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
from the eating grave O Lord thou art that King and I The slave who for my sins must dye And to my dust return O raise me by thy mighty aid In that last day from deaths black shade And from my silent Urn And let me not with Castor trace So often too and from that place Where night and darknesse raign But joyn me to these winged wights Which far above heavens twinkling lights With thee in blisse remain CENTAURI THese were half horses half men begotten of Ixion and of a cloud which was presented unto him in the form of Iuno with which he was in love they quarrell'd with the Lapithae and carried away their wives being in drink for which cause many of them were killed they were given to many naughty qualities but Chiron who was Achilles Schoolmaster for his wisdom and justice was much commended but was wounded accidentally by one of Hercules his arrows which fell upon his foot out of his hand and was cured by the herb Centurie and was then made a Star THE MYSTERIES MAny many men are like Centaurus whose fore-parts are of a man but hinder-parts of a horse they begin in the spirit but end in the flesh their yonger yeers are spent civilly their old age wantonly and profanely 2. Kings have oftentimes Centaurs for their Counsellors Achilles had Chiron for his Schoolmaster they have mens faces fair and honest pretences for their advice but withall a horse tail for the event is cruell and pernicious oftentimes these are children of clouds a for their intentions are oftentimes wrapped up in a cloud and mist that they cannot be discovered 3. A drunkard is a right Centaur a man in the morning and a beast in the evening the son of clouds for whilest he is sober he is heartlesse melancholly and as a dead man but when his head is full of clouds and vapours arising from the wine then he is full of life talk and mirth and then he is most given to quarrell with the Lapithae even his dearest friends and to offer violence to women 4. Mis-shapen and hard-favoured men have harsh and ill-favoured conditions 5. Every regenerate man is in a sort a Centaur to wit a man in that part which is regenerate and a beast in his unregenerate part 6. There is no race or society of men so bad but there may be some good amongst them one Chiron among the Centaurs as one Lot among the Sodomites and one Iob among the Edomites 7. Drunkennesse whoredom and oppression are the overthrow of Kingdoms as we see here by the Centaurs 8. Sin is a Centaur having a mans face to perswade but a horses heels to kick us in the end 9. Where things are not ruled by Laws order and civility but carried head-long with violence and force we may say that there is a Common-wealth of Centaurs 10. A Comet may be called a Centaur as having a horse-tail and the wisdom of a man in fore-telling future events it hath its generation in the clouds or air and upon the sight of it blood-shed wars and desolation follow 11. Just Chiron was wounded by Hercules but was afterward placed among the stars so although might doth oftentimes overcome right here yet the end of justice and goodnesse shall be glory at last 12. Our life is a Centaur for it runneth swiftly away and as the Centaurs are placed by the a Prince of Poets in the gates of Hell so is our life as soon as we are born in the gates of death Nascentes morimur 13. Governours Souldiers School-masters should be Centaurs to have the wisdom of men and the strength and courage of horses He that runs in the way of grace Must carefull be He fall not lest he lose his race And victory What folly is 't to play the Saint At first and in the end to faint It 's not enough to seek and know God whil'st we 'r yong And when age on our heads doth snow To dote on dung A good youth who in age doth fail A mans head hath but Centaurs tail So drunkards when they roare aloud And fight and swear They shew that they 'r of that same cloud That Centaurs were He that in drink will fight and force A woman is both man and horse So every sin at first appears With man-like face But we shall finde within few yeers The horses trace Sin looks on us with smiling cheeks But in the end it flings and kicks And as the Centaurs had swift heels To run away So hath our time which runs on wheels And cannot stay O that we could consider this How short a time how swift it is O Lord so order thou my time That all may see My fall's as hot as was my prime In love to thee That so of me they may not finde A man before a horse behinde CERBERUS PLuto's dog begot of Typhon and Echidna hee had three heads and Snakes in stead of hair and lay in the entry of Hell who by Hercules was drawn from thence who vomited when he saw the light and of his foame sprung up the poysonable herb Aconitum or Wolfbain THE MYSTERIES CErberus is a glutton whose three throats are his three-fold desire to eat much often and varieties he lyeth in the entry of Hell for gluttony is indeed the gate of Hell and that which brings many men to untimely deaths Plures gulâ quem gladio and intemperance of Diet causeth oftentimes that Bulimia and Canina appetentia dogs appetite which is an unsatiable desire of eating the effect whereof is vomiting This proceeds of Typhon and