Mel Heliconium: OR, poetical HONEY, Gathered out of the weeds of Parnassus. The first Book: Divided into VII. Chapters, according to the first VII. Letters of the Alphabet: Containing XLVIII. FICTIONS, Out of which are extracted many historical, natural, moral, political, and theological Observations, both delightful and useful: With XLVIII. MEDITATIONS in VERSE; By ALEXANDER ROSSE His majesty's chaplain in Ordinary. HORAT. Lib. 4 Ode 2. Ego apis Matinae More modoque, Grata carpentis thyma per laborem Plurimum, circum nemus, uvidique Tiburis ripas, operosa parvus, Carmina fingo. LONDON, Printed by L. N. and I. F. for William Leak, and are to be sold at his shop in Chancery-lane, near unto the Rolls, 1642. TO THE RIGHT HONOURABLE WILLIAM marquess of Hartford, Lord governor to the PRINCE His highness. MY LORD: THe duty of affection which I bear to the memory of your Honourable grandfather, the true Maecenas of my young Muses whilst he lived; the knowledge which I have of your eminent worth, both for learning, religion, and courtesy, your good opinion and kind usage of me, still, when I had the happiness to see you, have emboldened me to grace the frontispiece of this begun work, with your Honourable name, it is the fruit of some sequestered hours from my Divinity exercises, it hath lain long neglected among my other papers, but by the importunity of some worthy friends, drawn out at last unto the light; here may be seen what use can be made of poetical fictions: The spoils of Egyptians, and a Babylonish garment, may be serviceable for the Tabernacle. Accept this small present as a pledge and testimony of that duty and service which I owe to yourself, and honourable Family, to whom I wish all increase of true happiness, which still shall be the prayer of Your Honours in all duty and service devoted, ALEXANDER ROSSE. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. A CATALOGUE OF THE poetical Fictions handled in this Book. A. Achelous': fol. 1. Actaeon: 2. Adonis: 3. Admetus: 6. Aeacus, Minos, Rhadamanthus: 7. Aegeon: 9 Aenaeas: 11. Aeolus: 14. Aesculapius: 16. Alphaeus: 19 Amphion: 21. Antaeus: 23. Apollo: 25. Arachne: 33. Arion: 35. Aristaeus: 37. Atalanta: 41. Atlas: 44. Aurora: 46. B. Bacchus': 50. Belides: 56. Bellerophon: 57 Boreas, Boreadae, Harpiae: 60. C. Cadmus' and Harmonia: 65. Castor and Pollux: 70. Centauri: 73. Cerberus: 76. Ceres: 80. Charon: 87. Chimaera: 90. Chiron: 92. Circe: 94. Coelus: 79. Cupido: 101. Cyclopes: 106. D. DAedalus: 111. Deucalion: 114. Diana: 118. E. ELysium: 125. Endymeon: 129. Erychthonius: 133. Eumenides: 137. F. FOrtuna: 143. G. GAnymedes: 152. Genii: 156. Gygantes: 160. Gorgones: 163. Gratiae: 170. CHAP. I. ACHELOUS. HE was the son of Sol, and Terra, or of Oceanus and Terra; fighting with Hercules for Deianeira, he turned himself unto a Serpent, then unto a Bull, whose right horn Hercules pulled off, which that he might redeem again, he gave to Hercules the plentiful horn of Amalthaea, and afterward for grief of his overthrow choked himself in the River. THE MYSTERIES. ACHELOUS was a River which as all others, hath its beginning and increase from the Sun, the Sea and the Earth: it was called a Serpent from the many windings thereof, and a Bull, from its noise and bellowing 2. The two horns are its two streams, the one whereof was cut off by Hercules, and divided unto divers brooks, by which the country was enriched; and Hercules for his pains received the greater increase. 2. They that strive against mighty men had need to be both Serpents in policy, and bulls in strength. 3. They who turn themselves into wanton bulls, and spend their horn, that is, their strength on women and wine, are at last choked with melancholy and hydropical humours. 4. If great men lose their horn, that is their power and honour, let them redeem them with their wealth, for honour is better than money. 5. If God for thy sins take thy power and glory away, or thy body's strength by sickness, let the poor partake of thy plentiful horn, and choke thy sins, in the river of repentance. Who 'gainst the world, and sin, and Satan fights, Had need of Bullocks strength, and serpent's slights. If God pulls off thy horn, knocks down thy pride; Go to repentance river, there abide, Till sin be choked in tears, and do not scorn To offer him thy Amalthaean horn To feed the poor; but if thy strength thou spend On drink, and whores, a flood shall be thy end. ACTAEON. HE was a great hunter, who by mishap having spied Diana washing herself, was by her turned into a stag, and torn by his own hounds. THE MYSTERIES. DIana is the Moon, by whose light, influence, and motion, the Sun worketh on sublunary bodies; Dogs madness (by which they prove dangerous to their masters) is an effect of the moon; with ruleth much over the brain. 2. Curiosity is dangerous, pry not too much into the secrets of heaven, lest with Actaeon, your understanding be taken from you; & ye become a prey to the beastly imaginations of your own brain. 3. Cruelty is here forbid, he that takes delight in murdering of beasts; proves sometime with Nimrod a murderer of men; and such for want of humanity may be said to be turned unto beasts, and tortured with their own dogs, that is, by an evil conscience. 4. When men neglect their estates and callings, and spend their patrimonies profusely on dogs and hunting, they may be said to be devoured by their own dogs. 5. They who suffer themselves to be abused, and their estates wasted by Parasites and flatterers, not unfitly may be said to be a prey to their own dogs. 6. They who look upon women, and lust after them, lose their reason, and are devoured by their own lusts. 7. If Diana's nakedness seen unawares, was the occasion of his misfortune; how blame worthy are these women, who with naked breasts, immodest looks, light behaviour, fantastical attire; entice men to their destruction; and of men do metamorphose them unto beasts. Think you on this, who spend your days, and strength, And means, on Whores, Dogs, Parasites; at length They'll woorry you: before you feel their wounds, Look to their teeth, shun these Actaeon's hounds. ADONIS. HE was a beautiful youth, with whom Venus was in love, but whilst he was hunting, was killed by a boar, or by Mars in the shape of a boar, and by Venus was turned unto a red flower called Anemone, he was kept after death by Ceres or Proserpina, six months under ground, and other six months by Venus, above. THE MYSTERIES. IF by Adonis we understand wheat, that lodgeth with Proserpina, that is lieth buried in the ground six months in the winter; the six summer months it is above in the air with Venus, by which the beauty of the year is signified, by the boar may be meant the cold frosty and snowy season, in which the wheat seems to be killed. 2. If with Macrobius, by Adonis we understand the Sun; he may be said to lodge six months with Proserpina, in respect of his southerly declination; the other six months with Venus, for then the creatures give themselves to procreation; he is killed by the boar, and lamented by Venus, for in winter his beams are of no force; to dispel the cold which is the enemy of Adonis and Venus, that is of beauty and procreation. 3. Mars in the form of a boar; kills him; because wars and hunting are maculine exercises, and not fit, for weak bodies, and effeminate spirits. 4. Adonis is from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to sing, for beauty and music are friends to Venus. 5. Adonis may signify the good government of a commonwealth, which is the beauty thereof, which is killed by Mars in the form of a Boar; for Mars and wantonness are enemies of all government. 6. Beautiful Adonic is turned into a fading flower; to show, that beauty quickly perisheth. 7. Young and fair Adonis is killed by a boar; so wantonness and lechery are the destroyers of youth and beauty. 8. Our Resurrection in this may be typed out; for although death kill us, it shall not annihilate us, but our beauty shall increase, and we shall spring out of the ground again like a beautiful flower in the Resurrection. 9 Though our bodies die, yet our good name shall flourish, and like a fair flower, shall live and smell when we are gone. 10. Myrrah of her own Father begot this child Adonis, which Myrrah flying from her angry Father, was turned into a tree, and with the blow of her father's sword was delivered of this child; because the Sun the common Father, begot the sweet Gum myrrh, of that Arabian tree of the same name; which Gum doth cause much delight and pleasure, for so in Greek Adonis signifieth: In this Gum Venus is much delighted, as being a help to decayed beauty, to a stinking breath, to procreation, and the vitiosity of the matrix. 11. Let them remember, who hunt too much after pleasure, that the Devil is that great boar who lieth in wait to kill them. You that hunt after pleasures, eye that boar, Who would your health, and wealth, and souls devour. Dote not on beauty; beauty's but a flower, Whose pride and lustre fadeth in an hour. Strive that your names may flourish after death, Let them outlive Adonis' flower, & yield a fragrant breath. ADMETUS. HE being a suitor to Alceste, carried her away by the assistance of Apollo and Hercules, in a Chariot drawn by a lion and a boar; afterward being like to die, was recovered by the voluntary death of his wife; whom Hercules delivered out of hell, and restored her to Admetus. THE MYSTERIES. HE that intends to marry, had need take the aid of Apollo and Hercules, that is, of wisdom, and strength of body. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, is one that cannot be tamed, as many lusty young men are; therefore it is good for such to marry, with a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} robur. Alceste. 3. Many foolish women, like Alceste, refuse many good matches, and at last are carried away by a lion and a boar; that is, by one that is lasciviously given, and who can put on the bold face of a lion. 4. Fruitful women are like Alceste, who cast themselves unto the jaws of death by childbearing, that their husbands may live in the fruit of their womb; for parents live in their children: But by the means of Hercules, that is, of the strength of Nature, women are delivered from death. 5. Alceste is our hope, with which we shall marry, if first we can subdue the lion of pride, and the boar of concupiscence. 6. Admetus, or the untamed spirit of Satan, doth carry away the soul, which is the daughter of God, in the Chariot of vanity, drawn with pride and fleshly pleasures; and in hell the soul should have continued for ever, if Christ our Alcides had not delivered it from thence. Let not Man think on Hymen, till he find What is Apollo's and Alcides' mind. And you weak Maids, and Widows too, before You marry, shun the lion and the boar. Think not to carry Hope and Confidence, Till you subdue pride and concupiscence: By Hope lay hold on Christ, he will sustain Your souls in death, and them restore again. AEACUS. MINOS. RHAD AMANTHUS. THese were Jupiter's sons, and Judges in hell; at the request of Aeacus, when the island Aegina was depopulated with sickness, Jupiter turned the Ants unto men; so was Graecia delivered also by the prayers of the same Aeacus. THE MYSTERIES. IUst Judges are the sons of God; 2. The good laws of just Judges shall not be forgotten, but when they are in Hell, that is, when they are dead, their laws shall be still in force. 3. These three Judges are the three effects of a wicked man's conscience, to wit, to accuse, condemn, and torment the sinner: and in this sense; a man may be said to be in hell, whilst he is on earth; 4. Aeacus by his wisdom causing the barbarous inhabitants to forsake their caves and holes wherein they dwelled; and to build houses; to leave their diet, of roots and fruits, and to sow corn; in teaching of them civility, and military discipline, whereby they overcame the pirates, which used to molest them: for these respects, he was said to turn them from Ants unto men. 5. In relieving Graecia by his prayers from the plague, doth show us, That the prayers of the just availeth much. 6. Before Christ came, the Gentiles were but Ants, men of earthly conversation, being fed with roots of superstition; molested with spiritual pirates, but by the preaching and intercession of Christ, the wisdom of the Father, and the judge of all the world: they were made men, taught to forsake the dark holes of Idolatry, and to build them an house in heaven, to feed upon the bread of God's Word, and to fight against their spiritual enemies. Consider Judges, though you be but dust, God's sons you are, yea Gods, if you be just. Let no man sin securely, though alone; For each man hath three Judges in a Throne Within his breast: these Judges will torment thee Here and in Hell, where no man shall lament thee. Now we are men, which heretofore were Ants; Then let us live like men, and not like Wants, Still digging: leave your holes, and fix your eyes Upon your starry-house, the spangled skies, Where Christ your head, and Lord and Judge doth dwell, The only Judge of Heaven, Earth, and Hell. AEGAEON. HE was begotten of the Heaven and Earth, or of the Sea; he assisted Jupiter, when Juno, Pallas, and Neptune, made insurrection against him, and would have bound him; for whose good service, he was made keeper of Hell gates, but afterwards rebelling against Jupiter, he was overthrown with his thunder, and laid under the hill Aetna, which always bursts out with smoke and flames when he turns himself about; he had an hundred hands, and fifty heads; he is also called Briareus, and Enceladus. THE MYSTERIES. BY this many-handed and many-headed monster, is meant the Wind, the power and virtues whereof are many and wonderful; it is begot of the vapours of the earth and sea, by the heat and influence of heaven, when Jupiter, that is, the heaven is obscured, and as it were bound up from us with thick mists extracted by Minerva, that is, the Sun, out of Neptun or the Sea, and received by Juno, or the air; these three are said to conspire against Jupiter; then comes the wind, and blows away these mists; and so Jupiter is relieved, and the Heavens cleared. Aegaeon is said to keep Hell gates, because the winds are often enclosed in the bowels of the Earth and Sea. 2. Aegaeon fights against Jupiter, when the South-wind obscures the Heaven with clouds, than with his Sun beams, or thunder, the air is cleared, and the wind settled, and because Aetna never vomits out fire, but when there is wind generated in the hollow holes, and cavernosities thereof, therefore Aegaeon is said to lie and move there. 