Apollo Christian: or Helicon reformed

HELICON REFORMED .

MELOS . I. To the Maiestie of the Christian Name . LOrd CHRIST , ô giue me leaue & grace to sing That sweet name IESVS , and the heauenly thing Purport thereof , and how thou , ouercome By thine own goodnesse , into virgins womb Disdeignd'st not to descend , and man to bee In second person of the TRINITEE , Through vnion of substances , which great Clarkes Call Vnion Hypostaticke , where the markes Of thy fiue purple wounds imprest abide , In peirced hands , and feet , and trenched side . Mûses of Sion , and Mount Oliuet , Whose ditties to mens voyces are not set ; Or notes of Helicon , that dainty spring , But Angels : neither tune yee to the string , Or stops of breath , your most harmonious straines , But to the spheares'selues where my Lord remaines . Yee blessed Faëries , Syrens , Sisters nine ( So many heauens are to the chrystalline ) Borrow a while the fiue wise virgins lamps , Goe downe to Dauids tombe , and through the damps Of time , and death , bring hither from his shrine , That instrument of Psalmody diuine , His ten-strung harp , his great triangled Lyre , Whose sacred sounds when furious Saul did heare , Th'll spirit fled so they , who vnderstand , May quickned be with our God-guided hand .

MELOS . II. To the most rare vertue of true humility . KIng Godfrey would not weare A diadem of golde , Vpon the Crowne of thornes . Where CHRIST his Lord did beare A crowne of thornes , whose euery cruell folde That royall head did teare ; Dipping their sharp points deepe , While Angels stood to weepe , In that most precious bloud , Whose venerable floud , Made wither'd stockes greene buds , and leaues to beare . Godfreys deuotion such , Findes now a starry crowne , In city , more , by much , Noble and faire , then that recouer'd towne . Whom Christs thornes doe not tuch , Whom his blood mooueth not , Who hath Christs loue forgot , Were he the greatest thing , That euer was call'd King , At being spurn'd to hell ought not to grutch .

MELOS . III. To the iust confusion of vicious selfe-loue . DAuid doth free against himselfe confesse , And freely Paul , nor are they Saints the lesse . God knowes , and foreknowes all , nor will vpbraid Or benefits , or blame , if we afraid To leese his loue , repent , and sinne no more . Confession doth display the secret sore , Counsell is med'cine , mercy doth apply . Who euer else is good , a sinner I. And if for this ingenuous dealing plaine Any despise , or doe repute me vaine , I am a sinner I , and say it still . And they who thinke themselues deuoyd of ill . Or like an Abrase table pure and free , To them I doe not scorne , a scorne to bee , Themselues a scorne to God . For who wants sinne ? Yet glory out of shame to seeke to winne Hath desperate ambition Then for this , Another time , and place more proper is . But best beginnes confession workes of fame , For God is reconciled by the same : That sacrifice is Abels holocaust . Grace making gracious , ô how hard thou draw'st Prowd flesh , and bloud to such an humble state , As lifes acts past to recapitulate ! In my bookes front , lo , to Gods honour stands That I most sinner am , if so his hands I may in Christ eschew , and vengeance scape . Giue to this holy worke a perfect shape , Most heauenly Father , for thy Sonne I sing , Who both is Preist , Altar , and Offering . His wounds had they not bled , my teares had trill'd , And sighes had blowne in vain those cisterns fill'd With crimsen iuyce scruz'd from the gory grapes Of his celestiall vine , renew olde shapes , And wash blacke sinnes as white as infant borne . I who , and all the world had beene forlorne , But for this heauenly benefit , must showe , That from whom 's all , to him we all doe owe .

MELOS . IV. To the satisfaction of commendable praise-loue . O Why should mortals titles couet , God's bafful'd so by Pontius Pilas , Vpon the title in the table of the Crosse . In fixing vp the crosses table ? A vaine affection , yet we loue it , And neither is it to reuile at . For who would not seeme honourable ? All Antiquâries cease your searches , For the inscribed tables matter , As whither Oliue , Palme , or Cedar . Vpon the tropheas top it pearches , And he who would in honours glitter , Sure , must not onely be a reader . I doe confesse me most ambitious Of th' English Lyricks noble title , Mine is the comfort , God's the glorie . O bee then , ô bee propitious , For albeit my powre is little , Yet is my loue not perfunctorie . Thy stile in Hebrew , Greeke and Roman , IESVS Nazaren , King of Iewes all , As if that Pilat had turn'd Prophet . Who wanteth title seemeth no man : Christs passion giue it to my Muse all . 〈◊〉 prooues oft best when proud ones scoffe it . Thus will I neuer enuy Caesar , And fauorites of Kings thinke vnder , Without applying to times humors , Talents of minde , destroy'd by pleasure . The sicke world's cure a worke of wonder , I court not fame , nor phansies rumors . Great Lady Fame , the vaine mans Goddesse . Faire Truth and Iudgement thee doe marshall After Queene Vertue . Shee is Soueraigne . So shadowes hand maids are to bodies . If metit be let men be partiall . But no doome's ill so Christian loue raigne . The English Language rich in phrases , ( O Lamb of God , ô Kingly Lyon ) Riuall to Hebrew , Greeke and Latin , By mee the trumpet of thy prayses , Shall into Albion transport Sion , And Christs broad seale confirme my Paten .

