PANTHEA: OR, DIVINE …

PANTHEA: OR, DIVINE VVISHES AND MEDITATIONS: Written by Io. Siluester: Reuised by I.M. Master of Arts.

Fero & spero.

Whereunto is added an Appendix, containing an Excellent Elegy, written by the L. Viscount S t. Albans, late Lord High Chancelour of England. &c.

[person by tree]

LONDON: Printed for F. Coules, and are to be sold at his Shop in the vpper end of the Old-Baily. 1630.

To the very Honorable Knight, and Magnificent Baronet, S r. RICHARD HOVGHTON of Houghton-Tower: All Health, Honor, and Happinesse.

Most Honor'd Sir:

THe heauenly Light of Diuine Truth shining in the sa­cred Scripture, hath enabled our Soules cleerely to see their owne Excellence; viz. that they are by Creation Spirits Eccles. 12.7. or spirituall Substances; of an Mat. 10.28. immortall Nature; in Duration, eternall; as being (in Tertul­lians phrase) Afflatus oris Diuini, the immediate Handiworke of God; and consequently Quicquid ex nihilo fit, est in­corruptibile. incorruptible. Yea, such is their exquisite Beauty and absolute Perfection (considered in their owne The Essence of God, An­gels, & Soules, is knowne to God alone ex­actly. Athanas. Tract. de Defini­tiombus. Essence) as the most amiable Reflex of Diamonds, the Virgin-blushes of Ru­bies, the azure veines of Saphires, the greene lustre of Emeralds, the various beames of Iacincts, and the radiant constellations of the fairest and most Orient Vnions, are neuer able to parallell. Thus Nobly-descended and rarely-qualified is the Soule; a Creature of such An­gelicall Serenity, as that the MAIESTY of HEAVEN (enamour'd on his owne bright Image) made this goodly Globe of Heauen Ita S. Chrysost. and Earh for her solace and Contemplation, wooed her with most ardent and inflam'd Affection, stiling her In Salomons Song. his Loue, his Doue, his Sister, his Spouse: and lastly, married her to Himselfe for euer, by assu­ming our Humane Deus & huma­na natura vniun­tur: non Deus & Homo; quia non Persona & Per­sona. Assumpsit Deus non Homi­nem sed Humani­tatem. Nature, which hauing hypostatically and indissolubly vnited to his DEITY, hee accomplisht in it the most Admirable Worke of our Redemption, inuested it with Jm­mortality by his Resurrection, and aduanced it to his Heauenly Kingdome (far aboue all Coelestiall Powers) by his Ascension. And now is MAN, in regard of this superexcellent Honour, become (in this point) superiour to the ANGELS, as being participant of the [Page] S t. Pet. Ep. 2. chap. 1. v. 4. Diuine Nature subsisting in the most Sacred Person of our euer-bles­sed Lord JESVS, whose glorified Humanity is most triumphantly enthroniz'd at the Right Hand of God on High.