3. God hath made our stomach and belly to be the receptacle of naughty vapours, which notwithstanding sometimes rebel, and obnubilate the heaven of our brain, and fight against our Jupiter, that is our judgement and reason; but oftentimes are overcome and beat back by the strength of nature, and property of the brain. 4. Juno, that is, vapours; Neptune, that is, too much moisture; and Pallas, that is too much study, oftentimes molest the brain, & assault judgement and reason; but the help of Aegaeon, or the strength of the animal spirits do relieve the brain and make peace. 5. In 88 the Spanish Juno, that is, their wealth; Minerva, their policy; and Neptune their sea-god, I mean their great Fleet, which affrighted the Ocean, conspired to invade our heaven, that is, our Church and State; but Aegaeon, the stormy wind, sent by Thetis, but by the power of the Almighty; scattered their forces, and relieved our Jupiter. 6. Every piratical ship, robbing honest men of their goods, may be called Aegaeon, for they fight against God himself, and their end for the most part is fearful. 7. Arius and other heretics, opposing Christ's divinity; with Aegaeon fight against God; and being struck with the thunder of God's Word, without repentance they are sent to hell. 8. All seditious persons rebelling against the Church and State, are Aegaeons' fighting against God, and they must look for this reward. As he who did against great Jove rebel, Was struck with Thunder, and knocked down to Hell: So God will all you Monsters over-turn, Who 'gainst the King, the Church, the State dare spurn. Your glory shall be shame, black Hell your mansion, Furies your fellows, brimstone and fire your pension: Your motion's like Aegaeons'; when he turns, Aetna doth shake, and for a while it burns: But when you move, you shake the world asunder, Whose bowels smoke, and burn and roar, till you be struck with Thunder. AENAEAS. HE was a Trojan Prince, son of Venus, by whose help he was delivered from being killed by the Grecians: he carried his old father on his shoulders out of Troy, with his household gods; he was seven years, by the malice of Juno, tossed upon the seas, and kept back from Italy; who when he arrived thither, was molested by a long war, caused by Juno and Allecto; having at last killed Turnus, ended his days in peace and honour; he went down to Hell, to visit his father in the Elysian fields, who by the help of Sibylla and the golden Branch, overcame all the dangers of Hell; his acts are eternised by the Prince of Poets. THE MYSTERIES. HE was called the son of Venus, because that planet was Mistress of his horoscope, or because of his beauty and comely proportion; and to show that love is the chiefest guard of Princes, and that which doth most subdue and keep people in subjection. 2. Juno and Aeolus, the air and wind conspired against him to drown him; so sometimes Princes are oftentimes vexed and endangered by the storms of civil dissension. 3. Neptune was his friend, both in the Trojan war, and to help him forward to Italy; Vulcan made him armour, Mercury was his counsellor and spokesman; Cupid made way with Queen Dido to entertain him; to show that a Prince cannot be fortunate and powerful, without shipping, armour, eloquence and love. 4. The golden Branch made way for him to Proserpina, and brought him to hell, and so doth the inordinate love of gold bring many unto hell; again, gold maketh way through the strongest gates, and overcometh the greatest difficulties; besides, gold is the symbol of wisdom, without which no man can overcome difficulties; Lastly, he that will go through the dangers of hell, that is, the pangs of death with cheerfulness, must carry with him a golden branch, that is, a good conscience; and perhaps this golden branch may be the symbol of a King's sceptre, the ensign of government, wherein a King is happy, if his sceptre be straight and of gold, that is, if wealth, and justice, and wisdom go together. 5. Aenaeas had not found the branch without the Doves, his mother's birds; so without love, innocency and chastity, we cannot attain to true wisdom. 6. He that would attain unto the true Branch, that is, Christ, the righteous Branch, and wisdom of the Father, must follow the guide of the two Doves, the Old and the New Testament, they will show us where he is. 7. Aenaeas, by the help of Sibyl, went safely thorough Hell; so shall we by the assistance of God's counsel (for a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Sibyl signifieth so much) we shall overcome all difficulties. 8. His companion was Achates, for great Princes are never without much care and solicitude, as the b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. word signifieth. 9 Aenaeas went thorough the dangers of hell, sea and land, before he could have quiet possession in Italy; so we must thorough many dangers enter into the kingdom of heaven. 10. Aenaeas is the Idea of a perfect Prince and governor, in whom we see piety towards his gods in carrying them with him, having rescued them from the fire of Troy; in worshipping the gods of the places still where he came; in going to Apollo's Temple, as soon as he lands in Italy, in his devout prayers he makes to Jupiter, Apollo, Venus, and other gods; piety also towards his old father, in carrying him on his shoulders, in bewailing of his death, visiting of his tomb; going down to hell to see him; his love was great to his wife Creusa, in lamenting, and casting himself into open danger for her; his love was great to his son Ascanius, in the good breeding and counselling of him; to Palinurus, Mysenus, and others; his vigilancy in guiding the helm, at midnight, when his people were asleep; his liberality to his soldiers, his magnanimity, constancy, wisdom, fortitude, justice, temperance; are fit by all Princes to be imitated, and the Aeneads to be diligently read. He that would safely pass black Acheron, And scape the dangers of hot Phlegeton, Must carry with him Wisdoms golden rod, Sibyl must guide him; that's advice from God: So shall he not fear dangers, nor miscarry, When Styx he crosseth in old Charon's wherry. What strength of Towns, or Castles can withstand Sibyllas' head-piece, and a golden hand. But yet, beware of gold, I would advise thee; For gold ill got, will down to Hell entice thee. And if thou wouldst true gold and wisdom find, Seek after Christ, and on him fix thy mind. Be chaste like Doves, and let God's Word instruct thee, There are the Doves which will to Christ conduct thee. If Kings will fear great Jove who reigns above, Then Vulcan, Neptune, Mercury, and Love Shall serve them; Juno's spite shall not destroy them, Nor Aeolus with all his breath annoy them. AEOLUS. HE was Jupiter's son, a King over divers lands, and reigned in a City walled with brass; he kept the Winds in a cave or hollow hill; which at Juno's request, and promise of a marriage with her Nymph Deiopeia, he let out against Aenaeas. THE MYSTERIES. HE is called Jupiter's son, because the winds are begotten by the influence and motion of the heavens. 2. He was an Astronomer, and could foretell storms and calms, therefore it was thought he had the command of the winds. 3. His City was said to be walled with brass, because it was guarded with armed men. 4. He kept the winds in a hollow cave; because some caves be full of vapours, which sometimes burst forth with violence. 5. He reigned over lands, because they are most subject to storms. 6. Juno could not sink Aenaeas his ships without the help of Aeolus; neither can the air violently work, if it be not moved by the vapours, which are the winds, or else without vapours, by the Planets. 7. The marriage between Aeolus and the sea Nymph, shows the relation that is between the wind and the sea. 8. He may be called Aeolus, and the God of winds, that can curb and keep under anger, and other unruly passions. 9 It is a dangerous state, when Juno and Aeolus, that is, wealth and power band themselves against innocent men. He's Aeolus, a God, and not a man, That anger can Subdue, and keep unruly passions under, He's a wonder. He is a King, and stronger than the wind, That curbs his mind. It's ill, when wealth conspires with violence 'Gainst innocence. That State's a Sea; Ships sink, or drive on shore, When such storms roar. AESCULAPIUS. HE was the god of physic, and son of Apollo, and Coronis the Nymph, whom Apollo shot with his arrows, and cut out the child, who was nursed by a goat, or bitch, as some would have it; he relieved Rome from the plague in the form of a Serpent, being brought from Epidaurum in a ship; he restored Hippolytus to life, therefore was killed by Jupiter's thunder. THE MYSTERIES. A Esculapius is the mild temper of the air, as the a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} blandus. word showeth, which is the effect of the Sun, or Apollo; and is the cause of health; therefore Hygiaea and Jaso, that is, health and cure, are the children of Aesculapius. His mother, is b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, misceo & tempero. Coronis, or the due mixture and temper of the air; which because it depends from the influence o the Sun, therefore Apollo is said to beget Aesculapius of her; but when he killed her with his arrows, is meant, that the Sun with his beams did overheat, and infect the air with a pestilence. 2. I had rather understand by this fiction, the true temperament of a sound man's body, caused by Apollo and Coronis, that is, the due proportion of the natural heat, and radical moisture, called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; and the true cause of health. Then Coronis is killed with Apollo's arrows, when the natural heat degenerates into a feverish inflammation, and drieth up the moisture; but when the heat returns to its former temper, Aesculapius, that is, health is recovered, and nourished by a goat, because goat's milk is good to feed, and restore decayed nature. 3. By this fiction, I think is represented to us the properties of a good physician; he is the son of Apollo and Coronis, that is, of knowledge and experience; knowledge kills experience, when the learned physician trusts not to experiments, but by art and knowledge he cures; for indeed in physic, experience is little worth; for what experience can one have of such infinite varieties of temperaments which are amongst men, every man having a peculiar cóstitution, which is also still differing from itself; as Aesculapius was nursed by a goat or bitch; so physicians are maintained by gluttony and venery: Chiron, Satur's son, was Aesculapius schoolmaster; for time hath brought the knowledge of physic to perfection, or because Chiron being half a man, and half a horse, showeth that a physician must be a centaur, that is, a man in judgement, and a horse in courage, it is fit that physicians should be brought to Rome, that is, to great Cities infected with sickness; the Serpent, Cock, and Raven were consecrated to Aesculapius, so was the Goat also; to show that a physician must have the serpent's wisdom, the cock's vigilancy, the raven's eye and forecast, and the goat's swiftness; for delays are dangerous, and if physicians cure desperate diseases, they must not be proud, and attribute the glory to themselves, or skill, but to God, lest they be punished in his just anger, as Aesculapius was. 4. Christ is the true Aesculapius, the son of God, and the God of physic, who was cut out, as it were, of his mother's womb, by the power of God without man's help; and cured all diseases; the true brazen Serpent, he only who was struck with the thunderbolt of his father's wrath, and sent to hell, to deliver us from death and hell. He that would prove a good physician, Must be a Centaur, that's a horse and man: And he that will keep men from Charon's boat, Must be a Cock, a Crow, a Snake, a Goat. Let him that's sick, and bruised, who cries and groans, Repair to Christ, he'll heal the broken bones: He can do more than Aesculapius, Who brought from death to life torn Virbius. He first subdued death in himself, and then Restored us all to life, who were dead men, Dead in our sins, and dead in God's just ire; But Christ hath killed our death, and quenched that fire Which doth torment and burn, but not consume, A fire which gives no light, which yields no fume. His death then is our life, our drink his blood; His stripes our physic, and his flesh our food. And when he comes again in majesty, To plague the workers of iniquity, Sitting upon the clouds, whose voice like Thunder, Shall shake heaven's Tower, and cleave the earth in sunder: Then will he raise all those that sleep in dust, And crown with immortality the just. ALPHAEUS. HE was a great hunter, and fell in love with the Nymph Arethusa, who that she might escape him, was by the help of Diana turned into a Fountain, and he afterward sorrowing became a River, which still runs after Arethusa. THE MYSTERIES. ALphaeus is a River of Elis in Arcadia, thorough secret passages running under the earth and sea, empties itself in the spring Arethusa, in Sicily; which, though Strabo denieth it, it cannot be otherwise, seeing so many witnesses confirm, that whatsoever is cast into Alphaeus is found in Arethusa. 2. As this water running thorough the Sea loseth not its sweetness, by receiving of any salt relish; so neither must we lose our integrity and goodness by conversing with the wicked. 3. Husband's must learn from Alphaeus to be kind to their wives, and to make them partakers of all their goods, as Alphaeus imparts all it receives, to Arethusa. 