MELOS . V. A Romant of Christs Acts. To the cleering of CHRISTIANITIES honor , from all comparisons , and indignities . ADVERSVS PSEVDO PHILOSOPHOS , PSEVDOPOLITICOS , ETOMNES OMNINO , NON SATIS CHRISTIANOS . §. 1. LOrd Christ , by thee this whole huge frame was made , By thee the deep foundations first were laid , From whence the palace of the heauens did rise , And all which seemes so glorious in our eyes . From thine eyes fire the starres and planets tooke The light they vse , each fountaine , sea , and brooke , Ranne liquid from thy mouth , the earth was clad In herbs , and flowres , and fruits their colours had By the bright seales of their Prototypons , And first Idaeas , whose reflections Came from thy minde , and th' obiects printed faire , Engrain'd with dies which successory are . Time was not till thou hung'st the Sunne on high , Bidding him runne , dayes arbiter , and eye . Fishes , birds , beasts , and man , that noble thing , Had shape and life by thee , their God and King . Angels , the sparkes of thine owne flame diuine By thee enabled were to bee , and shine : And ( which much better had lyen hidden still ) Mettals and gemms vnder each shore and hill , Thou close didst couch , for vse to the worlds end , When man would more on meanes then God depend : Or to adorne thy house , the house of pray'r , Where nothing should bee seene but bright and faire . For either in thy Churches golde doth best , Or golde , of all things , is the most vnblest . §. 2. THis all 's creation , Gods Hexameron , That six dayes worke he could haue done in one , Or , as hee shall consume it in a trice , So could haue raised the whole edifice , This Architecture of th' huge Vniuerse ( Whose nobler parts who is it can reherse With equall praise to their creations state ? ) This masse which one soule doth inanimate , This goodly greatnesse , this faire Arke of things , Borne vp in God , which my Muse summes , not sings , The worke of our redemption doth exceed , Both in the worth , and honour of the deed , As infinitely as Gods mercy stands , 'Boue all the workes of his celestiall hands Obnoxious man , whose benefit it is , Cease ô to bee ingratefull , tend to this ; For thou art bound ; if benefits may binde , And benefits of so transcendent kinde . For better had the glories we beholde , Remain'd in Chaos , vp together rolde , Heauens azure glasse vnblowne-out into spheares , And euery suit which mother Nature weares , Beene absolutely voyd , no acrie screene , The conuex globe , and hollow skíes betweene , Better had that fine bubble , Lordly Man , Whose sinne so gored Christ , our Pellican , Better , ô better had high God forborne To make him out of molde , and to adome Our Microcosm in Adam Protoplast , With gifts diuine through his fowle lapse defac't , Better that nothing still had stood for all , Vnlesse a world were made which should not fall , Had not redemption in her lap receiued , What Furies had of mans first state bereaued . To build a palace , worthy of a Prince , For Apes , and Owles is no magnificence ; But prodigality , and bad excesse , And notes the sounder for vnworthinesse . Or , if magnificence , then such the cost , Which th' old Aegyptians on their Temples lost , Vnder their Pharaohs , and their Ptolomees , From Nile-brancht Delta , to blacke Meroes , And Birds , Beasts , Crocodiles , the god-heads were , Which those Idolaters adored there . 'T is not the pomp , nor Maiestie of things , But th' vse they serue vnto which honor brings . What glory had it beene to the Creator , Of all things out of nothing to be Author , If onely Sprights , and Goblins there should dwell , And man for whom he made them damn'd in hell ? But this was worthy of Gods nature sweet ( With which in mans men doc most rarely meet ) For his owne sake rebellion to forgiue , And , for his Courts sake , letting man to liue : Nor onely so , but to remooue the barre , His iustice put , and by the which we are For euer disinherited of heauen , It pleased him his owne Sonne should be giuen , A voluntary sacrifice for all . Thus Adam nothing lost by Adams fall . Hee lost Euphrates , and swift Tygris riuer ; But drinkes the water makes him liue for euer : Hee lost t' abide on earth in endlesse blisse ; Hath better ioyes in other Paradise : Hee lost an Eden ; but an Heauen hath found : Hee hath a firmament ; hee lost but ground : Before , his body neuer should haue died ; But now his body shall bee glorified : As then his body his soules mansion was ; Now soule and body vnto glory passe : As then he trembled at the voyce of God ; Now , face to face , in his diuine abode , Hee God beholds , and shall behold for euer : As then his blisse did but in sense perseuer ; Now in his soule : then happy but in part ; Now in the whole : Adâm , how blest thou art ! As then his obiects dainty land-skeps were , And cleere Horizons , May-months all the yeere ; Now mysteries and types reueal'd doe feed His happy soule , and time he doth not need : Eua in Edon was his naturall ioy ; Now supernaturall sweets them both employ : And for the beauties of a blanched skin , Christs Spouse they see , whose beauties are within : His walkes were then among fresh trees and flowers ; Now Alleluia sings in heauenly bowers : The flockes of starres were then aboue his head ; Now vnderneath his feet are trauersed : There were as then no birds , nor beasts of prey , And Eagles did with Doues together play , To make his Lordship sport , who Monarch was ; But , where he is , there nothing is so base , As beasts , or birds , nor needeth fond delight : Hee raigneth now , where euery meanest wight , Doth farre excell the state of greatest Kings : The Cherubim now fanne him with their wings , And th' head with plumes impalpable doe shade , 'Gainst which was brandished a fiery blade : The streames of Eden had some gemms of price ; Rich stones , and vnions wall new Paradise : There nakednesse and sinne did make him hide ; Heere all things euer cleeere in sight a bide : The tree of knowledge quite forbidden there ; Is common , and communicable here : There he for diet was to fruit confinde ; Now hunger is not : God doth feede his minde : And that which is the iustest ioy of all , His whole posterity , who through his fall , Had reason to lament , as suffering losse , Now , through th' exaltiue vertue of the crosse , Hee sees in blisse , without originall blot , And ( grace surmounting sinne ) that they were not , Nor euer shall bee by his act endomaged , As freed by Christ , who hell for them had romaged : Gods promis'd mercy being most compleat , Each Tribe high placed on triumphant seat , And euery Saint distinguished with markes , Martyrs , Apostles , Virgins , Patriarkes , Fellowes of Angels , friends , and sonnes of light , And therefore deerest in their makers sight , Eua to Aue turn'd , hard sweat and paine , To ioy and peace . How great is Adams gaine ! For in times fulnesse , the incarnate Word , Theanthropos , Messias , Christ our Lord , ( That is , Gods off-spring , and himselfe high God ) Who weilds the Scepter , and the iron rod , Vonchsafed in the Maydens wombe to dwell , To ransome vs from seruitude and hell . Abasing his great Maiesty , and came ( O happy comming ! ) to vnite this frame , This clayie fabricke of mortality , To God the Father . This was by and by Effected . O the wonder ! ô the ioy ! A riddance cleare from all extreame annoy . §. 3. HEE came : before him came the Baptist Iohn , Herald , and harbinger of redemption , Whose cryes in desarts did so farre rebound , As fill'd all peopled places with the sound . Neuer mans worth such testimony gain'd As this great Prophet . Yet there had remain'd Among Gods people most exemplar Saints . Graue Ieremie with gorgeous words depaints The sacred Order of the Nazarenes , Whose liues , and doctrines , in his holy Threnes , To milke , snow , iuory , and to saphyres faire , Fornutritiue , and pure he doth compare . Nor with small feruor the same pen endites The praises of th' abstemious Rechabites . These were of them whom blessed Paul describes To bee the choysest glories of their Tribes , Cloath'd in goat-skins , without perfumes , or dresse , Wandring on mountaines , and in wildernesse , For-borne by wilde beasts , but by Tyrants slaine , Stoned in townes whom rockes let safe remaine , And poore distrest from caue to caue did passe , Of whom the wretched world vnworthy was . And though that Henoch , and Elias were Most eminent , so that our Master here Vpon mount Thabor did the Thesbite see , The Baptist was as great as hee , or hee . Therefore of him would Christ his baptisme take , And was baptized for examples sake . Jordan saw this , and where our Sauiour stood Came trembling forward , the abashed flood Vnworthy , Christs most sacred limbs to touch , Nor could the opening heauens admire too much , This secret most profound , that Mercies Sea In narrow riuer should contained bee : Before this time Christ well declared had , By arguing with the Doctors , what was clad In scorned semblant . Natures author hee . How else cold fountaine water changed bee ( The first of his great wonders ) into wine ? Honouring marriage , mystery diuine : But who hath words sufficient to expresse , The testimonies of his heauenlinesse ? Words are too weake , seeing that other Iohn , The Gospels Eagle , Christs beloued One , A flures vs ( nor is his assurance vaine ) That the wide world could not the Tomes containe Might written bee of miracles hee did . Yet let vs touch some . For , enthronized Although hee bee , right at his fathers hand , This monument will to good purpose stand . §. 