in sin the Moon that is our Saviour Christ whose fleâ—h is compared to the Moon in Psal. 73 by S. Augustine as his divinitie to the Sun in his flesh vâ—â—ited us and dwelt amongst us this Moon was eclipsed in the passion and this Moon slept in the cave with Adâ—m and the full of this Moon was seen in the râ—surrâ—ction this is hee who hath kissed us with the killes of his mouth whose love is bâ—tter then wine whose light shined in darknesse and the darknesse coâ—prehended it not 6. The Moon falls in love with sleepy Endymeons that is carnall and sensuall pleasures and earthly thoughts invade those that give themselves to idlenâ—sse security and lazinesse for the Moon in regard of her vicinity to the earth may be the symboll of earthly mindes and because shee is the mâ—stris of the night and of darknesse the time when carnall delights are most exercised shee may be the symboll of such delights aâ—d because of her often changing shee may represent to us the nature of fooles which delight in idlenesse as the Moon did in Endymeoâ— 7. Endymeon in this may signifiâ— the Sun with whom the Moon is in love rejoycing and as it were laughing in her full light when shee hath the full view of him and every month running to him and overtaking him whose motion is slow and therefore hee seems to sleepe in regard of her velocitie ERYCHTHONIUS THis was a Monster or a man with Dragons feet begot of Vulcans seed shed on the ground whilest hee was offering violence to Minerva the virgin which monster notwithstanding was cherished by Minerva and delivered to the daughters of Cecrops to be kept with a caution that they should not look into the basket to see what was there which advice they not obeying looked in and so grew mad and broke their own necks The INTERPRETER 1. ERychihonius was the first that found out the use of coaches and charioâ—s to hide his deformed and serpentine feet in Primus Erychthonius currus quatuor ausus Jungere equos rapidisque roâ—is insistere victor So many men goe about to hide their sowle actions and excuse them but not to reforme them 2. Vulcan shedding his seed on the ground is the elementarie fire concurring with the earth in which are the other two â—lements and of these all monsters are procreated and by â—inerva that is the influence of heaven or of the Sun cherished and somented though not at first by God produced but since Adams fall and for the punishment of sin 3. Vulcan offering wrong to Minerva is that â—â—regenerate part of man called by the Apostle the law of our members rebelling against the law of the minde of which ariseth that spirituall combate and strife in good men which is begun by the flesh but cherished and increasâ—d by the spirit till at last the spirit get the victorie 4. Minerva that is he that makes a vow to live still a virgin must looke to have the fierie Vulcan of lust to offer him violence and so he shall never be free from inward molestation and trouble therefore better marrie then burne and if he intertains any unchast thoughts though his bodie be undefiled yet he is no pure virgin as Lactantius De falsa religione lib. 1. cap. 17. sheweth that Minerva was not because shee cherished Erychâ—honius therefore an unâ—hâ—st mind in a châ—st body is like Minerva somenting Vulcans brat he 'is a pure virgin saith S. Hiâ—rom Lib. 1. Adver Jovini whose mind is chast as well as his body and this he ingenuously consesseth was wanting in himself 5. Minerva that is wisdom hath no such violent enemy as Vulcan that is firie anger which doth not onely overthrow wisdom in the mind for a time for it is short â—ury but is also the cause of Erychâ—honius that is of all strife and contention in the world 6. War is a firie Vulcan an enemie to learning or Minerva the cause of Erychâ—honius of monstrous outrages and enormities and oftentimes fomented by seditiout schollers and learning abused 7. Erychâ—honius is a covetous man as the word shews for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contention and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the earth and what else is covetousnesse but a presumptious desire of earthly things and the cause of so much strife and contention in the world this monster came of Vulcan the god of firie that is of Satâ—n the god of this world who reigns in the fire of contention and in the fire of Hell and is somented by Minerva the soul which is the seat of wisdom 8. Tertullian Lib. de spectaculis saith that Erychâ—honius is the devill and indeed not unsitly for he is the father of all strife and of avarice he hath a mans wisdom or head to allure us to sin but a Dragons feet to torments us in the end for sin whosoever with delight shall look on him shall at lâ—st receive destruction 9. Let us take heed we pry not to curiously in the basket of natures secrets lest we be served as Ceâ—rops daughters or as Pliny and Empedocles were 10. A Magistrate or Governor must be like Erychâ—honius who was hinself King of Athens he must be both a man and a Dragon if the face of humanity and mercie will not prevail then the Dragons feet of vigour and justice must walk 11. If any firie or cholerick Vulcan shall offer us wrong we must wisely defend our selves with Minerva and conceal the injury and our own grief as shee did Erychâ—hoâ—ius 12. Though the preserving and cherishing of Vulcans child is no certain proof that Minerva lost her virginitie neither did shee lose it though Vulcan 〈◊〉 red her violence because there was no consent yet it becomes all chiefly virgins to avoid both the evill and the occasion thereof that there may be no suspition EUMENIDES THese were the three Furies the daughters os Pluto and â—roserpina or of hell darknesse night and earth in heaven they were called Dirae in earth Harpiae in hell Furiae they had snakes instead of hairs brasen feet torches in one hand and whips in the other and wings to fly with The INTERPRETER 1. THe Ancients did worship the Furies with sacrifices altars and temples as they did the other gods not that these might doe them any good but that they might doe them no hurt There they worshipped the gods Aâ—errunci so called ab averrunâ—ando or Averâ—endo that they might forbeare to hurt them It is the part of every wise man not to exasperate a potent adversary but to mitigate his furie Thus wee must deale with tyrants though they doe not love us yet wee must fawne upon them that they may not wrong us 2. There was a temple in Achaia dedicated to the Furies into which whosoever went that was guilty of murther incest or such like impieties fell presently distracted and mad I doubt mee that temple is yet extant among us and that too many have been in it there is