4. We must never rest, till we have obtained him whom our soul loves; the salt sea of afflictions, and the distance of place must not hinder our course. 5. Arethusa is from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, virtue which we should still run after. 6. Alphaeus, is from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a spot, we are full of spots and sin, therefore had need to be washed in Arethusa, that is, in the water of baptism. 7. This water was held good to kill the Morphew, called therefore Alphos, for which cause it was consecrated to Jupiter; and it was unlawful to wash the altar of Jupiter Olympius with any other water; so baptism doth wash us from original sin, and by it we are consecrated to God. 8. Alphaeus is as much as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the light of truth, which runs after {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or virtue; to show that knowledge and theory, should always be joined with goodness and practice. As Arethusa running through the main, Yet doth its taste and colour still retain: Salt Doris cannot taint it; let us than Be good still, though we live with wicked men. And as Alphaeus runs, and will not stop Until he rests in Arethusa's lap; So run my soul, until thou be possessed Of thy beloved, and of eternal rest. And who would think, that love could set on fire; Cold waters choose cold waters to desire: Can Cupid wound a river, can he scorch The senseless waters with his faming Torch? No, no; but thou, O Lord, the God of Love Can wound my heart, and warm it from above. My cold and waterish heart, to now inflame With love of thee, that I my course may frame To thee through a●l the 〈◊〉 on cares and fears, And through the salt sea also of my tears. I am Alphaeus, tho 〈…〉 ●hat living Well To which I run, and where I hope to dwell. AMPHION. HE was Jupiter's son of Antiopa; she flying from Dirce to a solitary mountain, was there delivered, and the child was brought up by shepherds; he learned his music of Mercury, and received his Lute from him; by the force of his music he caused the stones to follow him, with which the walls of Thebes were built; but afterwards outbraving Latona's children, and upbraiding them for want of skill, was by her killed. THE MYSTERIES. AMphion was called Jupiter's son, because music is from God; or because the heavens by their perpetual revolution, show, that music without continual exercise cannot be attained unto; or to show that there is in the heavenly bodies a harmony, as well as in music; or if by Jupiter we understand the air, as sometimes Poets do, then as Jupiter gave life to Amphion, so doth air to music, for no sound either by voice, instruments, or water, without air. 2. Jupiter in the form of a satire begot Amphion; Satyrs were great Dancers, and dancing requires music. 3. Amphion was bred by shepherds; for these living an idle and solitary life, were invited to invent music, partly by the singing of birds, and partly by the whisting of the wind among the trees, or by the running of waters. 4. He was born in a remote hill, because musical inventions require quietness, and a private life far from troubles and business. 5. Mercury taught him, and gave him the Lute; to show the resemblance, and equal power of eloquence and music; eloquence being a speaking harmony, and music a speechless eloquence, the one by words, the other by sounds working on the affections. 6. His building Thebes walls by his music, shows what is the force of eloquence, to draw rude people to religion, policy, and civility. 7. His outbraving of Apollo and Diana, doth not only show the insolency and pride of some men, when they have got some perfection in an Art; but also, I suppose, may be meant the power and delight of music, that it no less affects and delights the soul by the ear, than the light of the Sun and Moon doth the eye: So that music may as it were challenge the light. 8. Amphion may be said to be killed by Latona, when musical knowledge is lost by negligence and oblivion. 9 Our Saviour Christ is the true Amphion, who by the preaching of the Gospel hath built his Church, and made us who were but dead and scattered, living stones in this building; his music hath quickened us, and his love hath united us. 10. Amphion was said to build the walls by the help of his music, because perhaps he employed Musicians at that time, who by their music encouraged the builders, and made them work the better. In this we see the force of Eloquence, By which great Towns have walls, and stones have sense. This is the only pleasant melody, Which caused rude men embrace civility. Stones hear not sounds; it's not the warbling Lute, Nor solemn Harp, nor Trumpet, nor the Flute, Nor Songs, nor any Organ musical That could give sense to stones, or build a wall: But Christ our Lord with his celestial lays, Hath from Amphion born away the praise; Whose charming voice no sooner 'gan to sound, But zions walls were lifted from the ground: He raised us senseless stones out of the dung Of error, by the music of his tongue, That we might, at his voice, and in his name, Make up the walls of new Jerusalem. ANTAEUS. HE was a giant, 40 cubits high, begotten of Neptune, and the earth, with whom, when Hercules did wrestle, still as he was flung on the g●ound his strength increased; which Hercules perceiving, lifted him from the ground, and squeezing him to his breast, stifled him. THE MYSTERIES. THe bigness of his body showed, that earth and water were extraordinarily predominant 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 covetousness; till he be lifted up from the earth with heavenly thoughts, and then covetous thoughts die. 3. Satan is like Antaeus, for the more he is beat down by the Herculean strength of God's Word, the more violent and fierce he groweth; but being squeezed by the breastplate 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 nearest the earth, he begins to gather strength, which increaseth till he come to his apogaeum, or that point in heaven farthest from the earth; and than his force begins to weaken. 6. He that will cure a fever with hot things, or an hydropsy 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'erthrow Your greedy minds, and them subdue, You fling them not ●n things below, For so their force they'll 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 virtue with your fall, But let your courage then abound. Take heed he lift you not too high With pride in this your spiritual strife: For then he'll get the victory, And spoil thee of eternal life. Lord lift my mind out of the dust, And make it mount above the skies; Be thou my treasure where no rust Can come, which moths and thieves defies. And when with crosles I'm cast down, Let not my strength and courage fail; Let constancy Lord be my Crown, Then in my fall I shall prevail. APOLLO. HE was the son of Jupiter and Latona, born in Delos; he killed the Serpent Python, the giant Tytion, Marsyas the musician, and the Cyclops that made Jupiter's thunder, with which his son Aesculapius was slain; for which fact Jupiter 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 physic, of music, and Arching. THE MYSTERIES. BY Apollo is ordinarily understood the Sun, which as his 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 late●●●. name showeth, is both the destroyer & preserver of things; he is the son of Jupiter, 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 darkness, and the Sun out of the Chaos; born in Delos, which signifieth manifestation, for the Sun discovereth all things; he killed Python the Serpent, because the Sun by his heat disperseth all putrified vapours, and cleareth the air from mists, for of putrefaction venomous beasts are procreated; so he killed Jupiter's Thunder-makers, because the Sun clears the air, and consumes those exhalations and moistures, of which Thunder is engendered. When Apollo was born, Diana his sister, who was first born, was the Midwife to bring forth Apollo; that may signify that the Sun is freed from his eclipse and darkness, when the Moon departeth from him; he is still beardless, to show his perpetual youth, his long hair shows his beams; he feedeth sheep, because his heat produceth grass; he is carried in a Chariot drawn with four horses, to show his motion, and the four seasons of the year, or the four parts of the artificial day; as his horses names do show, b Erythraeus, i. e. ruber Actaeon splendens Lampas fulgor. Philogeus terram amans. Erythraeus, Actaeon, Lampos, Philogeus; for he is red in the morning, clear 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 subtle, wise and ingenious, than the Northern. And because from the Sun divers predictions are gathered of the alteration of weather, and other a Vide Virgil. Geor. 1. sublunary mutations, he was called the great Prophet, and God of Divination; he was also called the god of physic, both because physical herbs 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 music, because he clears up the spirits of all things; therefore the birds do welcome his approach with their melodious harmony; therefore the Swan was dedicated to him, and the grasshoppers also; and as in music so in his motion and operations there is a harmony; and because he fits the air, which is the medium of music and of all sounds; the muses for this cause are in his custody; which were enlarged from three to 9 according as the number of strings increased in musical instruments; he was called an Archer because his beams like arrows fly everywhere; His Tripos, which some will have to be a table called also b Cortini potens dictus Apollo. Cortina, from Python's skin with which it was covered, others a three footed vessel, others a threefoot chair, wherein they sat that prophesied; I say this Tripos may signify the three circles in the zodiac which every year he toucheth, to wit, the ecliptic, 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 fevers. Thus he was said to shoot with his arrows, Amphion's children; to him were dedicated the strong Bull, the white Swan, the quick-sighted Raven, to a Phaneus dictus Apollo a manifestando. signify 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 useful in physic, and of a hot quality like the Sun, therefore he was said to be in love with b Daphne a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Daphne the daughter of the river Peneus, because on the banks of that River are good store of Bay-trees: his shoes and garments were of gold, to show his colour; he with Neptune built the walls of Troy, to show that without God's assistance no City or State, can stand, or be built. His love which he bare to the flower Hyacinthus is to show that flowers do bud and prosper by the Sun, and die with cold winds; therefore Zephyrus was the cause of his death; and perhaps Apollo and Neptune were said to build Troy's walls, because mortar and brick are made by the help of heat and water; or because Laomedon either stole or borrowed some treasure out of the Temples of Apollo and Neptune. 2. Our Saviour Christ is the true Apollo, both a destroyer of Satan's kingdom, and a saver of his people; for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is as much as to lose by paying the price of redemption, he is the sun of righteousness, by whose beams and arrows, that is, his word, Python the devil is subdued; he is the Son of God, and the God of wisdom, the great Prophet, the Son of Latona, that is, of an obseure maid: the true God of physic, who cureth all our infirmities; and the God of music too, for that harmony of affections and communion of Saints in the Church is from him; he hath subdued our Giants, that is, our spiritual foes, by whose malice the thunder of God's wrath was kindled against us: He is immortal, and the good Shepherd, who hath laid down his life for his sheep; having for his sheep's sake forsaken his father's glory, and he it is who hath built the walls of Jerusalem. Apollo was never so much in love with Hyacinthus, as Christ was with the sons of men. 3. As the sun amongst the Planets; so is a King amongst his subjects; a King is Apollo, the destroyer of the wicked, and a preserver of good men; the light and life, and beauty of his people; a God of wisdom amongst them, to guide them with good laws; a God of physic, to cut off rotten and hurtful members, to purge out all gross humours, that is, bad manners, with the pills of justice, and to cheer up with cordials our rewards, the sound and solid parts of the politic body; he is a God of music also, for where there is no King or head, there can be no harmony nor concord; he is a Prophet to foresee and prevent those dangers, which the people cannot: he is a subduer of Pythons and Giants, that is, of all pestiferous disturbers and oppressors of the State: his arrows are his laws and power, which reacheth thorough all the parts of his dominion: he is a good shepherd, & Kings are a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. so called; and a King thus qualified shall be like the Sun, still glorious, immortal, youthful, and green like the Palm, Olive, & Bay-tree; but if he doth degenerate unto a tyrant, than he is the cause of mortality, as the Sun is, when he inflames the air with excessive heat. When God out of rude Chaos drew the light, Which chased away the long confused night O'er all this All, it did display Its golden beams, and made the day. So when mankind did in the Chaos lie. Of ignorance and gross idolatry, There did arise a light, a Star Brighter than Sun or Moon by far. Who with his fulgent beams did soon disperse The vapours of this little universe Till then no morning did arise, Nor sparkling Stars to paint the skies. This is that Sun, this is the woman's seed, Who with her arrows wounded Python's head▪ It's he who killed the giants all, Which were the causes of our fall. He is that shepherd which in flowery Meads Doth feed his wandering flock, and then he leads Them to the brook that softly glides, And with his shepherds-crook them guides. It's he that did Jerusalem immure, And made it