5. OVt of pure nothing all the world was rais'd , And beeing somewhat God the Sonne it pais'd . God all powre gaue to him as hee was man . Who wonders at it ? Hee who all things can , May all things gouerne well , and so doth hee . Euangelists ( fowre of you such there bee ) Whom great Ezechiel , poet most diuine , In figures fowre exprest . As , Matthew , thine , And thine ô Marck , Saint Peters scholler sworne , And Luke , and Iohn , on Eagles wings high borne , Matthew presented in a wing'd mans image , Marck in a Lyons , Luke , CHRISTS mothers linage Describing , by the winged Oxe is known . Their harmony a perfect Vnison . That what Iustinian of the Septuagint , In Romes lawes most authentick instrument , What Aristaas or the Fathers write Concerning Scriptures brought in Greeke to light , At Ptolomees command , t' enrich the store Of Alexandria's bookes , the same much more Is certaine in the Gospels rare concent . Those first Translatours of th' old Testament Diuinely did accord , although apart They sat in seuerall cels , that so to Art Their harmony could not imputed bee . By the same Spirit did these fowre agree , Their concord worthiest to bee most admir'd , As most vndoubted , and alike inspir'd , Not in one place , as were those seauentie two , Nor at one time , and what they had to do Was not deriuatiue , but originall . Vpon this Quadrate Euangelicall , This rockie Basis , truth her towre doth build , Which , spite of weather , still hath stronger held . Himselfe writ nothing , nothing did commit , Or did omit , which the most captious wit Could charge for sinne , or could be better done . Enough , enough : this shewes he was Gods sonne . Maiesty made him others pens to vse , And Deity his spirit to infuse . §. 5. MOst wondrous this , that he should bee so poore , As not to haue or couch , or homely bowr In which to rest his venerable head , Propriety by him vnpractised . Such as are downe in meanes doe feele this state Most difficult of all to eleuate , And that a weight of wonder lies therein . O whither yet from hence did he not win ? Nothing to haue , and yet all things to sway ? Apostles twelue , Disciples do obay Thrice two times twelue to his magistrall will . These he did cloath , these he with food did fill Out of his doctrines force . For Lordships hee , And farmes had none , though his the whole earth bee , With whatsoeuer creatures are therein . Th' Oeconomie of Hierarchie seene . They begg'd not , they lackt nothing , nor tooke care For morrowes , a felicity most rare . Hee Primate among his , and worthiest , was , Prouiding that no day should ouerpasse To bee repented , as in wants dis-spent . What of the Author of the firmament Durst men hope lesse ? The blinde , the deafe , the lame , The dumbe , sicke , dead , who to their senses came Through his immediate gift were infinite . Hee grew authenticke in the peoples sight . Angels who had beene chang'd from white to blacke , From faire to fowle , from such as no blisse lacke To such as all blisse want , and others make To lacke alike , hee did so throughly shake , That among swine they gladly harbour sought , Nor could obtaiue , till leaue of him was got . Thus was the Diuell trampled vnder foot , As God had promis'd , when in natures root Man blasted was by his infernall guile . §. 6. FRom hence let me conuert my mounting stile To the last act of his most wondrous life . His sermons we omit , in Gospell rife , Rife , and exact , as the rein penned downe By God , who spake them . And in all the crowne Of auditors , who did not rise admiring ? Or who doth read his words , and more desiring , And thinking more from roading doth not rise ? Witnesse those daily swelling Libraries Growne out of comments on his sermons made ; Into whose depths no mortall wit can wade , Nor line can sound th' abysses of his lore . We often know the lesse by knowing more , Abysse begets abysse , mysterie mysterie , All schooles are blanckt , all eloquence , all hystorie . Nor lies this hardnesse in th' Euangelists , Who weaue their text with most transparent twists , And on the precious ground-worke cause t' appeare The images of acts so perfect cleare , And with proportion ; so exact , and true , As make no dainty of an open view , Nor doth the Greeke with dialects vex the sense , As th' Hebrew with their words equiualence To sundry vses ; th holy phrase is fit , Aswell for loftiest , as for lowest wit , And , as much as the largest tongue can bee , To all intents of full capacitee : Nor stints the maruell heere . For , who so dull That somewhat not conceiues ? and who so full , Whose stores may not encrease ten thousand fold ? Gods wisdome in it doth the wonder hold . Abstract from miracles , for weake ones granted ( Who wholly build on them are often scanted ) His parables , his sentences , his speeches , Are altogether such , as no minde reaches The fulnesse of their Anagogicke sense . Pole is from pole not so farre distant hence As Fathers , Doctors , Counsels are farre short , Not of the truth , but of th' entire purport . Yet is it written , and that writ is right , That in his light wee faithfull should see light , And from one cleerenesse passing to another , Last times should open what the first did smother . O , had wee beene so happy from on high , As to haue felt the force , and energie , And most victorious vtterance of Christs words , Did Scripture , as it substances affords , The postures of his action shew to vs , And gestures grace , which th' artificious Are so much in , ô had we beene so blest , Rapture could onely serue to speake the rest . Enough to constitute a proofe past nay , That hee was God who so could doe , and say . Therefore adore wee thee , ô Sauiour sweet , In whom the lines of all perfections meet . §. 7. DIuine Eschêquer , Treasûrie diuine , Where God our God doth all the wealth enshrine Of SAPIENCE , and of SCIENCE , gifts of his , Out of that treasures most immense abysse , Whereof small peeces , scattered heere and there In humane nature , did the heathens reare To all the splendor which their writings boast , ( Properly ours , theirs but vsurpt at most ) O cast deare God into my minde , and sense , Some heauenly sterling , some spirituall pence ; Shower downe in donatiue thy missill bounties , In honour of thy Sonne , while I dismount ease , To mount his name , out of all hands to strike Well worded madnesse , which the times best like . Cares from my head ; driue wearinesse from my hands , Turne scruples into spurrs , the Syrts , and sands Of perturbations , to firme grounds of sense , Which Romants more doe loue then eloquence . §. 8. MOses Gods acts did sing , and Dauid too . Dauid , and Moses would haue much to do , Were they his fullest praise to vndertake , For , what a fame doth sacred Moses make , By hauing brought the Israelites past feare , When th' Erythraean seas disparted were , Like wals on either side to let them passe , Closing againe as Pharaoh held on chase , Hoping to charge , with chariots arm'd for fight , The trembling sonnes of Abraham in their flight ? What pomp of stile ? what ornaments of phrase Vse not Gods Prophets when this act they praise ? Againe , whose pen extols not Sinais thunder ? The Deserts Manna ? and , what else was wonder , In that great Captaines march to hoped rest ? Which God had promised in countrey blest . Lastly , what wants t' expresse the glorious state Of Salomons temple ? Scriptures doe abate All pomp , all greatnesse , when compar'd to it . The ancient maruailes euen to one doe fit Our masters person , office , and renowne . No miracle worth naming but his owne . For , how farre substance shadowes doth excell , Things done their figures set in paralell , So farre the sacred kernell of CHRISTS deeds The gorgeous huske of those great types exceeds . §. 9. HEre challenge I all Heathen wits , and Worthies , All Conquerours , and noble pens which for these Haue coniur'd Helicon , call'd Apollo downe , By monuments t'eternize that renowne , Which they their patrons had by braue deeds gain'd , Their Tripods , Sibylls , and their wonders fain'd , To peece with falshood out their Gods defect : Here challenge I ( let whose will them protect ) Their Ioues , their Marses , and their Mercuries , Their Dij Penates , and Indigetes , Or ( who were more in worth , though lesse in fame ) Their Pauls , their Scipio's , and what gallant name Th' Arsacid's line , the race of Ptolomees , The Caesars vaunted , or , if out of these , Prowd Paganism had oughts more admirable , Great Alexander , Traian incomparable ( A duanced by wits vanity to the state Of Demi-gods ) the life t'equiparate , And words , and workes of Moses wondrous man , Who maruels acted in the Land of Cham , And terrible things in rosie-colour'd seas , Who was true Trismegist , and not Hermes , Preist , Prophet , Prince , ô very Trismegist , Truely most great . Enter who will the List , I challenge all the heathen , sure to win . And to this combat let come also in Their Mages , Brathmanns , Areopagites , Their Solons , their philosophies , and rites : Let China her Confutius also bring , Her Realmes Law-maker , and doth seeme a thing More worthy admiration then what either Chaldie , or Aegypt , Greece , put all together , Can shew for an effect of heathen wit , The Academ , the most learn'd Stagyrit ; Bring Simon Magus , and th' impostr'ous mate Borne at Tyana , whom fond Philostrate Blasphemoufly durst vnto CHRIST compare , Iannes , and Mambres , and who famous are For Lady witches , Circe , and that crew ; Pownd all into one dose , yea let hell spew More blacke Ingredients , to obtaine the prize By counterfets , and mists , to blinde the eyes ; Let th' instances be fabulous , or true , Gods seruant farre excels , and doth subdue Seemings with substance , morall with diuine . Nor is this an hyperbole of mine . All heathen greatnesse put into one act Cannot bee made so great , nor so exact , As that by which our Moses Israel freed , His knowledge being equall to his deed : And all the heathen learnings , Lawes , and Arts Together put , come farre beneath his parts . Not that the Gentiles natures were not rare , Their acts not great , their worths not singular , Their speech not exquisite , their thoughts not high , Their studies not most noble : to denie These famous truthes were abiect , poore , and base , Yea more ( ô Christiâns ) to our iust disgrace , We cannot but confesse , that they out went , And farre outwent , most of our excellent , Through our default , whose sloth betrayes our powers . And would to God that in these dayes of ours , Their iustice , candor , valour , temperance , And other vertues which did so aduance Their names , and countries vnder natures Law , Could now more like them into practise draw : They are confest to be heroick