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
have turned the Churches beauty into blacknesse but these goods make them never the fatter they passe suddenly from them as Pheneus meat did thorow the Harpies they are troubled with a continual b flix or lientery neither can their crooked tallants hold them long I grant the blindnesse and wickednesse of Pheneus that is of the Clergie gave occasion to this but now their eyes are open and their lives reformed therefore the sons of Boreas the Magistrate and Minister with the arrows of authority and wings of Gods word may be expected shortly to drive away these Harpies 7. Pheneus is a covetous miser who is blind and seeth not what a number of Harpies gape for his death that they may deyour these goods which he himselfe had not power to touch 8. Gods Spirit like Boreas a cooling and refreshing wind which filled the Apostles and came on them like the rushing of a mighty wind delighteth in the soule of man whilst that in the flowry meadows of the Church watered with the cleare fountain of Gods Word shee is gathering spirituall comfort and when shee is joyned to that blessed Spirit Zetis and Calais that is divine raptures are begotten whose haires are skie-coloured and feet winged that is heavenly meditations and swift affections which are nimble in the wayes of Gods Commandements and ready to fly upward from earthly things are the effects of this spirituall conjunction and so by these all Harpies that is covetous and earthly desires are driven away 9. God like Boreas being in love with his Church hath begot in the wombe of the blessed Virgin that winged Conquerour who with the arrowes of his power and wings of his Word have driven away all spirituall Harpies Who think you may with priviledge Rob Churches and the Priests annoy Know this that for your sacriledge The Lord at last will you destroy You 'r like those monsters virgin-fac'd Whom Calais and Zetis chas'd Your virgin-looks do shew you 'r pure Your Feathers make you very gay But by your tallents I am sure You 'r nothing else but birds of prey Which eat our tithes and them pollute But what you eat you quickly mute These Tables shall you not avail These Morsels shall not make you fat For still you eat and still you 'r pale Your craw's ne'r full your belly 's flat Those blew-hair'd winged sons one day Perhaps shall blow you quite away And you rich grubs who do abound With wealth and meat laid up in store Hark how the Harpies wings resound About your windows and your dore They wish you dead that they might share Those goods among them which you spare And now Lord with thy powerfull breath Drive all these hellish birds away Which have conspir'd to work my death And of my Table make a prey Restore my sight that I may see Their filthinesse and treachery And whil'st I 'm gathering fragrant flowers Of comfort by the Chrystall springs Of thy pure Word drop down sweet showrs Of grace on me and give me wings To flye to thee and make my hair In colour like the Azure sphaere Make though my feet walk here below My head may alwayes be above O let thy cooling spirit blow And ravish me with thy true love Let me go with winged paces To injoy thy chaste imbraces Sweet Boreas come blow on me With thy cold breath and do not stay My soul longs much to joyn with thee O let this be our wedding day Wherein I which is still my wish Thy Myrrhe-distilling lips may kisse CHAP. III. C CADMUS and HARMONIA HE was King of the Thebans to whom Iupiter gave Harmonia to wife who was the daughter of Mars and Venus the chief gods were present at the wedding and gave severall gifts This Cadmus was sent by his father to seek out his sister Europa whom when he could not finde and not daring without her to return home built Thebes and kill'd a Dragon which kept a Well the teeth of which he sowed and of them were begot armed men who by means of a stone which Cadmus flung among them fell to quarrelling and kill'd each other afterward he was turned unto a Dragon and by Iupiter was sent unto the Elysian fields THE MYSTERIES CAdmus may be meant of a wise Governour who marrieth with Harmonia when he doth all things with order and Harmonie and where this Marriage is God bestoweth many blessings Ceres will not be wanting with her corn nor Apollo with his Cithern nor Mercurie with his Harp nor Minerva with her golden chain and artificially wrought Cloak that is both profit and pleasure and arts are to be found where wisdom and order go together in Government it is this which seeketh out Europa that is countries for new Plantations by this Thebes and Cities are built by this the Dragon that is malicious and subtill enemies are slain and if of one enemy many should arise it is the parr of a wise Prince to fling among them that is to use some means wherby they may fall out among themselves that so they may be weakned and their violence kept off from Him he must also be of a favourer of learning for Cadmus brought from Phaenicia unto Greece sixteen letters Alphabeticall and a Prince must have the Dragons eye and be turned unto a Dragon when wickednesse gets the upper hand that hee may be fearfull to those that do evill and such a Prince at last shall be received unto the Elysian fields that is shall have rest and liberty again a King must do nothing but by advise of Minerva that is of his wise and learned Counsell the two cheif props of a Kingdom are Mars and Venus warre and propagation and these two live in harmony and order as parents in their children a wise man that cannot live securely in a publick place will with Cadmus turn himself unto a Serpent that is live a private and solitary life 2. A good Minister like Cadmus must do all things with order and decencie he must do nothing without advice from God he must seek out Europa his sister that is every lost soul and if she cannot or will not be found he must not be idle but must give himself to build the city of God for these two a Minister must do seek those that be lost and confirm or stablish those that stand he must also kill the Dragon that infecteth the Well that is the Heretick who poysoneth the cleer fountain of Gods Word and if the destruction of one Heretick be the generation of many as we see in the Arrian Heresie being overthrown by the Nicene Synod of which as out of the Dragons teeth arise Eusebians Photinians Eudoxians Acacians Eunomians Macedonians Aetians Anomians Exucontii and Psatyrians wee must fling Minerva's stone that is wise Arguments out of Gods Word amongst them that these armed men may destroy one another so we read in that the Councell of Selentia the Arrians went together by the ears among themselves being divided into
kill their sins Diana was midwife to bring forth Apollo so the Church travells in her birth till Christ be formed in us and brought forth in our holy lives and as it fared with Diana's temple which was burned by Erostratus so it doth with the Church whose Temples have bin robbed defaced and ruinated by prophane men Who would a chaste and constant virgin be Must shun the worlds impure society And idlenesse for want of exercise Corrupts our limbs and kills our souls with vice On cloud-transcending meditations We must have still our conversations In Cities chaste Diana never dwels But in green woods and on the airy hils In woods she hunts wilde beasts on hils she dances And on her shoulder blades her bow advances Oreades about her in a ring In measures trace the ground and sweetly sing Oh that I had Diana's wings that I From tumults to these calm retreats might flye Where she amongst her Nymphs doth reign as queen Where Flora keeps her fragrant Magazin Where wood-Musitians with their warbling throats Chant forth untaught but yet melodious notes Neer Chrystall-brested rivers O that I Could still enjoy this harmlesse companie Which know not pride nor malice nor deceits Nor flattery the moth and bane of states O that I had Diana's silver bow To kill my beastly sins before they grow Too savage if I had the nimble feet Of her two Stags then would I be as fleet As they to run the way of Gods commands Then would I hold the Lyon in my hands And Leopard O if I could subdue My wilde unruly fins a savage crew O let my weary soul be carried Lord In that bright silver chariot of thy Word And let thy fear and milk-white innocence Be these two Stags to draw my soul from hence And whil'st my glasse runs in obscurity Let me not lose my virgin purity And let not fair Diana thy chaste love Thy