strong, that it might stand secure Against all foreign enemies, Against assaults and batteries. He's Wisdom, he that Prophet which displayed What was before in darkness bosom laid; Whose Oracles did never fail, Whose Miracles made all men quail. He is the Sun that rides triumphantly On the blue Chariot of the spangled sky, Whose Chariot's drawn with horses four, Justice and Truth, mercy and Power. He is the God of all sweet harmony, Without whose word there is no melody; He's sweeter to a pensive mind, Than any music we can find. He is the God of physic, he can ease The soul of sin, thy body of disease. He only helps the heavy heart, He only cures the inward smart. But sometime he his winged shafts let's fly Amongst his foes, and wounds them mortally. Who can unbend his reaching Bow? Who can avoid his piercing blow? Then seeing Christ is this resplendent Sun, Which giantlike about the world doth run; Who showed to Jews his rosy face, And to all Gentiles offers grace. Let us at last with reverence admire This great Apollo, heaven's greatest fire: Come, let us Palms and Laurels bring, And to him Io Paeans sing. Apollo and a King paralleled. Like as Apollo's sparkling flame, Doth cherish with his beams the frame Of this round Globe we see: So Kings extend on us the light Of their just Laws, and with their might Keep us from injury. They let their Arrows fly at those Who dares their Rules and Laws oppose, And vex the innocent▪ A King the plaguy Python slays, And giants that will Thunder raise Within his firmament. He is a good physician, That bitter Pills and cordials can Prescribe when he thinks cause He makes a sweeter harmony, Then Harp, or Lute, or Psaltery, With his well tuned Laws, He holds his bow with his left hand, And at his right the graces stand, As white as driven snow, To let us see that by his reign More good we have, and much more gain Then damage by his bow▪ The Muses in a grove of bays About him dance, and sing sweet lays, Each hath her instrument, To show, that under such a King All things do flourish, scholars sing With comfort and content▪ He hath the raven's piercing eye, He's a white Swan in purity, And hath the Bullocks strength: He shall outlive the Palm and Bay, His Name and Laws shall not decay, But conquer all at length. His head doth shine with golden locks, He is a shepherd of great flocks, Whom in the fragrant Meads, He feeds and guides them with his crook, And drives them to the silver Brook, And to the shades them leads. He wears a Tripos on his Crown, A Triple Monster trampled down, Before him prostrate lies. Now if this Sun shines anywhere, He shines sure in our Northern sphere, And moves in British skies. ARACHNE. She was a Lydian Maid, skilful in weaving and spinning, and by Minerva (for her insolency, in provoking a goddess) was turned into a Spider. THE MYSTERIES. THis Arachne did learn of the Spider to spin and weave; for the beasts are in many things our schoolmasters. 2. It is not good to be proud and insolent of any art or knowledge. 3. Subtle and trifling sophisters, who with intricacies and quirks entangle men, are no better than Spiders, whose captious fallacies are no less hateful to the wise, than Arachne's web was to Minerva. 4. Partial Judges use their laws, as Spiders do their webs, to catch little flies, and let the great ones pass thorough. 5. Covetous men are like Spiders, they unbowel, that is, they consume and spend themselves with care and toil, to catch a fly; for wealth in the end, will be found little better. 6. Envy and a slandering tongue is like a Spider, which doth crack the purest glasses, so do they poison the best men. 7. We should be Spiders in providence they hang their nets in windows, where they know flies most resort, and work most in warm weather, for then the flies come most abroad; and like Mice, they foretell the rheum of an house, by falling and running away, as Pliny showeth. Thou that in knowledge dost excel, Must humble be, And think what on Arachne fell, May fall on thee: It was her pride did her undo, And pride may overthrow thee too. Let not the miser spend his strength, And lose his health To catch a silly Fly at length, For such is wealth: The careful wretch at his last gasp Shall find that wealth is but a wasp. Take heed thou do not use thy tongue To sting the good; For they that thus good men do wrong, Are spider's brood: Nay worse; for bad tongues far surpass That poison which cracks but a glass. Judges your Laws you must not make, Like spider's cords, Which only peasants use to take And pass by Lords: This is indeed a powerful Law, Which keeps bo●h rich and poor in awe. But we must Spiders strive to be In providence, Where dangers are we must foresee, And fly from thence; Seamen for want of good forecast, Are soon surprised with every blast. ARION WAs a skilful musician, who having got great wealth, and sailing to Lesbos, was robbed by the mariners, & appointed to be flung in the sea, who having leave to play on his harp, so charmed the Dolphins, that they received him on their backs, and carried him to Tenarus, where the Dolphin died, that carried him, being left on the shore, and was placed among the stars; the mariners were taken and put to death. THE MYSTERIES. THis Dolphin was a ship a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Thucid. so called, from the image of the Dolphin upon the stern. 2. Here also we may see the force of eloquence, by which wild men are charmed. 3. No sin is done in secret, but shall be revealed, especially murder, which oftentimes is strangely discovered. 4. God doth not let good turns go unrewarded, which is signified by the Dolphin made a constellation. 5. Here we see Arion's ingratitude, who let the Dolphin die on the shore. 6. The love of Dolphins to man, may teach us love one to another. 7. The a Vide Aelian. Plin. &c. Dolphins never rest, not when they sleep; they are the swiftest of all fishes, and most intelligent; pious to their own kind, in carrying out their dead bodies to the shore. 8. When Satan drove us out of Paradise into the sea of this world, the Dolphin, that is, the Church, received us, and by the music of God's Word, we are saved. That arch-Thief Satan, pirate of mankind, Had robbed us of God's grace, had spoiled the mind, And flung us in the sea of misery, In which we must have died eternally: Even as those thieves who had conspired to entomb Arion in old Glaucus' glassy womb; Who by his Harp from that salt grave was saved, And on the dolphin's scaly back received: On which, as on a horse triumphing rides, And with his music charms the winds and tides. The sea-Nymphs are amazed to hear such noise, And with unusual dancings show their joys. Stern Neptune's Trident doth the waves appease, And Triton's blue horse tramples on the seas; Thetis stands still and hears, the fishes skip To hear this Song, to see this living ship. The Dolphin was the ship, the pilot, and The compass too, that brought him to the land. If this was true, 'twas strange, sure this I know, That Satan out of Paradise did throw Adam unto a briny sea of cares, Which had more dangers than his head had hairs. The breath of God's just indignation Did raise the billows of this Ocean, Which with a night of clouds obscured the sky, And did involve with mists heaven's brightest eye. This incontrolled storm did roar and rage, And nothing could the wrath thereof assuage, Until that storm was heard which calmed the seas, Unmasked the Sun, and did the winds appease. The Gentile Princes, who before were wild, Are by this music charmed, & made more mild. Zions new Song hath caused great Potentates Submit to Christ their crowns, their wealth, their states. They yield their backs to him, him they support In his sea-tossed members to their port. And as Arion did the fish bestride, Which through the main was both his ship and guide: So Christ supports us to our wished for shore, He's wind, and Star, Card, Pilot, Ship, and oar. Or else the Church the Dolphin is; the Gale God's Word; the World's the Sea on which we sail: Who through this Sea would pass, and come to land, Must use this Gale, and on this Dolphin stand. ARISTAEUS WAs the son of Apollo and Cyrene, a shepherd, a keeper of Bees, who first found out honey and oil; he was in love with Eurydice, who being pursued by him, run away, and was killed by a serpent; therefore the Nymphs were angry, and destroyed his Bees; he obtained of Jupiter and Neptune, that the pestilential heat of the dog-days, wherein was great mortality, should be mitigated with winds. THE MYSTERIES. BY Aristaeus may be meant Wisdom, which is the best thing in man, as the a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} optimus. word shows; which is begot of Apollo and Cyrene the daughter of the river Peneus, because the moderate heat, and proportion of moisture make a good temper, and so the Organs are fitted for the exercise of wisdom; by which honey and oil, things most pleasant and useful for the life of man were invented; by wisdom the heat of the dog-days is tempered, because a wise man knows how to prevent and avoid the inconveniencies of the heaven; sapiens dominabitur astris: Eurydice, is a deep or large judgement which is nothing else but that act of the intellect in b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} latus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} iudicium. determining what is right, what wrong, what to be chosen, what avoided, and so the will, whose office it is, to choose or refuse is directed and guided by the judgement: A wise man desires to enjoy a right judgement, and to regulate his actions accordingly; but this Eurydice doth often fail Aristaeus, and is wounded by the serpent of our corrupt nature; so that this failing, Aristaeus loseth his Bees, that is, faileth in his inventions, and wants the sweetness and comfort which he should take in his actions; this made S. Paul confess, that he did what he would not do, and what he would do, he did not. 2. Aristaeus is a King, a shepherd, and the best man of his Kingdom, by whose invention we have honey and oil, that is, delight, and all things necessary by his good government; whose wisdom doth prevent the infectious heat of dog-days; that is, of oppression, tumults and rebellion; but if at any time Eurydice, right judgement, being stung by serpentine flatterers who misinform him be wanting, than the Bees perish, and the subjects go to ruin. 3. Aristaeus is the celestial heat, the effect of the Sun, joined with moderate moisture, by which. Bees, and Olives, and all things useful for our life are procreated and cherished; by the secret influence of this heat, those Northern winds in Pontus, Egypt, and other places are raised, which after the Summer solstice, blow, and last four days, by which the rage of the Dog-star is mitigated; these winds are called Etesii, because every year they blow at the same season; in Spain and Asia these Etesian winds blow from the East; this heat working upon Jupiter and Neptune, that is, on the air and sea, doth cause and generate these winds; now, as this celestial heat produceth and cherisheth Bees, so Eurydice, man's judgement, art, and industry must be joined; otherways by the Nymphs, that is, too much rain, or by many other ways the Bees may fail, and if they fail, the same heat, out of putrified matter may make a new generation. 4. Christ is the true Aristaeus, the good shepherd, the best of men, and the son of God, by whom we have honey and oil, comfort and spiritual joy, and all things else, at whose request the heat and Dog-star of God's anger was appeased; he is in love with our souls, as Aristaeus with Eurydice; but we run from him, and are stung by the serpent the Devil; we died with Eurydice, we were destroyed with Aristaeus his Bees, until he restored us again to life by the sacrifice of his own body. When Aristaeus lost his troops Of honey, people, and their hopes; And when Cyrene he adored, He had his swarms again restored. We are the Bees, and Christ is he Who would himself an offering be; He was both Altar, Priest and host, He found us out when we were lost. He got us pleasure by his pain, His death's our life, his loss our gain. In that we do enjoy our lives, In that our wexin Kingdom thrives: In that we sit on fragrant flowers, Bedewed with pearly drops and showers; In that our Cells with Nectar flow, In that our young ones live and grow: In that we play in open air, In that the Heavens are so fair; In that we have so long a Spring, And with our humming Meads do ring: All this we have, and more than this, By virtue of Christ's sacrifice. It's he who with his gentle breath, Tempers the heat of Jova's wrath. It's he that loves us night and day, And yet like fools we run away. He is our husband, not our foe, Then whither will you from him go? You run, but do not see, alas, The Serpent that lurks in the grass. O Lord, when thou dost call on me, Uncase my eyes, that I may see Thy love, and beauty of thy face; And so support me with thy grace That I may stand; or if I fall, I may not lose my soul withal. ATALANTA. SHe was the daughter of King Ceneus, so swift in running, that no man could match her; only Hippomenes overcame her, by casting in her way three golden apples, at which whilst she stooped to take them up, she lost her race; she was the first that shot the Calydonian boar; and with the sharp point of her spear, brought water out of a rock; but for lying in Cybele's temple with Hippomenes, she was turned into a lioness, and he into a Lion, which drew Cybele's Chariot. THE MYSTERIES. HEre we have the picture of a whore, who runs swiftly in the broad way that leadeth to destruction; if any thing stay her course, it is wise counsel and admonition; for wisdom is represented by gold. It is she that kills the Boars, that is, wanton and unruly youths, wounding both their bodies, souls and estates, and therefore hath a sharp spear, to draw water out of rocks; because many who at first were senseless like stones, being deeply wounded with remorse for their former folly and stupidity, fall to repentance, to weeping and lamenting, considering what they have lost: and as Atalanta defiled Cybele's temple, so doth a whore pollute her body, which is the Temple of the Holy Ghost; so doth the whoremaster make his body all one with the body of an harlot; and so both degenerate from humanity, and participate of the cruelty and lasciviousness of Lions, and by this means become miserable slaves and drudges to Cybele, mother earth, that is, to all earthly affections and lust. 2. As Atalantas' course was interrupted by golden apples, so is the course of Justice oftentimes stopped with golden bribes. 