high , Glorious , and what not ? and the Deitie Was in their persons prettily resembled . But at the voyce of Moses nations trembled . The plagues of Aegypt want a parallell Euen in their fables . For what one heares tell ( Read all the fictions which their Fasti hold , Their poems , and their Annals ) one so bold , And blest withall , who single , euer durst Enter a Tyrants Court , and hee at worst , Dispos'd to all iniustice , tort , and wrong , To free six hundred thousand , captiue long ( As long as heere fiue hundred yeeres could make ) And force him in the end conditions take , Not such as Maiestie would yeeld vnto , But such as Moses did compell to doe ? Moses in all th' Aegyptian learnings taught , What hee would worke prerogatiuely wrought , Not with base prai'rs , or with rude force of hand , But with a force which men could not withstand . Withstand they did , but did withstand in vaine . Ianues , and Mambres who did then sustaine The persons of the wise-men , and the wit Of all the heathen ( for no Mages yet , Or them before , had more prestigious skill , More charmes , more spirits , or could more fulfill ) And in their persons , Moses did confound All the worlds Arts , all which this globous Mound Of sea , and earth hath in it great , or rare , Set against God , by whom , and whose they are . Nor doe I wonder that it should bee so , Nor is it wonderfull . For wee must know , That the first heathen had from vs their lights . By Abraham the Mesopotamites , And Sages of Chalda● knew the skie , The rules , and doctrines of Astronomie ; And Iacoh , and the Patriarkes ( Abrahams seed ) To Aegypt brought the plant , which there a weed Through superstition , and through fraud became : The plant of Science ground of Iosephs fame , Ioseph the father of Onerocrites , Iacob of sacred lore , and sacred rites , And natures secrets ( which deprau'd in time , Fill'd Mizraim with more monsters then Niles slime Through Phoebus beames is sayd to haue engendred ) All which to Greece by Plato Aegypt tendred . Plato confesseth it , where he brings in The Priest of Saim , plainely telling him , That they , the Greekes , were babes , and nothing knew , No , nor that Preist , though what he sayd was true Of Greekes antiquities , which as Greece did want , So that Preist bragg'd , making an idle vaunt Of Acts , of ages , and th' Atlanticke Ile , To glorifie his Memphis , and his Nile . For that no nation this day vnder skie , Nor euer could shew such antiquitie , As Moses hath deliuered of the Iewes . And in this faith bee confident my Muse . Nor had the heathen onely thus the seed , And roots of knowledge , but euen skill to read . Letters the inuention of the Hebrewes were , Not theirs who dwelt at Sidon , and at Tyre , Two cities of Phaenicia most renown'd , Whose colonies replenisht Carthage ground . Though Europe at the second hand might haue Letters from thence , which Iewes to them first gaue . For th' Hebrewes letters had before the flood . How proue wee that ? The proofe wee haue is good . Iubal , when th' earth her first fruit yet did beare , Nor had , or hills , or Iles , which after were , So some conceiue ) as waters ouerswayd , And an vneuenesse in the euen globe made , Iubal ( as most authenticke rolls declare ) Iubal contriued how to tune the aër , Apt notes inuenting , and to them inuents The solemne harp , and other instruments . Which , without letters , how could men deuise ? Letters the stayes of notes , and harmonies . So idle those conceipts th' old heathen tell , How the first gittarn was a Tortoyse-shell , Whose sinewes dride , and toucht did yeild a sound , Or Cyclops hammers to bee musicks ground . Againe , before the flowd , that Henoch spake Character'd was . Tertullian proofe doth take Out of that Author , as Canonicall , And him defendeth . So of right should all . For Iude th' Apostle Henochs booke doth cite . And bookes were not till learned Clarkes could write . Of doomesday Henoch propheside before , Heauens cataracts had drowned the earths shore . Conceipt so impious no man entertaines , As if the Bible were of humane braines , The politicke , or euphantasticke birth , There can bee no such prodigie on earth . Nor is there Atheist , neither can there bee , Sweare it who will , death neuer shall it see . Therefore no neede to busie mee to prooue That in the which 't is damn'd least doubt to mooue . For who Gods Church contemne , yet by the shine Of the workes selues must yeeld the workes diuine : Yea , they seeme falne from charitie too much , Who can beleeue there can be any such . For though in heart the foole sayd as he sayd , And as a bruit would faine it so haue had , Yet Dauid notes it onely for a thought , And not a Thesis . Thus letters are the worlds debt to the Iewes . Which Moses most excell'd in , best did vse . His Pontateuchus , or fiue Tomes diuine , Antiquities treasures are , and learnings shrine . Tribonian therefore wrong'd Instinian much , Heathens wrong'd Christians , calling Homers such . And , should we grant that Moses did not passe ( Though farre he did ) what euer glorious was , Learned , and great in all the world beside , Yet , whatsoeuer was the cause of pride , Of gloriation , or of largest fame Among the noblest Heathens , all the same Christians haue right to , not as Israels Tribes To Aegypts iewels ( their departures bribes ) But because God was Natures Lord , and shee Their Goddesse , but our selues Gods children bee , They are but bastards , or , as hirelings , base , To Moses they , Moses to Christ giues place . Moses the Hebrewes through red seas did guide ; Christ through hell-fires : Moses dampt Pharaohs pride ; Christ Lucifers ; Moses did Manna giue ; Christ th' Eucharist , which makes vs euer liue : Moses led Iewes but vnto Palestine , Himselfe not entring ; Christ to land diuine , Himselfe first entring , did conduct his flocke , Salomons Temple , whose braue worths did mocke All the worlds wonders , a poore semblant was Of that Ierusalem , to which they passe Who through the red seas of CHRISTS bloud do go , Or through their owne , as Martyrs great , or so . IERVSALEM , in her most happy dayes Compared with that Citie , whose heauens rayes Th' Apocalyps describeth was but base , A petty village , voyd of powr , or grace : Siluer was as street-stones in Salomons time ; But in Christs city precious stones the clime Doe paue throughout , and decke the glittering gates . More odds between their persons then their states . §. 10. MOst wonderfu'l was that which doth remaine , Who might haue reared to himselfe a reigne , A Monarchy , such as th' Assyrian neuer , Nor Medes , nor Persians , Greekes , nor Rome had euer , Fled from the people would not bee a King , Because hee infinitely was a greater thing ; Fled from the people , neither would command But as a God , maker of sea , and land , Because his errand was to beare heauens wrath , Which God All-mighty to all sinners hath , And pay the vtmost farthing of mans debt . Hee who is owne death with one word could let , And could , as Gods Word , haue refus'd to bee This wtetched thing call'd mortall man , euen hee Contented was to fall into foes powre , Suffring himselfe , during the dismall howre , To bee , in body , his owne vassalls thrall , To Herods palace tost from Pilats hall , And hurried to and fro , from bad to worse , Annas and Carphas both within Gods curse . §. 11. ANd why ? my Gôd , and why , Redeemer deere , Didst thou submit thy selfe to such things heere ? O , and alas , what was there in vile man , Which should inuite thee to endure such pain ? Was all the world of creatures so much worth , As that thou therefore should'st a man come forth ? Flow yee my teâres , sighes open breake my brest , O sorrowes ! ô let others tell the rest ! Verily , Gôd , all that this frame hath fair , All it hath rich , all that the earth , or aer , Water , or fire , are bubbles in respect . Doe not , ah doe not thine owne selfe neglect , Goe backe to heauen , let vs to hell sincke rather , Then thou endure thus much . But God , our Father , Would haue it so . And could there bee , in God , So great regard of vs ? Let any rod , Let and plague afflict old Adams seed , Rather then Christ . But God hath it decreed . What God hath once decreed no powre can barre . But , is it possible that men so farre Should fall from grace , as to reduce them home , Thou must from heauens heigth like a stranger come , And bee held prisiner , buffeted , abus'd , Scorn'd , spet vpon , scourg'd , and with cudgels bruiz'd ? From Gabatha be showne , and Bar-abbas ( Thou to the crosse called vpon ) let passe ? O is it possible that this should bee , And thou Gods Son ? or ( which more woundeth thee ) That , after all this , man should liue ingrate ? 'T is possible . Ah , what can eleuate The groueling soules of mortals ? what can reare Their down-cast minds ? Thou didst vouchsafe to beare , And wee thee blesse for bearing . Mên , aspire , Your center is not earth , but some thing higher . To make vs free thy selfe becam'st thus bound . To make vs children , heires of better ground Then Canaan , or Fdens selfe had any , Thou lay'dst aside thy robes , and glories many , Thy crowne of starres , scepter of diamonds bright , Thy chaire of state , thy chambers floor'd with light , Thy galleries of saphyr , gardens greene , Adorn'd with musiue works , and flowrets sneene , Through which pure chrystall flowes , on whose fresh bankes , Angels sing carcls , and immortall thankes , And all the solaces which heauens afford , To bee a seruant , and a worme abhord . §. 12. MVse , time will come when I shall celebrate The residue of his great acts , and state , And most of all that loue , whose golden shafts , Wounded him so , that 'spite of all the crafts , And policies , and stratagems of hell To hinder it , did worke so wondrous well , As plainely vanquisht with his Spouses eyes , He came among vs in that base disguise , And poore and friendlesse founded such a might , As conquers all the world , and doth by right Breake Realmes of enemies as towrs of glasse . This miracle all miracles doth passe . Meanewhile my Decasyllabons rest in peace , The way to holde out is a while to cease .