spotlesse Church thy silver feather'd Dove Abuse her self with grosse idolatry And lose the honour of virginity Let that Ephesian perish with disgrace Who would her Temple and her state deface Let no Records eternize that foul name And let it not be mention'd but with shame CHAP. V. E ELYSIUM THe Elysian fields were places of pleasure in which the souls of good men after this life did converse enjoying all those delights which they affected in this life THE MYSTERIES ELysium is a place of libertie as the word sheweth for they only enjoy it who are loosed from their bodies not only Poets but scriptures also have described those heavenly joyes under earthly tearmes for our capacitie there is Paradise in which is the tree of life there shines another Sun then here to wit the sun of righteousnesse there are rivers of pleasure there are the flowers of all divine graces there is a perpetuall spring the Musick of Angels the supper and wedding feast of the Lamb the new Ierusalem all built of pretious stones the fountain of living waters all kinde of spirituall fruits the continuall breath of Gods spirit c. And as none could enter the Elysian fields till he was purged so no unclean thing can enter into the new Ierusalem the blood of Christ must purge us from all sin and as they must passe Acharon Phlegeton and other rivers of Hell before they can have accesse to those delightfull fields so we must passe through fire water troubles and persecutions before we can enter into heaven and thus we see the Gentiles were not ignorant of a reward for good men and of punnishment for the wicked You that delight in painted meads In silver brooks in cooling shades In dancing feasts harmonious layes In Chrystall springs and groves of bayes Draw neer and I will let you see A Tempe full of majesty Where neither white-hair'd Boreas snows Nor black-wing'd Auster ever blows But sweet-breath'd Zephyr still doth curl The meads and purest streams here purl From silver springs which glide upon Rich Pearl and Orientall stone Here on the banks of Rivers grows Each fruitfull tree here Laurell groves Ne're fade here 's a perpetuall spring With Nightingales the woods still ring Meads flourish here continually In their sweet smelling Tapestry The Pink the gilded Daffadilly The shame-fac'd Rose the white cheek'd Lilly The Violet the Columbine The Marigold the Eglantine Rosemary Time and Gilli-flowers Grow without help of Sun or showers Vines still bear purple clusters here New wine aboundeth all the yeer The ground exhales that pleasant smell Which doth all earthly sents excell And this place of it's own accord Doth all these benefits afford There needs no husbandmen to toil And labour in this happy soil Rage tyranny oppression Fraud malice and ambition And avarice here are not known And coals of discord are not blown But in this blessed mansion Dwels perfect love and union Here are no cares nor fears nor death Nor any pestilentiall breath Which may infect that wholsom air But here 's continuall dainty fare Ambrosia here on trees doth grow And cups with Nectar overflow Tables with flowry carpets spread Are still most richly furnished Drums Trumpets Canons roaring sounds Are never heard within these bounds But sacred Songs and Jubilees Timbrels Organs and Psalteries Sackbuts Violins and Flutes Harps silver Symbals solemn Lutes All these in one joyn'd harmony With Hallelujah's pierce the sky Here 's neither night nor gloomy cloud Which can that world in darknesse shroud But there 's an everlasting day Which knows no evening or decay There shines a Sun whose glorious fire Shall not with length of time expire And who shall never set or fall In Neptunes azure glassie hall Here are no birds or beasts of prey Here is no sicknesse nor decay Nor sorrow hunger infamy Nor want nor any misery Nor silver-headed age which bows The back and furrows up the brows But here 's the ever-smiling prime Of youth which shall not fade with time Mirth plenty glory beauty grace And holinesse dwell in this place Such joys as yet hath never been By mortals either heard or seen What tongue is able to rehearse What Muse can sing or paint in verse This place to which all earthly joys Compared are but fading toys Sure if I had a voice as shrill As thunder or had I a quill Pluck't from an Angels pinion And if all tongues were joyn'd in one Yet could they not sufficiently Expresse this places dignity Which golden feather'd Cherubims And fire-dispersing Seraphims Have circled with their radiant wings To keep away all hurtfull things O thou whose glory ne'r decayes When these my short and evil dayes Are vanish'd like a dream or shade Or like the grasse and flowers that fade Lord let my soul have then accesse Unto that endlesse happinesse Where thy blest saints with warbling tongues Are chanting still celestiall songs Where winged quiresters thy praise Still Caroll forth with heavenly layes When shall my bondage Lord expire That I may to that place retire When shall I end
faith and hope fix their eyes from us upoÌ„ God faith is Aglaia the glory and honour of a Christian hope is Euphrosyne that which makes him joyfull we rejoyce in hope and charitie that is Thalia which would make our christian state flourish and abound with all good things if we would admit of her companie amongst us but by reason there is so little charitie I doubt me there is as little faith and hope for reject or admit of one you reject and admit of all O if my mournfull eyes Could from their Chrystall casements tears distill O if sad Elegies Dipp'd in salt fountains could drop from my quill O if I could in Seas of tears Drown all my sorrows and my fears 2. For when alas I see How these three sister-Graces sit and grone Faith Hope and Charity And weep their wrongs and threaten to be gone From Christs poor Church how can I chuse But mourn with this my mourning Muse 3. Faiths cloud-transcending eye Thick mists of Verball combates do so blinde That scarse can she descry The light from darknesse and scarse can she finde Her Sun which makes her so lament Shining within his firmament 4. She makes a grievous mone That she is wrong'd 'twixt Infidelity And Superstition Against the Laws of Christianity The one with false fears makes her cry The other would pull out her eye 5. The swelling Pharisie Kicks her with his suppos'd perfection And wrangling Heresie Would poyson her with strong infection She is despised of the Jew And laugh'd at by the heathen-crew 6. The wanton Libertine Hath stript her of good works her ornaments And thus the fairest queen Of graces is abus'd by miscreants Now would not this make hearts of stone Wring out a tear and strain a grone 7. Her sister Hope also Complains she 's wrong'd by Desperation And by her other foe Bold-fac'd self-will'd Presumption They pull and hale with violence The Anchor of her Confidence 8. With ghastly looks Despair With horrid thoughts and with blasphemous words With uncomposed hair Armed with poyson halters knives and swords Doth threaten that she 'l choke the breath Of Hope with some untimely death 9. And fond Presumption Belyes poor Hope and saith that she 's the cause Of lust ambition Of pride and of the breach of all Gods Laws So th'one Gods Mercie doth reject The other doth his Justice check 10. Thus Christian Hope is toss'd Between two rocks and in the sinking sands Her Anchor's almost lost Therefore she sighs and weeps and wrings her hands None but whose eyes are Adamant Can see this sight and not lament 11. And as for Charity How is she hiss'd at by a barbarous croud And this her misery She doth lament wrapt in a sable cloud And threatens that she will be gone With speed out of this freezing Zone 12. Where black-mouth'd obloquy And squinting self-consuming envie reigns Where brawling loves to be Where murther with gore blood the country stains Where Schisme with false opinion Disturbs the Churches union 13. Where barbarous Mars resides Lord of mis-rule and desolation And by whose bloody sides Burning rapes ruine rage and oppression Ride galloping and furiously Tread down Laws Arts Civility 14. Where discord pride scandall Teeth-grinding anger with fierce-glowing eyes Where thefts and treasons dwell Church-robbing cheating self-love cruelties This is that wicked company All enemies to Charity 15. What wonder is it then If Charity be sad and discontent And hides her self from men Amongst whom reigns this hellish Regiment How can Joves lovely daughter dwell Amongst such monsters hatcht in hell 16. O how my heart doth burn And melt into a tide of tears mine eyes How night and day I mourn To see such wars such wrongs such cruelties And love exil'd which was as we All know Christ's Will and Legacie 17. O Lord confound all those Who would confound our peace and unity And trample on the face Of thy three daughters Faith Hope Charity And let them in thy Church bear sway So long as evening crowns the day 18. Lord give me Faiths cleer eye And Hopes sure Anchor to rely upon And hands of Charity That I may work out my salvation And with this Anchor hands and eye Let me in peace and comfort dye 19. And let the good ship ride Call'd Charity securely on the main Be Pilot Lord and guide Her to the cape of good Hope let her gain The land of promise with the gale Of thy good Spirit fill her sail 20. And let her Compasse be Thy Word and with the helm of Discipline From sinfull rocks keep me And let the Pole-star of thy truth be seen Let Faith the bright eye of my soul Be alwayes looking on that Pole 21. The man of thy right hand Preserve Lord as the apple of thine eye And from this sinfull land Let not true love with her two sisters flye But as it's name is Albion So in it still let all be one FINIS â—mprimatur April 26. 