3. Here we see that one sin draweth after it another, worse than the former; fornication begetteth profaneness, and profaneness cruelty, and miserable servitude to earthly lusts. 4. Let us with Atalanta run the race that is set before us, and wound the boar of our wanton lusts, & draw water from our rocky hearts, let us take heed, that the golden apples of worldly pleasure and profit, which Hippomenes the Devil flings in our way, may not hinder our course; commit not spiritual fornication with him in the temple of Cybele, lest God in his just anger, make our condition worse than the condition of the brute and savage beasts. We're all in Atalanta's case, We run apace, Until our wandering eyes behold The glittering gold: And then we lose in vanity Our race, and our virginity. God's holy Temple we pollute, And prostitute Our souls to foul Hippomenes, With all boldness; So having lost humanity, Fierce lions we become to be. And then our heads we must submit, To curb and bit Of mother earth, whose heavy Wain We draw with pain: And yet we cannot cease to draw Earth, till earth hide us in her maw. O that we could our sins deplore, And kill the boar Of wanton lusts, ere we hence go To shades below: O that our rocky hearts could rend, And from them crystal Rivers send. O God, all filthy lusts destroy, Which me annoy, And give my flinty heart a blow, That tears may flow: O let me not thy house profane, Which thou hast purchased with thy pain. ATLAS WAs the son of Japetus, and brother of Prometheus, or as others say, he was begotten of heaven and the day; if this was not another Atlas; he was King of Mauritania, and had a garden where grew golden apples, he was turned into a mountain by Perseus, Jupiter's son, upon the sight of Gorgon's head, because he refused to lodge him. THE MYSTERIES. Atlas' is the name of an high hill, which for the height thereof, being higher than the clouds, was said to support heaven, and to be begotten of heaven and day, because of the continual light on the top of it, as being never obscured with mists, clouds, and vapours. 2. This is the name of him who first found out the knowledge of Astronomy, and invented the sphere; which some think was Henoch, and for this knowledge was said to support heaven. 3. This is the name of a king in Mauritania, who perhaps from the bigness, and strength of his body, was called a mountain; and was said to have a garden of golden apples, because of the plenty of golden mines in his Kingdom. 4. God is the true Atlas, by whose Word and power the world is sustained; that mountain on which we may securely rest, who only hath golden apples and true riches to bestow on us. 5. The Church is the true Atlas, a supporter of a Kingdom, the child of heaven, the hill on which God will rest, on which there is continual light and day, a rock against which hell gates cannot prevail; where is the garden of golden apples, the Word and Sacraments. 6. A King is the Atlas of his commonwealth, both for strength and greatness, there is the day and light of knowledge in him, which the people cannot see; a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Prometheus, that is, Providence is his brother; by the means of his knowledge and providence the kingdom is supported, and his gardens are filled with golden apples, that is, his treasures with money. 7. He deserves not to be called a man, but a monster, who will not be hospitable; for homo ab humanitate; and b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Jupiter is the god of hospitality, who punisheth the violation of it. 8. As Perseus the son of Jupiter, sought lodging from Atlas, but could have none, and therefore turned him into a senseless hill. So Christ the Son of God, knocks at the doors of our hearts, whom if we refuse to let in, we show ourselves to be more senseless and stupid than hill Atlas. Go too my soul, thy doors unlock, Behold the Son of God doth knock, And offers to come in: O suffer not to go from hence, So great a God, so just a Prince, That were a grievous sin. Refuse not then to entertain So great a guest, who would so fain Come lodge and sup with thee: If thou refuse, he can command The Gorgon which is in his hand Thy soul to terrify. His word the Gorgon is, which can Turn unto senseless stones that man Whose gates will not display Themselves to him, who still entreats To come unto our Cabinets; And yet we'll not give way. O Lord, whose word doth me sustain, And all that's in the earth and main, And in the painted skies: Let me those goodly fruits of gold Which in thy gardens shine, behold With these my feeble eyes. Lord give the King a lasting name, And strength, that he may bear the frame Of this great Monarchy: From whom if Prudence do not part, Nor light of Knowledge from his heart, we'll fear no Anarchy. Make thou his golden splendour shine As far as did King Atlas' Mine To earth's remotest bound, And let his head ascend as high As Atlas did above the sky, With light and glory crowned. AURORA. THe daughter of Hyperion and Thia, or as others write, of Titan and the Earth, the sister of Sol and Luna drawn in a chariot, sometimes with four horses, sometimes with two only; she useth to leave her husband Tithonus with her son Memnon a-bed in Delos; she made old Tithonus young again, by means of herbs and physic. THE MYSTERIES. AUrora is the daughter of Hyperion, which signifieth to go above; for it is from above that we have the light of the a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Sun, and every other good thing, even from the Father of lights; her mother is Thia, for it is by divine gift we enjoy light, and nothing doth more lively represent the Divinity than the light, as Dionys. Areopagit. showeth at large, she is the daughter of Titan, that is, the Sun, who is the fountain of light and of the earth, because the light of the morning seems to arise out of the earth: The leaving of her husband a-bed with her son, is only to show, that all parts of the earth do not enjoy the morning at one time, but when it is morning with us, it is evening with those of the remotest Eastcountries from us; whom she leaves a-bed when she riseth on us, and leaves us a-bed when she riseth on them: for all parts are East and West, and all people may be called her husbands, and sons, for she loves all, and shines on all; and by her absence, leaves them all a-bed by turns. Her chariot signifieth her motion; the purple and rose colour, do paint out the colours that we see in the morning, in the air, caused by the light and vapours: she hath sometime two, sometimes four horses, because she riseth sometime slower, sometime sooner. The making of old Tithonus young with physic, may show that the physical simples which come from the Eastern countries, are powerful for the preserving of health and vigour in the body. Again, fair Aurora leaving old Tithon a-bed; doth show, that beautiful young women delight not in an old man's bed; or by this may be signified a virtuous woman, whom Solomon describes, who riseth whilst it is night, is clothed with scarlet and purple, who doth her husband good, &c. a Prov. 31. Last, our Saviour is the true Aurora; who was in love with mankind, whom he hath healed from all infirmities, and hath bestowed on him a lasting life, which knoweth not old-age; his light from the chariot of his word, drawn by the four Evangelists, shineth over all the world. As fair Aurora from old Tithonus' bed, Flies out with painted wings, and them doth spread Upon the firmament; So from the heavens golden Cabinet, Out flies a morning all with Roses set Of graces redolent. Whose presence did revive the hearts of those Whom night of sin and error did enclose Within her darkest Cell; This morning on a purple Chariot rides, Drawn by four milk-white Steeds, the reins he guides In spite of death and hell. Christ is this morning, who triumphantly On the bright Chariot of his Word doth fly; The four white horses are The four Evangelists, whose light doth run As swift as doth Aurora, or the Sun, Or Moon, or any Star. It's he that eaglelike our youth renews, And in us all infirmities subdues; It's he whose radiant wings Displayed abroad, hath chased away the night, And ushered in the day, which mental light And true contentment brings. O thou whose face doth guild the Canopy Which doth enfold fire, air, and earth, and sea, Extend thy glorious rays On me, Oh let me see that countenance Which may dispel the night of ignorance, So shall I sing thy praise. CHAP. II. B BACCHUS. He was the son of Jupiter and Semele, who was saved out of his mother's ashes, after that Jupiter had burnt her with his thunder, and was preserved alive in Jupiter's thigh; he was bred in Egypt, and nursed by the Hyades and Nymphs; he subdued the Indians and other nations; was the first who wore a Diadem, and triumphed, and found out the use of wine. THE MYSTERIES. BY Bacchus is ordinarily meant Wine, which is the fruit of Semele, that is, of the Vine, so a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. called, because it shakes the limbs; for no liquour so apt to breed palsies, as wine; ashes, because hot, make good dung for Vines, therefore Bacchus is said to proceed of his mother's ashes, and to be cherished in Jupiter's thigh, because the Vine prospers best in a warm air, and in a soil most subject to thunder, which is caused by heat which is most fervent, and thunders most frequent in July and August, when the grapes do ripen. He was bred in Egypt, because a hot air, and mellow soil as Egypt is, is fittest for wine; and because moisture is required for the increase of wine; therefore he was said to be nursed by the Hyades and Nymphs. He subdued the Indians, either because wine makes resolute soldiers, or because most countries are subdued with excessive drinking and abuse of wine: and indeed Bacchus may wear the Diadem, for he doth triumph over all nations, of all sorts of people and professions; there be few that with Lycurgus will oppose him; his Thirsus reacheth farther than any King's sceptre, or the Roman Fasces; if we would see his Orgia or sacrifices, his Priests or a Vel T●yades & Mimallones & Bacch. maenads, his Panthers, Tigers and lynxes, with which his chariot is drawn, the Satyrs and Sileni his companions, with their Cymbals and vociferations, we shall not need to go far; he never had greater authority over the Jndians, than he hath over this Kingdom; he once slept three years with Proserpina, but we will not let him rest one day. The Thebans tore Orpheus for bringing in Bacchus his sacrifices among them; and Icarius was thought to have brought in poison, when he brought in wine; but the case is otherwise with us; if any discommend the excess of wine, he shall have Alcithoes doom, she for discommending Bacchus, was turned into a Bat; and he shall be accounted no better, yet I discommend not the moderate use of wine, which is Jupiter's son, or the gift of God; for it strengthens the body, comforts the heart, breeds good blood; for which cause Bacchus was always young, for wine makes old men look young, if it be moderate, otherwise it makes them children, for so Bacchus is painted; he had also both a virgins and a bulls face, he was both male and female, sometimes he had a beard, and sometimes none, to show the different effects of wine moderately and immoderately taken; he was worshipped on the same altar with Minerva, and was accompanied with the Muses, to show that wine is a friend to wisdom and learning. Mercury carried him, being a child, to Macris the daughter of Aristaeus, who anointed his lips with honey; to show that in wine is eloquence; and so likewise the naked truth, therefore Bacchus is always naked, and if Amphisbaena the Serpent, that is, sorrow or care bit the heart, let Bacchus kill him with a vine-branch: wine refines the wit, therefore the quick sighted Dragon was consecrated to Bacchus; and to show that much prattling was the fruit of wine, the chattering pie was his bird. And because wine makes men effeminate, therefore women were his priests; he slept three years with Proscrpina, to show that Vines the first three years are not fruitful; he was turned unto a Lion, to show the cruelty of drunken men; he was torn by the Titans, buried, and revived again, for small twigs cut off from a vine, and set in the earth, bring forth whole vines. He was called a Liber & 〈◊〉 idem. Liber, because wine makes a man talk freely, and freeth the mind from cares, and maketh a man have free and high thoughts; it makes a beggar a gentleman. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} mentem & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pungo. Dionysus from stirring up the mind; he was the first that made bargains, and so it seems to be true by the Dutchmen, who will make no bargains till they be well liquored. 