Echidna heat and cold to wit of the heat of the Liver and cold malancholly humours of the stomack when the stomachicall Nerves are too much refrigerate but this is sometimes cured by Hercules the Physitian 2. Cerberus is a covetous mā a whose greedy desire of having is never satisfied he is Pluto's dog for he makes riches his God which like a dog he is continnually watching his wealth and by consequence his desire of having proceedeth of Typhon the Gyant and the snake Echidna that is of oppression secret cunning the 3 heads or as some writ a hundreth heads do shew his unsatiable desire his snakie hairs doe shew how uggly he is in the sight of good men and how much by them abhorred he lyeth in the gates of Hell from whence gold cometh for his affections are there and his punishments are already begun in this life he lyeth in a den as lying basely obscurely and when he is drawn out from thence by Hercules the King to any publicke office or service for the state he frets and foames and at last against his will or else profusely without judgement vomits out his wealth as a misers feast is alwayes profuse and this breeds a poysonable hearb which is bad example 3 Death is Cerberus which is Plutos dog Satans mastiffe by which he bites us Typhon that is the devill begat death upon
Arrians and Semiarrtans a Minister also must be turned unto a Serpent for wisdom and so shall be received unto the Elysian fields 3. Christ is the true Cadmus who was sent of his father to seek that which was lost he is the husband of order and harmony the builder of a greater city then Thebes the destroyer of a the great Dragon the Devil and of all his armed teeth or associates he hath opened unto us the fountain of grace and knowledge upon him God bestowed all gifts and perfection that Serpent that was lifted upon the Crosse to cure all beholders and at last was received unto glory 4. Here is a type of the Resurrection Behold that Prince which once with Majestie Invested was whose throne was far more high Then is the starry Cabinet That over this low Globe is set Yet was content to leave that state and throw Himself upon his footstool here below He stept down from his lofty throne To seek his Sister that was gone And whilst he sought her he rear'd up the wall Of that great City which shall never fall And then the Dragon he did wound And all his toothbread sonnes confound He did those glassie springs of life discover Which drill the flowers and pleasant meads run over In his pure heart all graces met And beauty in his face was set But yet this all-commanding King was deem'd A worm no man and as a Snake esteem'd Men hide their faces from this King Whose face makes men and Angels sing Though men despis'd him yet he was received Into these joys which cannot be conceived By all the winged companies Whose dwelling is above the skies O thou who guides the heavens as with rain And dwels in light which no man can attain Vouchsafe to look from those high Towers On these low Cottages of ours Seek out my soul which hath forsaken thee To follow after lying vanity Tread down the Dragon and his brood For they have still my soul withstood The Picture of a King He is of noble pedegree His wife is called Harmony The chiefest Gods in their best state His Nuptials do celebrate Jove that shakes heaven with his brows Unto the King presents this Spouse Whose Father is the god of war Whose Mother is the morning star Minerva brings her golden chain And Ceres makes them rich with grain Joves daughters with their beardlesse King From Helicon their musick bring Each one with flowers and Laurels crown'd And Arca's harp doth sweetly sound The gods all in their best array With dances crown this wedding day Thus honour wealth and pleasure wait Where such a King doth rule the State He by Minerva's help can wound The Dragon and his brood confound That under him we freely may Drink of that fountain in the way But yet he hath the Dragons jaws To tear all those that break his Laws Thus in his life this King is blest And in his death in peace shall rest Now if there be above the ground A Prince so perfect to be found He 's either in King Arthurs chair Or else he doth reside no where CASTOR and POLLUX THese were twinnes begot of Leda's egge with whom Iupiter conversed in the forme of a Swan the one was a champion the other a horse-man they went against the Calydonian Boare and accompanied the Argonautes upon whose heads when two flames were seene when they were in the ship the storm ceased and they were afterward thought to be gods of the sea when Castor was killed Pollux obtained of Iupiter that the immortality should be divided between them therefore when one dieth the other liveth THE MYSTERIES I Thinke not unfitly against the Peripateticks we may gather out of this fiction the creation of the Sunne and Moone for in the beginning the Spirit of God like a Swan moving on the waters out of a confused egge that is out of the chaos brought forth these two glorious flames whose dominion is over the sea because by their influence light and motion stormes and vapors are raised and setled the Sun is the Champion who by his heat subdueth all things The Moon is the Horse-man if you consider its swift