show my thankful heart.  
Losses I have, how can I choose but cry?  
Loss hath this City, can our eyes be dry?  
Yet though he's lost to us he's found in heaven▪  
Because his Mammon to the poor is given▪  
Whose Friends are there, for to receive and keep  
His blessed soul, although his body sleep.  Our Friend Lazarus sleepeth John 11. 11. Precious, 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 Acrostic Epitaph.  

IN this same Casket lies a Jewel rare  
And will you know the great worth of the same●  
Mark well these words, his vertu●s pass compare,  
Eternal honour, shall raise to his name.  
So Just, and equal were his virtuous ways  
Constant in Prastice thereof, all his days.  
A man that always stood for common good,  
Made him belev'd of all men, far●e and near.  
By Prudent Justice, he all vice withstood,  
Equal to him, where shall we find his peer?  
Lo now he's laid up, in this earthen mould  
Like as a Jewel, in a case of gold.   

This is the monument upon his name  
Which I erected by my rustic 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 completer thing's not in this land.  
Sir james is there to lie in stately port,  
Clad all in armour, like a Marshal man.  
Like a grave Senator, in gallant sort  
he's wrapped in robes, even as an Alderman,  
Courage, and Wisdom in him did remain,  
And now he's dead, this Figure shows the same.  
Most Just, and equal were his Pious ways,  
And therefore at his feet doth Justice stand,  
And at his head, to his eternal praise,  
Mercy is fixed with her Babe in hand.  
In him stern Justice, did sweet mercy meet,  
And now he's dead they stand at's head and fe●t.  
Close by him kneels his Lady much lamenting  
The loss of her dear Pheer, this pious man;  
A true Character, lively representing,  
The sad Condition of this good woman:  
For, she is truly like the Turtle dove,  
Daily bewailing the loss of her Love.  
But let her cease to grieve, for from above  
Behold an Angel bright, descending down,  
And for the ●ood deeds, done by her true Love,  
With Laurel Garland will his Temples crowne●s  
To learn by their examples all men may,  
Justice, and Mercy draws the Veil away.  
Therefore is Fame, and Time his Arms supporters  
To show to all that in the world do live,  
That virtuous Actions cannot want reporters:  
For Fame, will Time to such man surely give,  
That in good works do spend the pain, and time,  
And, now I did intent to cease my Rhyme:  
But that Fame calls to show the cost and skill  
Of this rare structures Fabric, stately brave,  
Contrived and composed; but my quill  
Is blunt and dull, for I no learning have;  
Therefore I'll cease, and say 'tis rich and fair,  
Marble, and Alabaster carved most rare.    

Of the favour of man.  
FAvour of great men, in this world's a Flower  
Hardly in long time got, lost in an hour.  
He, than that builds his hope upon a prop  
That is so weak, must needs expect it drop:  
For, though he spend his time, his care, his skill,  
In dunging, dressing, keeping it from ill  
That might annoy it, yet the ●eate of rashness  
Cold of neglect, or wind of its own harshness  
May whither, nip, or blow it quite away,  
Such is the fruit of such a rotten stay.  
Oh! happy then, in this world's he that well  
Can live, and breath without this flowers smell.  
But there is none on earth, that truly can.  
Live, or subsist without the help of man:  
For Lawyers live upon their Clients fees,  
And some rich men, on poor men's miseries.  
So Clergy men, upon the lay depend,  
And each to other must needs be a friend:  
For, sellers live upon the buyers gains,  
And rich men do grow proud, on poor folk's pains.  
Why then, should I think it more strange to me  
When I see others i● the same degree:  
A bad bargain, sometimes hath the buyer,  
And poor men are not always paid their ●yer:  
For, though sometimes, I do displeasure gain  
By some rash word, or deed, which breeds my p●ine,  
Yet: after, I am sorry, and do fear  
How I do in the self same kind appear:  
So though to some Favour a Flower be,  
Yet unto me, it is a well grown Tree,  
Which I will labour for to keep and cherish.  
That neither me, nor mine may come to perish▪  
And therefore never will I cease to pray  
That God may guide me, in fair virtues way:  
For therein surely, I shall find the Grace  
And Favour of good men, as time and place  
Shall give occasion; in this hope I'll rest  
Not doubting, but i'th' end I shallbe blest  
With all such things, as God sees good for me  
According to my calling, and degree.   

An Acrostic Elegy, ON The deaths of the right worshipful Mr. Anthony Abdie, Alderman of London, who departed this transitory life, on Thursday the 10. of September, 1640. and Mistress Abigail his wife, who died the Friday before,  
ALL men are borne to die, that is most true;  
No man can hinder death, not I, nor you,  
Though we were wise, rich, lusty, storng and fair  
he's such a Sergeant, for Bribes he'll not care:  
Oh! he's too cruel; neither man, nor wife  
No King, nor Keysar can make him spare life:  
Yet, why should he so cruel be to these?  
Alas! could not the wife alone him please  
But must he presently the husband take?  
Did death think much, he should his wife for sake?  
In Hymen's day, they promised ne'er to part  
Even unt●ll Death did strike them to the heart;  
And so they did perform that solemn vow,  
By living both together until now.  
In thirty years, she was his wedded wife,  
God made them rich, in blessings of this life;  
And so, to make them happy, children ten  
I know they had, three maids, the other men,  
Like Olive plants about their Table spread,  
And two of them are married, three are dead:  
But here's the cause of this my rhyming quill,  
Death, at one in●●ant should this couple kill  
In midst of joy, this makes me mourn, yet learn,  
Even as to poor folk, so, to rich ' Death's stern▪   

An Acrostic Epitaph.  
ALL mortal men that by us pass  
Note well, consider, life's as grass  
That seemeth fresh and fair all day,  
Hewn down by death, soon ●ades away▪  
On earthly things set not your love,  
Nature's adverse to things above▪  
Yield therefore unto God your heart,  
And after death you'll feel no smart;  
But, if you do in sin delight,  
Death then will make you feel his might  
In dolour great, in pain so fell,  
Even as the torments are in hell.  
And thus we show what we do find,  
By our example bend your mind  
(In wisdom's school) to learn, and know  
Gods will; and in good works it show  
As we two did, and made it shine  
In Pious deeds, in Love divine;  
Like to the Turtle and his mate,  
Always we lived in quiet state,  
But cruel death with his sharp knife,  
Did mow the Grass of my wife's life:  
I followed her, then seize to weep,  
Even as in Bed, we sweetly sleep.  
They were both buried together upon the first day of October, 1640. in the Parish Church of Saint Andrew Undershaft.   

IN MEMORIAM,  
PRudentissimi Senator is Jacobi Cambel Mil▪ 'tis nuper Major i● Civitatis Londinensis, a●tea Senior is Aldermani & unius Pacis justiciarum in Civitate predicta. Major is insuper Privilegiorum Civitatis Westmonasterii, Praesidis Hospitalis seu Xenodochii Divi Thomae in Burgo Southwark & Galicorum Mercatorum Rector is Memoriale Edwardi Brown eidem devotissimi dum vixit Ratio Operis.   

TO make my Sun and Moon shine clear,  
My Star and Meet or thus appear  
Within bright favours firmament:  
I hope my time is not misspent.  
In useless works, in fruitless pain,  
For little Credit, much less gain,  
Because my Master's praise and worth  
In these Books like wise is set forth▪  
Yet howsoever, I know this  
Spes & Proemium in Coelis.   
FINIS.   

 engraving representing the tomb of James Cambell by William Marshall 
In Memoriam Prudentissimi Senator jacobi Cambell Militis etc.  
For prudent justice, and true Piety Here lies a Pattern; pray observe him well And for true Love without Hypocrisy He was a Mirror: In his soul did dwell True Faith, the Mother of the Graces three Of Justice, Holiness, and Charity. So though his Corpse seemeth herein to lie His Virtues rare, shall live & never die.    

A METEOR. OR, Brief and pleasant MEDITATIONS Of the Providence of God toward His CHOSEN: And Of the education of Children.  
 printer's device of William Ley or Lee, a circle featuring the heavens (stars, a meteor, the sun and the moon), clouds, rain and the sea 
Conscientia bona non timet pericula.    

EXODUS 9 23. 24.  
And the Lord reigned hail upon the Land of Egypt, so there was hail, and fire mingled with hail very grievous, such as there was none like it in all the Land of Egypt since it became a Nation.   

