PANTHEA: OR, DIVINE WISHES AND MEDITATIONS: Written by Io. Silvester: Revised by I.M. Master of Arts.  
Fero & spero.  
Whereunto is added an Appendix, containing an Excellent Elegy, written by the L. Viscount St. Alban, late Lord High Chancellor of England. etc.   person by tree 
LONDON: Printed for F. Coules, and are to be sold at his Shop in the upper end of the Old-Baily. 1630.   

To the very Honourable Knight, and Magnificent Baronet, Sr. RICHARD HOUGHTON of Houghton-Tower: All Health, Honour, and Happiness.  
Most Honoured Sir:  
THe heavenly Light of Divine Truth shining in the sacred Scripture, hath enabled our Souls clearly to see their own Excellence; viz. that they are by Creation Spirits 
a Eccles. 12.7.  or spiritual Substances; of an 
b Mat. 10.28.  immortal Nature; in Duration, eternal; as being (in Tertullians' phrase) Afflatus oris Divini, the immediate Handiwork of God; and consequently 
c Quicquid ex nihilo fit, est incorruptibile.  incorruptible. Yea, such is their exquisite Beauty and absolute Perfection (considered in their own 
d The Essence of God, Angels, & Souls, is known to God alone exactly. Athanas. Tract. de Definitiombus.  Essence) as the most amiable Reflex of Diamonds, the Virgin-blushes of Rubies, the azure veins of Saphires, the green lustre of Emeralds, the various beams of jacincts, and the radiant constellations of the fairest and most Orient Unions, are never able to parallel. Thus Nobly-descended and rarely-qualified is the Soul; a Creature of such Angelical Serenity, as that the MAJESTY of HEAVEN (enamoured on his own bright Image) made this goodly Globe of Heaven 
e Ita S. Chrysost.  and Earh for her solace and Contemplation, wooed her with most ardent and inflamed Affection, styling her 
f In salomon's Song.  his Love, his Dove, his Sister, his Spouse: and lastly, married her to Himself for ever, by assuming our Humane 
g Deus & humana natura uniuntur: non Deus & Homo; quia non Persona & Persona. Assumpsit Deus non Hominem sed Humanitatem  Nature,. which having hypostatically and indissolubly united to his DEITY, he accomplished in it the most Admirable Work of our Redemption, invested it with Jmmortality by his Resurrection, and advanced it to his Heavenly Kingdom (far above all Celestial Powers) by his Ascension. And now is MAN, in regard of this superexcellent Honour, become (in this point) superior to the ANGELS, as being participant of the 
h St. Pet. Ep. 2. chap. 1. v. 4.  Divine Nature subsisting in the most Sacred Person of our everblessed Lord JESUS, whose glorified Humanity is most triumphantly enthronised at the Right Hand of God on High.  
Thus hath the King of Angels (in his ineffable love to our Souls) exalted this humane Flesh, above the highest Hierarchy; to the amazement of those Heavenly Spirits, (as the 
i St. Pet. Ep. 1. chap. 1. v. 12.  Prince of th' Apostles intimateth.) Nevertheless, if an exact Survey be taken of this present World, will there not be found in all Estates such a general Apostasy from the Love of God, as if Men were altogether Soulless; or (at least) Senseless how infinitely the Creator of the World values that peerless Pearl, which this shell of Mortality contains: [a Pearl so inestimable, as nothing in Heaven or Earth, but the very 
k Our Saviour's Heart was pierced with the spear for our sins: O that our hearts might be pierced with true compunction and Repentance! otherwise we have no part in his Passion.  HEART BLOOD of the ONLY SON of GOD could redeem] To instance this sottish Madness, and Epidemical Corruption in all Degrees and Delinquents, were infinite I will therefore (in present) cull out only some, that are (in their own Conceits) the Cream of Christendoms, the purest and demurest Professants, in comparison of whom the obedient Children of the Church of England, are reputed profane and Unsanctified Persons. 
l Eccl. Hist. lib. 8. cap. 7.  Eusebius (an Authentic and approved Author) hath a memorable history appliable to this purpose. He relates how he saw at Tyre (a City of Phoenicia) diverse naked Christians exposed by their Persecutors to cruel Panthers, mighty Bears, and 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wild Boars, to be devoured by them: which ravenous Beasts, although they were provoked by the Christians to assail them, (for so were the poor Souls commanded) yet they utterly refused to hurt or approach them: but on the contrary, they slew at the Insidels (without the Bars) which exasperated them against the Christians. To make some Application and Use of this rare and miraculous Event: I have learned by good Intelligence, and your Noble Self, with many Thousands (in plagâ hyper-Boreâ) were ocular Witnesses, that certain external Professors 
n Of these, see an excellent Sermon, called Corona Charitatis, pag. 28, 29, 30.  of Christianity, yet internal Contemners of the Ordinance of Christ in the Ministration of their own 
o Heb. 13.17  Pastors,. having long panted after their Extirpation and Destruction, combined together at last (as close as 
p See job c. 41. v. 15, 16, 17.  Leviathans souls) to strip them of their Revenues, incarcerate 