motion it is well and comfortable when they both shine but if either of them be eclipsed it is dismall and ominous Immortality may be said to be divided between them because when the one liveth that is shineth the other is obscured and in a manner dead at least to us They ride on white horses to shew their light and they found out the golden Fleece because no mettals are generated but by their influence nor can they be found out but by their light 2. The soule and body are like Castor and Pollux for when the one dieth the other liveth and when the body is a sleepe and as it were dead then is the soule most active and when the body is most vigilant the soule is lesse vigorous 3. By this fiction the Gentiles wound themselves for if they believe that these Dioscuri were begot of a god and a woman why will they not believe the true generation of Christ of a Virgin and the Holy Ghost 4. By this also judiciall Astrologers may be confuted for we see that the soules and dispositions of men depend not on the Stars these two were twins borne under the same constellation yet of farr different studies and inclinations the one being a wrestler the other a horse-man 5. Satan who can transform himselfe unto any shape appeared to the Romans in the Latin war in the form of Castor and Pollux on horse backe for which cause a Temple was errected to them by A. Posthumius dictator have not we more cause to errect the Temple of our hearts to Christ who upon the two white horses of the two Testaments hath brought us good news of our victorie against our spirituall foes 6 This temple was erected both to Castor and Pollux but Castor the lesse worthy caried the name from the other by which we see that honour is not alwayes given to those that deserve best 7. Dioscuri were preservers of men but Helena came out of the same egge which was the overthrower of Troy so in the same Church are good and bad savers and destroyers 8. It was love in Pollux to share his immortality with Castor but in this he did him more hurt then good for it had been better to dye once then so often thus our affections are oftentimes preposterous 9. Christ hath done more for us then Pollux for Castor for he lost his immortality for a while that we might injoy it for ever If Pollux was so kinde and free To share his immortality With Castor that was slain That they might both participate Of life and death by turn and that They both might grow and wain How much more gracious was he Who was a King and yet would dye For him that was a slave That he might never dye again But might be freed from endlesse pain And
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
qualitie adherent to beautie either true or apparent which causeth love in us now that love which all creatures have to creatures of their own kind in multiplying them by generation is the childe of Vulcan and Venus for it is begot of their own naturall heat outward beautie by beauty I mean whatsoever we account pleasing to us whether it be wealth honour pleasure vertue c. 2. The reasons why love was thus painted I conceive to be these Cupid is a childe because love must be still young for true love cannot grow old and so die amor qui desinere potest nunquam fuit verus Hee hath wings for love must be swift he is blind for love must wink at many things it covereth a multitude of sins he is naked for amongst friends all things should be common the heart must not keep to it self any thing secret which was the fault that Dalila found in Sampsons love he is crowned with roses for as no flower so much refresheth the spirits and delights our smell as the rose so nothing doth so much sweeten and delight our life as love but the rose is not without prickles nor love without cares the crown is the ensigne of a King and no such King as love which hath subdued all the creatures rationall sensitive vegetative and senslesse have their sympathies the image of a Lionesse with little Cupids playing about her some tying her to a pillar others putting drinke into her mouth with a horne c. do shew how the most fierce creatures are made tame by love therefore he hath a rose in one and a Dolphin in the other to shew the qualitie of love which is swift and officious like the Dolphin delectable and sweet like the rose his arrows do teach us that love wounds deeply when we cannot obtain what we love some of his arrows are pointed with lead some with gold he is wounded with a golden arrow that aimes at a rich wife and cannot obtain her to be wounded with leaden arrows is to be afflicted for want of ordinary objects which we love and so his burning torches shew that a lover is consumed with grief for not obtaining the thing loved as the wax is with heat Ardet amans Dido Vritur infaelix Caeco carpitur igne Est mollis flamma medullas Haeret lateri laethalis arundo c. These are my conceits of Cupids picture other Mythologists have other conceits applying all to unchast and wanton love whose companions are drunkennesse quarrelling childish toyes c. Alas my soul how men are vext That fix their love on gilded dung Which when they want they are perplext And when they have it they are stung Great riches wounds With cares mans heart As wealth abounds So