To His judicious-loving, and ever-honoured Master, the right Worshipful Sir james Cambel Knight and signior Alderman of London, etc.  
INgratitude▪ as it stops the stream of God's mercy from descending upon his people, so, it dams up the current of charitable men's bounty towards the poor; for he that is not thankful for former benefits, is unworthy to receive any future good. In consideration whereof, I, having received from your Worship many undeserved favours for the space of these 16. year's service under you, did bethink with myself which way I might really express my thankful heart for the same. But when ● considered my own penury and insufficiency for the performance of any work, worthy your judicious and grave inspection; I was afraid that in stead of favour, I might incur displeasure: And therefore rested myself in contemplation of m●ne own works▪ which after some pleasing▪ pain I h●d conceived in my mind. But having oft observed you reading divers famous men's writings, as Perkins, Greenham●, and others, the latchet of whose shoes I am unworthy to unloose▪ I am bold to entreat your Worship not to desdaine to peruse these imperfect works of your unworthy servant, for therein you shall see how I have spent most p●rt of my spare t●me since I have been a widower. For I having according to my small ability patched the fin●● spun cloth of the Prince of Poet's Duke Bar●as smooth eloquence, with my home spun rags, and course materials, and framed thereof a piece of rough Poetry, for my retired thoughts to repose in. I was emboldened to present the same to your Worship in private, as a token or pledge of my gratitude for your former favours extended towards me. Now as the Twins did strive and struggle within the womb of Rebecca, and the first borne was no sconer brought forth, but the younger followed, taking his Brother fast hold by the heel: so my Annual World so closely followed those Poetical Meditations, that I could not rest satisfied in my mind till I had likewise brought it forth. And so, after some labour and travel in English Authors for your Worship knows I am no Linguist▪ I have brought it to maturity, and placed the younger before the elder, as Jacob was by his father preferred before Esau; But the first being not approved but greatly disliked contrary to my expectation, and the opinion of men, riper in judgement then myself, upon the 17. of April last I received the same again▪ to satisfy the desire of some, to have the perusal thereof. Before which time, as I informed your Worship. I had finished my Annual World to the second story, and therefore would not leave off in the midst of my work, contrary to your Worship's direction, who advised me to surcease and leave, lest I might come to be as some have been, and receive such punishment as Phaeton brought upon himself, by being too busy in things above my learning and strength. But by the inablement of God's spirit in me, I have, as I writ, notwithstanding all my other affairs, given vent to this new wine, which otherwise might have damnified the vessel. Now because the former had no relish in your palate, I was afraid that my Annual World would have proved displeasing to your taste, and therefore, having fully finished that I am advised to put them both into print, and to dedicate the same not only to yourself, but to all the Senators of this famous City, of whom you are the most ancient, for God hath prolonged your life, to enjoy that honourable title of Pater Civitatis, and I do humbly acknowledge, that you are Alumnus mens. Therefore you being the Master of the time which I have borrowed to accomplish all these works: All my labours and endeavours are properly yours, coming from the sweet and wholesome nourishment they receive from you, hoping that as the little chamber, which the affectionate Shunamite prepared for the Prophet Elisha, was more accepted, th●n the gold, silver, and changes of raiment offered by Naaman the Syrian: so these unlearned works of mine, being nothing else but an expression of my affection, will be more acceptable now in your old age then a present of greater cost and worth. For in my apprehension as your body declines to the earth, so, your soul ascends into heaven, and therefore it is that you disburden yourself of worldly cares, by disposing of your substance while you live, to your own and my Lady's kindred, in Felix and Clayhall, which evidently shows that you are out of love with earthly fading happiness. That you may more freely apply your mind in seeking after heavenly and everlasting Treasure, by contemplation and meditation of the wondrous works of God; which is▪ from many learned men's works, briefly comprised in these Books, the first as your Worship knows, I compared to a Star, as Orion, and the Pleyades, disastrous and ominous to forewarn me, (as an evident sign) of some ensuing tempest: or as Castor and Pollux fortunate and successful, to lead me (or a token that I shall arrive) in a safe harbour. The second I compared to the Moon, because it is most part borrowed from that glorious Sun divine Du Bartas. And the last to the Sun, because it treats of divine Meditations throughout the year, as Sol illuminat mundum. Now to make these lights shine the clearer; I have framed this Meteor; for my Star, that was not firmly fixed, my Moon I have changed, but my Sun will shine the brighter, after this foggy and drowsy m●st hath displayed itself; for after a tempest comes fair weather, and the Sun shines pleasantly after a shower of rain. All these fruitless labours of my brain I am bold to present to your Worship not out of any hope to draw any of your earthly substance from y●u, neither do I hereby cog, flatter, or soothe you, or any other, in hope to get some great preferment thereby, for I scorn such flatteries, neither do I herein meddle with other folk's matters its enough for me to look to myself, and my own business. For throughout these Books I still reflect upon myself, knowing very well the old saying, That every tub must stand upon his own bottom, and every man's labour will either praise or dispraise the workman. But I only writ them for the ease of my mind, and to express my gratitude for all your favours extendea towar●● me. Therefore I am not fearful who hath the perusal hereof, for I hope it will hold trial, bear touch and prove good met all. Yet as it is too well known I am fare unworthy to appropriate to myself the laborious industry and care of J●cob, or the wisdom and sanctity of David, so I would not have your Worship surmise, that I mean you have or ever had the venomous qualities of the Serpent, or the sharp cr●gginesse of the Rock, which is likewise very well known to the contrary But because I made use of those ex●mples in some of my writings, for which I fear your Worship took distaste I am bold to clear myself thus: That as in respect of my long service under you, I may in some sort compare myself to Jacob, and in regard of my penury be like unto David; so for providential wisdom you are as a Serpent, and for solid gravity as a Rock. Therefore in confidence of your favourable acceptance, I humbly present this, with myself, and all my endeavours, to your Worship's service, never ceasing to pray, that God would so bless you, and your loving Consort, my virtuous Lady; with the graces of his blessed Spirit, and temporal blessings in this life▪ th●t you may enjoy eternal happiness in the life to come: and will ever remain,  
Your humble and grateful servant, Edw. Browne. 29. Octob. 1640.   

 engraved portrait of Edward Browne seated at a table, writing, with two children nearby, by William Marshall 
Spes & Praemium in Coelis.  
In Heavenly Light I will Delight.  
My Portion sure Will ever dure.  W. M. Sculp:   

A Fantastic Lover.  
BEhold, how vainly I have spent my time▪  
By making Books, in fruitless prose, and rhyme  
To win a Damsels love, with Pen and Ink,  
I wonder why, I should so fond think  
Some win their Mistress by sweet words and rhymes,  
But such are rare to find, in these our times;  
Others like Jupiter on Danae's Tower  
Do purchase love, in such a golden shower,  
But most, and that's the way thy Love to meet  
As Par●s, Helen; Mars did Venus greet;  
These things I know▪ and yet my troubled mind  
Did urge me to make Books▪ true Love to find  
In Virtue's breast; but not for form, or pelf,  
Because like Jacob I compared myself,  
That, as he having neither house nor lands,  
By God's great Providence, became two bands▪  
So, I that have been very weak and poor  
Might come in better state I was before,  
Did think to g●t a Rachel for my mate,  
And by my child●n come in double state;  
But I'm not like to him, neither is she  
Like Rachel, fair though Bright her name may be,  
Neither have I served Laban, though 'tis true  
In eighteen years, eleven pound paid my due  
For Salary, my bargain was no more,  
Why should I care, or too much grieve therefore;  
Yet, such like worldly losses breedeth pain  
Unto man's mind, and doth much hurt the brain;  
But I'll give thanks to God, for he hath brought  
My Labour to an end, for still I thought  
Whether I lost or got, my hope was this  
To have God's Love: for Proemium in Coelis.   

Liber ad Lectorem.  
REad to the end,  
Lest I offend.  
Pray mark, and Judge,  
Before you grudge.  
And you shall find  
How I'm inclined,  
To show the crimes  
Of these last times.  
In Laban's case,  
And Nab●ls face;  
How Esau's Pride,  
May be espied,  
And, how to find  
A virtuous mind.  
Therefore I pray  
Cast spleen away.  
Then read with ease,  
I shall you please.   