Thus hath the King of Angels (in his ineffable loue to our Soules) exalted this humane Flesh, aboue the highest Hierarchy; to the a­mazement of those Heauenly Spirits, (as the S t. Pet. Ep. 1. chap. 1. v. 12. Prince of th' Apostles intimateth.) Neuerthelesse, if an exact Suruey be taken of this pre­sent World, will there not be found in all Estates such a generall Apo­stasie from the Loue of God, as if Men were altogether Soule-lesse; or (at least) Sense-lesse how infinitely the Creator of the World values that peerelesse Pearle, which this shell of Mortality containes: [a Pearle so inestimable, as nothing in Heauen or Earth, but the very Our Saui­ours Heart was pierced with the speare for our sinnes: O that our hearts might be pier­ced with true compunction and Repen­tance! other­wise wee haue no part in his Passion. HEART BLOOD of the ONELY SONNE of GOD could re­deeme] To instance this sottish Madnesse, and Epidemicall Corrup­tion in all Degrees and Delinquents, were infinite J will therfore (in present) cull out onely some, that are (in their owne Conceits) the Creame of Christendoms, the purest and demurest Professants, in com­parison of whom the obedient Children of the Church of England, are reputed prophane and Vnsanctified Persons. Eccl. Hist. lib. 8. cap. 7. Eusebius (an Au­thenticke and approued Author) hath a memorable H [...]storie applia­ble to this purpose. He relates how he saw at Tyre (a City of Phoeni­cia) diuers naked Christians exposed by their Persecutors to cruell Panthers, mighty Beares, and [...] wild Bores, to be deuoured by them: which rauenous Beasts, although they were prouoked by the Christi­ans to assaile them, (for so were the poore Soules commanded) yet they vtterly refused to hurt or approach them: but on the contrary, they slew at the Insidels (without the Barres) which exasperated them a­gainst the Christians. To make some Application and Ʋse of this rare and miraculous Euent: I haue learned by good Intelligence, and your Noble Selfe, with many Thousands (in plagâ hyper-Boreâ) were ocular Witnesses, that certaine externall Professors Of these, see an excellent Sermon, called Corona Charita­tis, pag. 28, 29, 30. of Christi­anity, yet internall Contemners of the Ordinance of Christ in the Mi­nistration of their owne Heb. 13.17. Pastors, hauing long panted after their Extirpation and Destruction, combin'd together at last (as close as See Iob c. 41. v. 15, 16, 17. Leuiathans soules) to strip them of their Reuenues, incarcerate A Diaboli­call Act. Reu. 2.10. Thus the Arri­ans raged a­gainst Ortho­dox Teachers, especially a­gainst Athana­sius, who was faine to slye from their hellish surie. See his Apologie for his Flight, &c. and his Epistle ad Solitarios: where he writes, that hauing beene twice depriued by 2 false Synods, he was at last absolued, and re­stored to his Church, notwithstanding the former Sentences of the Hereticall Bishops, who (as he elegantly termes them) were rather Catascopi then Episcopi, Catchpoles then Bishops. their Persons, disseaze them of their Frecholds, (by Bribery and [Page]Legall Sleights) dissipate their Goods, ruinate their Families, begger their Posterities, and (to teare them quite in pieces; O most detesta­ble Immanity!) infame them with a thousand virulent Aspersions and venemous Jmputations: assuring themselues, though their tongues ranne neuer so false a Gallop, yet some maleficiate or other would be­leeue them: [the credulity of the Ʋulgar (especially in Clorgie mens Cases) being such, as if a Gnat but spread his Wings betweene them and the Sunne, to thinke it eclipsed.] These things being so, let any Christian or Pagan iudge, whether those wild beasts in Eusebi­us, were not infinitely more humane, compassionate, and mercifull to the designed Martyrs; then were these vnchristian Kernes, masked Miscreants, and Diabolicall Decoy's, to their conformable Prea­chers; in whose Coats seeing they could not finde a hole, they resolued to fret one. Vndoubtedly (you bloody Bores, selfe-admiring Liber­tines and Cyclopicall Canibals) your crying Sinnes and thundering Crimes of Oppression and Ravine (though mantled with Hypocrisie, the Deuils Masking-sute) haue entred the Iam. 5.4. eares of the Lord of Hosts. For howeuer this vnhallowed Crew may (in a spirituall Phren­zy) flatter and hug themselues in their abhorred Rapacity, and sing Requiems and Lullabies to their senselesse Soules, and cauterized Consciences, as if they should neuer tremble before the terrible Tribu­nall of the Iudge of all the World, for these blacke Deeds, and execra­ble Enormities: yet certainely these artificiall Villanies are Vulne­ra in capite canis, such mortall Wounds to their inward-bleeding Soules, as those Saluages shall neuer licke whole with a generall and superficiall Confession of their sinnes, nor be once admitted to Gods sa­cred Obserue well what our Saui­our saith tou­ching this point, Matth. 5. v. 23, 24. Altar, to make their peace with him, till they be first reconciled to their offended Brother, and haue (to their vtmost Ability) made due Repaire of Honour, and Restitution of Liuelyhood to the Parties so hamously wronged. And albeit this Canting Fra­ternity seeme to haue made a League with Satan, and are yet insensi­ble of the Horrour of the Fact: notwithstanding, as that which is written with the juice of a LIMON, apreares not at first, till you hold it to the Fire: So, when these dis-gallanted See Act. 14, from the 11. v. to the 20. Lycaonians shal one day, (without speedy and effectuall Repentance) haue the full Vi­alls of Gods Ʋengeance powred and prest on them, (roaring in Hell­fire with In an old Manuscript lately found at Chester, it is re­corded, that Pilate was cal­led Pontius, à Ponte, of a Bridge; and not of the Ile Pontas: How­euer, he is ge­nerally held a damned mis­creant. PONTIVS Pilate, Barabbas, and other Infernall Mon­sters) then shall they cleerely reade in the blacke Bookes of their vast Consciences, their Barbarous Acts, and Deuilish Complots, writ­ten in the hugest Capitals.

