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
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
did wrestle still as he was flung on the gâ—ound his strength increased which Hercules perceiving lifted him from the ground and squeezing him to his brest stifled him THE MYSTERIES THe bignesse of his body shewed that earth and water were extraordinarily predominaÌ„t in him therefore he was called the son of Neptune and the earth 2. A covetous man is like Antaeus the more that his affections touch earthly things the stronger is his covetousnesse till he be lifted up from the earth with heavenly thoughts and then covetous thoughts dye 3. Satan is like Antaeus for the more he is beat down by the Herculean strength of Gods Word the more violent and fierce he groweth but being squeezed by the Brest-plate of justice he loseth his force 4. Satan deals with good men as Hercules with Antaeus he flings them down by oppression and persecution but when he perceiveth that by this means they grow stronger and more resolute he lifteth them up by pride and prosperity by which many are overthrown which grew strong by adversity 5. The Sun like Antaeus when he is come to his perigaeum or that point neerest the earth he begins to gather strength which increaseth till hee come to his apogaeum or that point in heaven farthest from the earth and then his force begins to weaken 6. He that will cure a Feaver with hot things or an Hydropsie with cold and moist things he doth as Hercules to Antaeus increase the disease by applying things of the same nature whereas diseases should be cured by contraries 7. Every thing in its own element with Antaeus doth gather strength and prospereth but being put unto another element dieth as fishes in the air and beasts in the sea Take heed all you that would o'rethrow Your greedy mindes and them subdue You fling them not â—n things below For so their force they 'l still renew But lift them up with all your strength That they may see the wealth and joy Which is above and so at length You shall your Avarice destroy At any time if Satan shall With crosses fling you on the ground Lose not your vertue with your fall But let your courage then abound Take heed he lift you not too high With pride in this your spirituall strife For then hee 'l get the victory And spoil thee of eternall life Lord lift my minde out of the dust And make it mount above the skies Be thou my treasure where no rust Can come which Moaths and Theeves defies And when with crosles I 'm cast down Let not my strength and courage fail Let constancie Lord be my Crown Then in my fall I shall prevail APOLLO HE was the son of Iupiter and Latona born in Delos he kill'd the Serpent Python the Gyant Tytion Marsyas the Musitian and the Cyclops that made Iupiters thunder with which his son Aesculapius was slain for which fact Iupiter banished him and drove him to feed Admetus his sheep and to help Neptune in building of the walls of Troy he was the god of Wisdom of Physick of Musick and Arching THE MYSTERIES BY Apollo is ordinarily understood the Sun which as his a name sheweth is both the destroyer preserver of things he is the son of Iupiter because he is a part of heaven or because he was created by God he was born of Latona because God brought light out of darknesse and the Sun out of the Chaos born in Delos which signifieth manifestation for the Sun discovereth all things he kill'd Python the Serpent because the Sun by his heat disperseth all putrified vapours and cleareth the air from mists for of putrifaction venemous beasts are procreated so he kill'd Iupiters Thunder-makers because the Sun cleers the air and consumes those exhalations and moystures of which Thunder is ingendred When Apollo was born Diana his sister who was first born was the Midwife to bring forth Apollo that may signifie that the Sun is freed from his eclipse and darknesse when the Moon departeth from him he is still Beardlesse to shew his perpetuall youth his long hair shews his beams he feedeth sheep because his heat produceth grasse he is carried in a Chariot drawn with four horses to shew his motion and the four seasons of the year or the four parts of the Artificiall day as his horses names do shew b Erythraeus Actaeon Lampos Philogeus for he is red in the morning cleer about nine of the clock in his full splendour at noon and draws to the earth in the evening he is the god of Wisdom not by infusing the habit or essence thereof but by preparing and fitting the Organs for the use and exercise thereof therefore Southern people are more subtile wise and ingenious then the Northern And because from the Sun divers predictions are gathered of the alteration of weather and other a sublunary mutations he was called the great Prophet and God of Divination he was also called the god of physick both because physicall hearbs have their strength from the Sun and oftentimes the spring cureth the winter diseases and the summer the infirmities of the spring he was called the god of musick because he cleers up the spirits of al things therefore the birds do welcome his approach with their melodious harminonie therefore the Swan was dedicated to him and the grashoppers also and as in musick so in his motion and operations there is a harmony and because he fits the air which is the medium of musick and of all sounds the muses for this cause are in his custodie which were inlarged from three to 9 according as the number of strings increased in musicall instruments he was called an Archer because his beames like arrows fly every where His Tripos which some will have to be a table called also b Cortina from Pythons skin with which it was covered others a three footed vessell others a threefoot chair wherein they sate that prophesied I say this Tripos may signifie the three circles in the zodiack which every yeare he toucheth to wit the ecliptick and the two tropicks They that died suddenly or of any violent disease were said to be killed by Apollo because the Sun with extreme heat doth cause famine and infectious Feavers Thus hee was said to shoot with his arrows Amphions children to him were dedicated the strong Bull the white Swan the quick-sighted Raven to a signifie the power and beauty and piercing light of the Sun which because it detecteth obscure things he was called a Prophet the Olive Palm and Bay-tree also were dedicated to him both because the Olive and Palm grow not but in hot countries and because they are as the Bay tree usefull in physick and of a hot quality like the Sun therefore he was said to be in love with b Daphne the daughter of the river Peneus because on the banks of that River are good store of Bay-trees his shooes and garments were of gold to shew his colour he with
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