A METEOR. OR, A brief and pleasant Meditation of the Providence of God towards his chosen: and of the education of children.  
THe consideration of the power of natural love in the heart of Mankind, hath of late induced me to write of divers things gathered out of the word of God, and other writings. But now having by the assisting grace of the Almighty, fully finished three Books, viz. Liber Amoris, Sacred Poems, and an Annual World, I thought good, for the ease of my mind, as my Vultimum vale to writing of such mysteries, too high for my capacity to demonstrate, to set down these confused notions following. The first shall be the consideration of God's Providence towards his chosen, in the examples of jacob and David.  
In the second place, because I began to write of the love of young men, I will conclude with the love of old men towards their children, in the examples of Isaac and jacob.  
In the first I will show, how God turned a Serpent, to a staff of support, for the preservation of jacob, and also how he made water to flow out of the hard Rock▪ for the relief and refreshment of David.  
In the second, I will declare and set forth, how aged parents (as in a glass) may see how to place and fix their love towards their children and kindred. In Isaac's love towards Esau, and in jacobs' love towards joseph. But because all these things are directly against the worldly-wise Politicians, especially in these dangerous days, who are in best esteem, I thought it more safe for me, to desist and stay my pen, lest I too roughly handling that which is Noli me tangere, might incur just reproof and punishment for my labour. Yet because I mentioned these things in Libro Amo● is, and other writings, and for that I do not intent to stray from the Text of Scripture, but keep close to the genuine sense of the word of God, so that none may find fault therewith, but they that applying it to themselves find their galled backs hurt, or too grossly touched. I will not fear to go forward, lest it should be said, I have written that I was not able to make good. Therefore I will declare how the Serpent became a Rod, or staff of support to jacob. It is plain that I do not mean that which was first a Rod, than a Serpent, and last of all a Rod again in the hand of Moses: neither do I mean the Serpent that beguiled our first parents, or any other natural Serpent. But I will write of Laban, as a Serpent: and to prove that he had the properties and qualities that are in a Serpent, and so very well compared thereunto, I will divide him into three parts: first his head, secondly his skin, and last of all his sting. First, that Laban had the head of a Serpent, viz. he was wise politic, and very crafty, is plain. The Scripture testifies that the Serpent was more subtle than any beast of the field. And Christ exhorteth us to be wise as Serpents, both for the defence of ourselves, and offence of our enemies. The Serpent's wisdom consists in four things. First, in the Spring she casts off her old skin, and puts on a new: secondly, she defends her head above all things: thirdly, she stops her ears at the voice of the charmer: and lastly, she always carries poison in her mouth, which she exposeth before she drinks. The application of this serpentine wisdom I pass by. But affirm, that political wisdom for every man to be provident. First, for his own soul's salvation: secondly, for his own body's health: and thirdly, for the welfare of his own family, is so far from reproof, that it is worthy high commendation. And chief the first. But how Laban was thus qualified, there's the quaere. For first, it's plain he was not so wise as he should be, he did want that which is the true wisdom, viz. fiducial knowledge of the true God. He went astray out of the right way, according as his father Nahor before him had done and worshipped Images, the work of men's hands, wood and stone. For when Rachel had stolen some of those Images, he did exclaim against jacob, that he had stolen his gods: so when be made a covenant of peace with jacob, he confirmed it with an oath, taking the god of Nahor to be his witness. So that its plain he was an idolater, and therefore not wise for his soul's salvation, for no Idolater shall enter into the kingdom of heaven.  
Secondly, for the welfare of his own body, there is no question but that he as all worldly minded men are, and all godly men should, was careful to preserve that, if he did not take too much care thereupon.  
And last of all, for the provision of his own family, he was very careful, and he that is not so, is worse than an infidel, even worse than Laban, for he was very covetous, and that appears throughout the story: for when jacob had told him his errand, viz. that he had purchased the birthright of his elder brother, that he had obtained the blessing of his father, that he was sent to him by his father and mother for a wife, that he had seen a vision by the way; and having according to his own agreement performed seven years for Rachel, he out of a base covetous desire, because he would not lose the benefit of jacobs' service, cheated him with blear-eyed Lea, and made him serve 7. years more for Rachel; for he thought, if jacob had obtained his love, he would have served him no longer. Therefore finding that God blessed him for jacobs' sake, and as jacob told him, saying, for the little that thou hadst before I came, is increased to a multitude, was very unwilling to part with jacob, and therefore agreed with him upon a certain bargain of wages. But when he saw that jacob got too much that way, he abridged him of that, and changed his wages ten times: like many covetous masters in these days, that for fear their servants should thrive under them, grow proud, or fit for better services, do what they can, as well in abridging them of that which is their just due, as sometimes in those things they may get without them, I mean without any damage or great trouble to them, as a word of their mouth, a note of their hand, or in performing the will of the dead. But I have no cause to complain in this particular, for I do humbly acknowledge, my Master hath and doth more good for me than I deserve. Yet I presume to touch those Masters that care not for their own credit or their servants good. Therefore leaving the politic head of Laban, I come to his skin. The skin of a Serpent is beautiful and glistering, and seemeth more amiable than hurtful; and Laban as his name signifies White, the most beautiful colour, so he seemed to be a very fair dealing honest man, as by his oration to jacob appeareth, in these words: What hast thou done? thou hast even stolen away my heart, and carried away my daughters as though they had been taken captives with the sword: wherefore didst thou fly so secretly, and steal away from me, and didst not tell me, that I might have sent thee forth with mirth, and with songs, with Timbrel, and with Harp: But thou hast not suffered me to kiss my sons and my daughters. Now thou hast done foolishly in aung so: yet though thou w●ntest away because thou greatly longest after thy father's house, wherefore hast thou stolen away my gods? By which words any man of a reasonable capacity would not otherwise apprehend, but that jacob had done him a great deal of wrong, and he no way faulty. But when he could not prove what he said, than he was feign to condescend to the accusation which jacob laid to his charge. Yet because he would seem faultless, he claims propriety in his estate of all that he had, in these words: These daughters are my daughters, these sonne● are my sons, and these sheep are my sheep, and all that thou hast is mine, and what can I not do this day unto these my daughters, or to their sons which they have borne? Like many Masters in these our days, that at their servants departure in stead of preferring or doing any good for them, charge them with such things they cannot prove: then if they quit themselves in that, they claim propriety in their estate, even as Laban in these or the like words, All these goods are ours, you have got them by us, and now you have got a little, you grow proud, but consider, that if it had not been by our means, you could never have come to this state, as if they could divine how God would otherwise provide for them, and so seem to be very