But to returne where WE BEGAN, and to leaue these merci­lesse Wretches to the Judgement of God; whom (from the Center of my Soule) I beseech to giue them the Grace of The proper [...]ct of Peni­ [...]nce (in this Case) is Resti­ution or Sa­ [...]efaction; without which [...]t nothing a­ [...]aileth the Delinquent, [...]hough he [...]hould hang [...]imselfe with Judas. Repentance: J haue here (Most Honor'd Sir) presum'd (in lieu of your many signall Fa­uours) to present you this small Manual of Meditations in Ʋerse, published vnder the Coniunction and sweet Aspect of most eminent STARS, and written (as I am credibly certified) by a Diuine Laureat (deceased;) whose maine Drift is to eleuate the Soule to Heauen, from these bewitching Vanities of the The Earth was made for Man [...] Man for Earth. Earth: A Noble and Coelestiall Theme, and neuer more seasonable then now: In which re­gard, I was confident it would be no vnwelcome Newyeeres-gift to your Noble-spirited Selfe, whose Heroicke Disposition and pious Af­fection to Diuine Exercises, and Composures, accompanied with a li­berall Hand to learned and Orthodox Ecclesiasticks, and a piercing Iudgement wisely to discerne betwixt an accomplisht Scholler, and a popular Parakito, or Skip-Iacke-Fellow of empty Boldnesse; as also your frequent Largesses to the Peore, and Donatiues to the Distres­sed; your graue Moderation and prudent Dispensation of Iustice; your generous Hospitaelity, rare Affability, and vnexampled Humanity; your resplendent Dignity, Illustrious Family, and Honourable De­portment, haue purchas'd you the singular Loue and Obseruance of all good Patriots. Your Magnifique Entertainement of his late King Iames: (In his Return from Scotland.) Ma­iestie (of Sacred Memory) at your Basilicall TOWER, [one of the brauest Seates in Europe] was no small Renowne to your Selfe, and your most Nobly-accomplisht Sir Gilbert Honghton. Sonne: But your Munificence to the oppressed and afflicted members of Iesus Christ, [seasoned with true Faith and Contritio est extremitas do­loris. Contrition; and sugred with Holinesse, without Reu. 2.10. which, no man shall see the Lord] will gaine you (at last) Coro­nam Amarantinam, an Imperiall Diadem Hebrewes, chap. 12, v. 14. of Blisse (with your peere­lesse Lady deceased) in the Empyréall Heauen. Thrice Happy, O! and most Heauenly Soules, whom the blessed Angels shall so beare in Triumph to that Glorious Ierusalem! To which Soueraigne Felicity, that your euer-honor'd Selfe, your Worthy Sonnes, and Excellent Daughters (the Crystall Mirrors of Modesty) may arriue (at the end of this Span-long Life;) is the hearty Prayer of

Augustae Trinobantum. Festo Theogonias.
Your Noble Vertues most affectionate Obseruer, IAMES MARTIN, One of his late Maiesties Preachers, and Commissioners Ecclesiasticall in the Prouince of Yorke.

To the most resplendent Diamonds of the North, and singular Glories of their Sex: • The Lady IVLIANA WALMIS­LEY, Sister to the Right Honorable and Excellent Peere, RICHARD Lord MOLINEVX Viscount Marbrugh: , • Mistris Mary Walmissey, Sister to the Hero­icke Knight and Baronet, Sir Richard Houghton of Houghton-Tower. , • Mistris Grace Houghton, Wife to the thrice-Worthy Gentleman, William Houghton Esquire; and Daughter to the euer-renowned Knight, Sir Richard Sherborne of Stonihurst. , • The Lady ANNE OSBORNE and Mistris Elizabeth Sherborne, Daugh­ters to the perfect-Honorable Gent. Tho. Walmisley Esquire, and Neeces to the most Illustrious Lord, HENRY Earle of Danby. , • Mistris Frances Houghton. , • Mistris Gillebert Houghton. , • Mistris Anne Houghton. , • Mistris Katherine Houghton. , and • Mistris Margaret Anderton, Neece to the Generous and Iudicious Gentleman, Roger Bradshagh of Hagh, Esquire.  I. M. the Publisher of these Soliloquies, consecrates them, deuotes himselfe, wishes all imaginable Happinesse.

LADIE IVLIANA WALMISLEY, Her Anagram. I am a Lilly; Diana's Iewell.

LOoke as the LILLY doth each Flower excell,
In Milke-white Lustre, and in Purple Dy:
So in your Heauenly Face, combined dwell
Pure spotlesse Candor, Roseat Modesty:
Fame, take thy Golden Trumpe, and her proclaime,
DIANA'S IEVVELL; Glory of her Name.
[...]
[...]

To the same Noble HEROINES.

WIt's, Honor's, Beautie's Angelized Frames,
Vertue's faire Temples, Wonders of your Names,
Which gild that Climate with your Glorious Beames,
Beyond the Lustre of Starres twinckling gleames;
Crowne with your Fauors these Diuiner Laies,
Which tune your Soules to sound your Makers Praise:
So may you shine more bright in true renowne,
Than Golden Starres in Ariadne's Crowne.
I. M.

A Muzzle for Hylax in limi­ne latrat. Momus.

IF any (like the
Iohn the se­cond great Duke of Mos­couia, so ab­hor'd Women, that he swoon­ded at the ve­ry sight of them. Bodin, de Repub.
Moscouiticke Duke)
Ressent the other Sex, and their iust Praise,
Whose Natiue Splendor needs no other Raies;
May no such Basiliske dart vpon this Booke
His poisonous Eies: such
A most viru­lent Sycophāt. See Aristophan. Equites: and Thucydides, ( lib. 4.) exquisitly rendered by that Worthy learned Gentle­man, M r. The. Hobs, Secretary to the late Excellent Earle of Deuon.
Cleon's silenc'd best
By Noble Scorne. So set I vp my rest.
I. M.

A Panegyre, To the Author.

