raise us from below Not for half a yeer or so But for all eternity O my God amongst May flowers When I spend some idle hours When my joyes do most abound I will think on Deaths black Coach That if then it should approach I may be then ready found Thou do'st feed me daily Lord With sincere milk of thy Word O then give me constancie That I may by night indure Thy hot furnace for I 'm sure Thou know'st what is best for me CHARON HE was the sonne of Erebus and night the boat-man of Hell who admitted none to his boat without mony and till they were dead and buried Yet Aenaeas by his pietie Hercules and Theseus by their strength Orpheus by his musick were admitted there before their death THE MYSTERIES BY Charon doubtlesse death was understood from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to dig or make hollow for death is stil holow eyed or from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} joy for good men in death have true joy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} also is a benefit and death is such and an advantage to good men but so it is made by Christ for in it selfe death is the childe of Hell and night and as Charon is described by a the King of Poets to be old but yet vigorous uggly furious terrible sad covetous so is death that which they fable of Aenaeas Hercules c. was true in our Saviour who overcame Charon or death by his piety strength power of his word c. He that would be admited into Charons boat that is have a joyfull death must carry money in his mouth that is make him friends of his unjust Mammon for what wee bestow on the poor that we carrie with us to wit the benefit and comfort of it and we cannot have a joyfull death or be admited into Charons boat till our body of sin be buried by repentance 2. Charon is a good conscience which is a continuall feast this carrieth us over the infernall rivers that is over all the waters of affliction in this life 3. Charon is the sin of drunkennesse the cup is the boat the wine is the river Phlegeton which burnes them and Acheron wherin is no true joy Styx which causeth sadnesse and complaints for these are the effects of drunkennesse Charons fierie face ragged cloaths brawling and scolding tongue rotten boat still drinking in water are the true emblems of a drunkard he is the childe of Hell and begot of Satan and the night for they that are drunk are drunk in the night he admits of no company but such as are dead in this sin buried in it and such as have mony in their mouths that is spend-thrifts who spend all on their throats Remember this all you that spend Your life on drink and mark your end As oft as cups and pots you tosse So oft the river Styx you crosse You 'r Owls you do not love the light You are the sons of Hell and night Black Erybus begot you then You 'r Monsters sure you are not men You are afraid that if you dye Your bodies should unburied lye And so your souls be forc'd to trade A hundreth yeers in death's black shade Before you can admitted be In Charons boat this you foresee And wisely to prevent this soare You 'l be intomb'd in drink before And thus you make your Funerall Your selves by times in wine and oil You have an old and leaking throat Still sucking in like Charons boat No company you will admit But who are buried in the pit Of wine whose mouths must fraughted be With coin such are your company O Lord before I go from hence Give me a joyfull conscience That I may joyfully ride on The billows of affliction Save me O God from this foul vice Of drunkennesse and from avarice When D ath's wherry shall receive me Let not then thy comfort leave me So shall I not fear Charons looks Nor be dismaid to crosse these brooks Of Styx Cocytus Acharon Nor waves of scalding Phlegeton CHIMAERA THis was a monster having the head of a Lyon breathing out fire the bellie of a goat and the taile of a Dragon which did much hurt but was killed at last by Bellerophon THE MYSTERIES SOme thinke that this was a Hill on the top wherof were Lyons and Vulcans of fire about the middle was pasture and goates at the foote serpents which Bellerophon made habitable others thinke this was a Pirates ship having the picture of these three beasts in it others that these were three brothers called by these names which did much hurt others that by this fiction is meant a torrent of water running furiously like a Lyon licking the grasse upon the banks like a goat and winding like a serpent as may be seen in Natal Comes and others but I had rather thinke that by this Monster may be meant a whore which is the wave or a scum of love wherin many are drowned she hath a Lyons devouring mouth still craving and devouring mens estates she hath the wanton belly