just, righteous, and conscionable themselves. The last part of Laban is his sting, and that hath a poisonous and venomous quality, and wounds deadly. Which was the envious heart of Laban his intents to hurt jacob. But how shall I find them? first, in his face by his looks jacob perceived it well, for speaking to his wives he said, I perceive your father's countenance is not towards me, as it was wont. Secondly, by his words, his envy appeared in this saying, I am able to do thee hurt. As much as if he should have said, I could find in my heart to take to myself all these sheep, and droves of cattles that are mine, and what can I not do? yea, I am able to do thee evil, viz. to kill thee my intention is good, But. This But spoiled all: But God forewarned me. Thirdly, his malice appeared by his actions, besides his coming to him, and pursuing him with his brethren, the altering of his wages, and other hard services, which he put him unto; it was very conspicuous, in requiring of jacob those things which were lost by casuality and mischance, as himself testifieth. Whether it were torn by beasts, or stolen by thiefs, by night, or by day, he was forced to make it good. Like many masters in these our days, that force their poor servants to pay for things that are broke, or lost by casuality, and their pretence is to make them more careful, when it is plain, it is to secure their own goods, and keep their servants the poorer, that they may detain them the longer in subjection. But yet wilful negligence in servants ought to be punished, else they will not care what spoil they make of their master's goods, so that by this hard dealing of Laban, jacob told him to his face, that except God had been with him, he should have been sent away empty, as many servants are by such masters. And thus much I thought good to write, to prove Laban a Serpent. And now I should show how this Serpent came to be a staff of support to jacob. But before I writ any further, I will note the reasons why Isaac should send his son, that he had made Lord of his brethren, so poorly to seek him a wife: did he forget how his father sent Eleazar of Damasus, the Steward, and eldest servant of his house in great state, with 10. Camels, richly laden, and servants to attend them, to his brother Nahor to provide him a wife? or was Isaac now at this time poorer than his father Abraham? for answer to the first question, it could not be that Isaac being a godly man, and so brought up from his youth, could forget a matter of such consequence. To the second, it's plain that he was not poorer than his father, but rather richer. For Abimeleck King of the Philistines said unto him, Get thee from us, for thou are mightier than we a great deal. But the reasons as I conceive why Isaac should send his son jacob away without any attendance, or other riches, but his staff only, as himself testifies, was, first for secrecy, that he might not be prevented of his journey by his brother Esau, who had before vowed his death: for if jacob should have taken any servants or treasure, it would have been declared to his brother, who, as I surmise, was Lord of the house and servants, while his father lived. But secondly, his father sent him away thus poorly, to teach jacob that he should not depend upon his father's substance, but upon the blessing of God on his own endeavours, according to these words, and God alsufficient bless thee, and make thee to increase, etc. Now having cleared the way, I will show you jacob walking with his staff. A man useth a staff for one of these ends, either to support him from falling, or else to defend him from dangers. An old man useth a staff to support his weak body, and a young man he useth a staff to defend himself, and offend his enemy. In the first exception God made this Serpent Laban a staff to jacob, for when he came to Laban, he was so poor and weak, that he was not of himself able to subsist, as by his vow appears, when he did at that time desire no more than clothes to wear, and bread to eat: so that it seems he was not very well stored at that time either with money or provision, as he afterwards acknowledged in these words, That he came over Jordan with his staff only: and in this exigent he was refreshed and supported by Laban. First, according to his wish, viz. with convenient sustenance; for I read nothing to the contrary, and therefore judge that Laban kept a good house for his own family: secondly, with two wives, two maids, twelve sons and one daughter. And last of all, with a multitude of riches; so that in this he acknowledged Gods great blessing towards him, for whereas he came to Laban with no more than a staff, now he is become into two bands. But was there not as good supporters as Laban? could not jacob find as good masters as he? yes certainly, for he might have done as well, if not better, with some other. But it was his father and mother's pleasure he should take a wife from among their brethren. Therefore in obedience to their will he came to serve Laban. Thus have I briefly declared how jacob was supported by a Serpent. But from hence I would have none to infer, that because he serves a Laban, therefore he must have the blessing of jacob; for it was by the providence of God, and not by Laban's goodness that jacob became so rich: for Laban, as a Serpent, if he had found any of his servants idle, or careless, he would be sure to sting them. Therefore he that intends to have the blessing of jacob, must be qualified as he was, viz. First, he must be a pious servant, and begin his service with jacobs' wish in hearty prayer, that God would bless him therein with food convenient, and clothes to put on, viz. such things as are necessary for him. Secondly, he must be wise to make his bargain, lest after much labour, and long time spent, he be not sent away worse than he came, as the Proverb is, a young Servingman, and an old beggar. For jacob made his bargain wisely, for the love of Rache● he served 14. years, and after for the provision of his own house he made such a bargain, that by policy he got all Laban's strong cattles, and left him the feebler.  
Thirdly, he must be diligent, as in his own, so in his master's business (but it is fit he should know what his employment is) so was jacob; for thus he answers Laban, Thou knowest what service I have done thee, and in what taking thy cattles have been under me (and not under another) thy ewes and thy goats have not cast their young, and the rams of thy flock have I not eaten. I was in the day consumed with heat, and in the night with frost, and my sleep departed from mine eyes.  
He did according to the Apostles rule, serve, not with eye-service of pleasing men, but in singleness of heart, as unto the Lord, viz. he would do his work as well behind his masters bacl, as before his f●ce.  
And lastly, a good servant ought to be wise, as to lead an unblameable life, so to keep himself from danger, for in such a service other servants, or it may be sometimes the master himself, as here, perceiving that he thrives or grows rich, presently grumble or grudge, and seek by some ways or other to defeat him, as here it was: but jacob was wise, and could perceive though Laban's sons uttered that their father thought: for they complained that jacob had taken all that was their fathers, and of his goods he had got all his honours: yet jacob perceived that the countenance of Laban himself was not towards him as in times past, therefore he thought it was time to look about him, to avoid such traps and snares as might be laid for him: for he knew if he did not prevent them, they would either entangle him in his words, or have such a strict eye over his actions, that one way or other they would find some cause to quarrel. Therefore at the commandment of God, by the counsel of his wives, he departed with great riches: so that he was able to give his brother 200. she goats, and 20. he goats, 200. ewes, and 20. rams, 30. milch camels, with their colts, 40. kine, and 10. bullocks, 20. she asses, and 10. foals, and yet not hurt himself. And thus have I briefly showed how the Serpent was turned to a rod of support, beating away the enemies of jacobs' welfare, penury, poverty, and misery: wherein I have displayed the properties of a churlish master, and the qualities of a profitable servant.  