doth their smart Doth not the love of earthly things Devest men of their richest robe And then they fly away with wings And leaves them naked on this Globe Besides all that They blinde men eyes That they cannot Behold the skies And doth not earthly things besides With burning torches men torment And with sharp arrows wound their sides So that our dayes in pain are spent Then why should I Affect these things Which misery And sorrow brings This love makes men like foolish boyes Who place their chief felicity In bits of glasses shels and toyes Or in a painted Butter-flye So riches are Which we alas Scrape with such care But bits of glasse Lord let me see thy beauty which Doth onely true contentment bring And so in thee I shall be rich Oh if I had swift Cupids wing Then would I flee By faith above And fix on thee My heart and love That Christ is the true God of Love Christ is the onely God of Loves Who did his secrets all disclose Whose wings are swifter then the Doves Who onely hath deserv'd the Rose Thou onely art That potent King Both of my heart And every thing Both Principalities and Powers And all that 's in the sea and land Men Lyons Dolphins Birds and Flowers Are all now under thy command Thy Word 's the torch Thy Word 's the dart Which both doth scorch And wound my heart It was not Cupid sure that spoil'd The gods of all their vestiments But thou art he that has them foil'd And stript them of their ornaments Then thou alone Deserves to be Set in the Throne Of Majesty Sometime a Crown of Thorns did sit Upon that sacred head of thine But sure a Rose-crown was more fit For thee and Thorns for this of mine O God what love Was this in thee That should thee move To dye for me Thy youth is alwayes green and fresh Thy lasting yeers Lord cannot fail O look not on my sinfull flesh But mask thy eyes with mercy's vail O Lord renew In me thy love And from thy view My sins remove CYCLOPES THese were the sons of heaven their mother was earth and sea men of huge stature having but one eye which was in their forehead they lived upon mens flesh Polyphemus was their chief he was a shepherd and in love with Galathaea he having devoured some of Vlisses his fellowes was by him intoxicated with wine and his eye thrust out These Cyclopes dwelt in Sicily and were Vulcans servants in making Iupiters thunder and Mars his chariots c. THE MYSTERIES THese Cyclopes are by some meant the vapours which by the influence of heaven are drawn out of the earth and sea and being in the air ingender thunder and lightning to Iupiter as their a names shew they dwelt in Sicilie about hill Aetna because heat is the breeder of thunder they were thrust down to Hell by their father and came up againe because in the cold winter these vapours lie in the earth and by heat of the spring are elevated wise Vlisses overcame Polyphemus that is man by his wisdome and observation found out the secrets of these naturall things and causes thereof Apollo was sayd to kill these Cyclopes because the Sun dispelleth vapours 2. I think by these Cyclopes may be understood the evill spirits whose habitation is in burning Aetna that is in Hell burning with fire and brimstone being thrown down justly by God from heaven for their pride but are permitted sometimes for our sins to rule in the air whose service God useth sometimes in sending thunder and stormes to punish the wicked they may well be called Cyclopes from their round eye and circular motion for as they have a watchfull eye which is not easily shut so they compasse the earth to and fro they may be sayd to have but one eye to wit of knowledge which is great for outward eyes they have not their chief food and delight is in the destroying of mankinde Polyphemus or Belzebub is the chief who having devoured Vlisses fellowes that is mankinde the true Vlisses Christ the wisdom of the father came and having powred unto him the full cup of the Red wine of his wrath bound him and thrust out
flow silver streams of grace In whom all goodnesse and perfection dwels He was a harmlesse spotlesse Dove The Center of his Fathers love The object of my chief desires And he in whom my soul respires Who on the wing of his Divinity Was elevated far above our sight And now inhabits that eternall light Which with our mortall eyes we cannot see He Nectar of his merit pow'rs Before his Father and down show'rs On us his graces from above Out of the bottles of his love O if some cloud-dividing Eagle would Under my feet spread forth his airy wings And lift my minde from these inferiour things That I my God in glory might behold Lord let my prayer pierce the skies And from the bottles of mine eyes Receive the Nectar of my tears And drink them with thy gracious ears O if I could with Eagles pinions cleave The highest clouds and with their piercing eye Could my Redeemer in his glory see Triumphing over death and o're the grave And as the Eagles do repair To places where dead bodies are So where thy flesh is Lord let me Resort that I may feed on thee And when my soul shall leave this house of clay Command thy winged Messengers who still Are ready to obey thy blessed will To be my soul-supporters in that day And in the Resurrection When soul and body meets