of a goat but in the end will sting and poyson like a Dragon 2. By Chimaera I thinke wine may be meant which makes men furious like Lyons wanton like goats and cunning or craftie like serpents 3. The life of man may be meant by this Monster for man in his youthfull yeares is an untamed Lyon in his middle age a wanton or an aspiring goat still striving to climbe upon the steep rockes of honour and in his old age he becomes a wise and crafty serpent 4. Satan may be understood by Chimaera who in the beginning of the Church did rage like a Lyon by open persecution in the middle and flourishing time thereof like a goat made her wanton and in the end will shew himself to be that red Dragon labouring by secret cunning and slights to undermine and poyson her but Christ already hath and we in him shall overcome this Monster Then let us all take heed of wine and whores If we will save these wretched souls of ours Or if we would preserve our lands and monies From these devourers of mens patrimonies Against these monsters rather fight then flye I 'le rather kill them then they shall kill me The Lyons fury 's kill'd with patience The goatish wantonnesse with abstinence Against the Dragons sting use Antidotes Resist his cunning plots with counterplots Fear not our life 's a warfare either we Must fight or else where is our victory Without which there 's no triumph no renown And where there is no conquest there 's no crown O Lord in this great combate strengthen me That through thy power I may victorious be And let thy presence cheer my heart refresh My fainting spirits and my trembling flesh Thou art the Lord of hoasts O let thy word Be unto me a Buckler Helmet Sword What can Chimaera do if thou assist me Be thou my God and then who dare resist
Apollos Temple as soone as he lands in Italy in his devout prayers he makes to Iupiter Apollo Venus and other gods piety also towards his old father in carrying him on his shoulders in bewailing of his death visiting of his tombe going down to hell to see him his love was great to his wife Creusa in lamenting and casting himself into open danger for her his love was great to his sonne Ascanius in the good breeding and counselling of him to Palinurus Mysenus and others his vigilancie in guiding the helme at midnight when his people were asleep his liberality to his souldiers his magnanimity constancie wisdome fortitude justice temperance are fit by all Princes to be imitated and the Aeneads to be diligently read He that would safely passe black Acheron And scape the dangers of hot Phlegeton Must carry with him Wisdoms golden rod Sybill must guide him that 's advice from God So shall he not fear dangers nor miscarry When Styx he crosseth in old Charons wherry What strength of Towns or Castles can withstand Sibyllas head-peece and a golden hand But yet beware of gold I would advise thee For gold ill got will down to Hell intice thee And if thou wouldst true gold and wisdom finde Seek after Christ and on him fix thy minde Be chaste like Doves and let Gods Word instruct thee There are the Doves which will to Christ conduct thee If Kings will fear great Jove who reigns above Then Vulcan Neptune Mercury and Love Shall serve them Juno's spight shall not destroy them Nor Aeolus with all his breath annoy them AEOLUS HE was Iupiters son a King over divers Ilands and reigned in a City walled with brasse he kept the Winds in a cave or hollow hill which at Iuno's request and promise of a marriage with her Nymph Deiopeia he let out against Aenaeas THE MYSTERIES HE is called Iupiters son because the winds are begotten by the influence and motion of the heavens 2. He was an Astronomer and could foretell stormes and calmes therefore it was thought he had the command of the winds 3. His City was said to be walled with brasse because it was guarded with armed men 4. He kept the winds in a hollow cave because some caves be full of vapors which sometimes burst forth with violence 5. He reigned over Ilands because they are most subject to storms 6. Iuno could not sinke Aenaeas his ships without the help of Aeolus neither can the aire violently worke if it be not moved by the vapors which are the winds or else without vapors by the Planets 7. The marriage between Aeolus and the sea Nymph shewes the relation that is between the wind and the sea 8. Hee may be called Aeolus and the God of winds that can curbe and keepe under anger and other unruly passions 9. It is a dangerous state when Iuno and Aeolus that is wealth and power band themselves against innocent men He 's Aeolus a God and not a man That anger can Subdue and keep unruly passions under He 's a wonder He is a King and stronger then the winde That curbs his