OFt haue I wisht, (thy Worth that Wish did moue)
My Seat neere to the Muses Bay-tree Groue;
Or by that Spring for Poesie most admir'd;
That being by some Sacred Power inspir'd,
I from those Bankes might haue selected Flowers
Water'd with sweet Castaliaes siluer Showres:
Then should my Hand thy Brow a Wreath haue made;
But since I sit not in the Laurell-shade,
I cannot giue what thy Deserts doe claime;
Far short be my Desires of their high Ayme:
So stands a Shepheard pointing at a Starre
As I at Thee, thy Light transcending farre:
Thou dost our Thoughts to Speculation tye,
Like some cleere Fountaine, where the Crystall Sky
Her bright-vnwrinkled-azure brow may see,
So doe the Heauens behold their Face in Thee:
Thy Heart, the Firmament of faithfull Truth,
Thy Arts, the glistring Starres that grac'd thy Youth:
Thy Soule the Cynthia, whose bright-shining Raies
Lighted the World to haue reform'd her Waies:
Thy All, a Little-World of richer Frame,
Then that which did possesse the Golden Name.
Hence then, you Termagants to
Ætnae: sup­posed to be Plutoes Court.
Mongibell,
You
Certaine hi­strionicall Pro­fessors, (Disci­ples of S r Iohn Lacke-Latine) in the Vniuersity of Fooliana; which super­nodically cen­sure all Verses whatsoeuer.
Pantalouns, that POESY damne to Hell:
Peace yawning Goblins, Hob, Dick, Hick and Will,
Spue not your Gall against his Sacred Quill:
To such may euery Leafe, and euery Line
An Armadillo be, or Porcupine.
S. N. à sacerrimis Catharis & Lavernio­nibus horrendiffimè spoliatus.

The Authors Inuocation and Impre­cation against his Infernall Enemies.

SVpreame Commander of the Crystall Sky,
That ALL of NOTHING powerfully didst frame,
Bee't not offense against thy Deity,
With humble Accents to adore thy Name:
Though in this Teare-composed Terrene Globe,
I weare Mortalities Sin-stained Robe.
Let me behold with Contemplations Eye,
The Beauty of thine Angell-guarded Throne:
And let my soule with humble boldnesse fly,
Aboue the Starry Constellation:
And there with that most holy Hierarchy,
Sing Hymnes and Anthems to thy Deity.
Let my sad Soule, long pierc'd with Swords of Griefe
By Fiends, Alastors, Harpyes, Furies fell,
Receiue (my God) from thee Diuine Reliefe,
Which may their Pride and canker'd Malice quell:
Make those pure Hell-Dogs in their Dens to couch,
And Belzebub himselfe at last to crouch.

PANTHEA.

The Induction.

WHat should I wish for on the Earth?
Goodnes is growne to such a dearth;
While want of Grace doth make abuse
Of that which might be for good Vse:
That who obserues what most men wish,
Shall find how fond and vaine it is.
Some wish for Wealth, to pamper Pride;
The Medicine good, but ill-applide.
Some wish for Honour, in high thought;
Honour is good, Ambition nought.
Some wish for Health, to liue at ease;
Health may be good, Ease breeds Disease.
Some wish for Power, to wrong at will;
Power oft is good, Oppression ill.
Some wish for Youth, to nourish Folly;
Youth may be good, the Wish vnholy.
Some wish for Loue, to answer Lust;
Loue may be good, the Wish vnjust.
Some wish for Strength to crush and kill,
Strength may be good, but Murther ill.
Thus still th' Abuse which Will brings forth
Doth make the Wishes nothing worth.
Yet since that Wishes may be good,
When Worth is truly vnderstood,
Let me set downe my Hearts desire,
And what hath set my Soule on sire.
It is not Earth, nor earthly Treasure,
Nor worldly Honour, fleshly Pleasure,
Nor Power, nor Place, nor Youth, nor Strength,
Nor drawing out this Life at length.
Nor idle pleasing Natures Eye
With fond Affections Vanity.
Not one of these comes neere the White
Of my Hearts Wish and Soules Delight.
The Course of my true Cares content
Extends aboue the Firmament.
The lenell of my Soules chiefe Loue
Is onely in the Heauens aboue;
Where I shall see my Sauiour sweet,
And how his Saints and Augels meet
With such an Harmony of voyces,
As shewes how euery Soule reioyces
In the beholding his sweet Face,
That is the Glory of all Grace.
This, this, my Wish shall onely be,
To liue where I may euer see
My Sauiour sweet, and in his sight
Haue all my Hearts and Soules Delight.
Daigne then (my God) this Boone to giue
Whiles here vpon this Earth I liue,
That neither Wealth, nor Pouerty,
Nor Comfort, nor Calamity,
Nor Health, nor Sicknes; Ease nor Paine,
Nor Hope, nor Feare; nor Losse, nor Gaine,
May euer take such hold on me,
But still my Ioy in CHRIST may be.