2. Bacchus is the Sun; who is both Liber and Dionysus, free from all sublunary imperfections, and freeth the world from darkness and inconveniencies of the night, and pricks forward the minds of men to their daily actions; he is still young, not subject to age and decay, naked, for he makes all things naked and open to the eye of the author of generation of all things, as well as of wine, the son of Jupiter, because he is a part of heaven, and of burned Semela, because they thought that the Sun was of a fiery matter; he dyeth and reviveth again, when after the cold winter he recollects his heat, strength, and vigour; his sleeping with Proserpina, showeth his abode under our hemisphere; the wild beasts which accompany him, showeth the extremity of heat, with which beasts are exasperated; he is a friend to the Muses, for by his influence our wits are refined; a destroyer of Amphisbaena, that is, the winter, which stings with both ends; for at its coming and going, it breeds diseases and distempers in our bodies; he was painted sometimes like a child, sometimes like a man, because in the winter the days are short, and his heat weak, but in summer his heat is strong, and days are long; he is clothed with the spotted skin of a Deer, to show his swiftness, and multitude of Stars with which he seems to be covered at night; the travels of Bacchus, do show the motion of the Sun. 3. Original sin, like Bacchus, received life by the death of Eva, who for her disobedience was struck with the thunder of God's wrath; and it hath been fomented by Adam's thigh, that is, by generation; this unruly evil hath traveled farther than Bacchus did, and hath an attendance of worse beasts than tigers, Panthers, &c. to wit, of terrors, and of an evil conscience, and actual sins, it hath subdued all mankind; and as Bacchus turning himself unto a lion, made all the mariners in the ship wherein he was carried, leap into the Sea; so this sin turned us all out of Paradise, unto the Sea of this world. 4. Christ is the true Dionysius, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the mind of God, the internal Word of the Father, born of a woman without man's help, as the Grecians fable their Bacchus to be; and yet they give a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bonus filius; nomen Bacchi. credit to their figment, and not unto our truth; he is Liber, who makes us only free, the great King, who hath subdued all Nations, whose Diadem is glory. He hath killed Amphisbaena the Devil, the two-headed Serpent, his two stings are sin and death, with the one he hath wounded our souls, with the other our bodies; he triumpheth over all his foes; his body was torn with thorns, nails, and whips, and went down to hell, but he revived and rose again; he is the true friend of wisdom and learning, and who hath given to us a more comfortable wine, than the wine of the grape; that wine which we shall drink new with him in his Kingdom; his lips were truly anointed with honey, grace was diffused in them, and never man spoke as he did; he is that lion of the Tribe of Judah, who hath overcome the giants, and the pirates who would have bound him, that is, the wicked Angels and Tyrants of this world; he is still young, as not subject now to mortality. If you would a Monarch see All arrayed in Majesty, Who triumphed first, and wore Such a Crown, as none before Could attain too; Christ is he Who triumphing on a tree, Killed the Snake with his two stings, Death and sin, and captived Kings, And the Titans who combine Heaven itself to undermine. This is he whose eloquence Doth surpass all human sense: 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 overboard, and drowned All the pirates that him bound: When they had his body torn With their whips and crown of thorn; When they thought he had been slain, He revived 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 only God of wine, Comfort this poor heart of mine With that Nectar of thy blood, Which runs from thee like a flood. On thy fruitless servant pour From thy veins a crimson shower: Let that dew of Rubies which Fell from thee, my soul enrich; Let me taste of that sweet sape Which dropped from this squeezed grape: 'Twas for me this grape was pressed, Drink my soul, and take thy rest. BELIDES. THese were the 50 daughters of Danaus the son of Belus, who killed their husbands all in one night by the persuasion of their father, except Hypermnestra, who saved her husband Lyncius: these daughters for their murder are continually in hell, drawing water in a sive which is never full. THE MYSTERIES. OUr mother Eva, for murdering her husband with the forbidden fruit, hath this punishment imposed on her, and all her children, that they are still drawing water in a sive which will never be filled; that is, still toiling and labouring for that which will never fill, and content them; the covetous man is still drawing riches; the ambitious man honours, the voluptuous man pleasures, the learned man is still labouring for knowledge; and yet they are never full, but the more they draw, the more they desire; the drunkard is still drawing liquour, but his body like a sive is never full; there be also sives that we are still filling, but never full, unthankful 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; prodigal sons, for whom careful parents are still drawing, but these sives let all run out, and sooner than the parents could put in; Preachers and schoolmasters have to do with sives, whose memory can retain nothing of that they learn. 2. Let us take heed of sin, which hath a virgin's 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 God's 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 God's Laws, against your conscience, lest with these cruel sisters you partake, Of their vain toiling in the Stygian lake. Let all beware of sin, which men beguiles With her enticing looks, and flattering smiles. She hath a virgin's face, but traitor's fist, Which without grace we hardly can resist. Let no man join himself to such a wife, Whose mouth presents a kiss, her hand a knife. BELLEROPHON. HE being falsely accused by Antea the wife of Praetus, for offering violence to her, was sent with In power and honour, and at last did soar On fame's swift wings, above the high extent Of air, and fire, and starry firmament. His Word's a winged horse, which he bestrides, And over lions, Goats, and Dragons rides; O thou who rides now on the arched sky; Who for my sins was once content to die; Who hath subdued all monsters with thy word, And now triumphs with that two-edged sword; Destroy in me these monsters which rebel Against thy Laws, save me from death and hell. Make me to spend my days 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 than Pegasus; teach me How I may fight to get the victory: That e'er I go from hence, I may subdue Chimaera with Pentheselaea's crew. Whilst I in holy raptures mount to thee, From swelling pride good Lord deliver me. And whilst I'm carried on Faith's golden wings, Keep back mine eyes from sublunary things: lest whilst I gaze on them, I tumble down, And so lose both the victory and crown. BOREAS, BOREADAE, HARPIAE. borea's being in love with fair Orithyia, whilst she was gathering of flowers near the fountain Cephisus, carried her away, of whom he begot two sons, Calais and Zetis, who were born with long blew hair, and wings at their feet; these with their wings and arrows drove away the Harpies, ravenous and filthy birds (Which had Virgins faces, and eagle's talents) from the Table of blind Pheneus, whose meat was still polluted and devoured by the Harpies. THE MYSTERIES. THese Harpies are flatterers, they are called also Jupiter's dogs; hunting and flattering parasites have undone many men's estates. 2. Many fathers are like blind Pheneus, they are still gathering and providing wealth for rapatious children, of whose riotousness they take no notice; who like Harpies, in a short time devour all, and are still hungry, like Pharaoh's lean kine, pallida semper ora fame. 3. There be three Harpies very hurtful in a commonwealth, 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 reins, clouds, and rain-bows by the help of the Sun. 5. Boreas is the Northern wind, who carrieth away fair Orithyia, for the cold wind taketh away beauty, his two sons Zetis and Calais, that is, frigidity and siccity, drive away the Harpies, that is, Southern pestilential vapours, 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; storms, Aello; and obscurity, Celaeno. 6. Sacrilegious Church robbers are these Harpies, who fell upon Christ's patrimony like Ocypete or Aello, a sudden blast or storm; and like Celaeno, have brought obscurity on the Church, and have eclipsed her light; and indeed the names do agree, for 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. Aello is he that takes away another man's goods, Ocypere, suddenly, Celaeno blackness or darkness, so they on a sudden snatched away those goods that were none of theirs, and with the obscure cloud of poverty have turned the church's beauty into blackness; but these goods make them never the fatter, they pass suddenly from them, as Pheneus meat did thorough the Harpies, they are troubled with a continual b Foedissima ventris proluvies. flix or lientery, neither can their crooked talons hold them long, I grant the blindness and wickedness of Pheneus, that is, of the clergy, gave occasion to this; but now their eyes are open, and their lives reformed: therefore the sons of Boreas, the Magistrate and Minister, with the arrows of authority, and wings of God's word, may be expected shortly to drive away these Harpies. 7. Pheneus is a covetous miser who is blind, and seeth not what a number of Harpies gape for his death, that they may deyour these goods, which he himself had not power to touch. 8. God's Spirit, like Boreas, a cooling and refreshing wind, which filled the Apostles, and came on them like the rushing of a mighty wind delighteth in the soul of man, whilst that in the flowery meadows of the Church, watered with the clear fountain of God's Word, she is gathering spiritual comfort, and when she is joined to that blessed Spirit, Zetis and Calais, that is, divine raptures are begotten, whose hairs are sky-coloured, and feet winged, that is, heavenly meditations and swift affections, which are nimble in the ways of God's commandments, and ready to fly upward from earthly things, are the effects of this spiritual conjunction; and so by these, all Harpies, that is, covetous and earthly desires are driven away. 9 God, like Boreas, being in love with his Church, hath begot in the womb of the blessed Virgin that winged conqueror, who with the arrows of his power, and wings of his Word, have driven away all spiritual Harpies. Who think you may with privilege Rob Churches, and the Priests annoy? Know this, that for your sacrilege The Lord at last will you destroy: You're like those monsters virgin-faced, Whom Calais and Zetis chased. Your virgin-looks do show you're pure, Your Feathers make you very gay: But by your talents I am sure You're nothing else but birds of prey; Which eat our tithes, and them pollute, But what you eat you quickly mute. These Tables shall you not avail, These Morsels shall not make you fat; For still you eat, and still you're pale, Your craw's ne'er full, your belly's flat: Those blue-haired winged sons one day Perhaps shall blow you quite away. And you rich grubs who do abound With wealth, and meat laid up in store, Hark how the Harpies wings resound About your windows and your door: They wish you dead, that they might share Those goods among them which you spare. And now Lord with thy powerful breath Drive all these hellish birds away, Which have conspired to work my death, And of my Table make a prey; Restore my sight that I may see Their filthiness and treachery. And whilst I'm gathering fragrant flowers Of comfort by the crystal springs Of thy pure Word, drop down sweet showers Of grace on me, and give me wings To fly to thee, and make my hair In colour like the Azure sphere. Make (though my feet walk here below) My head may always be above; O let thy cooling spirit blow, And ravish me with thy true love. Let me go with winged paces To enjoy thy chaste embraces. Sweet Boreas come blow on me With thy cold breath, and do not stay; My soul longs much to join with thee, O let this be our wedding day, Wherein I (which is still my wish) Thy Myrrhe-distilling lips may kiss. CHAP. III. C CADMUS and HARMONIA. HE was King of the Thebans, to whom Jupiter gave Harmonia to wife, who was the daughter of Mars and Venus, the chief gods were present at the wedding, and gave several gifts: This Cadmus was sent by his father to seek out his sister Europa, whom when he could not find, and not daring without her to return home, built Thebes, and killed a Dragon which kept a Well, the teeth of which he sowed, and of them were begot armed men, who by means of a stone which Cadmus flung among them, fell to quarrelling, and killed each other; afterward he was turned unto a Dragon, and by▪ Jupiter was sent unto the Elysian fields. THE MYSTERIES. Cadmus' may be meant of a wise governor; who marrieth with Harmonia, when he doth all things with order and harmony, and where this Marriage is, God bestoweth many blessings, Ceres will not be wanting with her corn, nor Apollo with his Cithern, nor Mercury with his Harp, nor Minerva with her golden chain, and artificially wrought Cloak; that is both profit and pleasure, and arts are to be found where wisdom and order go together in Government: it is this which seeketh out Europa, that is countries for new Plantations; by this Thebes and Cities are built, by this the Dragon, that is, malicious and subtle enemies are slain, and if of one enemy many should arise; it is the part of a wise Prince, to fling among them, that is, to use some means whereby they may fall out among themselves that so they may be weakened, and their violence kept off from Him; he must also be of a favourer of learning, for Cadmus brought from Phoenicia unto Greece sixteen letters alphabetical, and a Prince must have the dragon's eye; and be turned unto a Dragon, when wickedness gets the upper hand, that he may be fearful to those that do evil; and such a Prince at last shall be received unto the Elysian fields, that is shall have rest and liberty, again a King must do nothing but by advise of Minerva, that is of his wise and learned counsel; the two chief props of a Kingdom are Mars and Venus, war and propagation, and these two live in harmony and order, as parents in their children; a wise man that cannot live securely in a public place, will with Cadmus turn himself unto a Serpent, that is, live a private and solitary life. 2. A good Minister, like Cadmus, must do all things with order and decency, he must do nothing without advice from God; he must seek out Europa his sister, that is, every lost soul, and if she cannot, or will not be found, he must not be idle, but must give himself to build the city of God; for these two a Minister must do, seek those that be lost, and confirm or stablish those that stand; he must also kill the Dragon that infecteth the Well, that is, the heretic, who poisoneth the clear fountain of God's Word; and if the destruction of one heretic be the generation of many, as we see in the Arian heresy, being overthrown by the Nicene Synod, of which, as out of the dragon's teeth, arise Eusebian, Photinians, Eudoxians, Acacians, Eunomians, Macedonians, Aetians, Anomians, Exucontii, and Psatyrians; we must fling Minerva's stone, that is, wise Arguments out of God's Word amongst them, that these armed men may destroy one another; so we read in that the council of Selentia, the Arians went together by the ears among themselves, being divided into 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 than Thebes; the destroyer of a Si veteres sapientes satis hydrae dentibus, armatorum segetem inhorruisse crediderunt, &c. quanto magis credendum, &c. Ambr. de fide resurrectionis. 