minde It 's ill when wealth conspires with violence Gainst innocence That State 's a Sea Ships sink or drive on shoare When such storms roare AESCULAPIUS HE was the god of Physick and son of Apollo and Coronis the Nymph whom Apollo shot with his arrowes and cut out the child who was nursed by a goat or bitch as some would have it he relieved Rome from the plague in the forme of a Serpent being brought from Epidaurum in a ship he restored Hippolitus to life therefore was killed by Iupiters thunder THE MYSTERIES A Esculapius is the milde temper of the aire as the a word sheweth which is the effect of the Sun or Apollo and is the cause of health therefore Hygiaea and Iaso that is health and cure are the children of Aesculapius His mother is b Coronis or the due mixture and temper of the aire which because it depends from the influence o the Sun therefore Apollo is said to beget Aesculapius of her but when he killed her with his arrowes is meant that the Sun with his beames did over-heat and infect the aire with a pestilence 2. I had rather understand by this fiction the true temperament of a sound mans body caused by Apollo and Coronis that is the due proportion of the naturall heat and radicall moisture called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the true cause of health Then Coronis is killed with Apollo's arrowes when the naturall heat degenerats into a feverish inflammation and drieth up the moisture but when the heat returns to its former temper Aesculapius that is health is recovered and nourished by a goat because goats milke is good to feed and restore decayed nature 3. By this fiction I thinke is represented to us the properties of a good Physitian he is the son of Apollo and Coronis that is of knowledge and experience knowledge kills experience when the learned Physitian trusts not to experiments but by art and knowledge he cures for indeed in physick experience is little worth for what experience can one have of such infinite varieties of temperaments which are amongst men every man having a peculiar cóstitution which is also still differing from it selfe as Aesculapius was nursed by a goat or bitch so Physitians are maintained by gluttony and venery Chiron Saturns son was Aesculapius school-master for time hath brought the knowledge of physick to perfection or because Chiron being halfe a man and halfe a horse sheweth that a Physitian must be a Centaure that is a man in judgement and a horse in courage it is fit that Physitians should be brought to Rome that is to great Cities infected with sicknesse the Serpent Cock and Raven were consecrated to Aesculapius so was the Goat also to shew that a Physitian must have the Serpents wisdom the Cocks vigilancie the Ravens eye and forecast and the Goats swiftnesse for delayes are dangerous and if Physitians cure desperat diseases they must not be proud and attribute the glory to themselves or skill but to God lest they be punished in his just anger as Aesculapius was 4. Christ is the true Aesculapius the Sonne of God and the God of Physick who was cut out as it were of his mothers wombe by the power of God without mans help and cured all diseases the true brazen Serpent he only who was struck with the thunder-bolt of his Fathers wrath and sent to hell to deliver us from death and hell He that would prove a good Physitian Must be a Centaur that 's a horse and man And he that will keep men from Charons boat Must be a Cock a Crow a Snake a Goat Let him that 's sick and bruis'd who cryes and grones Repair to Christ he 'l heal the broken bones He can do more then Aesculapius Who brought from death to life torn Virbius He first subdu'd death in himself
and then Restor'd us all to life who were dead men Dead in our sins and dead in Gods just ire But Christ hath kill'd our death and quencht that fire Which doth torment and burn but not consume A fire which gives no light which yeelds no fume His death then is our life our drink his blood His stripes our physick and his flesh our food And when he comes again in Majestie To plague the workers of iniquity Sitting upon the clouds whose voice like Thunder Shall shake heav'ns Tower and cleave the earth in sunder Then will he raise all those that sleep in dust And crown with immortality the just ALPHAEUS HE was a great hunter and fell in love with the Nymph Arethusa who that shee might escape him was by the help of Diana turned into a Fountain and he afterward sorrowing became a River which still runs after Arethusa THE MYSTERIES ALphaeus is a River of Elis in Arcadia thorow secret passages running under the earth and sea empties it selfe in the spring Arethusa in Scicilie which though Strabo denieth it it cannot be otherwise