I. Wish, or Meditation.

OH! had I of his Loue but part,
That chosen was by Gods own heart,
That Princely Prophet, DAVID, he
Whom in the Word of Truth I see
The King of Heauen so dearely lou'd,
As Mercy beyond measure prou'd:
Then should I neither Gyant feare,
Nor Lion, that my Soule would teare;
Nor the Philistims, nor such Fiends
As neuer were true Christians friends:
No Passion should my Spirit vex,
Nor Sorrow so my minde perplex,
But I should still all Glory giue
Unto my God by whom I liue.
Then Health, nor Sicknesse, Griefe, nor Ease,
Should so my mind disease or please,
But Want, or We, what-ere I proue,
The Lord of Life should be my Loue.
To him I should my mind impart,
And to him onely giue my heart,
And to his mercy onely pray,
To put my secret sinnes away:
To heale my sinfull wounded Soule,
And put my Name in Mercies Roll:
In all my Cares and Crosses still
To comfort me with his good Will:
And when I cry and rore in Griefe,
In deepe despaire of Hopes Reliefe,
My Faith should yet in Mercy finde
The Comfort of a constant Minde,
And I should euer ioy to see
How Mercies Eye did looke on mee:
Then should my Heart tune euery string,
That to his glory I might sing
A Song of euer-lasting Praise,
To end in neuer-ending daies.
Then should I play, and sing, and dance,
And to the Heauens mine Eyes aduance,
With ioy to see in Triumph so
The Arke of God in Glory go:
And whatsoeuer I possesse
In Power or Honour, more or lesse,
Nor Earth nor Heauen should me moue,
But still my Lord should be my Loue.
If I were sicke; He were my Health;
If I were poore; He were my Wealth;
If I were weake; He were my Strength;
If dead; He were my Life, at length.
If scorn'd; He onely were my Grace:
If banisht; He my Resting-place.
If wrong'd; He onely were my Right:
If sad; He were my Soules Delight.
In summe, and all, All-onely He
Should be All, aboue All, to me.
His Hand should wipe away my Teares,
His Fauor free me from all Feares,
His Mercy pardon all my Sinne,
His Grace my life anew begin;
His Loue my Light to Heauen should bee,
His Glory, thus to comfort me.
Thus was this Kingly Prophet blest,
To liue in Loues eternall Rest.
And since I see his Grace so great,
To all that Mercy doe intreat,
And how the faithfull Soule doth proue
An heauenly Blessing in his Loue;
Let me but onely This request,
To be but thus with Dauid blest,
That Ioy, or Griefe, what-e're I proue,
The Lord of Life may be my Loue.

II. Wish, or Meditation.

OH that I were as Wise as
Salomon,
He
That did by Obseruation see
What All things are, with all their Worth,
That vnder Heauen the Earth brings forth,
How vaine they are, and how they vex
The Soule whom Passion doth perplex.
Then should I neither carke nor care
For things that so vncertaine are;
Nor toyle nor labour for a Life
So full of Falshood, Feare, and strife.
Nor ayme at Title, Power, or Place,
Nor Fauour, Wealth, or Worldly Grace;
Nor trouble Patience with a hope
Of ought beyond my onely Scope:
Nor sooth, nor flatter, lye, nor sweare,
Nor stand in Danger, nor in Feare
Of him, of her; of this, of that,
Nor hunt I know not after what:
But loue the Measure and the Meane,
That keepes the Soule and Body cleane.
Then should I finde this Life, but Breath
That Sinne hath subiect made to Death:
For from the greatest to the least,
No Soule but liues at some vnrest:
The soundest and the deepest Wit
Sometimes in idle Thoughts doth sit;
The fairest and the sweetest Face
Is sometime subiect to Disgrace.
The Noblest and the valiant'st Minde,
Sometime may hap goe downe the Winde.
The richest Hand, and proudest Heart,
May chance to play the Beggers part.
The valiant'st Arme, and strongest Hand,
Sometime at Mercies Gate may stand.
The purest Soule that would not sinne,
May chance to fall in Satans Ginne.
Then since I see there is no state,
But that sometime, or soone, or late,
Is subiect to so hard a course
As leaues the Better for the Worse,
Though I be not so wise as Hee
That made me This to know and see,
Yet will I ioyne with him in this,
Vpon this Earth to build no Blisse;
But with the Wings of Faith to flye
Vnto my Glorious God on high:
And in his Mercy only proue
The Blessings for my Soules behoofe;
From Sorrow, Sinne, and Satan free;
And loue the World that list (for me.)

III. Wish, or Meditation.

OH! that I had that Patience,
That is the Spirits Excellence,
That Io [...]n in all his paines did proue,
Vnto the Lord to shew his Loue:
Then should no Losse of Lands or Goods,
Bring in such Flotes of Sorrowes Floods;
Nor Childrens Death, nor dogged Wife,
Nor wounded Heart, nor weary Life,
Nor Scoffs of Friends, nor words of Griefe,
Nor Hearts Despaire of Hopes Reliefe,
Should make me once (which God forbid)
Offend his Grace, what ere he did:
But say with Iob; If he will kill
My heart, yet will I loue him still;
And in his sight, my Waies reproue,
That is the God of gracious Loue.
That then, when All were at the worst,
And that my Heart were almost burst,
My Soule might feele, that Comfort sweet
Did tread all sorrow vnder Feet.
But Iob was iust, so am not I,
His God did but his Patience try;
And made his Faith in Mercy, finde
The Comfort of a constant Minde:
But my Soule hath so wicked bin,
That I am scourged for my Sinne,
In Iustice: but with Mercy such,
As I can neuer praise too much.
For had not Mercy heal'd my Sore,
I had bin slaine for euermore.
But my good GOD is euer One;
His Hand is not to me alone,
But vnto All that in distresse
Doe in his Mercy seeke redresse;
And whose true Patience, Faith, and Lone,
Doe in his Iustice, Mercy proue.