MELOS . VI. To the noble young Gentle-men of Great BRITAINE . COme away , Deâre , come away , Let not light songs make you stay . Noble soûles , leaue , leaue at large , What will one day come in charge , Time ill spent , and good howres squandred , While your thoughts haue sweetly wandred , In the dreames of elues , and faeries , After beauty which but aër is , Leesing God , and selues the while . Glorious wits , what doth beguile , What so sowly you bewitches , With the shewes of worth , and riches , Louely shapes , and formes of pleasure , Strongly phansied as if treasure , That you thus leaue Sion quite , Where true Muses , day , and night , Honour beauties fading neuer , And at Helicon perseuer ? Come away , Deâte , come away , Let not light songs make you stay . Mindes diuine , and Spirits haughty , Heere , behold , my Muse hath taught yee , Hippocren to bee but muddy . Cedrons quicke brooke once made ruddy , By our Sauiours sacred wounds , Waters hath which haue no grounds , Dreggs that settle in the bottom , Aër not troubled with an Atom , Heauenly wholesome to it hath , As not Buxton , Flint , or Bath . Such a Ladie , such a beautie , Queene of Muses there to sute yee , Each with loues , and each with Graces , As no forrests , woods , or Chases , Where ranke Satyres , lewd Fawnes wanton , Into all Saints turning Pantheon . Come away , Deare , come away , Let not light songs make you stay . DEO GRATIAS . SOLI DEO HONOR ET GLORIA , AMEN .