in one Let them uphold me then and there Where I shall meet thee in the air GENII THese were the sons of Iupiter and Terra in shape like men but of an uncertain sex every man had two from his nativitie waiting on him till his death the one whereof was a good Genius the other a bad the good ones by some are called Lares the bad Lemures and by Tertullian and his Commentator Pamelius they are all one with the Daemones they were worshipped in the forme of Serpents THE MYSTERIES GEnius a gignendo for by them we are ingenerated and so whatsoever is the cause or help of our generation may be called Genius thus the elements the heavens the stars nature yea the God of nature in whom we live move and have our being may be called Genii in a large sence and Genii quasi Geruli a gerendo vel ingerendo from supporting us or from suggesting good bad thoughts into the mind therfore gerulofiguli in Plautus is a a suggestor of lyes and so by these Genii may be understood the good and bad Angels which still accompanie us and by inward suggestion stir us up to good or evill actions The form of Serpents in which the b Geni were worshipped doth shew the wise and vigilant care which the Angels have over us when after this life they punish us for sins they are called c Manes Therefore the Genii were painted with a platter full of flowers and garlands in one hand and a whip in the other to shew that they have power both to reward punish us They have oftentimes appeared in the forme of men therefore they are painted like men but they have no sex nor do they procreate for which cause perhaps the fruitfull Palm tree was dedicated to them with which also they were crowned because they were held of a middle kind between Gods and men they were called the sons of Iupiter and earth or rather in reference to Plato's opinion which held Angels to be corporeall our souls also are Genii which from our birth to our death do accompanie our bodies every mans desire and inclination may be called his Genius to which it seemes the Poet alluded saying an sua cuique deus fit dira cupido and perhaps Aristotles intellectus agens is all one with Plato's Genius for without this we have no knowledge because the passive intellect depends in knowledge from the active in receiving the species from it which by the active intellect is abstracted from time place and other conditions of singularitie and this is all one as if we should say we receive no information of good or evill but from our Genius and as the Gentiles beleeved the stars to be Genii so the Jews thought them to be Angels and that they were living creatures therefore they worshipded them called them the hoast of heaven but indeed Christ is our true Genius the great Angel who hath preserved and guarded us from our youth by whom we are both generated regenerated the brasen Serpent from whom we have all knowledge who alone hath power to reward and punish us who appeared in the forme of man and in respect of his 2 natures was the son of Iupiter and Terra of God and earth and who will never forsake us as Socrates his Genius did him at last who came not to affright us or to bring us the message of death as Brutus his Genius did to him but to comfort us and to assure of eternall life let us then offer to him the sacrifice not of blood crueltie or oppression which the Gentiles would not offer to their Genius thinking it unfit to take away the life of any creature that day in which they had received life themselves but let us offer the wine of a good life and the sweet fumes of our prayer a and let us not offend this our Genius or deprive him of his due but make much of him by a holy life and though the Gentiles assigned unto every man his Genius and Iuno to the women yea we know that Christ is the Saviour and keeper both of men and women that with him there is no difference of sex To what high dignity and place Hath God advanc'd our humane race To whose beak and command He did subdue all things that creep And flye within the air and deep And move upon dry land Besides heavens blessed Harbingers Gods nimble-winged Meslengers Are with a watchfull eye By his appointment to defend Us from all hurt and to attend On us continually Lord send to me these winged Posts And guard me with these heavenly hoasts From Satans pollicies And let them with their shady wings Protect me from all hurtfull things And from mine enemies And let this hoste in squadrons flye Before me Lord unclose mine eye That I may see my guard How with their Tents they me inclose And how they fight against my foes And keep their watch and ward And let these be my Tutors to Instruct my minde what it must do And how it must obey O by these sacred Pursuvants Shew me thy just commandements And guide me in my way And let these comforters asswage The pains of this my pilgrimage In my last agony Let these swift-winged Legions Through all the starry regions My soul accompany And when the trump Angelicall Shall sound which must awake us all And raise us from our dust Let these intelligences bring Me to the presence of my King And place me with the just O thou great Angel who hath still Been my protector from all ill
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