IIII. Wish, or Meditation.

OH! that I had that Gracious Call
That from the Heauens had blessed Paul
That chosen Saint of sacred Blisse,
Where only Saints true blessing is:
Who from the way of wicked Thought,
Vnto the gates of Grace was brought,
And when his Eyes were stricken blinde,
Had such an insight of the Minde,
As made him see through Mercies light,
(That is the Soules eternall sight)
How blinde is Reasons ruthfull Eye,
Where Errour leads the Heart awry;
Whilst Conscience thinking to doe well,
Doth carry Misconceit to Hell;
Till Mercy meeting on the way.
Brings home the Sheepe that went astray:
Then should no Office, Power, nor Place
Make me to secke my Soules Disgrace,
To take a Tyrants powerfull Rod,
To persecute the Saints of God.
But I should more in soule reioyce
In Mercies Gracious-Glorious Choice,
All Persecutions to abide,
Where Patience, Feith, and Loue is tride
Of the sweet Lord of Heauens Blisse,
Than persecute one Saint of his:
But all my Loue, and Loues Delight,
My Meditation day and night,
Should onely, all, and euer be
Of Mercy that so called me.
No Griefe, no Paine, no Want, nor Woe,
That I should euer liue to know,
But I should thinke too little all,
In Loue to answer Mercies Call:
For all the World I would not care,
Nor K [...]nor Kesar would I feare;
No threats, nor thraldome, scourge nor death;
To speake his Praise, should stop my breath.
But I should plainely speake and write
My knowledge of the Lord of Light:
And to the Glory of his Name,
Throughout the World divulge the same:
My Walke should be but in his Wayes;
My Talke but only in his Praise;
My Life a Death, but in his Loue;
My Death, a Life, for him to proue:
My Care, to keepe a Conscience cleane;
My Will from wicked thoughts to weane;
My Prayers for the Good of all,
That Mercy vnto Grace doth call:
My Labour, for the loue of Truth
To leade the life of Age and Youth:
My Comfort, truely to conuert
The Soules which Satan did peruert:
My Health, to labour for their Loue,
That seeke their blessing from aboue.
My greatest Ease, to worke for those
Whom Mercy to Saluation chose:
My Paine, and Pleasure, Trauell, Ease,
My God thus in his Saints to please.
Then should I this base World despise,
With all Earths idle Vanities;
And gouerne mine Affections so,
That Sin should neuer ouerthrow
This wounded wofull Soule of mine,
But still in Mercies loue diuine,
My Soule should finde that life of Grace,
As should all Earthly loue deface;
And I should onely wish to liue,
All Glory to my God to giue;
And all in all my loy to bee
His seruant that so called mee.

V. Wish, or Meditation.

OH! that my Soule might liue to proue
Some part of that sweet blessed Loue,
Which IOHN th'Enangelist possest,
When he lean'd on our Sunours Brest;
When Wisdome, Vertue, Grace and Truth,
Embrac'd the blessed dayes of Youth!
Then should I fly with Eagles wings
Vnto the Glorious King of Kings;
And see that Heauenly Court of his,
The Beauty of the Angels Blisse;
Where Goodnesse, Grace and Glory dwels,
And Lone, and Lise, and nothing else
But Holinesse and Heauenly Light,
All, onely in my Sauiours sight:
Then should I loath this World of Woe,
That doth bewitch the Worldling so;
And seeke (but at my Sauiours feet)
To find my Soules eternall Sweet;
Till Mercy will vouchsafe me Grace
To haue a glimpse of his sweet Face,
In whose least sweetest Looke of Loue,
A Sea of Ioy the Heart doth proue;
And swimming in the Soules Deligh
Is rauisht with that Glorious Sight:
But though I cannot be so blest,
To leane vpon my Sauiours Brest;
As all vnworthy of such Grace,
To looke on his Coelestiall Face;
Yet let me beg at Mercies Feet,
That I may but receiue this Sweet,
That when his Saints and Angels sing
Their Haleluiahs to their King,
My Soule in Ioy all-sounding then,
May haue but leaue to sing AMEN.
FINIS.

A Funerall PYRAMID

TO the deare Memorie of the Most deare,
[...]
I consecrate this Threne, these Fune­rall Teares:
[...]
These are the Cypresse Branches that I beare:
The mourning Habit that my sad Soule weares:
This the Impresa that my Sorrow beares
If This not feelingly define my Smart,
'Tis not defect of Woe, but Want of skil­ful Art.
Within the Center of my trouble Soule,
A Monument vnto thy Name Ile build:
And there with Teare fil'd Characters inroule
Those bright Perfections that thy Life did guild,
The Gracefull Good that all thy Actions fil'd:
There shall my Loue thy sad Losse memorize;
Whē all the World shall cease to mind thy Obsequies.
Then daigne to take of the obsecurest hand,
These weldeserued attributes of Praise:
I know thy Trophies not the higher stād,
Because my hand desir'd thy Name to raile:
Faire Angelized Soule, these humble Laies,
And worth-lesse Numbers giue thy light no luster,
But show those shapeles Woes that in my Bosom muster.