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 cross 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 majesty Invested was, whose throne was far more high Than 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 stepped down from his lofty throne To seek his Sister that was gone. And whilst he sought her, he reared up the wall Of that great City which shall never fall, And then the Dragon, he did wound And all his toothbread sons confound: He did those glassy 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 deemed A worm, no man, and as a Snake esteemed. Men hide their faces from this King, Whose face makes men and Angels sing. Though men despised 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 dwells 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 pedigree, 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; Jove's daughters, with their beardless King, From Helicon their music bring; Each one with flowers and Laurels crowned, 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 dragon's jaws, To tear all those that break his Laws; Thus in his life this King is blessed, 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 nowhere. CASTOR and POLLUX. THese were twins begot of Leda's egg, with whom Jupiter conversed in the form of a Swan; the one was a champion, the other a horseman, they went against the Calydonian boar; and accompanied the Argonauts, upon whose heads, when two flames were seen, 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 Jupiter that the immortality should be divided between them; therefore when one dieth, the other liveth. THE MYSTERIES. I think, not unfitly against the peripatetics, we may gather out of this fiction, the creation of the sun and moon, for in the beginning the Spirit of God, like a Swan, moving on the waters, out of a confused egg, 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, storms and vapours are raised and settled: the Sun is the Champion, who by his heat subdueth all things: The Moon is the horseman, if you consider its swift motion, it is well and comfortable when they both shine, but if either of them be eclipsed, it is dismal 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 show their light; and they found out the golden Fleece, because no metals are generated but by their influence, nor can they be found out, but by their light. 2. The soul and body are like Castor and Pollux, for when the one dieth, the other liveth; and when the body is a sleep, and as it were dead, than is the soul most active; and when the body is most vigilant, the soul is less 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, judicial Astrologers may be confuted; for we see that the souls and dispositions of men depend not on the Stars; these two were twins, borne under the same constellation, yet of far different studies and inclinations, the one being a wrestler, the other a horseman. 5. Satan who can transform himself unto any shape, appeared to the Romans in the Latin war in the form of Castor and Pollux, on horse back, for which cause a Temple was errected to them, by A. Posthumius dictator; have not we more cause to erect the Temple of our hearts to Christ, who upon the two white horses of the two Testaments, hath brought us good news of our victory against our spiritual foes. 6: This temple was erected both to Castor and Pollux, but Castor the less worthy carried the name from the other, by which we see, that honour is not always given to those that deserve best. 7. Dioscuri were preservers of men, but Helena came out of the same egg, which was the overthrower of Troy; so in the same Church are good and bad, saviours 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 die 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 enjoy it for ever. If Pollux was so kind 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 die For him that was a slave; That he might never die again, But might be freed from endless pain, And from the eating grave. O Lord thou art that King, and I The slave, who for my sins must die, 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 darkness reign; But join me to these winged wights, Which far above heaven's twinkling lights With thee in bliss remain. CENTAURI. THese were half horses, half men; begotten of Ixion, and of a cloud, which was presented unto him in the form of Juno, with which he was in love; they quarrelled 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 century, and was then made a Star. THE MYSTERIES. MAny many men are like Centaurus, whose foreparts are of a man, but hinder-parts of a horse, they begin in the spirit, but end in the flesh; their younger years are spent civilly, their old age wantonly and profanely. 2. King's have oftentimes Centaurs for their Counsellors, Achilles had Chiron for his Schoolmaster; they have men's faces, fair and honest pretences for their advice, but withal a horse tail, for the event is cruel and pernicious oftentimes; these are children of clouds, a Nubigines bimembres. Virg. 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 whilst he is sober, he is heartless, melancholy, and as a dead man; but when his head is full of clouds, and vapours arising from the wine, than he is full of life, talk, and mirth, and then he is most given to quarrel, with the Lapithae, even his dearest friends, and to offer violence to women. 4. Misshapen 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 Job among the Edomites. 7. Drunkenness, whoredom, and oppression, are the overthrow of Kingdoms, as we see here by the Centaurs. 8. Sin is a Centaur, having a man's face to persuade, but a horses heels to kick us in the end. 9 Where things are not ruled by Laws, order, and civility, but carried headlong with violence and force, we may say that there is a commonwealth of Centaurs. 10. A Comet may be called a Centaur, as having a horse-tail; and the wisdom of a man, in foretelling future events, it hath its generation in the clouds, or air, and upon the sight of it, bloodshed, 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 goodness 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 Centauri in foribus stabulant. Virg. 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. Governors, soldiers, schoolmasters, 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 careful 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 whilst we're young, And when age on our heads doth snow, To dote on dung: A good youth who in age doth fail, A man's head hath, but Centaurs tail. So drunkards, when they roar aloud, And fight and swear; They show that they're 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 manlike face, But we shall find within few years 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 falls as hot as was my prime, In love to thee; That so of me they may not find A man before, a horse behind. CERBERUS. PLuto's dog, begot of Typhon and Echidna; he 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 foam sprung up the poisonable herb Aconitum or Wolfbain. THE MYSTERIES. Cerberus' is a glutton, whose three throats are his threefold desire to eat, much, often, and varieties; he lieth 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, dog's 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 melancholy humours of the stomach, when the stomachical Nerves are too much refrigerate; but this is sometimes cured by Hercules the physician. 2. Cerberus' is a covetous man, a Crescit amori nummi quantum, &c. 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 giant and the snake Echidna, that is of oppression & secret cunning, the 3 heads, or as some writ, a hundreth heads, do show his unsatiable desire; his snaky hairs do show how uggly he is in the sight of good men, and how much by them abhorred: he lieth in the gates of Hell, from whence gold cometh, for his affections are there, and his punishments are already begun in this life, he lieth in a den, as lying basely & obscurely, and when he is drawn out from thence by Hercules the King, to any public office, or service for the state, he frets and foams, and at last against his will, or else profusely without judgement vomits out his wealth, as a miser's feast is always profuse, and this breeds a poisonable herb, which is bad example. 3: Death is Cerberus: which is Pluto's dog, Satan's mastiff, by which he bites us; Typhon that is the devil begat death upon Echydna the serpent in which he poisoned our first parents. His three mouths or hundreth rather, do show the many ways that death hath to seize on us; the snaky hairs doth shadow out the ugliness and fearfulness of death; it lieth in Hell gates, for the wicked must by death come to Hell, this dog doth suffer all to go in, but none to return; from Hell is no redemption; but Hercules by his strength overcame and bound him, and Sibylla by her wisdom cast him asleep: so the Son of God by his power and wisdom hath overcome death, and taken away its sting. 4. An evil conscience is Cerberus still barking, and with his snakes affrighting and stinging the wicked, and lieth in hell gates, for the wicked man's hell is begun here, it vomits out all by confession, when it is convinced by the light of God's Word, and that inward light which is in the mind. 5. The grave is Cerberus, the great a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. flesh-eater, still eating and never full: the snaky hairs show, that the ground is full of worms, and snakes; it is also the entry of Hel. The light of Christ the great Hercules, when he went down to Hell, caused this dog to vomit up his morsels, for the graves were opened, and many of the Saints bodies arose, and at the light of Christ second coming, he shall vomit up all that he hath eat; out of Cerberus his foam grew the accomitum, to show that poisonable herbs grow out of the corruption of the earth. 6: Satan is this hellhound, whose many heads and snakes, doth show his many malicious & cunning ways he hath to destroy men, he is begotten of the Giant Typhon and the snaky Echidna, because as parents live in their children, so violence and craft live in him, he is the vigilant door keeper of Hell, lying in wait to toll in souls but never to let them out. The true Hercules Christ, by his strength and wisdom hath bound him, at the presence of whose light, he foams and frets, and was forced to vomit and restore those souls which he held in captivity, 7: Time with his 3 heads, that is, past, present, and future, is this dog, which devoureth all things. And he shall vomit up all hid things, for time revealeth all secrets. He lieth in the gate of hell, all must go through his throat, that go thither; that is, all must have a time to die, and it is time that bringeth forth poisonable herbs as well as profitable: and time hath brought us to the knowledge thereof. Lo then the hundred-headed dog at last Is bound with Adamantine chains so fast, That though he bark and foam, yet cannot bite, H'hath lost his power, but hath not lost his spite. How much are we beholding to our Lord, Who by his power and all-subduing word, Charms monsters three, black-mouthed infernal hounds, Death, Hell, and Satan, and their power confounds. When he descended to black Pluto's Tower, Where this three-yawning Mastiff keeps the door, He caused him to disgorge himself of those Which in his bowels he did long enclose. He durst not stare upon these glorious rays, Which turn the darkest nights to clearest days: But frets and foams; his Snakes, as with a spell, Stood all amazed to see such light in Hell. Then let us all with one joint harmony Chant forth his noble praise, and pierce the sky; That as the winged quirristers still sing Celestial Hallelujahs to this King; So we with them may chant, and carol forth With warbling notes his everlasting worth, Who freed us from this prison where we lay, And makes us now enjoy a brighter day, Then any that within our Horizon Was ever seen, or in the burning Zone. And you rich hounds who almost split with store, And yet your jaws are yawning still for more, Your ill-got gobbets vomit up in time, Remember you're but dust, and gold's but slime. Unlock your iron Goals, break up your caves, In which your gold lies buried as in graves. And let your pale-faced money see the Sun, Let free these captives from their dungeon: That they may walk abroad, and let them serve Poor men that are in want, and like to starve. And thou, O Lord, who only durst encounter, And only couldst, with that three-headed monster; And who hath pulled the prey out of his jaws, And broke his teeth, & pared his scratching claws; So satisfy my craving appetite, That it in thee alone may take delight; For neither honours (Lord) nor wealth I see, This gaping heart of mine can satisfy: For what are these but transitory toys, Compared with thee, compared with inward joys. The more my soul feeds on these aicry dishes, The more she hungers, and the more she wishes. Hydropic men, still drink, and still are dry, The horseleech cries, Give, give, and so do I: Then seeing there's no end of my desire, But wealth, like oil, doth still increase this fire; Give not too much, but what's sufficient, And having thee, with thee I'll be content. CERES. SHe was the daughter of Saturn and Ops; of her brother Jupiter, she had Proserpina; of Jason she did bear Plutus; and of Neptune, a horse; at which she was so much displeased, that she hid herself in a dark cave, and was found out by Pan, whilst her daughter Proserpina was gathering flowers with Juno, Minerva, and Venus; Pluto carried her away in his chariot; therefore Ceres lighted torches, and sought her up and down the world, and in her journey being kindly lodged by Celeus, she taught him to sow corn, and nourished his son Triptolemus, by day with milk, by night in fire; which Celeus too curiously prying unto, was slain by Ceres; and Triptolemus was sent through the world in a chariot drawn with winged Dragons, to teach men the use of corn; Proserpina could not be delivered from Hell, because she had tasted of a Pomegarnet in Pluto's Orchard; yet afterward she was admitted to remain six months above the ground, and six months under. THE MYSTERIES. Crees is the Moon, which one half of the year increaseth, to wit, 15 days every month, which time she is above the earth; the other half year, that she is decreasing, she is under; her daughter Proserpina may be the earth, which she loseth when Pluto, that is, darkness doth take away the sight of it; and her lighting of torches, is the increase of her light, by which the earth is seen again; her hiding in a cave is her eclipse by the earth's interposition, but Pan the Sun makes her appear again. 