THE PRISONERS O. O CLAVIS DAVID , ET SCAEPTRVM DOMVS ISRAEL .

The Prisoners O.

THe key of the abysse vnder which the prince of hell was shut , was ( saith the Apocalyps ) in the custody of an holy Angell his iaylour : but the key , which did first open the kingdome of heauen to all beleeuers , was in thy custody , ô thou Sonne of DAVID , being formed out of that sacrificing iron , with which thy immaculate flesh was in fiue places peirced . Thy victorious agonie was the Potarrh which blew vp the brazen doores of hell . Nay , thou thy selfe art the key as thou art the doore , and the way . Open thy gates , ô my foûle , that the King of glory may come in Who is the King of glory ? ô who ? It is hee without whose key all graces are lockt vp in thee , as wares without vse , & without whom the gates of heauen in selfe are for euer shut against thee .

A mystery , a very great mystery is in this Apostrophe .

O KEY OF DAVID , AND SCEPTER OF THE HOVSE OF ISRAEL :

This is the mysterie , that the keyes are heerein ioyned with the scepter of the house of Israel . For who hath not heard that there appeared , to Great Constantine , our Lords name in Greek cypher ? The capitall letter wherof , P , passing perpendicularly through the midst of the capitall letter , X , a figure was produced representatiue of the crosse in a part , and significatiue of the crucified in the totall , as thus :

And what was this else but an Hiereglyphicke of the keyes , and scepter conioyned ? These characters are capable of such a position , and , as they are capable , so certainely is it their proper also . The place of Roh , in that celestiall proportion in Brachigraphie , is the place of the Scepter , and the place of the Keyes is the place of Chi : And , let them bee so configured , trust to me neuer , if the mystery be as not authentick , as superlatiuely important .

The keyes of his Preisthood doe locke , and vnlocke heauen , and his Scepter , passing through them , protects what it vpholds , and gouernes aswell aboue , as heere . It is a rod of many names . It is a rod of direction , it is a rod of correction , it is a rod of power , and the onely treble mace by which heauen , earth , and hell are awed , and regulated . So that in respect of those two cheife authorities , preist-hood , and regalitie , meeting in the person of our Sauiour , King of Kings , and Prince of Preists wee may most aptly change this of Virgil , Rex Anius , rex idem hominum , Phaebique sacerdos ,

Into this Monostichon , full of most venerable truth ,

Rex CHISTVS , reu idem hominum , Dominique sacerdos .

But I had much rather heare this mysteries reason in the words of the most learned Doctor of the Lattin Church , by occasion of this saying of CHRIST , in Matthew : Data est mihi omnis potestas in caelo , & in terra . Power was giuen to him ( saith S. Hierome ) who but a little while before was cruciside , who was buried in a tombe , who had lyen dead , who afterward rose againe . And power was giuen to him in heauen , and in earth , that hee who before did raigne in heauen , might raigne also in the earth by the beleefe of the faithfull .

The true proprietarie , & owner of two such ensignes of Soueraignty , and Sanctimonie , as the keyes , and scepter , is more worthy then that all the Hierarchies can sufciently praise ; is more worthy , then that the heauens , the most beauteous of visible creatures , should be worthy enough to bee his mansion ; is , to conclude , more worthy then that his dwelling should any where bee worthy of him , but onely within himselfe . Aboue the greatnesse of his Maiesty is the sweetnesse of his clemencie . Humbly confident in that , I therefore say : Let thy golden keyes , ô CHRIST , vnlocke thy treasures of spirit , and grace , and out of them store my soule with furnitures , for entertainment of so diuine a Visitant , and let thy golden Scepter brandish it selfe by thy hand ouerall my faculties , and driue from thence , and from about , all perturbations , and deformities , that Memory , Reason , Imagination , set at liberty , may obey to the purest part of my minde , and so concurre to the receipt and hospitage of mine incarnate God .

But ô , my deerest soûls , how captiue , and how caitiue am I , who doubly am in prison ? Behôld , material wals , and locks , and bolts about mee , and other iouisible within mee . The canopie which shrowds mee is not Ionas his Gourd , but the shadowes of death and darknesse . Come , ô come the rather holy Patrôn , enfranchize thy slaue from the tyes , and shackles of vanity , and then is captiuitie the caitiue . For freedome is not empeacht by prison , but by sinne , because nothing can make any man guilty but his conscience . I feele the feruor , and strength of meditation decay within mee . The breath of frailty is short in the race of things diuine . The house of a prison is as the house of a prisoner , solitary for comfort , if not for companie . Grace is not inuited by affectations , but by sincere affections , and them , Lord CHRJST , thy selfe canst onely giue . To our selues we cannot make them . Thou bringest thy furniture with thee , and thy peace . It is enough for oranment and enfreement , if thou afford thy presence . Thou single doest superabound to all . What thine ESAY propheside , thou holy , and true hast fulfilled . Vpon thy shoulders the key of Dauid was couched . For , saith Scripture , in the person of God the father :

Dabo CLAVEM Dauid super humerum eius .

A mightie key and a weighty , which should neede thy backe to beare it Thy Crosse was that key , which charged on thy shoulders discharged all the world of burthen . I second mine admiration with petition . I admire thy Maiestie , implore thy mercy . Bound , and in darknesse , & in the darknes of death . There is my states description . Come , ô Lord IESV , come , and I am as I would , and should bee . And that is the worke of thy fauour .

MELOS . VII . Vpon this verse in Dauids Psalmes . Redimeme Domine à CALVMNIIS hominum vt custodiam mandata tua . COme , let vs sing , that God may haue the glorie , Some noble act ; and let mine auditorie Bee of the best : my Lyra now is strung , And English , which I sing in , is a tongue . The victory Saint Michael did obtaine Against the Dragon in the open plaine , And moouing champaine of the triple aër , As braue a subiect as high heauens are faire . I see those captaines , and their armies trie The quarrell in all regions of the skie ; I see thicke mists , windes , whirle-windes , drizling dew , Cold meteors next aboue , and how fires flew , And all the state of those parts troubled quite : Was neuer seene so great and strange a fight . And whither Decasyllabons will you goe ? Great was the combat , great the ouerthrow Which our Saint George did to this Dragon giue , Whose fame in Spensers Red-crosse Knight doth liue : Thither repaire who loue descriptions life , There hangs the table of that noble strife . The spirit , and the sense of things our care is . Wisdome is Queene , who fareth not with Faëries . Th' Arch-angels battle is a truth diuine , And that braue picture which Great Constantine , Caus'd to bee limn'd ouer his palace-gate , And which Eusebius so doth celebrate Had secret reason . There that Prince doth tread , Vnder his feet , a Dragon prostrated , Not vpon ground but vpon surging sea , Saluations ensigne for a canopie . Bring vnder mee , sweet Gôd , that Dragons head , Which Doeg , and his likes so long haue fed , Against mine honour , and mine innocence , With worlds of lies through madnesse and offence : O free mee once from wrongs , once lift mee high Aboue the iawes and reach of Calumnie , Whose voyce barkes lowder then all Seylla's doggs , And breath is fowler then are all the foggs Of Seygian fenne , that in a cleere renowne My soule may mount with ioy to vertues crowne , Nor hide my praise for better were I dye , Then that my glorie in the dust should lie .

MELOS . VIII . Of solid WISDOME . BEware , who Wisdomes children striue to bee , Of titulary Wisdome . That 's not shee Can make you happy , nor whose caskets hold That soueraigne good you seek , more worth then gold . Search not for that rich medicine of the minde , That true Philosophers stone , which they who finde , And rightly vse are foorthwith curde thereby From earthly thoughts , and taught Entelechy , Among th' old Pagans , Saracens , or Iewes , And for this cause all Sectaries refuse . Wisdome dwels not in soules peruersely blinde , Shee hates the earthly , loues the heauenly minde .

MELOS . IX . Of conceiptfull WISDOME . HOrace , whose poems in all praise exceede , Admire not but for wit , which hee indeede Hath excellent , but his maine doctrine shunne . Felicity is lost , and thou vndone , If that felicity , which hee propounds , To please the senses , bee among the grounds , And reasons of thy way in this high Quest. Yet hath that Master such rare poynts exprest , As their cheife oracles did neuer reach . But other lines destroy what they doe teach . Who better speakes for temperance ? or who For modesty ? But when we lay heereto His bestialities of words , and deeds , The contradiction such a iudgement breeds : Horace well shewes that morall schooles he knew , But in his life did other rules pursue . Spirituall banquets , dalliances diuine , Happy excesses , sweets of heauenly wine , And all good wantonnesse of blisse all state , Poore man hee knew not , and now knowes too late , Nor doe I heerein from his wit detract , Which was a prime one , and aswell compact As Rome had any , great , polite , or braue : And now wee of his manners too much haue . But as the lawes of charity doe binde , Seruice to England , office to the minde , Which I so faine would faire to God maintaine , And towards man , I needes must bee thus plaine , As to giue warning , least while wit wee loue , Wee doe with all Voluptuaries proue . Affect not wit too much , nor fame for wit . Haue somewhat solid , phansie is but flit . And they who nourish fine conceipts too long , Their reason greatly , and their honour wrong . For while in them the world expects the man , They still are babes , and nothing noble can , Nor dare to can , in so strong chaines the minde Those sweet enchantments of false glory binde . Perpetuall motion vpward is the thing , Which doth to Wisdome , and true greatnesse bring . To flag in regions low , and rest in sense , As Horace doth , is dangerous diffluence . Beware of Horace , and his likes , the more Their Art , and wit are great , and GOD adore .