ERECTED to the Honor of that rare-vertuous Gentle­woman (now in Glory) M rs ELIZABITH GREY, Daughter to Richard Grey, Esquire, and sometime Wife to I. M. Master of Arts. (BY her Sister Mistris Mary Drayton; allyed to the Prince of English Poesie, MICHAEL DRAYTON, Esquire) Interred at Atherston: where she departed this life, calling on the Lord IESVS (to the last) Anno 1614. Ætat. 24.

Sir Tho. More, (sometime L. Chancelor of Eng­land) On his owne and his Wiues Tombe:

Ah! societ Tumulus, societ nos (obsecro) Coelum.
Sic Mors non potuit quod dare Vita, dabit.

Thus rendred:

O may one Tombe, and Heauen vs re-vnite!
So Death shall riohly my GRBAT LOSSE requite. I.M.

MORIERIS, RESVRGES. IVDICABERE.

APPENDIX TO PANTHEA. …

APPENDIX TO PANTHEA.

Plump. Epigram. Ad PONTILIANVM.

Sunt mala quae culpas (fateor) mala Tempora: sed tu Temporibus pejor Pontiliane malis.

TIT. 1.13.

Jncrepa illos dure:

Anno Dionysiano, 1630.

To the Nobly-descended, and Vertuously-accomplisht, S r RICHARD GARGRAVE, Knight.

Worthy Sir,

BEing moued to adioyne to the precedent Can­zonets, th'ensuing Nectarines of the late Ex­cellent Viscount S t-Albans, (the Prince of English Oratory) J presum'd to inscribe them (cum super-pondio) to your Noble Selfe, whom, for your honorable Quality, rare Skill in Antiquities, exquisite Iudgement, and generous Loue to Learning, I may iustly stil [...] (sine parpurismo)

Dulce Camaenarum decus, & Fax aurea Phoebi;
The Muses Darling, and bright Phoebus Flame.

The Subiect is ponderous and Diuine, being a graphicall Delineation of Humane Misery: And well it were with men of Merit, if in this World of Vanity, so full of changes and counter-changes, as it seems a very Field of Flint sowne with Teares; they were not ouerpressed with those myoparones [...]: Vid. Baysium de Re Nauali. piratici, or Land-pirates, which Orat. in Ti­marchum. Æschines speakes of; nor by the combination of prodigious Rakehels, surrounded with an Ocean of Ʋillany. Such Monsters of Humanity, and Demi-Deuils, are the Lares et Lemures, the Ghosts and Goblins of this gloomy Age. I remember I haue read in the Digested in­to 2 Bookes: The 1. Diabolus infulatus; or Plutoes Peram­bula [...]iō in the North: Dedica­ted to the pious vses of Guzman d'Alfarache. The 2. Diabolus infatuatus, or, A Spectacle of Bribery and Beggery: Ded. to Mat. Dodsw. of Corke. Workes of Sir Io. CRAG, (a famous Kn. in Cumberland,) this me­morable Distich;

ONGE walkt the Vrchin and the Elfe,
But NOW the Great Deuill himselfe.

For the Illustration whereof, [...]y is please you to reflect (a little) on the ancient Poets Description of HELL, (the Grand-Deuils HALL) which (they say) is moated round, and for [Page]want of a BRIDGE, Charon, Plutoes MAN, ferries ouer poore Soules in white Sheets, sometime A [...] of [...] (at once) in [...]an Church, seene not long since. 17 at a clap. Vnder which cu­rious Emblem (for it is no vaine Fiction) is mantled a dainty Mo­rall, well knowne to learned Mythologists; the Reserch whereof I referre to intelligent Readers studious of Antique Matters. Certes, Saint Paul, not without cause, term'd Poets, See Titus 1.12. and the Ge­ne [...] Note there. Prophets: for by the Attestation of profound Theologians, there is (indeed) a Crim-Tartar, Mogul, or Captaine-Deuill of that Tartarean Region, sti­led in Scripture Belzebub, and (misnamed) by Exoterick Diuines, Contrary to the iudgement of Antiquity: for in the Pri­mitiue Church diuers were baptized by that Name: as Lucifer Caralita­nus, &c. Lucifer: which Mille-artifex, and Master-Fiend bath at his becke Legions of vnder-ministers, and (as I may say) Rurall Dro­medaries and Diabolitinoes, which incessantly sharke and ramble abroad for his Prouant, (whiles the Great Machiauilian. Cacus, or Cacodaemon himselfe ORDINARILY resides in his Vulcanian Forge, and dismall Den, whetting his grisly-griping Tallons.)