q A Diabolical Act. Reu. 2.10. Thus the Arrians raged against Orthodox Teachers, especially against Athanasius, who was fain to sly from their hellish furie. See his Apology for his Flight, etc. and his Epistle ad Solitarios: where he writes, that having been twice deprived by 2 false Synods, he was at last absolved, and restored to his Church, notwithstanding the former Sentences of the Heretical Bishops, who (as he elegantly terms them) were rather Catascopi then Episcopi, Catchpoles than Bishops.  their Persons, disseaze them of their Frecholds, (by Bribery and Legal Sleights) dissipate their Goods, ruinated their Families, beggar their Posterities, and (to tear them quite in pieces; O most detestable Immanity!) infame them with a thousand virulent Aspersions and venomous Jmputations: assuring themselves, though their tongues ran never so false a Gallop, yet some maleficiate or other would believe them: [the credulity of the Vulgar (especially in Clorgie mens Cases) being such, as if a Gnat but spread his Wings between them and the Sun, to think it eclipsed.] These things being so, let any Christian or Pagan judge, whether those wild beasts in Eusebius, were not infinitely more humane, compassionate, and merciful to the designed Martyrs; then were these  Kerns, masked Miscreants, and Diabolical Decoys, to their conformable Preachers; in whose Coats seeing they could not find a hole, they resolved to fret one. Undoubtedly (you bloody Boars, self-admiring Libertines and Cyclopicall Cannibals) your crying Sins and thundering Crimes of Oppression and Ravine (though mantled with Hypocrisy, the Devil's Masking-sute) have entered the 
r jam. 5.4.  ears of the Lord of Hosts. For however this unhallowed Crew may (in a spiritual Frenzy) flatter and hug themselves in their abhorred Rapacity, and sing Requiems and Lullabies to their senseless Souls, and cauterised Consciences, as if they should never tremble before the terrible Tribunal of the judge of all the World, for these black Deeds, and execrable Enormities: yet certainly these artificial Villainies are Vulnera in capite canis, such mortal Wounds to their inward-bleeding Souls, as those Saluages shall never lick whole with a general and superficial Confession of their sins, nor be once admitted to God's sacred 
s Observe well what our Saviour 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 have (to their utmost Ability) made due Repair of Honour, and Restitution of Livelihood to the Parties so hamously wronged. And albeit this Canting Fraternity seem to have made a League with Satan, and are yet insensible of the Horror 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 
t See Act. 14, from the 11. v. to the 20.  Lycaonians shall one day, (without speedy and effectual Repentance) have the full Vials of God's Vengeance poured and pressed on them, (roaring in Hell-fire with 
u 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 I'll Pontas: However, he is generally held a damned miscreant.  PONTIUS Pilate, Barrabas, and other Infernal Monsters) then shall they clearly read in the black Books of their vast Consciences, their Barbarous Acts, and Devilish Complots, written in the hugest Capitals.  
But to return where WE BEGAN, and to leave these merciless Wretches to the Judgement of God; whom (from the Centre of my Soul) I beseech to give them the Grace of 
x The proper ●ct of Peni●nce (in this Case) is Restiution or Sa●efaction; without which ●t nothing availeth the Delinquent, ●hough he ●hould hang himself with Judas.  Repentance: I have here (Most Honoured Sir) presumed (in lieu of your many signal Favours) to present you this small Manual of Meditations in Verse, published under the Conjunction and sweet Aspect of most eminent STARS, and written (as I am credibly certified) by a Divine Laureate (deceased;) whose main Drift is to elevate the Soul to Heaven, from these bewitching Vanities of the 
y The Earth was made for Man 〈◊〉 Man for Earth.  Earth: A Noble and Celestial Theme, and never more seasonable than now: In which regard, I was confident it would be no unwelcome Newyeeres-gift to your Noble-spirited Self, whose Heroic Disposition and pious Affection to Divine Exercises, and Composures, accompanied with a liberal Hand to learned and Orthodox ecclesiastics, and a piercing judgement wisely to discern betwixt an accomplished Scholar, and a popular Parakito, or Skip-Iacke-Fellow of empty Boldness; as also your frequent Largesses to the Peore, and Donatives to the Distressed; your grave Moderation and prudent Dispensation of justice; your generous Hospitaelity, rare Affability, and unexampled Humanity; your resplendent Dignity, Illustrious Family, and Honourable Deportment, have purchased you the singular Love and Observance of all good Patriots. Your Magnific Entertainment of his late 
z King james: (In his Return from Scotland.)  Majesty (of Sacred Memory) at your basilical TOWER, [one of the bravest Seats in Europe] was no small Renown to yourself, and your most Nobly-accomplisht 
a Sir Gilbert Honghton.  Son: But your Munificence to the oppressed and afflicted members of jesus Christ, [seasoned with true Faith and 
b Contritio est extremitas doloris.  Contrition; and sugared with Holiness, without 
d Reu. 2.10.  which, no man shall see the Lord] will gain you (at last) Coronam Amarantinam, an Imperial Diadem 
c Hebrews, chap. 12, v. 14.  of Bliss (with your peerless Lady deceased) in the Empyréall Heaven. Thrice Happy, O! and most Heavenly Souls, whom the blessed Angels shall so bear in Triumph to that Glorious jerusalem! To which Sovereign Felicity, that your euer-honored Self, your Worthy Sons, and Excellent Daughters (the Crystal Mirrors of Modesty) may arrive (at the end of this Span-long Life;) is the hearty Prayer of  
Augustae Trinobantum. Festo Theogonias. Your Noble Virtues most affectionate Obseruer, JAMES MARTIN, One of his late Majesty's Preachers, and Commissioners Ecclesiastical in the Province of York.   