seeing so many witnesses confirme that whatsoever is cast into Alphaeus is found in Arethusa 2. As this water running thorow the Sea loseth not its sweetnesse by receiving of any salt relish so neither must wee lose our integrity and goodnesse by conversing with the wicked 3. Husbands must learn from Alphaeus to be kind to their wives and to make them partakers of all their goods as Alphaeus imparts all it receives to Arethusa 4. We must never rest till wee have obtained him whom our soule loves the salt sea of afflictions and the distance of place must not hinder our course 5. Arethusa is from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vertue which wee should still run after 6. Alphaeus is from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a spot we are full of spots and sin therefore had need to be washed in Arethusa that is in the water of Baptisme 7. This water was held good to kill the Morphew called therefore Alphos for which cause it was consecrated to Iupiter and it was unlawfull to wash the altar of Iupiter Olympius with any other water so Baptisme doth wash us from originall sinne and by it we are consecrated to God 8. Alphaeus is as much as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the light of truth which runs after {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or vertue to shew that knowledge and theory should alwayes be joyned with goodnesse and practise As Arethusa running through the main Yet doth its taste and colour still retain Salt Doris cannot taint it let us then Be good still though we live with wicked men And as Alphaeus runs and will not stop Untill he rests in Arethusa's lap So run my soul untill thou be possess'd Of thy belov'd and of eternall rest And who would think that love could set on fire Cold waters chuse cold waters to desire Can Cupid wound a river can he scorch The sencelesse waters with his faming Torch No no but thou O Lord the God of Love Can wound my heart and warm it from above My cold and waterish heart to now inflame With love of thee that I my course may frame To thee through aâ—l the 〈◊〉 on cares and fears And through the salt sea also of my tears I am Alphaeus tho 〈…〉 â—hat living Well To which I run and where I hope to dwell AMPHION HE was Iupiters son of Antiopa she flying from Dirce to a solitary mountaine was there delivered and the child was brought up by shepheards he learned his musick of Mercury and received his Lute from him by the force of his musick he caused the stones to follow him with which the walls of Thebes were built but afterwards out-braving Latonas children and upbraiding them for want of skill was by her killed THE MYSTERIES AMphion was called Iupiters son because musick is from God or because the heavens by their perpetuall revolution shew that musick without continuall exercise cannot be attained unto or to shew that there is in the heavenly bodies a harmony as well as in musick or if by Iupiter we understand the air as sometimes Poets do then as Iupiter gave life to Amphion so doth air to musick for no sound either by voice instruments or water without air 2. Iupiter in the form of a Satyre begot Amphion Satyrs were great Dancers and dancing requires musick 3. Amphion was bred by shepherds for these living an idle and solitary life were invited to invent musick partly by the singing of birds and partly by the whisting of the wind among the trees or by the running of waters 4. He was born in a remote hill because musicall inventions require quietnesse and a private life far from troubles and businesse 5. Mercury taught him and gave him the Lute to shew the resemblance and equall power of eloquence and musick eloquence being a speaking harmony and musick a speechlesse eloquence the one by words the other by sounds working on the affections 6. His building Thebes walls by his musick shews what is the force of eloquence to draw rude people to religion policie and civility 7. His out-braving of Apollo and Diana doth not onely shew the insolencie and pride of some men when they have got some perfection in an Art but also I suppose may be meant the power and delight of musick that it no lesse affects and delights the soul by the ear then the light of the Sun and Moon doth the eye So that musick may as it were challenge the light 8. Amphion may be said to be killed by Latona when musicall knowledge is lost by negligence and oblivion 9. Our Saviour Christ is the true Amphion who by the preaching of the Gospel hath built his Church and made us who were but dead and scattered living stones in this building his musick hath quickned us and his love hath united us 10. Amphion was said to build the walls by the help of his musick