1642. THO: WYKES a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} robur a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} blandus b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} misceo tempero a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} perdo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} salvo solvo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a lateâ—â—â— b Erythraeus i. e. ruber Actaeon splendens Lampas fulgor Philogeus terram amans a Vide Virgil Geor. 1. b Cortini potens dictus Apollo a Phaneus dictus Apollo a manifestando b Daphne a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thucid. a Vide Aelian Plin. c. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} optimus b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} latus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} iudicium a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Prov. 31. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Vel Tâ—yades Mimallones bacch. a Liber 〈◊〉 idem a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} mentem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pungo a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bonus filius nomen Bacchi a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} id est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} alienum tollens b Foedissima ventris proluvies a Si veteres sapientes satis hydrae dentibus armatorum segetem inhorruisse crediderunt c. quanto magis credendum c. Ambr. de fide resurrectionis a Nubigines bimembres Virg. a Centauri in foribus stabulant Virg. a Crescit amori nummi quantum c. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b Cereale papaver Virg. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sano {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sanatio a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Ier. 1. 10. b Mammosa Ceres c Sive quod gerat omnia sive quod creat omnia a Aen. 6. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Sagitarius a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} manus a Passio movetur ab obiecto a Brontes Steropes Harpes Pyracmon a In Lib. 3. Aen. a Cyclopum vita b Resonat positis incudibus Aetna c Invidus non videns a Idoneus est reficere qui fecit Tertul. a Petrones Festo Rupices apud Tertul. l. 1. de anima a Iuno Luna Diana Lya Hecate Proserpina Dyctinnis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Lucina {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Fascelis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Tria virginis ora Dianae a In Psal. 73. a De falsa religione l. 1. c. 17. a Lib. 1. Adver. Iovini b Lib. de spectaculis a Aen. 6. b Aen. 3. c Aen. 8. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Aen. 8. ia omnire dominatur Salust {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Boetius l. 4. Pros. 6. b Cur bonis viris mala fiunt a Eras. in adag. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Hominem inferni raptum faucibus portavit ad coelum Serm. 62 a Scaliger in Fest. b Pinge duos angues c. c Quisq suos patimur Manes Virg. a Defraudare Genium indulgere genio a Ambros. cap 4. Dearca Not cap. 34. b Contumacâ— praeliantur affectu c. a Lib. de benef. c. 3. Phornutus de nâ—â— deor Eras. in adag. Turâ—eb â—dver nat. Comes a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b Ethic. l. 9. c. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} floridus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} florens vitae status reruÌ„ affluentia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ornare seu honorare {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} laetuÌ„ reddere
we have honey and oil that is delight and all things necessary by his good government whose wisdom doth prevent the infectious heat of Dog-dayes that is of oppression tumults and rebellion but if at any time Euridice right judgement being stung by serpentine flatterers who mis-inform him be wanting then the Bees perish and the subjects go to ruine 3. Aristaeus is the coelestiall heat the effect of the Sun joyned with moderate moisture by which Bees and Olives and all things usefull for our life are procreated and cherished by the secret influence of this heat those Northern windes in Pontus Aegypt and other places are raised which after the Summer solstice blow and last four dayes by which the rage of the Dog-star is mitigated these winds are called Etesii because every yeer they blow at the same season in Spain and Asia these Etesian windes blow from the East this heat working upon Iupiter and Neptune that is on the air and sea doth cause and generate these windes now as this coelestiall heat produceth and cherisheth Bees so Euridice mans judgement art and industry must be joyned otherwayes by the Nymphs that is too much rain or by many other wayes the Bees may fail and if they fail the same heat out of putrified matter may make a new generation 4. Christ is the true Aristaeus the good shepherd the best of men and the son of God by whom we have honey and oil comfort and spirituall joy and all things else at whose request the heat and Dog-star of Gods anger was appeased he is in love with our souls as Aristaeus with Euridice but we run from him and are stung by the serpent the Devil we dyed with Euridice we were destroyed with Aristaeus his Bees untill he restored us again to life by the sacrifice of his own body When Aristaeus lost his troops Of honey people and their hopes And when Cyrene he ador'd He had his swarms again restor'd Wee are the Bees and Christ is he Who would himself an offring be He was both Altar Priest and Hoast He found us out when we were lost He got us pleasure by his pain His death 's our life his losse our gain In that we do injoy our lives In that our wexin Kingdom thrives In that we sit on fragrant flowers Bedew'd with pearly drops and showers In that our Cells with Nectar flow In that our yong ones live and grow In that we play in open air In that the Heavens are so fair In that we have so long a Spring And with our humming Meads do ring All this we have and more then this By vertue of Christs sacrifice It s he who with his gentle breath Tempers the heat of Jova's wrath It s he that loves us night and day And yet like fools we run away He is our husband not our foe Then whither will you from him go You run but do not see alas The Serpent that lurks in the grasse O Lord when thou dost call on me Uncase my eyes that I may see Thy love and beauty of thy face And so support me with thy grace That I may stand or if I fall I may not lose my soul withall ATALANTA SHe was the daughter of King Ceneus so swift in running that no man could match her only Hippomenes overcame her by casting in her way three golden apples at which whilst shee stooped to take them up she lost her race she was the first that shot the Calydonian Boare and with the sharpe point of her spear brought water out of a rock but for lying in Cybeles temple with Hippomenes shee was turned into a Lionesse and he into a Lion which drew Cybeles Chariot THE MYSTERIES HEre we have the picture of a whore who runnes swiftly in the broad way that leadeth to destruction if any thing stay her course it is wise