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
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
Revives the fire and as in frost The stars shine most And as the palm lifts up his crest The higher that it is opprest So crosses and affliction Which fall upon The just makes not their faith to fail Nor courage quail Who shine burn sparkle fructifie As gold fire stars and the palm tree I 'le rather have a blustring gale And swelling sail Then lye becalmed in the main And ne're attain My wished port O let the blast Of troubles drive me home at last That tree is strong and firmly fixt Which is perplext With frequent storms which when they blow The roots below Take deeper hold O if I were Strong as this tree my storms to bear The idle sword breeds rust the cloth Begets the moth Not worm the standing water dyes And putrifies We first must tread the Camomell Or else it will afford no smell The Pilots skill how can we know Till Tempests blow How is that Souldiers valour seen Which ne're had been In fight they scarse stout Souldiers are That have no wound to shew nor scar Those Souldiers which the Generall Culls out of all His army to attempt some great And brave exploit Are those sure whom he means to grace With honour and some higher place Except we fight there is no crown And no renown Unlesse we sweat in the vineyard There 's no reward Unlesse we climb Mount Calvary Mount Olivet we shall not see God loves his sons and them corrects Whom he respects And whips them when they gad and roame And brings them home And fits them that he may advance Them to their due inheritance Sick men although against their wills Take bitter pills And in their Feaver think it good To part with blood The fire and lance they can indure And all for an uncertain cure All whom God means shall bear his blows He hardneth those He wrestleth with these sons of his Whom he will blesse With Jacob if he make thee lame He 'l blesse thee and inlarge thy name If in the Sea God makes our way We must obey And follow Moses leading wand To Jacobs land Through seas of blood we must all passe Unto the land of happinesse We must drink vineger and gall And tears withall With whips nails spears we must be torn And Crowns of thorn All this with Christ we must sustain Before that we with Christ can raign Lord if this be thy Providence Teach me from hence How I may patiently drink up That deadly cup Which thy Son drank help me to bear His crosse that I his Crown may weare When thou correct'st me quench the fire Of thy just ire With mercies water in thy hand And with thy wand Divide the Sea that I may go Where milk and honey still doth flow If in a flaming chariot I To heaven must hye Lord let that flame refine me but Consume me not Guide thou the coach through all the nine Still rowling arches chrystalline CHAP. VII G GANIMEDES HE was the King of Troys son who whilst he was hunting was caught up to heaven by an Eagle Iupiters bird and because of his extraordinary beautie Iupiter made him his Cup-bearer THE MYSTERIES GAnimedes is one that delights in a divine counsell or wisdom and wisdom is the true beautie of the minde wherin God takes pleasure 2. Every Eagle is not Iupiters bird as Aelian observeth but that onely which abstains from flesh and rapine and that was the bird that caught up Ganimedes so fleshly mindes and thoughts set upon rapine and carnall pleasures are not fit to serve God nor to carrie the soul up to heaven 3. The quick-sighted Eagle is divine contemplation or meditation by which Ganimedes the soul is caught up to heaven 4 When by holy raptures we are carried up to heaven the best Nectar that we can power out to God is the teares of repentance and of a broken heart 5. Ganimedes was caught up by one Eagle only but if we have the true inward beauty of the minde we shall be caught up in the air by Legions of Angels to meet the Lord and shall for ever serve him at his table in the Kingdom of heaven 6. I wish that the Roman Eagle would not delight so much in rapine and mans flesh as he doth but rather endeavour to be carried up to heaven that is o their ancient dignity the decayed and ruinated parts of the Empire 7. As the Eagle caught up Ganimedes so the wings of a great Eagle were given to the woman Revel. 12. to carry her from the Dragons persecution the great Eagle was the Roman Empire whereof Constantine was the head by whose power and help the Church was supported 8. Our Saviour Christ is the true Ganimedes the son of the great King the fairest among the sons of men the wisdom and counsell of the father in whom God delighted and was well pleased who by the power and on the wings of his Divinity was caught up to heaven where he is powring out his prayers and merits before God for us and like Aquarius to which Ganimedes was converted is powring down the plentifull showers of his grace upon us 9. Vespasian set up the image of Iupiter and Ganimedes caught by the Eagle in the Temple of peace so the image of God and heavenly raptures are found in that soul wherein is the peace of conscience 10. As the Eagle carried Ganimedes so Moses compareth God to an Eagle who carried the Israelites on his wings through the desert and S. Ambrose saith that a Christ is the Eagle who hath caught man from the jaws of Hell and hath carried him up to heaven God is a substance immateriall Whose love is not like ours we dote upon The peeling shell and outward fashion Of things but Gods love is spirituall The inward beauty he affects And outward vanity rejects A pleasing look a velvet skin Are toyes he takes no pleasure in Did Roses in our cheeks and Lillies dwell And were our dangling tresses gold our eyes Like twinkling Tapers in the rowling skies And did our breath like fragrant gardens smell Yet if we be not fair within But if our souls be stain'd with sin For all our outward form we are But like the painted Sepulchre Although our lips were like a Chrystall spring From which flow streams of sweetest Eloquence Which ravisheth the heart and charms the sence And though our tongues could like a Cymball ring Yea though the richest Magazine Of graces could in us be seen Yet if within we be but fair God will not for our outside care He is the fairest Ganymede whose minde Is pure and fair whose heart is white as snow Whose thoughts in whitenesse doth the Swans out-go Whose life is bright as gold that is refin'd He who hath these perfections Shall flye on Eagles pinions And shall be mounted far above All earthly things to serve great Jove But Christ is he whose beauty far excells The fading beauty of our humane race And from whose lips
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
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
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
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