To the most resplendent Diamonds of the North, and singular Glories of their Sex: 

The Lady JULIANA WALMISLEY, Sister to the Right Honourable and Excellent Peer, RICHARD Lord MOLINEUX Viscount Marbrugh:  
Mistress Mary Walmissey, Sister to the Heroic Knight and Baronet, Sir Richard Houghton of Houghton-Tower.  
Mistress Grace Houghton, Wife to the thrice-Worthy Gentleman, William Houghton Esquire; and Daughter to the ever-renowned Knight, Sir Richard Sherborne of Stonihurst.  
The Lady ANNE OSBORNE and Mistress Elizabeth Sherborne, Daughters to the perfect-Honorable Gent. Tho. Walmisley Esquire, and Nieces to the most Illustrious Lord, HENRY Earl of Danby.  
Mistress Frances Houghton.  
Mistress Gillebert Houghton.  
Mistress Anne Houghton.  
Mistress Katherine Houghton.  
Mistress Margaret Anderton, Niece to the Generous and judicious Gentleman, Roger Bradshagh of Hagh, Esquire.   I. M. the Publisher of these Soliloquies, consecrates them, devotee's himself, wishes all imaginable Happiness.  

LADY JULIANA WALMISLEY, Her Anagram. I am a Lily; Diana's jewel.  

Look as the LILLY doth each Flower excel,  
In Milk-white Lustre, and in Purple Die:  
So in your Heavenly Face, combined dwell  
Pure spotless Candour, Roseate Modesty:  
Fame, take thy Golden Trump, and her proclaim,  
DIANA'S JEWELL; Glory of her Name.    

To the same Noble HEROINES.  

WIt's, Honour's, beauty's Angelized Frames,  
virtue's fair Temples, Wonders of your Names,  
Which gilled that Climate with your Glorious Beams,  
Beyond the Lustre of Stars twinkling gleams;  
Crown with your Favours these Diviner Lays,  
Which tune your Souls to sound your Maker's Praise:  
So may you shine more bright in true renown,  
Than Golden Stars in Ariadne's Crown.   
I. M.    

A Muzzle for 
a Hylax in limine latrat.  Momus.  

IF any (like the 
b john the second great Duke of Moscovia, so abhorred Women, that he swooned at the very sight of them. Bodin, de Repub.  Moscoviticke Duke)  
Ressent the other Sex, and their just Praise,  
Whose Native Splendour needs no other Rays;  
May no such Basilisk dart upon this Book  
His poisonous Eyes: such 
c A most virulent Sycophant. See Aristophan. Equites: and Thucydides, (lib. 4.) exquisitely rendered by that Worthy learned Gentleman, Mr. The. Hobbs, Secretary to the late Excellent Earl of Devon.  Cleon's silenced best  
By Noble Scorn. So set I up my rest.   
I. M.   

A Panegyre, To the Author.  