because perhaps he imployed Musicians at that time who by their musick incouraged the builders and made them work the better In this we see the force of Eloquence By which grea Towns have walls and stones have sence This is the onely pleasant melody Which caus'd rude men imbrace civility Stones hear not sounds it s not the warbling Lute Nor solemn Harp nor Trumpet nor the Flute Nor Songs nor any Organ musicall That could give sence to stones or build a wall But Christ our Lord with his coelestiall layes Hath from Amphion born away the praise Whose charming voice no sooner 'gan to sound But Sions walls were lifted from the ground He rais'd us senslesse stones out of the dung Of Errour by the musick of his tongue That we might at his voice and in his name Make up the walls of new Jerusalem ANTAEUS HE was a Gyant 40 cubits high begotten of Neptune and the earth with whom when Hercules
captious fallacies are no lesse hatefull to the wise than Arachnes web was to Minerva 4. Partial Judges use their lawes as Spiders doe their webs to catch little flyes and let the great ones passe thorow 5. Covetous men are like Spiders they unbowel that is they consume and spend themselves with care and toyle to catch a fly for wealth in the end will be found little better 6. Envie and a slandering tongue is like a Spider which doth crack the purest glasses so doe they poyson the best men 7. We should be Spiders in providence they hang their nets in windowes where they know flyes most resort and worke most in warme weather for then the flyes come most abroad and like Mice they foretell the rume of an house by falling and running away as Pliny sheweth Thou that in knowledge dost excell Must humble be And think what on Arachne fell May fall on thee It was her pride did her undo And pride may overthrow thee too Let not the miser spend his strength And lose his health To catch a silly Fly at length For such is wealth The carefull wretch at his last gasp Shall finde that wealth is but a wasp Take heed thou do not use thy tongue To sting the good For they that thus good men do wrong Are Spiders brood Nay worse for bad tongues far surpasse That poyson which cracks but a glasse Judges your Laws you must not make Like Spiders cords Which onely Pesants use to take And passe by Lords This is indeed a powerfull Law Which keeps boâ—h rich and poor in awe But we must Spiders strive to be In providence Where dangers are we must foresee And flye from thence Sea-men for want of good forecast Are soon surpris'd with every blast ARION WAs a skilfull musitian who having got great wealth and sailing to Lesbos was robbed by the mariners appointed to be flung in the sea who having leave to play on his Harpe so charmed the Dolphins that they received him on their backs and carried him to Tenarus where the Dolphin dyed that carried him being left on the shoare and was placed among the stars the mariners were taken and put to death THE MYSTERIES THis Dolphin was a ship a so called from the image of the Dolphin upon the sterne 2. Here also wee may see the force of eloquence by which wilde men are charmed 3. No sin is done in secret but shall be revealed especially murther which oftentimes is strangely discovered 4. God doth not let good turnes goe unrewarded which is signified by the Dolphin made a constellation 5. Here wee see Arions ingratitude who let the Dolphin die on the shoare 6. The love of Dolphins to man may teach us love one to another 7. The a Dolphins never rest not when they sleep they are the swiftest of all fishes and most intelligent pious to their own kind in carrying out their dead bodies to the shoare 8. When Satan drove us out of Paradise into the sea of this world the Dolphin that is the Church received us and by the musick of Gods Word we are saved That arch-Thief Satan Pyrate of mankinde Had rob'd us of Gods grace had spoil'd the minde And flung us in the sea of misery In which we must have dyed eternally Ev'n as those Theeves who had conspir'd to 'ntomb Arion in old Glaucus glassy womb Who by his Harp from that salt grave was saved And on the Dolphins scaly back received On which as on a horse triumphing rides And with his musick charms the windes and tides The sea-Nymphs are amaz'd to hear such noise And with unusuall dancings shew their joyes Stern Neptunes Trident doth the waves appease And Tritons blew horse tramples on the seas Thetis stands still and hears the fishes skip To hear this Song to see this living ship The Dolphin was the ship the pilot and The compasse too that brought him to the land If this was true t' was strange sure this I know That Satan out of Paradise did throw Adam unto a briny sea of cares Which had more dangers then