But such as Jacob's hard to find,  
Though many men have Laban's mind.   
In the consideration of God's providence, I am likewise to show how God for the relief of David made wate● to flow out of the hard rock. But in this as in the Serpent, I would not be understood to mean a natural, but a metaphorical Rock. And such a Rock was Nabal. And to prove him to be so, I will not divide him as I did Laban, but I will consider him in the whole, by these properties. First by his magnitude; secondly, by his obduration; and thirdly, by his sharp craggednesse. First, a Rock is a huge bulk of stone gathered up to a great height, and Nabal was exceeding mighty, there's his height; and had 3000. sheep, an 1000 goats, there's his bulk. Secondly, a Rock is a hard stony place, so that nothing can be got out of it, but by exceeding hard and dangerous labour: and Nabal, as his name shows, was of a hard temper, for, Bray a fool (saith Solomon) in a mortar, and he will not leave his foolishness: he thinks himself so wise that he needs not, or so rich and potent that he cares not, or so churlish that he will not hear any persuasions against his foolish humour. For all the persuasive arguments David could use to draw some refreshment for himself and his men out of this Rock, would not work upon him, but in stead of relief, like many in these days, scorns and reviles at him in these words: Who is David? and who is the son of Ishai? that I should give my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be. And yet I am persuaded he was not ignorant that God by Samuel had ordained him to be King's over Israel, for that was not done in a● corner, all the Elders of the city of Bethlehem were call●d to his anointing. And Abigail, Nabals' wife was confident, That God would make him a sure house. But in this Nabal was very politic, for he did pretend that David was a rebel against the Prince, and a● disturber of the peace of the Commonwealth, for so much his words import, viz. There be many servants that now adays run away from their masters. And so much for his obduration.  
Thirdly, a Rock as it is a hard stony place, so it is a steepy, craggy, and dangerous place, either to go up, or come down, for man or horse, if it be on the land, and in the sea if a ship lights ●n a Rock, it is surely torn in pieces. Now I cannot tell whether Nabal was ●uch a covetous churl, that ships rich●y laden, I mean men of great estates, were undone by him, in taking the pre●ent forfeiture of bonds, or other pledges; I do not read that he did so grind ●he face of the poor debtor. Bu● it is ●laine he was very dangerous fo● 〈…〉 gle ●oore men to come near: his own servant's could not give him a good word in truth, for in his absence thus ●hey spoke to their mistress, Our master ●s of such a currish, dogged, wicked disposition, that no man may speak to him but he ●●leth at them. And so much I thought good to write, to prove Nabal a Rock. And now I am to declare how God made water to flow out of this Rock: but as I did not describe a natural rock, so I do not mean natural water, but metaphorical, something in the likeness of water; for as water is welcome to a thirsty body, so is relief to the poor; and as water refresheth the parched ground, so doth joy and comfort the pensive spirit. In both which respects▪ you shall behold water to flow out of this Rock. First, for the water of relief, that's plain by the Text, for now David being pursued by Saul, arose, and went down to the wilderness of Pacun, a barren place, where being destitute of provision for himself and 600. men, struck this Rock with the rod of his mouth, in a fair and gentle manner, by friendly and loving salutations, thus: Both thou and thy house, and all that thou hast, be in peace, wealth, and prosperity. Behold, I have heard that thou ●ast shearers: Now thy shepherds were with us, and we did them no hurt, neither did they miss any thing all the while they were in Carmel: ask thy servants and they shall show thee: wherefore let these young men find favour in thine eyes, for we come in a good season. Give I pray whatsoever cometh to thy hand unto thy servants, and to thy son David. But no water issuing forth of this Rock, he did intent to hue it in pieces, as appears by these words: Indeed I have kept in vain all that this fellow had in the wilderness, so that nothing was miss of all that pertained unto him, for he hath required me evil for good: so and more also do God unto the enemies of David, for surely I will not leave of all that he hath by the dawning of the day, any that pisseth against the wall. And herein David was like unto Moses, for God commanded Moses but to speak to the Rock, and he presently strikes it. But God prevented David's striking, for before he could come to have a view of the rock, the water of relief and refreshment, (200. cakes, and two bottles of wine, 5. sheep ready dressed, and 5. measures of parched corn, 100 frails of Reisons, and 200. of figs, came purling down by a secret place of the mountain, in a fair and lovely pipe, I mean by the means of discreet and beautiful Abigail.  
Se●●ndly, for the water of comfort, mark I pray how that flowed from this Rock. Time was when David was had in honour and reputation for his wisdom, valour, and skill in music; so that he was praised of the women in their songs▪ ●aul hath slain his thousand and David h●● ten thousand, loved of all Israel and juda, because he went out and in before them, and honoured of S●ul himself, though more for fear, then for love, because the Lord was with him, and that he behaved himself more wisely than any of his servants, who promised him his eldest daughter in marriage to be a snare unto him, but deceived him of Merab, as Laban deceived jacob of Rachel, yet when it was told him, that Michol his daughter loved David, he was well pleased that he should purchase her with the hazard of his life, yet whereas Sa●l bargained but for a hundred of the Philistines foreskins, David paid him two hundred, so just are the godly in all their deal. But he enjoyed the comfort of his dear purchase but a short time, for then saul's malice began to flame, and plainly to show itself▪ which a long time before lay hid in the straw of dissimulation and hypocrisy, for after that time Saul hunted after him as a Partridge on the mountains, as himself complains, so that his soul was even parched and dried up with grief and sorrow. Now ●● the midst of these troubles, behold how God comforted him, for after he ●aw that he was bereft of Michol his ●oving wife, whom Saul gave to Phaltiel; and after that God had slain his enemy ●●bal, who ten days before his death ●ade a Feast like a King. Yet that is ●range, for how could he being a churl ●s the Scripture affirms, spare so much ●ost, and come into such a merry humour, ●s to drink himself drunk? Me thinks ●e should be rather termed a generous Gentleman, a good fellow, and a jovial Companion. Oh me! I have found it he as a churl for all that, for he made a ●●st like Dives, to the rich and mighty, ●ch as himself, and was merry with ●em, to keep himself in good reputati● with great men of the world, but had ● care of poor Lazarus that was ready starve at his gate for want of  cover his naked, diseased body, and bread and drink to satisfy his hungr● and thirsty appetite, he did not rememb 〈…〉 the afflictions of joseph, nor the troubles ● David, and for his servants he could o●der them well enough, so that as he live snarling, and barking like a dog, so he died grumbling and grunting like a hog and for aught I know without any repentance of his former evil life, because it said his heart died within him, and became like a stone, which was more f● fear of the danger he was in, then for an● remorse he had of his sins: yet out ● this stony hard rock God brought th● water of comfort to David in a loving beautiful and religious wife, whose nam● Abigail signifies the father's joy, and ● she became the joy, solace, and comfort of David's soul, an helper in all ex 〈…〉 gents by wise and godly counsel, for David had experence of her great godllin● wisdom, and humility: And what gre●ter comfort is there in this world the such a woman? Surely none. All the 〈…〉 things by a learned pen might be further enlarged, amplified, and illustrated ●ut it is enough for me by this, to con●●der God's providence towards his choose.  
Therefore I will conclude, and pray ● God, that it would please him to in 〈…〉 se into my heart the graces of his holy spirit to be so qualified as jacob and David, viz. fervent in prayer, and hum●le in heart, sorrowful for my sins ●s David, righteous in my actions as ●acob, loving to my enemies as David, 〈…〉 evalent with God as jacob; so shall not need to fear the churlessenesse of ●abal, or malice of Laban, which is ● one being both churls, for read ●aban backwards its Nabal forwards, ●or the power of Esau, or envy of Saul, ●nd what need I to care, though Shemei ●ile, or Laban's children murmur, for have hereby learned that God can, ●d will for the support, relief and comfort of his children, make poisonous things wholesome, and bitter ●ings sweet, turn Serpents into rods, ●d rocks and hard stony places into a ●ft and gentle temper, as it is in the 107. Psal. He maketh the wilderness a standing water, and water springs of a dry ground etc. to the end of that Psalm. And so much I thought good to write o● the providence of God towards his chosen.  
The second part of this Discourse is like a pair of Balances, for in the one scale, you may behold the love of Isaac towards Esau, and in the other you ●●y see the love of jacob towards joseph. In the first, I will set the pride of the world, and in the other, I shall fix the humility of the godly; so that the light vanity of the one, and the true validity of the other may easily be discerned. But this theme is more harde● than the rock I last handled, and he had need of more than a serpentine wisdom, that shall undertake to unfold the knotty wind in such a Labyrinth. Yet because God hath blessed me with two children, I will write something in my youth which I ought to perform if it shall please God to bless me with old age. Therefore in isaack's love towards Esau, I will note three things. First, what Esau was, and how Isaac ●rought him up. Secondly, what Esau ●id, and how his father approved his action's; and thirdly, I will briefly declare how Esau was prevented of that ●e sought for, and how his father retarded him. For the first, which was Esau's minority, it cannot be thought otherwise, but that Isaac according to his Father's example, did bring up his children in the fear of the Lord, and especially him, that he thought to make Lord of his brethren, for this is the Testimony of God concerning Abraham, I know him, that he will command his household after him, that they keep the way ●f the Lord, to do righteousness and judgement, that the Lord may bring upon Abraham that he hath spoken unto him.  