counsell and admonition for wisdom is represented by gold It is she that kils the Boars that is wanton and unruly youths wounding both their bodies soules and estates and therefore hath a sharp speare to draw water out of rocks because many who at first were senselesse like stones being deepely wounded with remorse for their former folly and stupidity fall to repentance to weeping and lamenting considering what they have lost and as Atalanta defiled Cybeles temple so doth a whore pollute her body which is the Temple of the Holy Ghost so doth the whore-master make his body all one with the body of an harlot and so both degenerat from humanity and participate of the cruelty and lasciviousnesse of Lions and by this means become miserable slaves and drudges to Cybele mother earth that is to all earthly affections and lust 2. As Atalantas course was interrupted by golden apples so is the course of Justice oftentimes stopped with golden bribes 3. Here we see that one sinne draweth after it another worse than the former fornication begetteth profanenesse and profanenesse cruelty and miserable servitude to earthly lusts 4. Let us with Atalanta run the race that is set before us and wound the boare of our wanton lusts draw water from our rocky hearts let us take heed that the golden apples of worldly pleasure and profit which Hippomenes the Devil flings in our way may not hinder our course commit not spirituall fornication with him in the temple of Cybele lest God in his just anger make our condition worse than the condition of the brute and savage beasts We 're all in Atalanta's case We run apace Untill our wandring eyes behold The glitt'ring gold And then we lose in vanity Our race and our virginity Gods holy Temple we pollute And prostitute Our souls to foul Hippomenes With all boldnesse So having lost humanity Fierce Lyons we become to be And then our heads we must submit To curb and bit Of mother earth whose heavie Wain We draw with pain And yet we cannot cease to draw Earth till earth hide us in her maw O that we could our sins deplore And kill the Boare Of wanton lusts e're we hence go To shades below O that our rocky hearts could rend And from them Chrystall Rivers send O God all filthy lusts destroy Which me annoy And give my flinty heart a blow That tears may flow O let me not thy house profane Which thou hast purchas'd with thy pain ATLAS WAs the son of Iapetus and brother of Prometheus or as others say he was begotten of heaven and the day if this was not another Atlas hee was King of Mauritania and had a garden where grew golden apples he was turned into a mountain by Perseus Iupiters son upon the sight of Gorgons head because he refused to lodge him THE MYSTERIES ATlas is the name of an high hill which for the height thereof being higher than the clouds was said to support heaven and to be begotten of heaven and day because of the continuall light on the top of it as being never obscured with mists clouds and vapours 2. This
is the name of him who first found out the knowledge of Astronomy and invented the Spheare which some think was Henoch and for this knowledge was said to support heaven 3. This is the name of a king in Mauritania who perhaps from the bignesse and strength of his body was called a mountain and was said to have a garden of golden apples because of the plenty of golden mines in his Kingdom 4. God is the true Atlas by whose Word and power the world is sustained that mountain on which we may securely rest who only hath golden apples and true riches to bestow on us 5. The Church is the true Atlas a supporter of a Kingdom the child of heaven the hill on which God will rest on which there is continuall light and day a rock against which hell gates cannot prevaile where is the garden of golden apples the Word and Sacraments 6. A King is the Atlas of his Common-wealth both for strength and greatnesse there is the day and light of knowledge in him which the people cannot see a Prometheus that is Providence is his brother by the meanes of his knowledge and providence the Kingdome is supported and his gardens are filled with golden apples that is his treasures with mony 7. He deserves not to be called a man but a monster who wil not be hospitable for homo ab humanitate and b Iupiter is the god of hospitality who punisheth the violation of it 8. As Perseus the son of Iupiter sought lodging from Atlas but could have none and therfore turned him into a senselesse hill So Christ the Son of God knocks at the doors of our hearts whom if wee refuse to let in wee shew our selves to bee more senselesse and stupid then hill Atlas Go too my soul thy doors unlock Behold the Son of God doth knock And offers to come in O suffer not to go from hence So great a God so just a Prince That were a grievous sin Refuse not then to intertain So great a guest who would so fain Come lodge and sup with thee If thou refuse he can command The Gorgon which is in his hand Thy soul to terrifie His word the Gorgon is which can Turn unto senslesse stones that man Whose gates will not display Themselves to him who still intreats To come unto our Cabinets And yet wee 'll not give way O Lord whose word doth me sustain And all that 's in the earth and main And in the painted skies Let me those goodly fruits of gold Which in thy gardens shine behold With these my feeble eyes Lord give the King a lasting name And strength that he may bear the frame Of this great Monarchy From whom if Prudence do not part Nor light of Knowledge from his heart Wee 'll fear no Anarchy Make thou his golden splendor shine As far as did King Atlas Mine To earths remotest bound And let his head ascend as high As Atlas did above the sky With light and glory crown'd AURORA THe daughter of Hiperion and Thia or as others write of Titan and the Earth the sister of Sol and Luna drawne in a chariot sometimes with four horses sometimes with two only she useth to leave her husband Tithonus with her son Memnon abed in Delos shee made old Tithonus young againe by means of herbs and physick THE MYSTERIES AUrora is the daughter of Hiperion which signifieth to go above for it is from above that we have the light of the a Sun and every other good thing even from the Father of lights her mother is Thia for it is by divine gift we enjoy light and nothing doth more lively represent the Divinity then the light as Dionys. Areopagit sheweth at large she is the daughter of Titan that is the Sun who is the fountain of light and of the earth because the light of the morning seemes to arise out of the earth The leaving of her husband abed with her son is only to shew that all parts of the earth doe not enjoy the morning at one time but when it is morning with us it is evening with those of the remotest Eastcountries from us whom she leaves abed when she riseth on us and leaves us abed when she riseth on them for all parts are East and West and all people may be called her husbands and sons for shee loves all and shines on all and by her absence leaves them all abed by turns Her chariot signifieth her motion the purple and rose colour do paint out the colours that we see in the morning in the aire caused by the light and vapors Shee hath sometime two sometimes four horses because she riseth somtime slower sometime sooner The making of old Tithonus young with physick may shew that the physicall simples which come from the Eastern countryes are powerfull for the preserving of health and vigour in the body Again faire Aurora leaving old Tithon abed doth shew that beautifull young women delight not in an old mans bed or by this may be signified a vertuous woman whom Salomon describes who riseth whilst it is night is clothed with scarlet and purple who doth her husband good c. a Last our Saviour is the true Aurora who was in love with mankind whom he hath healed from al infirmities and hath bestow'd on him a lasting life which knoweth not old-age his light from the chariot of his word drawen by the foure Evangelists shineth over all the world As fair Aurora from old Tithons bed Flyes out with painted wings and them doth spred Upon the firmament So from the heavens golden Cabinet Out flyes a morning all with Roses set Of graces redolent Whose presence did revive the hearts of those Whom night of sin and errour did inclose Within her darkest Cell This morning on a purple Chariot rides Drawn by four milk-white Steeds the reins he guides In spight of death and hell Christ is this morning who triumphantly On the bright Chariot of his Word doth flye The four white horses are The four Evangelists whose light doth run As swift as doth Aurora or the Sun Or Moon or any Star It s he that Eagle-like our youth renews And in us all infirmities subdues It s he whose radiant wings Displaid abroad hath chas'd away the night And usher'd in the day which mentall light And true contentment brings O thou whose face doth guild the Canopy Which doth infold fire air and earth and sea Extend thy glorious rayes On me Oh let me see that countenance Which may dispell the night of ignorance So shall I sing thy praise CHAP. II. B BACCHUS HEe was the sonne of Iupiter and Semele who was saved out of his mothers ashes after that Iupiter had burnt her with his thunder and was preserved alive in Iupiters thigh he was bred in Aegypt and nursed by the Hyades and Nymphs he subdued the Indians and other nations was the first who wore a Diadem and triumphed and found out the