his head had hairs The breath of Gods just indignation Did raise the billows of this Ocean Which with a night of clouds obscur'd the sky And did involve with mists heavens brightest eye This incontrolled storm did rore and rage And nothing could the wrath thereof asswage Untill that storm was heard which calm'd the seas Unmask'd the Sun and did the windes appease The Gentile Princes who before were wilde Are by this musick charm'd made more milde Sions new Song hath caus'd great Potentates Submit to Christ their crowns their wealth their states They yeeld their backs to him him they support In his sea-tossed members to their port And as Arion did the fish bestride Which through the main was both his ship and guide So Christ supports us to our wish'd for shore He 's Winde and Star Card Pilot Ship and Oare Or else the Church the Dolphin is the Gale Gods Word the World 's the Sea on which we sail Who through this Sea would passe and come to land Must use this Gale and on this Dolphin stand ARISTAEUS WAs the son of Apollo and Cyrene a shepherd a keeper of Bees who first found out honey and oil he was in love with Euridice who being pursued by him run away and was kill'd by a serpent therefore the Nymphs were angry and destroyed his Bees he obtained of Iupiter and Neptune that the pestilentiall heat of the Dog-dayes wherein was great mortality should be mitigated with windes THE MYSTERIES BY Aristaeus may be meant Wisdom which is the best thing in man as the a word shews which is begot of Apollo and Cyrene the daughter of the river Peneus because the moderate heat and proportion of moisture make a good temper and so the Organs are fitted for the exercise of wisdom by which honey and oil things most pleasant and usefull for the life of man were invented by wisdom the heat of the Dog-dayes is tempered because a wise man knows how to prevent and avoid the inconveniencies of the heaven sapiens dominabitur astris Euridice is a deep or large judgement which is nothing else but that act of the intellect in b determining what is right what wrong what to be chosen what avoided and so the will whose office it is to chuse or refuse is directed and guided by the judgement A wise man desires to injoy a right judgement and to regulate his actions accordingly but this Euridice doth often fail Aristaeus and is wounded by the serpent of our corrupt nature so that this failing Aristaeus loseth his Bees that is faileth in his inventions and wants the sweetnesse and comfort which he should take in his actions this made S. Paul confesse that he did what hee would not doe and what he would do he did not 2. Aristaeus is a King a shepherd and the best man of his Kingdom by whose invention
as he did he is that Lyon of the Tribe of Iudah who hath overcome the Gyants and the Pyrats vvho vvould have bound him that is the vvicked Angels and Tyrants of this vvorld he is still yong as not subject novv to mortality If you would a Monarch see All array'd in Majesty Who triumphed first and wore Such a Crown as none before Could attain too Christ is he Who triumphing on a tree Kill'd the Snake with his two stings Death and sin and captiv'd Kings And the Titans who combine Heaven it self to undermine This is he whose eloquence Doth surpasse all humane sence From whose lips as from a Still Drops of Nectar down did drill When our hearts with fear did pine He found out that pleasant wine Which hath made us laugh and sing Hallelujahs to our King He flung over-board and drown'd All the Pyrats that him bound When they had his body torn With their whips and crown of thorn When they thought he had been slain He reviv'd and rose again Hecate queen of the night Held him not for all her might But this uncontrolled Prince Burst her gates and got out thence O thou onely God of wine Comfort this poor heart of mine With that Nectar of thy blood Which runs from thee like a flood On thy fruitlesse servant pour From thy veins a crimson shower Let that dew of Rubies which Fell from thee my soul inrich Let me taste of that sweet sape Which dropp'd from this squeezed grape T' was for me this grape was prest Drink my soul and take thy rest BELIDES THese vvere the 50 daughters of Danaus the son of Belus vvho kill'd their husbands all in one night by the persvvasion of their father except Hypermnestra vvho saved her husband Lyncius these daughters for their murther are continually in hell dravving vvater in a sive vvhich is never full THE MYSTERIES OUr mother Eva for murthering her husband vvith the forbidden fruit hath this punishment imposed on her and all her children that they are still dravving vvater in a sive vvhich vvill never be filled that is still toyling and labouring for