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 twofold according to the twofold object thereof to wit God and the creature that love by which wee love God is begot of Jupiter and Venus that is God and that uncreated beauty in him is the cause of this love and because the maine and proper object of love is beauty for wee doe not love goodnesse but as it is beautifull and it is the object that moveth and stirreth up the passion therefore Venus goddesse of beauty 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 military skill and courage a beautifull thing so this love is begot of Mars and Venus others are in love with eloquence and think 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 wee may say of all things else which wee 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 kinde in multiplying them by generation is the childe of Vulcan and Venus for it is begot of their own naturall heat and outward beautie by beauty I mean whatsoever wee account pleasing to us whether it be wealth honour pleasure vertuâ— c. 3. 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 hee is blinde for love must wink at many things it covereth a multitude of sins hee 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 Samsons 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 creatures rationall sensitive vegetative and senselesse have their sympathies The image of a Lionesse with little Cupids playing about her some tying her to a pillar others putting drink into her mouth with an horn c. do shew how the most fierce creatures are made tame by love therefore hee hath a rose in one hand 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 arrowes doe teach us that Love wounds deeply when wee cannot obtain what we love some of his arrowes are pointed with lead some with gold hee is wounded with a golden arrow that aims at a rich wife and cannot obtain her to be wounded with leaden arrowes is to be afflicted for want of ordinary objects which wee love and so his burning torches shew that a lover is consumed with griefe for not obtaining the thing loved as the wax is with heat Ardes amans Dido Vtitur infoelix Coeco carpiturigne Est mollis flamma medullâ—s Haeret lateri laethalis arundo c. These are my conceits of Cupids picture other Mythologists have other conceits applying all to unchaste and wanton love whose companions are drunkennesse quarrelling childeish toyes c. CYCLOPES THese were the sons of heaven their mother was Earth and Sea men of huge Nature having but one eye which was in their forehead they lived upon mans flesh Polyphemus was their chiefe hee was their shepherd and in love with Galathaea he having devoured some of Ulysses his fellowes was by him intoxicated with wine and his eye thrust out These Cyclopes dwelt in Sicily and were Vulcans servants in making Jupiters thunder and Mars his chariots c. The INTERPRETER 1. BY the Cyclopes is meant water for they were begot of Neptune and Amphitrite as some say and yet they were servants to Vulcan which is fire to shew that in generation the fire can doe nothing without water nor water without fire 2. 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 engender thunder and lightning to Jupiter as their names shew they dwelt in Sicilie about hill Aetna because heat is the breeder of thunder they were thrust downe to Hell by their father and came up again because in the cold winter these vapours lie in the earth and by heat of the spring are elevated wise Vlysses overcame Polyphemus that is man by his wisdome and observation found out the secrets of these naturall things and causes thereof Apollo was said to kill these Cyclopes because the Sun dispelleth vapours 3. 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 storms 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 said 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 mankind Polyphemus or Belzebub is the chiefe who having devoured Vlysses fellowes that is mankinde the true Vlysses Christ the Wisdome of the Father came and having powred unto him the full cup of the red wine of his wrath bound him and thrust out his eye that is both restrained his power and policie these evill spirits because they are the chief sowers of sedition and warres among men may be said to make Mars his chariots 4. Here wee see that little Vlysses overcame tall Polyphemus policie overcomes strength 5. Wee see also the effects of drunkennesse by it wee lose both our strength and the eye of reason 6. Servius in lib. 3. Aenaead thinks that Polyphemus was a wise man because hee had his eye in his fore-head neer the brain but I say hee was but a fool because hee had but one eye which onely looked to things present hee wanted the eye of providence which looks to future dangers and prevents them 7. Here wee