Echydna the serpent in which he poysoned our first parents His three mouths or hundreth rather do shew the many wayes that death hath to sease on us the snakie hairs doth shadow out the ugglinesse and fearfulnesse of death it lyeth in Hell gates for the wicked must by death come to Hell this dogge doth suffer all to goe in but none to returne from Hell is no redemption but Hercules by his strength overcame and bound him and Sybilla by her wisdom cast him asleep so the Son of God by his power and wisdom hath overcome death and taken away its sting 4. An evill conscience is Cerberus stil barking and with his snakes affrighting and stinging the wicked and lyeth in hell gates for the wicked mans hell is begun here it vomits out all by confession when it is convinced by the light of Gods Word and that inward light which is in the mind 5. The grave is Cerberus the great a flesh-eater still eating and never full the snakie haires shew that the ground is full of wormes and snakes it is also the entrie of Hel. The light of Christ the great Hercules when he went down to Hell caused this dog to vomit up his morsells for the graves were opened and many of the Saints bodies arose and at the light of Christ second comming he shall vomit up all that he hath eat out of Cerberus his foame grew the accomitum to shew that poysonable hearbes grow out of the corruption of the earth 6 Satan is this Hell-hound whose many heads and snakes doth shew his many malicious cunning waies he hath to destroy men he is begotten of the Giant Typhon and the snakie Echidna because as parents live in their children so violence and craft live in him he is the vigilant dore keeper of Hell lying in wait to tole in soules but never to let them out The true Hercules Christ by his strength and wisdome hath bound him at the presence of whose light he foames and fretts and was forced to vomit and restore those soules which he held in captivitie 7 Time with his 3 heads that is past present and future is this dog which devoureth all things And he shall vomit up all hid things for time revealeth all secrets He lyeth in the gate of hell all must go through his throat that go thither that is all must have a time to die and it is time that bringeth forth poysonable hearbs as well as profitable and time hath brought us to the knowledge thereof Loe then the hundred-headed dog at last Is bound with Adamantine chains so fast That though he bark and foame yet cannot bite H' hath lost his power but hath not lost his spite How much are we beholding to our Lord Who by his power and all-subduing word Charms monsters three black-mouth'd infernall hounds Death Hell and Satan and their power confounds When he descended to black Pluto's Tower Where this three-yawning Mastiff keeps the dore He caus'd him to disgorge himself of those Which in his bowels he did long inclose He durst not stare upon these glorious rayes Which turn the darkest nights to cleerest dayes But frets and foames his Snakes as with a spell Stood all amaz'd to see such light in Hell Then let us all with one joynt harmony Chant forth his noble praise and pierce the sky That as the winged quirristers still sing Coelestiall Hallelujahs to this King So we with them may chant and Carroll forth With warbling notes his everlasting worth Who freed us from this prison where we lay And makes us now injoy a brighter day Then any that within our Horizon Was ever seen or in the burning Zone And you rich hounds who almost split with store And yet your jaws are yawning still for more Your ill-got gobbets vomit up in time Remember you 'r but dust and gold 's but slime Unlock your iron Goals break up your caves In which your gold lyes buried as in graves And let your pale-fac'd money see the Sun Let free these captives from their dungeon That they may walk abroad and let them serve Poor men that are in want and like to starve And thou O Lord who onely durst encounter And only couldst with that three-headed monster And who hath pull'd the prey out of his jaws And broke his teeth par'd his scratching claws So satisfie my craving appetite That it in thee alone may take delight For neither honours Lord nor wealth I see This gaping heart of mine can satisfie For what are these but transitory toyes Compar'd with thee compar'd with inward joyes The more my soul feeds on these aicry dishes The more she hungers and the more she wishes Hydropick men still drink and still are dry The horse-leach cryes Give give and so do I Then seeing there's no end of my desire But wealth like oil doth still increase this fire Give not too much but what 's sufficient And having thee with thee I 'le be content CERES SHe was the daughter of Saturn and Ops of her brother Iupiter she had Proserpina of Iason she did bear Plutus and of Neptune a horse at which she was so much displeased that she hid her self in a dark cave and was found out by Pan whilest her daughter Proserpina vvas gathering flowers vvith Iuno Minerva and Venus Pluto carried her away in his chariot therefore Ceres lighted torches and sought her up and down the world and in her journey being kindly lodged by Celeus she taught him to sow corn and nourished his son Triptolemus by day with milk by night in fire which Celeus too curiously prying unto was slain by Ceres and Triptolemus was sent through the world in a chariot drawn with winged Dragons to teach men the use of corn Proserpina could not be delivered from Hell because she had tasted of a Pomegarnet in Pluto's Orchard yet afterward she was admitted to remain six moneths above the ground and six moneths under THE MYSTERIES CEres is the Moon which one half of the yeer increaseth to wit 15 dayes every moneth which time she is above the earth the other half yeer that she is decreasing she is under her daughter Proserpina may be the earth which she loseth when Pluto that is darknesse doth take away the sight of it and her lighting of torches is the increase of her light by which the earth is seen again her hiding in a cave is her eclipse by the earths interposition but Pan the Sun makes her appear again 2. Ceres is corn which Saturn and Ops that is time and earth produce Proserpina is the seed which Pluto ravisheth because it lyeth a while dead underground Ceres hides her self that is the corn is not seen till Pan the Sun by his heat bringeth it out Ceres begets Plutus corn bringeth mony to the Farmer and a horse also because the desire of corn makes the Farmer labour like a horse or because the plenty of corn makes men wanton and unruly like horses as it
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