that vvhich vvill never fill and content them the covetous man is still dravving riches the ambitious man honours the voluptuous man pleasures the learned man is still labouring for knovvledge and yet they are never full but the more they dravv the more they desire the drunkard is still dravving liquor but his body like a sive is never full there be also sives that we are still filling but never full unthankfull people on whom whatsoever good turn we bestow is lost hollow-hearted people to whom we can commit no secret but pleni rimarum being full of chinks and holes they transmit all prodigall sons for whom carefull parents are still drawing but these sives let all run out and sooner then the parents could put in Preachers and School-masters have to do with sives whose memory can retain nothing of that they learn 2. Let us take heed of sin which hath a virgins face but is secretly armed with a dagger to wound us 3. Children must not obey their parents in that which is evil lest they be punished in Gods just judgements Children obey your parents but if they Bid you do mischief you must not obey For sure you must not yield obedience Against Gods Laws against your conscience Least with these cruell sisters you partake Of their vain toiling in the Stygian lake Let all beware of sin which men beguils With her inticing looks and flattering smiles She hath a virgins face but traitors fist Which without grace we hardly can resist Let no man joyn himself to such a wife Whose mouth presents a kisse her hand a knife BELLEROPHON HE being falsly accused by Antea the wife of Praetus for offering violence to her was sent with In power and honour and at last did soare On Fames swift wings above the high extent Of air and fire and starry firmament His Word 's a winged horse which he bestrides And over Lyons Goats and Dragons rides O thou who rides now on the arched skie Who for my sins was once content to dye Who hath subdu'd all monsters with thy word And now triumphs with that two-edged sword Destroy in me these monsters which rebell Against thy Laws save me from death and hell Make me to spend my dayes without offence And let my daily guard be innocence And Lord whereas I 'm mounted on the wings Of nimble Time which fly'th with earthly things Swifter away then Pegasus teach me How I may fight to get the victory That e're I go from hence I may subdue Chimaera with Pentheselaea's crue Whil'st I in holy raptures mount to thee From swelling pride good Lord deliver me And whil'st I 'm carried on Faith's golden wings Keep back mine eyes from sublunary things Least whil'st I gaze on them I tumble down And so lose both the victory and crown BOREAS BOREADAE HARPIAE BOreas being in love with fair Orithyia whilest she vvas gathering of flowers neer the fountain Cephisus carryed her away of whom he begot two sons Calais and Zetis vvho vvere born vvith long blevv hair and vvings at their feet these vvith their vvings and arrovvs drove avvay the Harpies ravenous and filthy birds vvhich had Virgins faces and Eagles talents from the Table of blinde Pheneus whose meat was still polluted and devoured by the Harpies THE MYSTERIES THese Harpies are flatterers they are called also Iupiters dogs hunting and flattering parasites have undon many mens estates 2. Many fathers are like blind Pheneus they are still gathering and providing wealth for rapatious children of whose riotousnesse they take no notice who like Harpies in a short time devour all and are still hungry like Pharaohs leane kine pallida semper ora fame 3. There be three Harpies very hurtfull in a Common-wealth to wit flatterers usurers informers 4. Boreas is the son of Neptune and brother of Iris or the rainbow for the winds are ingenerated of the sea vapour so are rains clouds and rain-bows by the help of the Sun 5. Boreas is the Northern wind who carrieth away faire Orithyia for the cold wind taketh away beauty his two sons Zetis and Calais that is frigidity and siccitie drive away the Harpies that is Southern pestilentiall vapors which consume and devour living creatures for in the Southern wind there are three properties answering to the three names of the Harpies to wit sudden and swift blasts that is Ocypete stormes Aello and obscurity Celaeno 6. Sacrilegious Church robbers are these Harpies who fell upon Christs patrimony like Ocypete or Aello a sudden blast or storme and like Celaeno have brought obscurity on the Church and have eclipsed her light and indeed the names doe agree for a Aello is hee that takes away another mans goods Ocypere suddenly Celaeno blacknesse or darknesse so they on a sudden snatcht away those goods that were none of theirs and with the obscure cloud of poverty