OFt have I wished, (thy Worth that Wish did move)  
My Seat near to the Muse's Bay-tree Grove;  
Or by that Spring for Poesy most admired;  
That being by some Sacred Power inspired,  
I from those Banks might have selected Flowers  
Watered with sweet Castaliaes silver Showers:  
Then should my Hand thy Brow a Wreath have made;  
But since I sit not in the Laurell-shade,  
I cannot give what thy Deserts do claim;  
Far short be my Desires of their high Aim:  
So stands a Shepherd pointing at a Star  
As I at Thee, thy Light transcending fare:  
Thou dost our Thoughts to Speculation tie,  
Like some clear Fountain, where the Crystal Sky  
Her bright-unwrinkled-azure brow may see,  
So do the Heavens behold their Face in Thee:  
Thy Heart, the Firmament of faithful Truth,  
Thy Arts, the glistering Stars that graced thy Youth:  
Thy Soul the Cynthia, whose bright-shining Rays  
Lighted the World to have reformed her Ways:  
Thy All, a Little-World of richer Frame,  
Then that which did possess the Golden Name.  
Hence then, you Termagants to 
* Ætnae: supposed to be Pluto's Court.  Mongibell,  
You 
* Certain histrionical Professors, (Disciples of Sr john Lacke-Latine) in the University of Fooliana; which supernodically censure all Verses whatsoever.  Pantalouns, that POESY damn to Hell:  
Peace yawning Goblins, Hob, Dick, Hick and Will,  
Spew not your Gall against his Sacred Quill:  
To such may every Leaf, and every Line  
An Armadillo be, or Porcupine.   
S. N. à sacerrimis Catharis & Lavernionibus horrendiffimè spoliatus.   

The Author's Invocation and Imprecation against his Infernal Enemies.  

SVpreame Commander of the Crystal Sky,  
That ALL of NOTHING powerfully didst frame,  
Be't not offence against thy Deity,  
With humble Accents to adore thy Name:  
Though in this Teare-composed Terrene Globe,  
I wear Mortality's Sin-stained Robe.   

Let me behold with Contemplation's Eye,  
The Beauty of thine Angell-guarded Throne:  
And let my soul with humble boldness fly,  
Above the Starry Constellation:  
And there with that most holy Hierarchy,  
Sing Hymns and Anthems to thy Deity.   

Let my sad Soul, long pierced with Swords of Grief  
By Fiends, Alastor's, Harpies, Furies fell,  
Receive (my God) from thee Divine Relief,  
Which may their Pride and cankered Malice quell:  
Make those pure Hell-Dogs in their Dens to couch,  
And Belzebub himself at last to crouch.    

PANTHEA.  

The Induction.  

WHat should I wish for on the Earth?  
Goodness is grown to such a dearth;  
While want of Grace doth make abuse  
Of that which might be for good Use:  
That who observes what most men wish,  
Shall find how fond and vain 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 live 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 unholy.  
Some wish for Love, to answer Lust;  
Love may be good, the Wish .  
Some wish for Strength to crush and kill,  
Strength may be good, but Murder 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 understood,  
Let me set down my Heart's desire,  
And what hath set my Soul 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 Nature's Eye  
With fond Affections Vanity.  
Not one of these comes near the White  
Of my Hearts Wish and Souls Delight.  
The Course of my true Cares content  
Extends above the Firmament.  
The lenell of my Souls chief Love  
Is only in the Heavens above;  
Where I shall see my Saviour sweet,  
And how his Saints and Augels meet  
With such an Harmony of voices,  
As shows how every Soul rejoices  
In the beholding his sweet Face,  
That is the Glory of all Grace.  
This, this, my Wish shall only be,  
To live where I may ever see  
My Saviour sweet, and in his sight  
Have all my Hearts and Souls Delight.  
Deign then (my God) this Boon to give  
Whiles here upon this Earth I live,  
That neither Wealth, nor Poverty,  
Nor Comfort, nor Calamity,  
Nor Health, nor Sickness; Ease nor Pain,  
Nor Hope, nor Fear; nor Loss, nor Gain,  
May ever take such hold on me,  
But still my joy in CHRIST may be.    

I. Wish, or Meditation.  

OH! had I of his Love 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 Heaven so dear loved,  
As Mercy beyond measure proved:  
Then should I neither Giant fear,  
Nor Lion, that my Soul would tear;  
Nor the Philistines, nor such Fiends  
As never were true Christians friends:  
No Passion should my Spirit vex,  
Nor Sorrow so my mind perplex,  
But I should still all Glory give  
Unto my God by whom I live.  
Then Health, nor Sickness, Grief, nor Ease,  
Should so my mind disease or please,  
But Want, or We, whatever I prove,  
The Lord of Life should be my Love..  
To him I should my mind impart,  
And to him only give my heart,  
And to his mercy only pray,  
To put my secret sins away:  
To heal my sinful wounded Soul,  
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 roar in Grief,  
In deep despair of Hope's Relief,  
My Faith should yet in Mercy find  
The Comfort of a constant Mind,  
And I should ever joy to see  
How Mercies Eye did look on me:  
Then should my Heart tune every string,  
That to his glory I might sing  
A Song of everlasting Praise,  
To end in never-ending days.  
Then should I play, and sing, and dance,  
And to the Heavens mine Eyes advance,  
With joy to see in Triumph so  
The Ark of God in Glory go:  
And whatsoever I possess  
In Power or Honour, more or less,  
Nor Earth nor Heaven should me move,  
But still my Lord should be my Love..  
If I were sick; He were my Health;  
If I were poor; He were my Wealth;  
If I were weak; He were my Strength;  
If dead; He were my Life, at length.  
If scorned; He only were my Grace:  
If banished; He my Restingplace.  
If wronged; He only were my Right:  
If sad; He were my Souls Delight.  
In sum, and all, Alonely He  
Should be All, above All, to me.  
His Hand should wipe away my Tears,  
His Favor free me from all Fears,  
His Mercy pardon all my Sin,  
His Grace my life anew begin;  
His Love my Light to Heaven should be,  
His Glory, thus to comfort me.  
Thus was this Kingly Prophet blessed,  
To live in Love's eternal Rest.  
And since I see his Grace so great,  
To all that Mercy do entreat,  
And how the faithful Soul doth prove  
An heavenly Blessing in his Love;  
Let me but only This request,  
To be but thus with David blessed,  
That joy, or Grief, whatever I prove,  
The Lord of Life may be my Love..    

II. Wish, or Meditation.  

OH that I were as Wise as 
* Solomon,  He  
That did by Observation see  
What All things are, with all their Worth,  
That under Heaven the Earth brings forth,  
How vain they are, and how they vex  
The Soul whom Passion doth perplex.  
Then should I neither cark nor care  
For things that so uncertain are;  
Nor toil nor labour for a Life  
So full of Falsehood, Fear, and strife.  
Nor aim at Title, Power, or Place,  
Nor Favour, Wealth, or Worldly Grace;  
Nor trouble Patience with a hope  
Of aught beyond my only Scope:  
Nor sooth, nor flatter, lie, nor swear,  
Nor stand in Danger, nor in Fear  
Of him, of her; of this, of that,  
Nor hunt I know not after what:  
But love the Measure and the Mean,  
That keeps the Soul and Body clean.  
Then should I find this Life, but Breath  
That Sin hath subject made to Death:  
For from the greatest to the least,  
No Soul but lives at some unrest:  
The soundest and the deepest Wit  
Sometimes in idle Thoughts doth sit;  
The fairest and the sweetest Face  
Is sometime subject to Disgrace.  
The Noblest and the valiantest Mind,  
Sometime may hap go down the Wind.  
The richest Hand, and proudest Heart,  
May chance to play the Beggar's part.  
The valiantest Arm, and strongest Hand,  
Sometime at Mercies Gate may stand.  
The purest Soul that would not sin,  
May chance to fall in Satan's Gin.  
Then since I see there is no state,  
But that sometime, or soon, or late,  
Is subject to so hard a course  
As leaves the Better for the Worse,  
Though I be not so wise as He  
That made me This to know and see,  
Yet will I join with him in this,  
Upon this Earth to build no Bliss;  
But with the Wings of Faith to fly  
Unto my Glorious God on high:  
And in his Mercy only prove  
The Blessings for my Souls behoof;  
From Sorrow, Sin, and Satan free;  
And love 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 pains did prove,  
Unto the Lord to show his Love:  
Then should no Loss of Lands or Goods,  
Bring in such Floats of Sorrow's Floods;  
Nor children's Death, nor dogged Wife,  
Nor wounded Heart, nor weary Life,  
Nor Scoffs of Friends, nor words of Grief,  
Nor Hearts Despair of Hope's Relief,  
Should make me once (which God forbidden)  
Offend his Grace, what ere he did:  
But say with job; If he will kill  
My heart, yet will I love him still;  
And in his sight, my Ways reprove,  
That is the God of gracious Love..  
That then, when All were at the worst,  
And that my Heart were almost burst,  
My Soul might feel, that Comfort sweet  
Did tread all sorrow under Feet.  
But job was just, so am not I,  
His God did but his Patience try;  
And made his Faith in Mercy, find  
The Comfort of a constant Mind:  
But my Soul hath so wicked been,  
That I am scourged for my Sin,  
In justice: but with Mercy such,  
As I can never praise too much.  
For had not Mercy healed my Sore,  
I had been slain for evermore.  
But my good GOD is ever One;  
His Hand is not to me alone,  
But unto All that in distress  
Do in his Mercy seek redress;  
And whose true Patience, Faith, and Lone,  
Do in his justice, Mercy prove.    

FOUR Wish, or Meditation.  

OH! that I had that Gracious Call  
That from the Heavens had blessed Paul  
That chosen Saint of sacred Bliss,  
Where only Saints true blessing is:  
Who from the way of wicked Thought,  
Unto the gates of Grace was brought,  
And when his Eyes were stricken blind,  
Had such an insight of the Mind,  
As made him see through Mercies light,  
(That is the Souls eternal sight)  
How blind is Reason's ruthful Eye,  
Where Error leads the Heart awry;  
Whilst Conscience thinking to do well,  
Doth carry Misconceit to Hell;  
Till Mercy meeting on the way.  
Brings home the Sheep that went astray:  
Then should no Office, Power, nor Place  
Make me to seek my Souls Disgrace,  
To take a Tyrant's powerful Rod,  
To persecute the Saints of God.  
But I should more in soul rejoice  
In Mercies Gracious-Glorious Choice,  
All Persecutions to abide,  
Where Patience, Faith, and Love is tried  
Of the sweet Lord of Heaven's Bliss,  
Than persecute one Saint of his:  
But all my Love, and Love's Delight,  
My Meditation day and night,  
Should only, all, and ever be  
Of Mercy that so called me.  
No Grief, no Pain, no Want, nor Woe,  
That I should ever live to know,  
But I should think too little all,  
In Love to answer Mercies Call:  
For all the World I would not care,  
Nor K●nor Kesar would I fear;  
No threats, nor thraldom, scourge nor death;  
To speak his Praise, should stop my breath.  
But I should plainly speak and write  
My knowledge of the Lord of Light:  
And to the Glory of his Name,  
Throughout the World divulge the same:  
My Walk should be but in his Ways;  
My Talk but only in his Praise;  
My Life a Death, but in his Love;  
My Death, a Life, for him to prove:  
My Care, to keep a Conscience clean;  
My Will from wicked thoughts to wean;  
My Prayers for the Good of all,  
That Mercy unto Grace doth call:  
My Labour, for the love of Truth  
To lead the life of Age and Youth:  
My Comfort, truly to convert  
The Souls which Satan did pervert:  
My Health, to labour for their Love,  
That seek their blessing from above.  
My greatest Ease, to work for those  
Whom Mercy to Salvation chose:  
My Pain, and Pleasure, Travel, Ease,  
My God thus in his Saints to please.  
Then should I this base World despise,  
With all Earth's idle Vanities;  
And govern mine Affections so,  
That Sin should never overthrew  
This wounded woeful Soul of mine,  
But still in Mercies love divine,  
My Soul should find that life of Grace,  
As should all Earthly love deface;  
And I should only wish to live,  
All Glory to my God to give;  
And all in all my loy to be  
His servant that so called me.    

V Wish, or Meditation.  

OH! that my Soul might live to prove  
Some part of that sweet blessed Love,  
Which JOHN th'evangelist possessed,  
When he leaned on our Sunours' Breast;  
When Wisdom, Virtue, Grace and Truth,  
Embraced the blessed days of Youth!  
Then should I fly with eagle's wings  
Unto the Glorious King of Kings;  
And see that Heavenly Court of his,  
The Beauty of the Angel's Bliss;  
Where Goodness, Grace and Glory dwells,  
And Lone, and Lise, and nothing else  
But Holiness and Heavenly Light,  
All, only in my Saviour's sight:  
Then should I loathe this World of Woe,  
That doth bewitch the Worldling so;  
And seek (but at my Saviour's feet)  
To find my Souls eternal Sweet;  
Till Mercy will vouchsafe me Grace  
To have a glimpse of his sweet Face,  
In whose least sweetest Look of Love,  
A Sea of joy the Heart doth prove;  
And swimming in the Souls Deligh  
Is ravished with that Glorious Sight:  
But though I cannot be so blessed,  
To lean upon my Saviour's Breast;  
As all unworthy of such Grace,  
To look on his Celestial Face;  
Yet let me beg at Mercies Feet,  
That I may but receive this Sweet,  
That when his Saints and Angels sing  
Their Haleluiahs to their King,  
My Soul in joy all-sounding then,  
May have but leave to sing AMEN.   
FINIS.    

A Funeral PYRAMID  
TO the dear Memory of the Most dear,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I consecrate this Throne, these Funeral Tears: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
These are the Cypress Branches that I bear:  
The mourning Habit that my sad Soul wears:  
This the Impresa that my Sorrow bears  
If This not feelingly define my Smart,  
'Tis not defect of Woe, but Want of skilful Art.  
Within the Centre of my trouble Soul,  
A Monument unto thy Name I'll build:  
And there with Tear filled Characters enrol  
Those bright Perfections that thy Life did gild,  
The Graceful Good that all thy Actions filled:  
There shall my Love thy sad Loss memorise;  
When all the World shall cease to mind thy Obsequies.  
Then deign to take of the obsecurest hand,  
These weldeserued attributes of Praise:  
I know thy Trophies not the higher stand,  
Because my hand desired thy Name to rail:  
Fair Angelized Soul, these humble Lays,  
And worthless Numbers give thy light no lustre,  
But show those shapeless Woes that in my Bosom muster.  
ERECTED to the Honour of that rare-vertuous Gentlewoman (now in Glory) Mrs ELIZABITH GREY, Daughter to Richard Grey, Esquire, and sometime Wife to I. M. Master of Arts. (BY her Sister Mistress Mary Drayton; allied to the Prince of English Poesy, MICHAEL DRAYTON, Esquire) Interred at Atherston: where she departed this life, calling on the Lord JESUS (to the last) Anno 1614 Ætat. 24.  
Sir Tho. More, (sometime L. Chancellor of England) On his own and his Wife's Tomb: 
Ah! societ Tumulus, societ nos (obsecro) Coelum.  
Sic Mors non potuit quod dare Vita, dabit.   
Thus rendered: 
O may one Tomb, and Heaven us reunite!  
So Death shall riohly my GRBAT LOSS requite. I.M.   
MORIERIS, RESURGES. JUDICABERE.   

APPENDIX TO PANTHEA.  Plump. Epigram. Ad PONTILIANUM. 
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, Sr RICHARD GARGRAVE, Knight.  
Worthy Sir,  
BEing moved to adjoin to the precedent Canzonets, th'ensuing Nectarines of the late Excellent Viscount St-Albans, (the Prince of English Oratory) I presumed to inscribe them (cum super-pondio) to your Noble Self, whom, for your honourable Quality, rare Skill in Antiquities, exquisite judgement, and generous Love to Learning, I may justly stil● (sine parpurismo)  
Dulce Camaenarum decus, & Fax aurea Phoebi;  
The Muse's Darling, and bright Phoebus' Flame.  
The Subject is ponderous and Divine, being a graphical 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 sown with Tears; they were not overpressed with those myoparones 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Vid. Baysium de Re Navali.  piratici, or Land-pirates, which 
b Orat. in Timarchum.  Æschines speaks of; nor by the combination of prodigious Rakehell's, surrounded with an Ocean of Villainy. Such Monsters of Humanity, and Demi-devils, are the Lares et Lemures, the Ghosts and Goblins of this gloomy Age. I remember I have read in the 
c Digested into 2 Books: The 1. Diabolus infulatus; or Pluto's Perambulation in the North: Dedicated to the pious uses of Guzman d'Alfarache. The 2. Diabolus infatuatus, or, A Spectacle of Bribery and Beggary: Ded. to Mat. Dodsw. of Cork.  Works of Sir Io. CRAG, (a famous Kn. in Cumberland,) this memorable Distich; 
ONGE walked the Urchin and the Elf,  
But NOW the Great Devil himself.   
For the Illustration whereof, ●●●y is please you to reflect (a little) on the ancient Poet's Description of HELL, (the Grand-devils HALL.) which (they say) is moated round, and for want of a BRIDGE, Charon, Pluto's MAN, ferries over poor Souls in white Sheets, sometime 
d A 〈…〉 of ● (at once) in ●●●an Church, seen not long since.  17 at a clap. Under which curious Emblem (for it is no vain Fiction) is mantled a dainty Moral, well known to learned Mythologists; the Reserch whereof I refer to intelligent Readers studious of Antique Matters. Certes, Saint Paul, not without cause, termed Poets, 
e 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-devill of that Tartarean Region, styled in Scripture Belzebub, and (misnamed) by Exoterick Divines, 
f Contrary to the judgement of Antiquity: for in the Primitive Church diverse were baptised by that Name: as Lucifer Caralitanus, etc.  Lucifer: which Milleartifex, and Master-Fiend bathe at his beck Legions of underministers, and (as I may say) Rural Dromedaries and Diabolitinoes, which incessantly shark and ramble abroad for his Provant, (whiles the Great Machiavilian. Cacus, or Cacodaemon himself ORDINARILY resides in his Vulcanian Forge, and dismal Den, whetting his grisly-griping Talons.)  
But to adjourn the further Elucidation hereof to some other Opportunity, and to return to your Honoured Self. If Crispinillus Momax take occasion hereby (for it is not in my power to stop laxative Lips) to hisse-out his 
Bane-spitting Murmurs, and detracting Spells;  
Qualia credibile est rictu ructâsse trifauci  
Cerberon, & Stygij Monstra tremenda Canis:   
I trust you will (in a sacred Fury) bandit the scandalous Baboon, ad Insulas fustitudinas, or rather to Mount-Falcon. Thus commending th' Address of these Delicatezze to your Generous Acceptance; whose unparallelled Worth, Noble Esteem, undaunted Valour, and Daring (yet Suffering) Spirit (suitable to the 
g 1. Gaudet Patientia duris. 2. Seruire Dea regnare est. 3. De Governor. E. Vent. Grace.  Mottoes of your Ancient and Renowned Family) deserve to be recorded to After-Ages; I recommend you to the Highest MAJESTY: resting  
Your Eminent Virtue's Votary: 
h Anagrammatismus: Magua summa Artie.  BONUS AMICUS ARTI: Vtriusque Academiae Magister.   

Humane Life characterized: By the Right Noble Peer, FRANCIS Viscount St. Alban, late L. High Chancellor of England.  

THe World's a Bubble: and the Life of Man  
Less than a Span:  
In his Conception wretched; from the Womb,  
So to the Tomb:  
Cursed from the Cradle; and brought upto Years,  
With ears and fears.  
Who then to frail Mortality shall trust,  
But limbs the Water, or but writes in Dust.  
Yet, since with Sorrow here we live oppressed,  
What Life is best?  
Courts are but only superficial Schools  
To dandle Fools:  
The Rural parts are turned into a Den  
Of savage Men:  
And where's a City from all Vice so free,  
But may be termed the worst of all the three?  
Domestic Cares afflict the Husband's Bed,  
Or pains his Head:  
Those that live single, take it for a Curse,  
Or do things worse:  
Some would have Children; those that have them, none;  
Or wish them gone:  
What is it then to have, or have no Wife,  
But single Thraldom, or a double Strife?  
Our own Affections still at home to please,  
Is a Disease:  
To cross the Sea to any foreign Soil,  
Perils and Toil:  
Wars with their noise affright us: when they cease,  
weare worse in Peace:  
What then remains? but that we still should eny,  
Not to be borne, or being barn, to dye.    

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

IN old time, They were held the Church's Pillars,  
That did excel in Learning and in Piety,  
And were to ALL Examples of Sobriety;  
Of Christ's fair Field the true and painful tilers:  
But where are now the Men of that Society?  
Are all those tilers dead? those Pillars broken?  
No: God forbidden such Blasphemy be spoken:  
I say, to stop the mouths of all ill-willers,  
God's Field hath Harrowers still, his Church hath 
* Read P●o●. c. 28 v. 1●. and the Geneva Note there. [Certumest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quedam Clereborum, & Crumenimule Demoborum (his) depin,  Pillars.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Elegy and Epitome of the Bible.  To the Right Noble, Religious, & excellent Heroldes; The Lady Rumney, Mrs. Alabaster; and Mrs. Esther Webbe. 

THis sacred Volume, in whose precious Leaves  
The Mysteries of Heaven entreasured lie;  
Is a clear Mirror, which no form deceives;  
Th'object and Subject of each Christian Eye:  
Who life's by This, by Death can never dye:  
Here shines the Sun of GRACE., diffusing wide  
His quickening Rays on All, from side to side.  
Here God and Man does Both embrace each other;  
Met in one Person, Heaven and Earth does kiss:  
Here a pure Virgin does become a Mother,  
And bore that SON, who the World's Father is,  
And Maker of his Mother. Here true Bliss  
Comes flying from the Bosom of the High,  
And clothes itself in naked Misery,  
To drag Man out of Hell's dark Empery.   
Dens se Tibi. Tu te Deo.   

CORONIS. A Character of the Divine Graces and Beauties of a Virtuous Woman.  To all Noble Ladies, and Gentlewomen of Honor. 

THat which makes Women beautiful and fair,  
Is not the plarting 
* 1 Pet. 3. 〈…〉  of their Hair;  
jewels or precious Stones sparkling like Fire;  
Or putting on of brave Attire:  
But a rich Tablet hidden in the Breast,  
With Heavenly Zeal, like Rubies dressed:  
The Amethyst of Temperance, enchased  
In Flowers of Gold, with Saphire chaste:  
Th'obsequious 
* Plin. Hist. lib. 37. cap. 30.  Helintrope, wild jasper stone,  
And Opal of all Worth in One:  
Pure Crystal, glittering with immortal Light,  
Showing a rare-sweet-Christian Spirit:  
The Lilly-Robe of Innocence put on,  
Richer than that of Solomon.  
Thus decked, you ravish Angels with your Lones,  
This is the Beauty GOD approves.   
FINIS.