Therefore I believe that Isaac did of●en tell Esau and the rest of his family ●hat God had done: how he had created the world of nothing, how he upholds and guides the frame thereof by his providence: how the Angels for their pride and ambition were thrown down into hell: how Adam brought sin upon himself and all his posterity: how God had promised to restore● fall'n man to his former happiness by Christ, the seed of the woman: how his fathers lived in hope of that promise● a godly, righteous and sober life. And how God blessed them with temporal blessings, and spiritual graces, for their faith and obedience. But all those instructions would not take effect in Esau. His very name signifies, that he sought more after earthly fading happiness then for spiritual and heavenly graces for Edom signifies a piece of red earth and Esau working; and as his name is, even so is he: for notwithstanding all the godly precepts and religious practices of his father, whose custom was to go out into the fields to pray and meditate on the wondrous works of God. Esau Edom was still working in the earth, giving his mind to sensuality and pleasure, for so much his desire after lentil pottage, and cunning hunting import: yet it may be he as many others of his conditions made a semblance and show before his father of godly and pious qualities, being endued with much knowledge, and could talk prettily to his father thereof, and it may be gained the love of his father before his brother in this respect, as well as for his activity and skill in hunting in his youth: so that his father doted too much upon him, for this hath been the quality of many godly parents in all ages, to humour their children too much in their youth, which they perceiving, know very well how to plot and bring to pass their designs: for by nature mankind is more apt and prone for the obtaining of earthly fading transitory treasure, then for heavenly, durable, and everlasting felicity. But this natural promptitude is very hard and difficult to discern: Isaac could not descry it in Esau, and therefore I cease to wonder that aged people who are fare inferior to Isaac in spiritual speculation, cannot discern it in this age. Therefore leaving the education of Es●u, I come ●o his youth, the ac●ions of Esau's life, the Text saith He became a cunning huntter, and 〈◊〉 〈…〉 Now I read in sacred W 〈…〉 before him, and 〈◊〉 after him: therefore I surmise that he as N●mrod, the mighty hunter before the Lord, sought more after worldly honour and glory then celestial treasure, for they are alike in many things. First in their names, N●mrod signifies Rebellious, to note his pride, cruelty, and rebellious courses, in erecting a Babel, whose top might reach unto heaven: for many authors affirm, that he out of his pride and ambition spoke to the people these words, Come let us build us a City and a Tower whose top may reach unto heaven, that we may get us a name, lest we be scattered upon the whole earth, and so compelled the people to hard labour, lest they being idle, should reject the tyrannical jurisdiction which was so great, that God confounded his enterprise, and so insufferable, that all men abhorred his insolency, so that it came into a Proverb, when people saw proud tyrants to bear rule, to say He was as Nimrod the mighty hunter before the Lord; agreeable hereunto is the surname of Esau, Edom, which signifies bloody or red, to note his revengeful and bloody mind, for after he had a long time hunted beasts, he began to hunt after the lives of men, as appears by his threatening to kill jacob, and by his father's words at the denouncing of his blessing, By thy sword shalt thou live.  
But as Nimrod, so Esau, for all his plotting and threatening was confounded in his enterprise, for he was his brother's servant in posterity. Again, Nimrod was a great and mighty King, and his Territories of a large extent, even from Babel to the end of the earth for aught I know, because it is not specified; and Esau was a mighty man, the Captain of four hundred men, a great company in those days, and from him sprang many Dukes and Kings, the first that I read of Dukes in sacred writ, as appears in his Genealogy, so it is very conspicuous, that Esau bent all his mind for the obtaining worldly honour and applause, yet note it further in the story, rather than he would want good cheer to fulfil his wanton appetite, he would sell his birthright, like many flourishing gallants in our days, that rather than 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 father's blessing, so he might far well, and go bravely, according to the fashion of the Country. Here I might touch the vanity of fantastic apparel in these days, but I know it is a thing indifferent, and thererefore pass 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 savoury meat was two Kids, and for aught I know Esau launted for a Buck or a Do, a Stag or a Hind, but because it is not expressed in a metaphorical exposition, I surmise it was his flattering, insinuating and colloguing disposition, for surely Isaac could not choose 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 grief of mind to him, and Rebecca, so that she complained, that she was weary of her life for the daughters of Heth, yet Isaac for the love of Venison (so powerful is natural affection in the heart of mankind) called to give him the blessing of the elder brother, and forgot jacob who had before purchased that Birthright, of which I believe his father was not ignorant, like many rich men in these days, that as the Proverb is, love to have their elbows clawed, and delight to think their posterity shall flourish in the world after their decease, care not what they give to maintain pride and prodigality, but take little or no care at all for the poor and destitute. In the last place, I am to show 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 husband's appetite, as well as Esau, and could blind his judgement, as well as his sight, daintily cheated him, because she loved jacob, in whom she saw the graces of God's Spirit shined bright, and did believe, that he was the Son 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 jacob her younger son, to present it to his father in the name of his brother, who very fearful of a curse, rather than a blessing, did perform her will; for he knew such cunning plotting, and indirect means by hypocrisy, and dissimulation to accomplish their designs, was both hateful to men, and abominable in the sight of God, yet I note it, to show the subtlety of a woman to obtain her desires, for it is very likely that she persuaded Isaac that jacob was her elder son though his voice declared the contrary.  
But p●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 plain he did desire with Balaam to have the blessing that jacob supplanted him in, and sought it with tears.  
But seeing be could not obtain that, he desired one blessing of his father: and so according to his request enjoyed the fatness of the earth, and dew of heaven from above, viz. he lived in a fertile and fruitful country, he did not want for any earthly blessing, and was a man of great power and authority, for from his stock 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 jacob toward joseph, the first borne of Rachel his first love. But what should be the reason that jacob fixed his love more on him then all his brethren? Was it because he brought to their father their evil say? No surely, for jacob as a godly man did not delight to hear any slanderous reports, for he knew that tale-bearers and busy bodies in other folk's matters, do 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 shows, old folk love little children more than young do, because there is a sympathising affection between them, as the proverb is, An old man is twice a child. But the reason as I conceive, why jacob loved joseph more than all his brethren, was, because he saw in him a promptitude to the service of God, and divine speculation, more than in his brethren, and that he was of a harmless, innocent, and sweet disposition, appears plainly; for though he knew his brethren hated him, because of their father's love towards him; yet he loved them, and would be telling them his dreams, 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 perpetual slavery. Yet this is, and was ever for the most part the practice of the most zealous godly, to speak or do 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 joseph for his brethren's spleen, so his father noted his say. Now if from hence I could learn according to salomon's rule, to train and bring up my children in the fear 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 grown to a tree, it be past my strength to bow or govern, as Esau was for jacob, Hophni and Phinehas for Eli, etc. then I should think myself a happy man. And this is the principal reason why I spend all this labour in looking after a discreet and virtuous woman, to help me 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 jacob, I may likewise as he 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 be well settled upon a sound judgement, the lees will sink to the bottom, and being clearly racked, the pure liquor may be exercised for many profitable uses. The pure liquor, if there be any found therein, I do humbly acknowledge is God's work, but the filthy lees and unwholesome 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 works. Therefore Oh! that God would work in me both the will and the deed, of his own good pleasure, that it would please him to gr●nt the desires of my heart, and request of my lips, that all men's thoughts, words, and actions, and mine especially, may redound to the praise and glory of God, and not for any vain 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 own souls in the day of the appearing of our Lord Jesus Christ in glory, when he shall render to every one according to the works he hath done in this life: that every conscionable Saint may then hear that joyful welcome of his Saviour and Judge, Well done good and faithful servant, enter into thy Master's joy▪ Which blessed happiness God in mercy grant to me, and all his chosen, not for any merit of our own, which is nothing but damnation of soul and body for the best good that ever we have done o● can do. 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 essential 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 STAR. OR, Brief and pleasant Meditations of Love.  Judg. 5. 20. The stars in their courses fought against Sisera. 
 printer's device of William Ley or Lee, featuring a star 
Stella effulget in noctu    