2. Ceres is corn, which Saturn and Ops, that is, time and earth produce; Proserpina is the seed, which Pluto ravisheth, because it lieth a while dead underground; Ceres hides herself, that is, the corn is not seen, till Pan the Sun by his heat bringeth it out; Ceres begets Plutus, corn bringeth money to the Farmer, and a horse also, because the desire of corn makes the Farmer labour like a horse, or because the plenty of corn makes men wanton and unruly like horses, as it did the Sodomites; the lighting of Torches is the heat and light of the Sun and Moon, by whose influence the corn is produced, the nourishing of Triptolemus by day with milk, by night with fire, is the cherishing of the corn with rain by day, and heat in the bowels of the earth by night, the tasting of Pluto's fruit is the food which the corn receiveth from the ground. 3. Ceres is a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the earth, by whose benefit, we have Proserpina, corn, Plutus, money, and a horse, that is, all cattle fit for use; this is the nurse of all living creatures affording them milk and fire, food and heat; hence come these phrases, cereale solum; cereales caenae, for plentiful suppers, and a fruitful ground; and cerealis aura, for a temperate climate; when Proserpina gathering flowers, that is, the corn which groweth with the b Cereale papaver. Virg. flowers, especially the poppy (therefore consecrated to Ceres) was carried away by Pluto, that is, faileth by reason of sterility of the ground, and intemperance of the air; then Ceres hides herself, that is, the earth loseth her beauty; but by the means of Pan, that is, the shepherd with his sheep fold, the land is enriched, and Ceres comes abroad in her best array, and by the help of her two lamps, the Sun and Moon, she recovers Proserpina or corn again; for half of the years she affordeth corn to Triptolemus the husbandman, who in the chariot of time, drawn by the winged serpents, that is, used, guided, and employed by his diligence & prudence, he sendeth his corn abroad to those that want. 4. Ceres may be the type of an earthly minded man; who is not content with one calling, but is still trying new ways to grow rich, sometimes he is in love with Jupiter, or the air, and of him begets Proserpina, that is, he will be a husbandman, then finding that life too laborious and not gainful enough, falls in love with a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sano, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sanatio. Jason, and plays the physician, and of him begets blind Plutus, that is, money, and yet not being content, he courts Neptune, and will play the Merchant venturer; and so being in love with the sea, begets a horse, that is, a ship, but losing this way what he had got before, hides himself and dares not show his head, till Pan, that is, money, (for money is every thing) get him abroad again; in the mean while he is run so far in the usurers books that his Proserpina, his land, to which he would fain return, is carried away by Pluto the usurer. 5. In this fiction is reproved curiosity, by the example of Celeus; it is a dangerous thing to pry into the secrets of God. 6. Here also we see the reward of hospitality. 7. Triptolemus is a spendthrift, who scatters abroad his goods, as he did his corn, in travelling; being carried by winged serpents, cunning flatterers, who suddenly exhaust him. 8. Let us take heed, that whilst we are gathering flowers with Proserpina, that is, delighting ourselves in these earthly vanities, Pluto the devil do not take away our souls, & so shall we be forced to leave the company of Minerva, Juno and Venus, that is, be taken from all our worldly wisdom, wealth and pleasures. 9 Ceres, that is, parents should be very watchful over their daughters; for a virgin, that hath Minerva, Juno, and Venus with her, that is, wit, wealth, and beauty, is in danger to be carried away, by Pluto, by some debauched and untoward ruffian. 10. As Triptolemus could not be immortalised without Ceres' milk, and fire, neither can we attain Heaven without the sincere milk of God's word and the fire of affliction; and as in the day of prosperity we are content to drink the milk of his good things, so in the night of adversity we must not refuse to suffer the fiery trial of persecution. 11. Ceres was both a good lawgiver, and feeder of men; therefore her sacrifices were called a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Thesmophoria; so Princes should be both. 12. Beware of eating pomegranates in Pluto's orchard, for that hindered Proserpina's delivery from thence; so, it is a hard thing to reclaim those from the power of Satan, who do relish and delight in sin. 13. Ceres is a type of God's church; which is a grave Matron in rustic apparel, as being of little esteem in the world, having the spade of discipline in her right hand, and from her arm hangs a basket full of the seeds of God's Word; by this hand stands two husbandmen, the one turning up the ground with a spade, the other sowing the seed; on her left hand (which holdeth the hook and flail of correction and excommunication) stands two other husbandmen, the one reaping, and the other threshing, these are her ministers, whose office is a Ier. 1. 10. to root out, and pull down, to build and plant; she sits upon the ox of patience and labour, with a crown of wheat ears upon her head, as having power to distribute the bread of life, her breasts are open and stretched forth with the b Mammosa Ceres. sincere milk of God's words; over her right side, Juno is dropping down rain, and over her left, Apollo shineth; to show that by the heat of the Sun of righteousness, and influence of graces c Sive quod gerat omnia, sive quod creat omnia. from God's spirit, she doth flourish and fructify. 14. Christ is truly Ceres; which having left mankind, being carried away by the devil, he came, and with the torches of his words found him out, and being drawn with the flying serpents of Zeal and Prudence, dispersed his seed through the world; went down to Hell and rescued us from thence. You that walk among sweat flowers, Dashed with drops of twilight showers, Which with smells refresh the sense; Look about and careful be, Of the plots and policy Of that black infernal Prince. Who's still ready to encroach On your souls, and in his Coach, To hurl you from hence away To that dark and dismal place, Where you cannot see the face Of Apollo and the day. And let us take heed that we Taste not that pomegranate tree, Which in his sad Orchard stands; If we do, we shall remain Captives still, and ne'er again Shall escape out of his hands. Juno then cannot help us With her wealth, nor fair Venus With her sea-froth countenance; Neither yet that blue-eyed maid, Which out of Jove's head was said To proceed, can help us thence. Only Christ did undertake, When he passed the joyless Lake To release our souls again; When we were in Pluto's power, All enthralled within his Tower, Where we should have ever lain. But he broke the gates of brass, And made way for us to pass, Though we tasted of that tree Which bereaved us of God's grace, And enclosed us in that place Where dwells endless misery. He dispersed hath that seed Of his Word, which doth us feed; Dragons now his chariots draw, Who before were Gentile Kings, Fierce as Dragons, swift with wings, Are now subject to his Law. He holds out his burning Lamps, Which expel unwholesome damps From us that in darkness lie: He doth raise us from below, Not for half a year or so, But for all eternity. O my God, amongst May flowers, When I spend some idle hours, When my joys do most abound, I will think on death's black Coach; That if then it should approach, I may be then ready found. Thou dost feed me daily, Lord, With sincere milk of thy Word; O then give me constancy, That I may by night endure Thy hot furnace, for I'm sure Thou know'st what is best for me. CHARON. HE was the son of Erebus and night; the boat-man of Hell, who admitted none to his boat without money, and till they were dead and buried; Yet Aenaeas by his piety, Hercules and Theseus by their strength, Orpheus by his music were admitted there before their death. THE MYSTERIES. BY Charon doubtless death was understood; from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to dig or make hollow, for death is still hollow 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 itself, death is the child of Hell and night, and as Charon is described by a Aen. 6. the King of Poets, to be old, but yet vigorous, ugly, 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 admitted into Charon's boat, that is, have a joyful death, must carry money in his mouth, that is, make him friends of his unjust Mammon; for what we bestow on the poor, that we carry with us, to wit, the benefit and comfort of it, and we cannot have a joyful death, or be admitted into Charon's boat, till our body of sin be buried by repentance. 2. Charon is a good conscience which is a continual feast; this carrieth us over the infernal rivers, that is, over all the waters of affliction in this life. 3. Charon is the sin of drunkenness, the cup is the boat, the wine is the river Phlegeton which burns them, and Acheron wherein is no true joy, Styx which causeth sadness and complaints; for these are the effects of drunkenness; Charon's fiery face, ragged clothes, brawling and scolding tongue, rotten boat still drinking in water, are the true emblems of a drunkard; he is the child 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 money in their mouths, that is spendthrifts 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 toss, So oft the river Styx you cross. You're Owls, you do not love the light, You are the sons of Hell and night: Black Erebus begot you then, You're Monsters sure, you are not men. You are afraid, that if you die, Your bodies should unburied lie; And so your souls be forced to trade A hundreth years in death's black shade, Before you can admitted be In Charon's boat; this you foresee: And wisely to prevent this sore, You'll be entombed in drink before. And thus you make your funeral Yourselves by times in wine and oil. You have an old and leaking throat, Still sucking in like Charon's 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 joyful conscience, That I may joyfully ride on The billows of affliction. Save me, O God, from this foul vice Of drunkenness, and from avarice: When D ath's wherry shall receive me, Let not then thy comfort leave me; So shall I not fear Charon's looks, Nor be dismayed to cross these brooks, Of Styx, Cocytus, Acheron, Nor waves of scalding Phlegeton. CHIMAERA. THis was a monster, having the head of a lion, breathing out fire, the belly of a goat, and the tail of a Dragon; which did much hurt, but was killed at last by Bellerophon. THE MYSTERIES. SOme think that this was a Hill, on the top whereof were lions, and Vulcan's of fire, about the middle was pasture, and goats, at the foot serpents, which Bellerophon made habitable; others think 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 lion, licking the grass upon the banks like a goat, and winding like a serpent, as may be seen in Natal. Comes, and others; but I had rather think, that by this Monster may be meant a whore; which is the wave or a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. scum of love, wherein many are drowned; she hath a lion's devouring mouth still craving, and devouring men's estates; she hath the wanton belly of a goat, but in the end will sting and poison like a Dragon. 2. By Chimaera I think wine may be meant, which makes men furious like lions, wanton like goats, and cunning or crafty like serpents. 3. The life of man may be meant by this Monster; for man in his youthful years is an untamed lion, in his middle age a wanton, or an aspiring goat, still striving to climb upon the steep rocks 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 lion by open persecution; in the middle and flourishing time thereof, like a goat made her wanton; and in the end will show himself to be that red Dragon, labouring by secret cunning, and slights, to undermine and poison 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 moneys From these devourers of men's patrimonies, