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sonnets relative to the peace, a dialogue vpon the troubles past betweene Heraclitys and Democritus; an ode on Astrea, and some epigrams and epitaphs. The ode may be selected as containing some pleasing and tender images, though dilated with too many of the usual conceits of the translation.

An ode of the loue and beauties of Astrea.
To the most matchles, faire, and vertuous, M. M. H.

Tetrasticon.
Thou for whose sake my freedom I forsake,
Who murdring me doost yet maintaine my life :
Here vnder Peace, thy beauties type I make
Faire war-like nymph that keep'st me still in strife.
Sacred peace if I approoue thee,

If more than my life I loue thee,
'Tis not for thy beauteous eyes :
Though the brightest lampe in skies
In his highest sommer shine,
Seemes a sparke compared with thine ;
With thy paire of selfe-like sunnes,

Past all els-comparisons.
Tis not, deare, the dewes ambrosiall

Of those pretie lips so rosiall,
Make me humble at thy feet;
Though the purest honie sweet
That the Muses birds doe bring
To Mount Hybla euery spring,
Nothing neare so pleasant is

As thy lively, louing kisse.
'Tis not, Beautie's Emperesse,

Thamber circlets of thy tresse,
Curled by the wanton windes,
That so fast my freedome bindes;
Though the precious glittering sand
Richly strow'd on Tagus' strand;
Nor the grains Pactolus told

Neuer were so fine a gold.
?Tis not for the polish’t rowes

Of those rockes whence prudence flowes,
That I still my suite pursue;
Though that in those countries new

In the orient lately found,
(Which in precious gemmes abound)
'Mong all Laytes of auarice

Be no pearles of such a price.
Tis pot, sweet, thine yuorie necke,

Makes me worship at thy becke;
Nor that pretie double hill
Of thy bosome panting still :
Though no fairest Leda's swanne,
Nor no sleekest marble can
Be so smooth or white in show,

As thy lillies, and thy snow. 'Tis pot, O my paradice !

Thy front euener than the yce,
That my yeelding heart doth tye
With his mild.sweet maiestie:
Though the siluer moone be faine,
Still by night to mount her waine,
Fearing to sustaine disgrace

If by day shee meet thy face.
Tis not that soft sattin limme,

With blewe trailes enameld trimme,
Thy hand, handle of perfection,
Keepes my thoughts in thy subiection :
Though it haue such curious cunning,
Gentle touch, and nimble running,
That on lute to heare it warble,

Would mooue rocks and rauish marble. 'Tis not all the rest beside,

Which thy modest vaile doth hide
From mine eyes (al, tov iniurious)
Makes me of thy love so curious :
Though Diana being bare,
Nor Leucothoe passing rare,
In the christall-fiowing springs,

Neuer bath'd so beauteous things.
What then, (O diuinest dame)

Fires my soule with burning flame?
If thine eyes be not the matches
Whence my kindling taper catches?
And what nectar from aboue
Feeds and feasts my ioyes, my loue,
If they tast not of the dainties
Of thy sweet lippes sugred plenties?

What What fell heat of couetize

In my feeble bosome fries;
If my heart no reckoning hold
Of thy tresses purest gold ?
What inestimable treasure
Can procure me greater pleasure,
Then those orient pearles I see,

When thou daigo'st to smile on mee?
What, what fruit of life delights

My delicious appetites,
If I ouer-passe the messe
Of those apples of thy brests?
What fresh buddes of scarlet rose
Are more fragrant sweet than those :
Then those twins, thy strawberry teates,

Curled-purled, cherrilets ?
What (to finish) fairer limme,

Or what member yet more trimme,
Or what other rarer subiect
Makes me make thee all mine obiect?
If it be not all the rest
By thy modest vaile supprest :
Rather which an enuious cloud

From my sight doth closely shroud.
Ah'tis a thing farre more diuine,

'Tis that peerles soule of thine ;
Master-peece of heau’ns best art,
Made to maze each mortall hart:
'Tis thine all.admired wit,
Thy sweet grace and gesture fit,
Thy mild pleasing curtisie

Makes thee triumph ouer me.
But, for thy faire soules respect,

I loue twinne-flames that reflect
From thy bright tralucent eyes;
And thy yellow lockes likewise ;
And those orient pearlie rockes
Which thy lightning smile vo-lockes;
And the nectar passing blisses

Of thy honey-sweeter kisses.
I loue thy fresh rosie cheeke

Blusbing most Aurora-like,

1

And

And the white exceeding skin
Of thy neck and dimpled chin,
And those yuorie-marble mounts,
Either, neither, both at once :
For 1 dare not touch to know,

If they be of flesh or no.
I lone thy pure lillie hand

Soft and smooth, and slender, and
Those fiue nimble brethren small
Arm'd with peare-shel helmets all;
I loue also all the rest
By thy modest vaile supprest:
Rather which an evious cloud
Frö my longing sight doth shroud.”

E. Hoon.

I A short and profitable Treatise of lawfull and enlaw.

full Recreations, and of the right vse and abuse of those that are lawefull. Written by M. Dodley Fenner Preacher of the word of God in Midleburgh. 1587. Eccles. 2. 2. I saye of laughter, thou art madde! and of gladnes, what doest thou? Imprinted at Midleburgh by Richard Schilders. 12mo. eight leaves.

This little tract has a prefatory address 66 to the Christian Reader,” and is divided under the several heads 6 of Christian exercises, playes, pastimes, or recreations," and " speciall rules of recreation. The pious author has contented himself with gathering the leading texts of scripture as applicable to his subject, without censuring or naming the general amusements of that period, which leaves his performance destitute of the information which might be expected from the titlepage. In temperance, sobriety, and apparel we are “ to square our selues according to the most sober of our age, degree, condition and sorte of life." Cards and dice are condemned and should be exchanged for “ other recreations, as pleasaunt and of greater prayse, as chesse, musicke, &c. The following extract commences the second division upon the rules of recreation, and contains the only allusion to dramatic exhibitions.

" What

Íud. 14.

What is a Christian recreation ?-A christian recreation is an exercise of something indifferent both for the nature and vse of it, only for the necessarie refreshing of the body or minde or both. So are allowed in the Scriptures the vse of the bowe. 2 Sam. 1. 18. Of musicke, Nehe. 7. 67. Of hunting, Cant. 2.7. but so as we doe not stirre vp or prouoke Christ with it. Lastlie, for the exercise of wit, honest ridles,

“ Rules for the better vnderstanding of euery parte of the declaration of Christian exercise: and first what is indifferent both in nature and vse.

1. In nature. An indifferent thing in nature is that, which is left free, so as wee are not simplie commanded, or for. bidden to vse it, but when we shall finde it in Christian wisa dome beneficiall, or hurtfull into vs, Such is not the taking vpp of the iesture, behauiour or speech of euill men: or the fayning of them in playes, because we are expressly forbid. den to take vp the outward fashion, or shape the lusts of our ignorāce. 1 Pet. 1. 14. where the word (Suschematizo. menoi) which the Holy Ghost vseth, signifieth that very maner of fayning the outward shewes which are vsed in playes. Such also is not that whiche Solomon speaketh of, to cast firebrandes, arrowes, and deadly things, and say: Am I not in sport? Pro. 26. 18. 19. Such is not the dauns. ing of men and women togither, whiche thing neyther agreeth with the shamefastnes of the one, nor with the grauitie of the other. Nay, the very sight of it in a woman is founde to overwhelme men more then strong drinke. Mark, 6. 22. And necessarilie draweth with it that which Salomo giueth to vnchast women : That her feete dwel not in the house. Prou. 7. 11.

By a thing indifferent in vse, is meant that which is not onely free to bee vsed, but also conuenient in that time and place, before those persons where wee are presentlie to vse the same; as if the thing be mado by the law ynlawfull, and withall to haue no good report, prayse, or vertue in it, then is it not indifferent. Phil. 4. 8. as dycing, wanton pictures, vaine gestures, or what soeuer hath any shewe of evill. 1 Thes. 5. 10. 22. Lastly, they are not indifferent in vse, if they give offence, as hath bia proued before."

66 2. In vse.

VOL. IV.

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