The Proem.  
Primo Die Januarii, 1640.  

GReat Julius Caesar, did ordain,  
Compose, and frame the Julian year,  
And was the first that gave the name  
Unto this day, as may appear;  
And called it New-year's day, thereby to show  
How we in Virtue should begin to grow.   

Now of all Virtue Love's the Queen,  
Which is comprised in this Book,  
And in her Livery I am seen,  
Wherefore do not disdain to look  
Into this same, which is a New-year's 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; distil it all abroad  
Into my Soul, that I from thence may bring,  
Such liquor good, that I therewith may cheer  
My Godly friends that are to me most dear.   

O thou that art the Sun of holy Love,  
Inflame my heart, by thy bright beams of light,  
That I may sole delight in things above;  
Let this same holy fire burn day, and night  
Within my Soul; that stubble, chaff, and hay  
Of hate, and envy may soon waste away.   

But what am I, that dare so boldly write  
Upon so holy and divine a thing?  
I have no judgement or wit to indite,  
O thou canst water out of hard Rock bring.  
Pardon my error, guide me by thy spirit,  
Direct my judgement, in that I shall write, Amen.    

A STAR. A brief Meditation of God's Love in general, and in special to me.  

OH what a task have I here ta●ne in hand?  
Under whose weight Atlas could hardly stand;  
No stout Alcides, or great Samson strong  
Were able to sustain this burden long:  
Then What am I, that I should dare to write  
Of the great Lo●e o● God, that's infinite?  
I might as well, number the Ocean's sand,  
Count the grass piles, that grow upon the land;  
Give the true sum of all the spangled stars,  
Or truly show the total of our hairs;  
Nay, I could sooner empty th'Ocean dry  
With a small spoon, then tell this mystery  
Of God's great Love to man, how should I then  
With unlearned wit, and an untutred Pen,  
Dare to set forth, even in the least degree  
His Love to all, but most of all to me?  
And yet, because God in his word hath shown  
His Love to man; and therein made it known  
It is his will, that we should make relation  
Of all his favours to the generation  
That shall succeed us, I will truly show  
What I of Love out of God's word do know.  
And yet I cannot tell how to begin,  
In such a Sea of Love I'm plunged in:  
For whether I look on the ●arth below,  
Or up to heaven God doth his great Love show,  
In three great streams me thinks his Love doth run  
Upon mankind, in temporal blessings some,  
th''others Spiritual Grace, the third is Glory,  
Oh where, or how shall I begin this story?  
For, if I should of earthly blessings speak,  
My Brain's too shallow, and my wit's too weak;  
But much more unfit to relate a story  
Of spiritual Graces, or eternal Glory;  
Yet what unto my mind God hath me shown  
I hope he will assist me to make known:  
And, first of all there comes into my mind  
The wonderful creation of mankind;  
And here, the Love of God did great appears  
Before mankind was made a house to rear,  
Like to a loving Friend unto his Guest,  
He would prepare his house and s●e it dr●st,  
And all things very neat for his delight,  
All this to welcome an unworthy wight;  
For God made earth man's footstool, heavenly light  
As a fair Canopy both day and night:  
But when he was to make man's noble features,  
He did not say as unto other Creatures,  
Be made, and it was so; but he did call  
A Council with himself, and then he all  
Man's body made, and did his breath infuse.  
●t upon what things speaks my unlearned Muse?  
●y that desire more of this thing to know,  
●armed Dubartas will divinely show:  
● is enough that my unlearned Pen  
● this can show God's kindness unto men,  
●d unto me, for he hath well endu'de  
●y mind with knowledge, his similitude  
●stampt in me, my body's right and strait,  
●d every part (though little) hath its weight;  
●nd this, by God's great Love I do enjoy  
●un many are perplexed with much annoy.  
●e next great blessing that from God's Love flows  
● preservation, as in years' man grows,  
●om many perils, and great dangers strange,  
●ich in the universe by course do range:  
● be preserved from the disastrous storms  
● weathers tempest, which do bring great harms  
●on mankind, and from the wrackful water,  
●m fiery flames, and from the baneful slaughter  
human Creatures make, freed from War,  
●m hungry famine, and Plagues deadly scar,  
●e tokens sure of Gods mere Grace and Love,  
● which sometimes he doth his Children prove:  
●t Gods great preservation is not all  
●s Love to Man in blessings temporal.  
● he hath on them providential care  
●t only to keep safe, but to prepare  
●uch earthly comforts in this present life,  
●d the chief of them is a Godly wife;  
Because that she the mind doth help and ease,  
But health and wealth the body only please,  
Yet health and wealth, honour and liberty,  
Are the rare gifts of God's benignity:  
So are good friends a comfortable stay  
Unto a poor man, in an honest way.  
And all these favours God hath given me,  
For which I never can too thankful be.  
For first, when I was naked, weak, and poor,  
And by my Parents turned out of door:  
There did the Lord of me take care and charge,  
And out of misery did me enlarge  
And brought me in a comfortable place,  
Where I did first begin to long for Grace.  
Yet there, three years I followed vain play,  
But at the last I did break off that way  
And went about a new work to upreare,  
But in the same I was scant half a year;  
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 year I did abide,  
Yet many times I did occasion sinned  
To search and try what was hid in his mind;  
But when by all the means I could devise,  
I could not bring to pass mine enterprise,  
Yet still employed to rub, to scrape, and sweep,  
And so for six year's space he did me keep;  
I gave him just offence; and fled away  
But there it was not Gods will I should stay.  
Then after nine years with him was spent out,  
I did begin again, to look about  
For some provision, of which I had hope  
For to obtain, whereto I bent my scope,  
And so by prayer, entreaty, and persuasion  
God did even bend, and bow Wills inclination  
(By Aexholmes accident, and french affairs,  
By body's grievance, and some other cares)  
You do some good, for me, and my kind mate,  
Whom God hath taken from this mortal state:  
Here did appear the wondrous work of God;  
In turning of the Serpent to a Rod:  
Now had I brains, or wit I could well show  
How God made water from the Rock to flow:  
For humbly I confess by his kind favour,  
And God's blessing on my poor endeavour,  
I got provision for my loving mate,  
Myself, 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 relief my troubled mind;  
But I am like a Mole hid in hard earth,  
If once go● in, I hardly can get forth:  
Therefore to God with winged prayer I'lesly,  
That he would raise my mind to things on high▪  
Oh Lord do thou infuse into my mind  
Such sacred wit, that I thy Love may find  
That's spiritual, but this is Infinite;  
there's no man able to descry that light,  
Then how shall I, that am an unlearned wight?  
Yet what learned men from God's word hath reve●  
I may as well declare as keep conceild,  
Especially if't be to make a story.  
Of God's eternal Mercy, Love, and Glory,  
Therefore seeing that my unlearned quill  
Hath thus begun, it shall continue still  
This Love to show, by the assisting might  
Of God, who out of darkness can bring light.  
And first of all there's great manifestation  
Of God's great Love, in man's predestination;  
That he should Esau hate, and Jacob Love,  
It only came of mercy from above,  
But 'gainst Charybdis and Caphorian Rock,  
My shallow vessel I mean not to knock:  
But longest the shore with sails of faith I'll coast  
My Star the Bible, Steer-man the holy Ghost  
For I too bold, will not ask how or why  
God hath ordained thus man's destiny:  
For me, It's enough, to know that my estate  
Is firm in Christ, else I am reprobate.  
But secondly, in our sacred vocation,  
Of God's great love, there's clearer demonstration;  
For was it not great Love, in God, to choose  
From other Nations the unthankful Jews?  
To give them Laws, Statutes, and Sacraments  
Of future Blessings, and to show the events  
Of the Messiah, by Prophet's inspiration?  
But 'tis a greater happiness unto our Nation,  
That we are free from the whores woeful wrack,  
That unto error we have turned our back,  
That God hath brought us into wondrous light,  
That of his Gospel we have the clear sight,  
That we suck nourishment from sacred Writ,  
That we enjoy such special benefit  
As are the Sacraments, and word of God  
In peace, and joy free from th' afflicting Ro●  
Of God's just wrath; but whither do I go  
●have much more of God's great Love to s 〈…〉,  
In the Redemption of sinful mankind,  
But how, or which way shall I bend my mind▪  
The wondrous Love of God, therein, to show  
How to begin, or end, I do 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 mortal man be shown,  
●et it is true, God did descend from high  
And took on him sinful man's misery.  
His Birth was rare, his life was mean and poor,  
And in his body all man's sins he bore:  
But oh! what greater Love can there be shown  
Then for a friends life to lay down his own:  
〈…〉 this did Christ, sinful man's debt to pay▪  
His Father's wrath, and ●●●ry ●o allay?  
And by his death, he did full well expel▪  
The power of sin, and the dread pains of hell;  
If I could write of all the wondrous acts  
Of Christ our Saviour, and his noble facts,  
I then should want both Paper, Pen, and Ink  
To utter that which my poor heart doth think:  
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 mystery?  
How that he risen from death I cannot show,  
But how he did ascend, I feign would know,  
For I was borne upon Ascention day,  
Therefore to follow him I daily pray;  
But there's such Plumets tied unto my h●ele  
That draws me backward, that I cannot feel  
His Godly motions, yet his love I find  
Deeply ingraved in my sinful mind:  
I did intent to write of faith in Christ,  
How thereby justified, how that did consist  
In free forgiveness of our former crimes  
To live more Godly, in the after times:  
Then, did I purpose for to make relation,  
How for to know our free justification,  
Not by man's works, but by the holy Ghost  
Inspiring saving faith; but I almost  
In this most sacred Theme, myself had lost;  
Then how we're justifi'de, therein to show  
What Graces in Repentance Garden grow:  
How in the heart springs sorrowful Contrition;  
How in the lips doth sprout humble Confession,  
How satisfaction from the hands d● flow  
To them we wronged, Rep●●●ance true to show  
How we should die to sin, and live to God,  
But in this Theme I make too long abode.  
Yet not too long, but that my Wit's unable,  
My Brain's too shallow, and myself unstable;  
Therefore i'll leave it unto all Divines,  
That in such things should spend their pains and times:  
For ● have small skill in me to reveal  
The Love of God which I must needs conceal,  
For that bright glory, I cannot express;  
It is encit●h, that my we●ke shallowness  
Can only think of that same mighty power  
Which is prepared in that heavenly Bower;  
For to describe it, fully, any man  
By pen and ink never be able can,  
Therefore ●●e draw a utile before mine eyes,  
Not d●ring to behold such mysteries  
Which is so great, th● like never eye saw  
This well is deep, I have no pale to draw;  
Ear h〈…〉 h not hard, nor the heart understood  
What God prepara'hath, for his children's good,  
How, as his earthly Globe doth f●r surpass  
In beauty and a●lights that darksome place  
Of our Nativity, so, heavenly bliss  
Doth fare surmount all that in this world is.  
How mortal bodies subject to corruption,  
shallbe immortal without interruption:  
How that the soul shallbe filled with the sight  
Of God, and Saints, in that Celestial light;  
And there I hope for to behold my wife,  
For here she lived a Godly quiet life.  
Oh▪ here is Love past all man's apprehension,  
And therefore fare beyond my dull invention.  
Therefore I'll cease in this discourse and pray,  
That God may keep me in a virtuous 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 truly dwell in God, and he in me:  
For God is Love, and he that dwells in Love  
Doth dwell in God; but this is fare above  
My apprehension, fully to relate,  
The rare conjunction of this happy state.  
Oh▪ Lord I pray thee, send thy Love in me  
That I again may return mine to thee,  
Then shall I praise thee, with a thankful heart,  
When thou thy Love, thus to me doth impart:  
Now I'll conclude with praise unto thy might,  
For thus enabling my weak hand to write.   
Soli Deo Honour & Gloria   