MELOS . X. COSMOPOEA . The Creation of the world : In the Maiestie of Decad-stanza's , or Stanza's of ten lines . I. TH' Immutable , who in Almighty minde Conceiued had the Arthetype diuine , From matter base the nobler parts refinde , Adorning it with many a golden signe , And as his residence did bid it shire , Which in th' abysles hidden were before , As vaines of mettall in the deepest mine , And wrapped in vnpurified ore , The drosse whereof hee cast not out of sight , But on the center in a globe it pight . II. Fowre sundry suits then to the ground he gaue . One faire embroydered with flowres in greene , Richly drawen out with many a tinsell waue , And many a pearle , which on the same is seene , When earely teares bestrow the earth with dew , Not yet exhaled by the thirsty Sunne : Another deckt with fruits of druerse hew , As apples which as yet no harme had done , Ripe eares of corne , grapes sowln with store of blood . Nuts arm'd with shels , and Pinaes hard as wood . III. The third nor bloomes , nor blossomes dignifide , ( Natures true gemms , most pleasing to the eye , For other gemms the inward earth did hide , Reseruing them for further scrutinie ) Cherries the place of rubies did supply , And violets for amethysts were tane , No gold but that which glitter'd in the skie , Nothing in all things being yet prophane : And finally , hee chrystaled with ice , The meanest vesture by diuine aduice . IV. Sea , the earths sister , and vnstable twinne , The aër their brother , and aethereal fire ( Which first the rites of marriage did beginne , Louing each other with a loue entire , No cause bee falne to lessen their desire ) Their Father did empeople diuersely . For creatures finn'd with wings did vp aspire , Without controllment swimming through the skie ; Fish wing'd with finnes enhabited the deepe , And heards of beasts vpon firme land did keepe . V. Lords ouer them hee also did ordaine . As among beasts the Lyon Prince of all , The Dolphin ouer sin the Soueraigne , And among birds the Eagle Principall . Hee Lord , and Lyon , and the King of all , Created Peeres likewise in euery kinde . As the huge Elephant , the Camel tall , Who loyally vnto their Lord resignde , As birds to th' Eagle , all things vnto man , Aswell the Lyon , as Leuiathan . VI. Nor did God leaue the better parts vnfraught , Defrauding heauen of formes inhabitant . For from the radiant plentie of his thought . His euerlasting WORD co-operant , Armies of shining Angels foorth hee brought , Transparent spirits clecrer then the light . So Cherubim , so Scraphim were wrought : The essences which neuer lost his sight . Thus heauen was builded , thus the earth was deckt , By meere intention of the Architect .

MELOS . XI . Of the Situation of Great BRITAINE . I. ANother world , another continent ; About the same so many Iles doe swarme , It selfe so great , and of so large content , CAESAR , who gaue thereto the first alarm , Esteemed it , cut from Europa so . Some of which Iles embuttresse it before , Other on either side themselues doe show , Like to the Sporades on Graecian shore , The Orcads , and the scatter'd Aebudeas , Hee thrust behinde into the Scottish seas .

MELOS . XII . ANathema to irreligious mindes , To black desarts ; Anathema to all prestigious signes , And all false parts ; Anathema to all immodest lines ; Anathema Maranatha to harts , Who to our youths corruption bend their Arts. The faire white tower of gratious chastitie , Mayds soueraigne praise , And wiues most duty , by what battery , By what smooth wayes , Is 't not euerted ? Mûse the verses flye , And flie the prose where such lewd baits doe lurke , The poyson vnawares doth ruine worke . Better it were that Printers Art should dye , Musicke bee dumb , Better that impudence should dearely buy , In fight to come , And all the praise of wit in dust should lye , English take rust , and Britaine barbarous bee , Rather then shamelesse . Heauen loues chastitee . Greece had her Sappho , and her spruce old wagg , Anacreon ; Rome her Caetullus , and the like some bragg , Of Albion . And would to God that heerein to seeme lagg , Were not a cause of absurd shame to many , Court who court list , bee not wits Ape to any . Without that noble Sidney heere I tax , Or Spensers pomp : And gladly granting Iohnson nothing lacks Of Phoebus stamp . For neuer wits were made of finer wax , Then England hath to vaunt of in these times , But them I tax whose reason 's lost in times . Despaire of such as in some bookes delight , That shall bee namelesse , Fathêrs keep children from contagious sight Of authors shamelesse , For they are charmes , and nature soften quite : And such as vse them will too soone finde true , That they are blest who such bookes neuer knew . Anathemaes of other kindes to reare , Ioyes God and Man ; Anathema another sense may beare , As sacred can ; Sacred for hallowed , and the same for dire . New HELICON for new IERVS ALEM , Mine HELICON an holy ANATHEM . DEO GRATIAS .

An excellent old Latin Prayer translated .

GIue to mee , Lôrd Gôd , a wakefull heart , which no curious cogitation may draw away : Giue me a noble heart which no vnworthy affection may draw downward : Giue mee an inuincible heart which no tribulation may breake . Giue mee a free heart which no peruerse , nor violent passion may enthrall . Bestow vpon mee , my Lord God , an vnderstanding knowing thee ; a conuersation pleasing thee ; a perseuerance faithfully expecting thee ; and a confidence finally embracing thee : with thy paines to bee crucifide by remorse ; to vse thy benefits in the way by grace : and lastly to enioy thy blisse , in heauen , by euerlasting glory . Amen .