But to adjourne the further Elucidation hereof to some other Op­portunity, and to returne to your Honor'd Selfe. If Crispinillus Momax take occasion hereby (for it is not in my power to stop laxa­tiue Lips) to hisse-out his

Bane-spitting Murmures, and detracting Spels;
Qualia credibile est rictu ructâsse trifauci
Cerberon, & Stygij Monstra tremenda Canis:

I trust you will (in a sacred Fury) bandite the scandalous Ba­boune, ad Insulas fustitudinas, or rather to Mount-Falcon. Thus commending th' Addresse of these Delicatezze to your Generous Acceptance; whose vnparalleld Worth, Noble Esteeme, vndaunted Valour, and Daring (yet Suffering) Spirit (suteable to the 1. Gaudet Pa­tientia duris. 2. Seruire Dea regnare est. 3. De Gouernour. E. Vent. Grace. Mot­toes of your Ancient and Renowned Family) deserue to bee recor­ded to After-Ages; I recommend you to the Highest MAIESTY: resting

Your Eminent Vertues Votary: Anagramma­tismus: Magua summa Artie. BONVS AMICVS ARTI: Vtrius (que) Academiae Magister.

Humane Life characterized: By the Right Noble Peere, FRANCIS Viscount S t. Albans, late L. High Chancelor of England.

THe World's a Bubble: and the Life of Man
Lesse then a Span:
In his Conception wretched; from the Wombe,
So to the Tombe:
Curst from the Cradle; and brought vpto Yeares,
With eares and feares.
Who then to fraile Mortality shall trust,
But limmes the Water, or but writes in Dust.
Yet, since with Sorrow here we liue opprest,
What Life is best?
Courts are but only superficiall Schooles
To dandle Fooles:
The Rurall parts are turn'd into a Den
Of sauage Men:
And where's a City from all Vice so free,
But may be term'd the worst of all the three?
Domesticke Cares afflict the Husbands Bed,
Or paines his Head:
Those that liue single, take it for a Curse,
Or doe things worse:
Some would haue Children; those that haue thē, none;
Or wish them gone:
What is it then to haue, or haue no Wife,
But single Thraldome, or a double Strife?
Our owne Affections still at home to please,
Is a Disease:
To crosse the Sea to any forraigne Soile,
Perils and Toile:
Warres with their noyse affright vs: when they cease,
W'are worse in Peace:
What then remaines? but that we still should eny,
Not to be borne, or being berne, to dye.

A select Epigram, written by a Noble Knight deceased: and now inscribed (as followeth.)
Honoratissimae et Nobiliss. Ciuitati CESTRIÆ, Sacrū. Of the Pillars of the Church.

IN old time, They were held the Churches Pillars,
That did excell in Learning and in Piety,
And were to ALL Examples of Sobriety;
Of Christs faire Field the true and painfull Tillers:
But where are now the Men of that Society?
Are all those Tillers dead? those Pillars broken?
No: God forbid such Blasphemy be spoken:
I say, to stop the mouthes of all ill-willers,
Gods Field hath Harrowers still, his Church hath
Read P [...]o [...]. c. 28 v. 1 [...]. and the Geneua Note there. [ Certumest, [...] quedam Clereborum, & Crumenimule Demoborum (his) depin,
Pillers.

[...] An Elogie and Epitome of the Bible.

To the Right Noble, Religious, & excellent Heroldes; The Lady Rumney, Mrs. Alablaster; and Mrs. Esther Webbe.
THis sacred Volume, in whose precious Leaues
The Mysteries of Heauen entreasur'd lye;
Is a cleere Mirror, which no forme deceaues;
Th'Obiect and Subiect of each Christian Eye:
Who liues by This, by Death can neuer dye:
Here shines the Sun of GRACE, diffusing wide
His quickning Raies on All, from side to side.
Here God and Man do's Both embrace each other;
Met in one Person, Heauen and Earth do's kisse:
Here a pure Virgin do's become a Mother,
And bare that SON, who the Worlds Father is,
And Maker of his Mother. Here true Blisse
Comes flying from the Bosome of the High,
And clothes it selfe in naked Misery,
To drag Man out of Hels darke Empery.

Dens se Tibi. Tu te Deo.

CORONIS. A Character of the Diuine Graces and Beau­ties of a Vertuous Woman.

To all Noble Ladies, and Gentlewomen of Honor.
THat which makes Women beautifull and faire,
Is not the plarting
1 Pet. 3. [...]
of their Haire;
Iewels or precious Stones sparkling like Fire;
Or putting on of braue Attire:
But a rich Tablet hidden in the Brest,
With Heauenly Zeale, like Rubies drest:
The Amethyst of Temperance, enchac't
In Flowers of Gold, with Saphire chast:
Th'absequious
Plin. Hist. lib. 37. cap. 30.
Helintrope, wilde Iasper stone,
And Opal of all Worthe in One:
Pure Crystall, glittering with immortall Light,
Shewing a rare-sweet-Christian Spright:
The Lilly-Robe of Innocence put on,
Richer then that of Salomon.
Thus deckt, you rauish Angels with your Lones,
This is the Beauty GOD approues.
FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.