Leopards in his hands with which he devoures mens estates keeps them back Diana was a virgin yet helped to bring out children so mony though barren in it self yet bringeth great increase he will not be appeased without bribes no more then Diana nay many a mans estate is sacrificed upon his altar who doth not unloose their girdles as in Diana's temple but quite bursts them 4. They that will live chast must with Diana live on hills and woods and use continuall exercise for idlenesse and great Cities are enemies to virginitie 5. Every good man should be like Diana having the wings of divine meditation the courage of the Lion and swiftnesse of the stagg his feet should be like Hinds feet to run in the way of Gods Commandements 6. Gods Church is the true Diana the daughter of God the sister of the son of righteousnesse who is a virgin in puritie and yet a frutfull mother of spirituall children whose conversation is sequestred from the world shee is supported in the silver chariot of Gods word in which shee is carried towards heaven being drawn with the with the white staggs of innocencie and feare shee holdeth in her hands Lions and Leopards the Kings of the Gentiles who have suffred themselves to be caught and tamed by her shee flieth with the wings of faith and devotion and hunts after beasts that is wicked men to catch them in her nets that shee may save their souls and with her arrows kill their sins Diana was midwife to bring forth Apollo so the Church travells in birth till Christ be formed in us and brought forth in our holy lives and as it fared with Diana's temple which was burned by Erostraâ—us so it doth with the Church whose Temples have bin robbed defaced and ruinated by prophane men CHAP. V. E ELYSIUM THe Elysian fields were places of pleasure in which the soules of good men afieâ— this life did converse enjoying all those delights which they affected in this life The INTERPRETER 1 LVuâ—ian Lib. 2. ver Hist. shews that among other delights of the Elysian fields the trees that grew there were of glasse all and the fruits of these trees were curious and diversly wrought drinking glasses which were filled presently with delicate wine as soon as they were pluckt off There was also continuall fâ—asting and good cheer a brave Paradise for our Epicures and drunkâ—rdâ— who would desire no other heaven then this 2. Elysium is a place of liberty as the word sheweth for they onely enjoy it who are loosed from their bodies not only Poets but Scriptures also have described those heavenly joyes under earthly terms for our capacity there is Paradise in which is the tree of life there shines another Sun then here to wit the Sun of righteousnesse there are rivers of pleasure tâ—â—re are the flowers of all divine graces there is a perpetuall â—pring the musick of Angels the supper and wedding-feast of the Lamb the new Jerusalem all built of precious stones the fountain of living waters all kinde of spirituall fruits the continuall breath of Gods Spirit c. And as none could enter the Elysian fields till hee was purged so no unclean thing can enter into the new Jerusalem the bloud of Christ must purge us from all sin and as they must passe Acheron Phlegeton and other rivers of hell before they can have accesse to those delightfull fields so wee must passe thorow fire and water troubles and persecutions before wee can enter into heaven And thus we see the Gentiles were not ignorant of a reward for good men and of punishment for the wicked ENDYMEON HEe was a fair shepherd who falling in love with Juno who was presented to him in the forme of a cloud was thrust downe from heaven into a cave where hee slept thirty â—eers with whom the Moon being in love came down oftentimes to visit and â—â—sse him The INTERPRETER 1. ENdâ—meon was King of Elis who for his justice obtained of Jupiter that hee should â—eep perpetually to shew that after a toylesome life there can be no greater happinesse then continuall rest and quietnesse and this should enâ—â—urage Kings and Magistrates to endure the molestations of their Government with patience seeing their short troubles shall end in perpetuall rest 2. It is thought that Endymeon being an Astronomer and one that fiâ—st observed the divers motions of the Moon gave occasion to this fiction that the Moon loved him but I think these 〈◊〉 may be made of this fiction I. Endymeon is a rich man and riches make men faire though never so deformed and with such the Moon that is the world as unconstant as the Moon is in love these are the men whom the world kisseth and honoureth but when these rich Endymeons set their affections upon wealth for Juno is the goddesse of wealth then doe they lose heaven and fall into the sleep of security saying Soule take tby rest thou hast store laid up for many yeers with that rich farmer in the Gospel and so they lose their soules for a shadow for such is wealth and this shadow brings upon them spirituall stupiditie that they cannot be roused from their cave though Gods word should shine on them as cleer as the Moon 2. By Endymeon Adam may be meant who was faire whilest Gods image continued with him but when hee fell in love with Juno Jupiters wife that is affected equality with his Maker hee was thrust out of Paradise into this world as into a cave where hee was cast into a dead sleep or the sleep of death from which hee shall not be awaked though the Moon so often visit him that is so long as the Moon shall shine and visit the earth which shall be till the dissolution of all things man shall sleep in the grave 3. By Endymeon may be meant those over whom the Moon hath dominion for Astrologers observe that every man is subject to one Planet or other more or lesse such men then over whom the Moon ruleth are instable subject to many changes nimble bodied quick in apprehension desirous of glory and such a one perhaps was Endymeon therefore the Moon was said to love him and such because they affect honour and popular applause which is but air may be said to be in love with Juno which is the air and indeed honour is but air or a cloud 4. Every man may be called Endymeon for wee are all in love with air and empty clouds with toyes and vanities which makes us so sleepy and dull in heavenly things and the Moon is in love with us changes and inconstanciâ— still accompany mans life to signifie which instabilitie of humane affairs the feast of new Moons was kept among the Jewes and the Roman Nobilitie used to wear little pictures of the Moon on their shooes to shew that wee are never in one stay for which cause I think the Turks have the halfe Moon for their Armes 5. When Endymeon that is mankinde slept