its pain In sweetest honey there is bane If men of meaner sort Make drunkennesse but a sport Yet let not men of place Their state so much disgrace Ulisses must have temperance Although his servants lose their sence Lord arm me with thy Word Which like Ulisses sword From Circe may defend me And then herb Moly send me Having this sword and herb O God I 'le shun the cup I 'le scape the rod CAELUS THis was the son of Aether and Dies who married with Terra and of her begot Gyants Monsters Cyclopes Harpe Steropes and Brontes he begot also of her the Titanes and Saturn mother earth being angry that Coelus had thrown down his sons to Hell caused the Titans to rebell against him who thrust him out of his Kingdom and Saturn cut off his testicles out of the drops of bloud which fell from them the Furies were ingendred THE MYSTERIES BY Caelus I understand the upper region of the air for the air is called heaven both by Poets and divine Scripture this may be sayd to be the son of Aether and Dies not only because it is alwayes cleer free from clouds and mists but because also it hath the nature of elementary fire to which it is next for it is hot and drie as that is and more properly may this fire be called Aether from its continuall burning then the heaven which hath no elementarie heat at all his mariage with the earth of which Titans Cyclopes c. are procreated do shew that those fierie Meteors in the upper region of the air are procreated by its heat and motion of these thin and drie smoaks which arise out of the earth the names of Steropes and Brontes shew that lightning and thunder are generated there in respect of their matter which being received within the clouds of the middle region cause the rumbling as if there were some rebellion and wars within the clouds Saturn his son that is time the measurer of heavens motion shal geld his father that is the heaven shall grow old and in time shall lose that power of generation for this shall cease when there shall bee a new heaven and upon this new change in the heaven the Furies shall be ingendred that is the torments of the wicked shall begin 2. They that geld ancient records fathers and scripture are like Saturn rebelling against heaven being incouraged thereto by those spirituall monsters enemies of truth who were thrust down from heaven and that light of glorie wherein they were created unto the lowest Hell and of this gelding proceed nothing but Furies that is heresies schismes dissentions 3. Saturninus Tatianus and his schollers the Encratites Originists Manichaeans and all other heriticks who have condemned matrimonie as an unclean thing and not injoyned by God they are all like Saturn being assisted by their brethren the Monsters of Hell and do what they can to geld their father Adam of his posteritie and to rebell against heaven and what ensueth upon this gelding or condemning of wedlocke but Furies and all kinde of disorder and impuritie 4. The children of heaven and of the light must not as Caelus did joyne themselves in their affections to the earth for of this union shall proceed nothing but Monsters to wit earthly and fleshly lusts thoughts and works which will rebell against our souls and geld us of all spirituall grace and of our interest in the kingdom of Heaven and then must needs be ingendred the Furies to wit the torments of conscience You sons of heaven and of the day Stoop not so low As to betroth your souls to clay For then I know That of this match will come no good But rather a pernicious brood A race of Monsters shall proceed Out of thy loins If thou in time tak'st not good heed To whom thou joyn'st Thy soul in wedlock earth 's not fit For thee to fix thy heart on it For she will bring thee such a brood That shall resist thee And when thy soul they have withstood They will devest thee Both of thy Kingdom and thy strength And bring thee under them at length And if earths Adamantine knife Emasculate Thy soul then shall thy barren life And gelded state Ingender in thee endlesse cares And Furies with their snaky hairs Lord joyn my heart so close to thee With fervent love That I may covet constantly The things above Where glory crowns that princely brow To which both men and Angels bow Lord let not earth effeminate My heart with toyes But let my soul participate Thy heavenly joyes Where Angels spend their endlesse dayes In singing of Elysian layes And if my mother be the light And heaven my fire Then let my soul dwell in that bright Aetheriall fire Where Gyants Furies and the race Of Titans dare not shew their face CUPIDO OF Cupids parents some say he had none at all others that he was ingendred of Chais without a father some say he was the son of Iupiter and Venus others of Mars and Venus others of Vulcan and Venus others of Mercurie and Venus c. He was the god of love painted like a childe with wings blinde naked crowned with Roses having a Rose in one hand and a Dolphin in the other with bow and arrows c. THE MYSTERIES THere is a two-fold love to wit in the creator and in the creature Godslove is two-fold inherent in himself and this is eternall as himself therefore hath no father nor mother or transient to the creature this love was first seen in creating the Chaos and all things out of it therefore they sayd that love was ingendred of Chaos without a father and when they write that Zephyrus begot Cupid of an egge what can it else mean but that the spirit of God did manifest his love in drawing out of the informed and confused egge of the Chaos all the creatures the love of the creature is two-fold according to the two-fold object therof to wit God and the creature that love by which we love God is begot of Iupiter and Venus that is God and that uncreated beautie in him is the cause of this love and because the main and proper object of love is beautie for we do not love goodnesse but as it is beautifull and it is the object that moveth and stirreth up the a passion therfore Venus goddess of beautie is still the mother of Cupid or love which notwithstanding hath many fathers because this generall beautie is joyned to many particular qualities which causeth love in men according to their inclinations and dispositions some are in love with wars and count militarie skill and courage a beautifull thing so this love is begot of Mars and Venus others are in love with eloquence and thinke nothing so beautifull as that and so Mercurie and Venus are parents of this love some love Musick and so Apollo begets this Cupid and so we may say of all things else which we love that there is some
his eye that is both restrained his power and policie these evill spirits because they are the chief sowers of sedition and wars among men may be said to make Mars his chariots 3. Here we see that little Vlisses overcame tall Polyphemus policie overcomes strength 4. We see also the effects of drunkennesse by it we lose both our strength and the eye of reason 5. Servius a thinks that Polyphemus was a wise man because he had his eye in his forehead neere the braine but I say he was but a foole because he had but one eye which only looked to things present he wanted the eye of providence which looks to future dangers and prevents them 6. Here we are taught to beware of crueltie and securitie for they are here justly punished 7. The state of Rome which at first had two eyes to wit two Consulls became a Polyphemus a huge body with one eye when one Emperor guided all this Gyant fed upon the flesh of Christians in bloody persecutions but when she was drunk with the blood of the Saints Vlisses that is wise Constantine thrust out the eye and weakned the power of Rome of that Gyant which had made so much thunder of war in the world and so many chariots for Mars 8. A common wealth without a King is like great Polyphemus without an eye and then there is nothing but a Cyclopian crueltie and oppression great men feeding on the flesh of the poor then is nothing but intestine wars and broils the servants of Vulcan making thunder bolts and chariots for Mars Aetna b resounding with the noyse of their hammers on the anvill Brontesque Steropesque et nudus membra Pyracmon so it was in Israel when every man did what he listed 9. An envious man is like blinde c Polyphemus he hath no charitable eye he feeds and delights himself with the ruine and destruction of other men 10. The Sun in the firmament is that great eye in the forehead of Polyphemus which is put out oftentimes by vapours and mists arising out of the earth When that one-ey'd Cyclopean race Which in earths burning entralls dwell Had pull'd us down as low as hell Where we should ne're have seen the face Of that bright Coachman of the day Whose horses drive all clouds away We had been all for ever lost For Polyphemus in his den Was feeding on the souls of men When Christ sent by the holy Ghost Entred into that horrid cave Which should have been our endlesse grave The deadly wine he made him drink Of his just indignation And bound him in his dungeon So fast that now he cannot shrink And with his word he hath made blinde That eye which fascinates mankinde If sometimes this Aetnaean brood Are heard to thunder in the air And if with lightnings they do tear The mountains that have so long stood It is because our sins do reign That he will not their power restrain And when we see the earth is stained With blood-shed in our cruell wars We may be sure they break their bars And that their power is not restrained It 's for our sins God suffers them To reign thus to our losse and shame O Lord of hostes with mercy's eye Look on this torn estate of ours And now at last dissolve the powers Of that Aetnaean company Whose bellows coals of envie blow Who still amongst us discord sow Whose hammers on their anvils sound Continually who chariots make For Mars and so our peace they break But thou O Lord their work confound Let fire their chariots all consume And turn their armour all to fume And as thou with thy mighty word Didst thrust out Polyphemus eye So save me from this tyrannie And let thy wisdom guide me Lord In that last day out of the grave Which is his flesh-consuming cave CHAP. IV. D DAEDALUS HE was a famous artificer who having killed his sisters son fled to Creta and was intertained of King Minos whose wife Pasiphae being in love with a Bull or a man rather of that name she obtained her desire of him by the help of Daedalus who shut her within a woodden Cow and she brought forth the Minotaure or man with a Bulls head which the King perceiving shut the Minotaure and Daedalus with his son Icarus within the labyrinth that Daedalus had made but by a thread he got out and flew away with wings which he made for himself and Icarus who not obeying his fathers advice but flying too neer the Sun fell and was drowned the wings he used were sails and oares THE MYSTERIES HEll is the labyrinth unto which we were cast for our sins by a juster Judge then Minos and should have bin devoured by Satan the Minotaure had not Christ helped us out by the thread of his word and wings of faith 2. They that give themselves to unlawfull pleasures with Pasiphae shall bring forth that Monster which will devoure them 3. Daedalus made this labyrinth and was cast into it himself so the wicked are caught in their own nets and fall into the pit which they dig for others 4. Daedalus was guiltie of murther therefore is justly pursued for murther is never secure 5 Icarus is justly punished for refusing to hearken to his fathers counsell a good lesson for all children 6. Let us take heed of curiositie pry not too much into the secrets of God least we have Icarus his reward for all human reason is but waxen wings 7. Here we see for the most part that young men are high-minded and proud but pride alwayes hath a fall 8. Astronomers and such as will undertake to foretell future contingencies or will take upon them such things as passe humane power are like Icarus they fall at last into a Sea of contempt and scorn 9. The golden mean is still best with what wings soever we flye whether with the wings of honour or of wealth or of knowledge and speculation not to flye too high in pride nor too low in basenesse 10. If we will fly to Christ with the wings of faith we must not mount too high in presumption nor fall too low by desperation 11. We see by Pasiphae that a dishonest and disloyall woman will leave no means unattempted to fulfill her lustfull and wanton desires 12. Many women are like Pasiphae outwardly they seem to be mortified having the skin of a dead Cow or woodden cover but within they burne with wanton lusts He who hath Faith's swift wings to flye Out of the labyrinth of sin In pride will neither soare too high Nor flye too low lest he fall in The sea of desperation He knows the golden mean is best Or if he with the pinion Of honour flyes or if he 's blest With Fortunes wing hee 'l alwayes hold The middle way and when he flyes With mounting thoughts he 'l not be bold In needlesse curiosities On that bright lamp he will not stare Nor draw too nigh with waxen wings Of
Even from mine infancie Whom winged Heralds all adore With covered face be evermore A God and guide to me Thy help I did depend upon When I was but an Embryon Thou took'st the charge of me And when I suck't my mothers brest And ever since thou hast profest That thou my God wilt be O let me not go then astray Or with my sins drive thee away Or misbehaviour But as thou hast been still to me A Guardian so cease not to be My God and Saviour Inspire me with thy good motions That with my best devotions I may thee feed and feast I have prepar'd the sweet incense Of prayers and wine of innocence Come then and be my guest GIGANTES GIants were hairie and snakie footed men of a huge stature begot of the blood of Caelus and had earth for their mother they made war against Iupiter but were overcome at last by the helpe of Pallas Hercules Bacchus and Pan and were shot through by Apollo's and Diana's arrows THE MYSTERIES IF by Gyants we understand winds and vapors they have the Earth for their mother and Heaven for their father they are bred in the belly of the earth are begot of the raine which may be called the blood of heaven they may be sayd to war against Iupiter when they trouble the air and they were shot with Apollo's and Diana's arrows when the beames and influence of the Sun and Moon do appease and exhaust them 2. Notorious prophane men are Gyants and are begot of blood to shew their cruell dispositions and of earth because they are earthly minded their hairie bodyes and snakie feet do shew their rough savage and cunning disposition they war against Iupiter when they rebell against God with their wicked lives but Hercules and Pallas strength and wisdom overcome and subdue such monsters and oftentimes they are overthrown by Bacchus and Pan that is by wine and musick drunkennesse and pleasure at last prove the bane of these Gyants 3. Rebellious Catelins who oppose authoritie are harie snakie footed Gyants of a sanguinarie and cunning disposition warring against Magistrates which are Gods but at last come to a fearfull end 4. Arius and all such as appose the divinitie of Christ are like these Gyants warring against God but are overthrown with the thunder and arrows of Gods word 5. Let us take heed as S. Ambrose a exhorts us that we be not like these Gyants earthly minded pampering our flesh and neglecting the welfare of our soules and b so fall into contempt of God and his ordinances if we doat too much on earth wee shew that she is our mother and that she is too much predominant in us if we think to attain heaven and yet continue in sin and pleasure we mount our selves upon ambitious thoughts and do with the Gyants imponere Pelion Ossae climbe up on those high conceipts to pull God out of His Throne O how the serpent-footed Giants are Increased every where Opposing God and all his Ordinances And on high pitch'd fancies Scale heaven and fain would pull the holy one Down from his Chrystall throne They study to intrap and circumvent The just and innocent Their chief delight is in rebellion Rapine oppression They hunt and vex and persecute the good They shed and drink their blood They rent the Church of Chtist with Heresies They belch out blasphemies Against the son of that fair mother-maid By whom the world was made Who lodg'd within that maiden-cherubin Nine moneths to purge our sin From whose mouth issues out the two-edg'd sword Of his unconquered word With which he will cut off and quite subdue That proud and barbarous crue Great master-Gunner of heavens Ordinance Which makes thy lightnings glance And shakes earths pillars with loud roaring thunders Great Architect of wonders Fling down thy thunder-bolts and with thy darts Pierce all the Giants hearts Which would subvert our Church and State and King And all to ruine bring Which sorrow at the peace and union Of happy Albion Support me that I may not fall from grace With that Aetnean race And that I may not set my heart upon Earth and corruption And so neglect my soul the better part Lord humble so my heart That I may not so in my thoughts aspire As to incense thine ire And keep me from ambitious fantasies Proud words and lofty eyes And hold me back lest I should clamber on Cloud-neighbouring mountains of Presumption GORGONES These were the 3 daughters of Phoreus whose chief was Medusa she preferring her fine hairs to Minervas and profaning her Temple in playing the whore there with Neptune had her hair turned into snakes and her head cut off by Persius being armed with Minerva's shield Mercuri's helmet and wings and Vulcans sword this head Minerva still wore in her shield and whosoever looked on it was turned into a stone these Gorgones had fearful lookes but one eye and one tooth amongst them which continually they used as they had occasion they never used their eye at home but still abroad when Persius had got this eye he quickly overcame them they had also brasen hands and golden wings THE MYSTERIES Many men are like the Gorgons they are quick-sighted abroad but blind at home they spye moats in other mens eyes but not beames in their own 2. Satan deals with us as Persius did with Medusa he first steales away our knowledge then with the more ease he destroyes our soules 3. Wee see here in Medusa that pride sacriledge and whordome shall not go unpunished 4. From whence let us learne not to be proud of our beauty for all beauty like the Gorgons shall end in deformitie and as Abolous hair and Medusas here brought destruction on them so it may bring upon others and shall if they doat too much on it 5. The sight of these Gorgones turned men into stones and so many men are bereft of their sences and reason by doating too much on womens beauty 6. They that would get the mastery of Satan that terrible Gorgon must be armed as Persius was to wit with the helmet of Salvation the shield of faith and the sword of the word 7. Minerva by means of her shield on which was fastned Medusas head turned men to stones so the nature of wisdom is to make men solid constant unmovable 8. I wish that among Christians there were but one eye of faith and religion and one tooth one common defence that so they might be Gorgons indeed and terrible to the Turks their enemies that with a brasen hand they might crush the Mahumetans and with the golden wings of victorie they might fly again over those territories which they have lost 9. Medusa by seeing her own face in Persius his bright shield as in a glasse she fell into a deep sleepe and so became a prey to Persius so many falling in love with themselves grow insolent and carelesse and falling into the sleepe of securitie become a prey to their
spirituall enemie 10. If a woman once loose her modestie and honor be she never so fair she will seeme to wisemen but an ill-favored Gorgon he accounts her hair as snakes her beauty as deformitie 11. A Captain or whosoever will encounter with a snakiehaired Gorgon that is a subtile headed enemie stands in need of Minerva for wisdom of Mercurie for eloquence and expedition and of Vulcan for courage 12. Persius got the victorie over Gorgon by covering his face with the helmet that he might not be seen of her the best way to overcome the temptations of lewd women is to keep out of their sight and to make a covenant with our eyes 13. The Gorgons are like those that live at home a private life and so make no use of their eye of prudence till they be called abroad to some eminent place and publick office 14. They that have fascinating and bewitching eyes by which many are hurt and infected especially yong children may be called Gorgons and that such are both ancient records experience and reason doth teach us for from a malignant eye issues out infections vapors or spirits which make easie impressions on infants and tender natures therefore the Gentiles had the goddesse of cradles called Cunina to guard infants from fascination and we read that in Scythia and Pontus were women whose eyes were double balled killing and bewitching with their sight these were called Bithiae and Thibiae and they used the word praefiscine as a charme against fascination and in Africa whole familes of these fascinating haggs were wont to be and Thy eyes do shine And with divine Nectar thy lips doth flow If thy teeth orient Pearls were And were thy neck white ivory If Musk Perfume or rosed air Or Balm could vaporate from thee If heav'ns best peece thou wert Whose sweet aspect Could all subject And maze each mortall heart Yet shall these rare endowments all Prove in the end but vanity Sweet honey shall conclude in gall And beauty in deformity See then you be not proud Of that which must Be laid in dust Which Deaths black rail will shroud Take heed likewise you dote not on Medusa's face and golden locks For beauty hath kill'd many a one And metamorphos'd men to Rocks Then lest it should intice Thee guard thy self From this strange elf And hide thy wandring eyes Lend me the shield of faith O Lord And helmet of salvation And with thy Word that two-edg'd sword Cut off all foul infection Support me with thy grace And hide mine eyes Lest sin surprise Me with her Gorgons face O if there were but one fair eye Of faith truth and religion Amongst us O if we could flye With conquests golden pinion And if we could subdue With brasen hands Our captiv'd lands And circumcised crue Lord with thy watchfull eye so keep Thy servant from security That he may not be found asleep By his night-watching enemy So with thy grace prevent me Lest vanities My soul intice Then in the end torment me Great Captain of heavens winged troops Redoubted and victorious Knight To whose beck man and Angel stoops Who puts thy enemies to flight Who lets thine arrows flye And dies their wings In blood of Kings Who will not bow to thee Unsheath thy two-edg'd thundring sword Cut off the dreadfull Gorgons head Which hath bewitch'd my soul O Lord And with grim looks hath struck me dead Then will I sound thy praise And magnifie Thy Majesty And to thee Trophees raise GRATIAE THe graces were three sisters daughters of Iupiter and Euronyme they were fair naked holding each other by the hand having winged feet two of them are painted looking to wards us and one from us they waite upon Venus and accompanie the Muses THE MYSTERIES a SEneca and the Mythologists by the 3 graces understand 3 sorts of benefits some given some received and some returnd back upon the benefactor two look towards us and one hath her face from us because a good turne is oftentimes double requited They hold each other by the hand because in good turnes there should be no interruption they are naked or as others write their garment is thin and transparent because bountie should stil be joyned with sinceritie their smiling face shew that gifts should be given freely they are still yong because the remembrance of a good turne should never grow old they have winged feete to shew that good turnes should be done quickly bis dat qui cito dat 2. They that will be bountifull must take heed they exceed not least they make themselves as naked as the graces are painted there is a meane in all things and no man should go beyond his strength he may be bountifull that hath Euronyme for his wife that is large possessions and patrimonies as the word signifieth 3. There be many unthankfull people who are content still to receive benefits but never returne any these are they that strip the Graces of their garments and have reduced free-harted men to povertie 4. The Graces are called in Greek Charites a from joy or from health and safety and they still accompanie the Muses Mercurie and Venus to shew that where learning eloquence and love are conjoyned there will never be wanting true joy health and contentment 5. I thinke by the three Graces may be meant three sorts of freindship to wit honest pleasant and profitable honest and pleasant freindships which are gtounded on vertue and delight looke toward us because they both aime at our good but profitable freindship lookes from us as aiming more at her own gaine then our weale which as Seneca sayth is rather traffick then friendshipp but all friendshipp should be naked and without guile and hypocrisie like the Graces still yong and cheerefull and still nimble and quick to helpe 6. By the three graces I suppose also may be meant the three companious of true love of which b Arist. speaks to wit 1 good wil or benevolence 2 concord or consent of minds idem velle et idem nolle 3 bountie or beneficence these three like three graces looke on upon another and hold each other by the hand these ought to be naked pure still yong and where these three are sound to wit good will concord and bountie there shall not be wanting the three Graces that is c Thalia a flourishing estate 2. Agliae honour or glorie 3. Euphrosyne true joy and comfort for these are the hand-maids of love 7. Faith hope and charitie are the three divine graces pure and unspotted Virgins daughters of the great God sincere and naked without guile looking upon on another and so linked together that here in this life they cannot be separated one from the other but there positure is somewhat different from the other Graces for of the other two look on us the third hath her back to us but in these three divine sisters one only looketh to us to wit charitie the other two