A brief Meditation of Man's Love.  
LOve is a Passion of the heart seated in the affections, and called by the Philosophers A mental virtue; because it is a longing desire of the mind to be united to the beloved object. There are three kinds or species of Love. The first is divine, spiritual, and heavenly. The second is carnal, earthly, and sinful. The third is humane, civil, and natural. The first love is pious, and only makes happy. The second is sinful, and only makes miserable. The third is virtuous, and commendable. The first love, is proper to the pious Religious man. The second, is proper to the sinful wicked man. The third, is proper to the civil honest man.  
Thus Love may be compared to water conveied from the fountain of the heart in these three pipes; first, if we consider this liquor running in the first channel, than we shall find it to be pure, clear, and the only saving water of life: In whose heart soever this divine, spiritual and heavenly liquor springs, shall never thirst, but rests always satisfied; in prosperity ●● is temperate and humble, and in adversity he is patiented and meek; in what state of life soever he is in, he 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 goodness, and all evil ways he utterly abhors; for although he walketh upon the earth, his conversation is in heaven; he is truly a heavenly minded man, he really fulfilleth the commandments of the first Table in the Decalogue, he loves the Lord with all his heart, with all his mind, and with all his strength; nothing is so comfortable to him as the favour of God, nothing so fearful as his displeasure, nothing so desirable as grace, and nothing so hateful as sin, while the ship of his soul doth sail upon the troublesome waves of this miserable world: no storm of persecution can stay or hinder his heavenly course of godliness, till it arrive at the haven of eternal happiness: because the anchor of this ship is a steadfast hope cast upon the firm rock Christ Jesus; her cables are a strong confidence fast bound to the main mast of a lively, saving and justifying faith, her lading is no vain merchandise or trumperies, but rare jewels, and cost●y ornaments, even the rich treasury of the graces of God's Spirit. The Pilot is the word of God which at the last will guide her to the desired haven. This man walks upon the earth as a stranger and pilgrim. The world is but his Inn, wherein he lodging for a night, departeth in the morning; Heaven is his Country, there rests his love, there lies 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 Devil, 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 breastplate of righteousness for the loins, the girdle of verity; for the safeguard of the feet, shoes of the preparation of the Gospel of peace, and ●or the defence of the whole man, the shield of faith, wherewith he quencheth all the fiery darts of Satan's suggestions, blunteth the edge of the world's allurements, and dulleth the heat of fleshly temptations; his offensive weapon is only the sword of the Spirit, which he cunningly using cutteth off all sin, for the word of God is lively, and mighty in operation, sharper than any two edged sword, for it cutteth through even to the dividing asunder of the soul, and the spirit, and of the joints▪ and the marrow: It is an axe with which the whole tree of sin, with his forbidden fruit is hewn down with these weapons, the man that is inflamed with the love of God, will trample upon the flesh, despise and contemn the world, resist the Devil; and at the day of death by the assisting grace of his Captain Christ Jesus, will conquer and overcome sin, death and hell, and be carried by the Angels of God into heaven, the place of happiness, where he shall hold a perpetual feast, sing an everlasting song, wear an incorruptible Crown, possess an eternal Inheritance, and fully enjoy his love, with endless joy, content and rest.  
Secondly, if we consider this liquor running in the second current, than we shall find it to be muddy, foul, loathsome, and the only poisonous and soulkilling water, in whose heart soever this carnal, earthly, and sinful liquor springs, shall ever thirst, and never be satisfied: he is in every thing contrary to the former lover, he is never contented with his estate: In prosperity he is proud, presumptuous, and cruel; and in adversity he is desperate, fretful, and envious. His mind is only upon earth, and fading transitory riches: he careth for no heavenly grace, so he may have carnal pleasure: he takes no care for his soul, but all his care is to pamper his body: he accounteth the godly simple fools, and esteems them as the off-scowring among the people: he boasteth himself in the multitude of his riches, and solaceth himself in his pleasures: he thinks he shall live for ever upon e●●th, and puts the day of death a farr● off: he ca●eth not by what means he getteth ●is riches, so he may go bravely, and far deliciously every day. Thus the lover of carnal and fl●shly delights will not fear to commit adultery, gluttony, drunkenness, etc. fulfil the desire or lust of the flesh. And thus the l●ver of the world will venture to comm●t covetousness, oppression, cruelty, etc. to fulfil and satisfy the lust of the eyes, and pride of li●e. The man th●t is inflamed with this love, liveth upo●●he earth as a Citizen in his own C 〈…〉 and 〈◊〉 〈◊〉 the world dandleth 〈◊〉 〈◊〉 child●, 〈…〉 ding his desire with rich●● 〈◊〉 〈◊〉: 〈◊〉 fl●sh p●mpere●h him as 〈◊〉 〈◊〉, ●●eding his desire with pleasure and d●l 〈…〉; and the Devil fostereth him as his father, by persuading 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 devil. Thus he lives in seeming happiness, and dies in real misery, and or one drop of the shadow of comfort, loseth an Ocean of true consolation.  
Thirdly and lastly, if we look upon this liquor running in the third pipe, we shall find it to be clean good, and wholesome wa●er. I● whose heart soever this humane ●vi●l, and natural 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 term it, cannot have the first love, as the Apostle testifieth, saying, If any man saith he loveth God and hateth his brother, he is a liar; for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? Yet this love may be without the first, as appears in divers of the Heathen Philosophers, who have exceeded many Christians in moral virtues, yet were without the divine, spiritual, and heavenly love, for they did not know God, nor the mystery of godliness: 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 fulfil the commandments of the second Table in the moral Law; he loves his neighbour as himself, this is a true charitable man; he hath dispersed abroad and given to the poor, he doth much good in the world, he relieves the needy, helps the oppressed, feeds the hungry, instructs the ignorant, comforts the comfortless, etc. he lays for himself here a good foundation by good works, and shall at the last receive the reward of his labour, if he faint not. This love doth in large itself into three several species or pipes. In the first runs that humane love wherewith we love all mankind, as they are men of one common nature with us. In the second runs that civil love wherewith we love our own Country and Nation, as they are men brought up under one civil government in Laws and Religion with us: and in the third pipe runs that natural love wherewith we love our kindred or friends as they are of the blood, or to whom we are bound by some special obligation of amity. To let the humane and civil love run out as men are pleased to convey it forth from the fountain of their heart, I will only fix my meditations upon this natural love, and of that I will not write any thing of the love of parents to their children, or brother to brother, etc. although I know their love may be very great. But I will only insist to write what that natural love is wherewith a man is affected to a woman. And herein I would not be understood to mean that lustful love which is commonly covered under this title, although experience shows that it is very powerful in whose heart soever it is kindled, and is a raging passion, as all love is, if it be not kept in, as fire within the chimney, & the sea within his bounds: It is a foolish madness, a labyrinth of error, and a miserable thraldom before it can be obtained. But if the lover doth fulfil his desire, what hath he got but a rack to his mind, a torture to his soul, a gibbet to his conscience, a stain to his reputation, and a pleasing, yet fatal poison. This breeds a consumption in his purse, rottenness in his bones, and a blot in his good name. But if this love be in the lawful way of marriage, as this kind is seldom to that effect, then if the lover doth make his choice only for the beauty of the body, without any respect to the qualities of the mind, he may find one that may please his eye, but commonly she proves a wanton Helen or a traitorous Dallila, one that will consume his wealth, and work his destruction: or else such a one that will make him a scoffing stock to the world, by cunning planting upon his head Actaeon's livery. Thus for pleasure he gets misery, and for a beautiful outside embraceth a snake in his bosom, poison in his meat, and gall in his drink. Again, I would not be understood to mean that covetous desire which is also commonly clothed with this title, and in these days chief embraced, when a man doth only choose a wife for riches, although he cannot like her person, much less love her. Such may meet with one that may fulfil his desire with wealth, but commonly she proves a scolding Xantippe, one that will be always scolding, railing, and taunting him, and with whom he shall never live one quiet hour. Thus for a little wealth he is always pinched with a straight shoe, lives in continual 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 carnal, earthly, and sinful, but the other is natural, honest, and commendable, which is an honest desire of the mind to be joined to a woman, not so much for her outward perfections, as for her inward virtues; not only for her wealth, but for the love of her person, so it goes equally between these two, and exceeds in neither, for it is grounded upon the true causes for which matrimony was ordained, viz. for the prevention of sin, for the mutual society, comfort, aid, assistance, counsel, and advice of a discreet, virtuous, and loving companion, in all exigents; and to be careful in the bringing up or education of their children in the fear of God, that they prove not curses rather then blessings. I did consider all the kinds of love in the metaphor of water, I will now turn 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 heavy nature, for it runs very slowly in the hearts of the children of men, and cannot be drawn out of the fountain 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 carnal, earthly, and sinful, 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 wickedness burneth as a fire, which will consume both body and soul, if it be not prevented by repentance. So also this natural love burneth as a fire in an honest heart, which is infused by a divine power, and not by our own 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 signs of love are these, in the tongue, delightful speeches; in the eyes, amorous looks; in the countenance, modest bashfulness; in the hands, liberal presents; and in the face, active nimbleness to obtain the beloved object. But if this love goes no further, than it is easily quenched with a drop of the water of rejection, or trod out with the foot of disdain.  
But in the second place, if fuel be added to this fire, viz. if there be a mutual and sympathising affection between the lover and his love, than it burns mightily, and shows it sel●e to be true love; then the lover with his love ha●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 wind o● people's tongues blow it out: the fear of poverty, the persuasions of friends, the allurements of riches, or the in●i●ements of pleasures, cannot move, much les●e rem●ve it. There is no way to extinguish this fi●e, but to take away the fuel, and then it dies: But the place will be s●ene where it hath been, the heart will grieve, the eye weep, etc. to think how foolishly passionate he hath been, and for the time to come, the lover will learn 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 confirmed, either by a real contract before God and their own conscience, which is commendable: for we read that joseph and Mary were thus contracted before they were married. And it is grounded upon this reason, to breed in them a longing desire ●o enjoy the fruition of their hopes; or by public ceremony of the Church before men, for there is little difference between 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 all the fa●re pretences in the world can salve such a breach, and they themselves shall find it to be a clog to their conscience, a burden to their ears, and a web in their eyes, to think of, hear, or see the beloved party. To violate faith and troth in this kind 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 shipwreck of faith and a good conscience.  
Fourthly and lastly▪ if this flaming fire goes not out, but continues in its bright lustre, till the fuel be quite consumed, viz. till death departed: the ashes that is left behind is the rare example of virtuous love and mutual society: like that of the Turtle with his mate.  
Thus have I briefly declared the power of man's love, I pray God grant I may embrace the best, and cast the worst from me, so I shall be truly happy.  
Amen.  
FINIS.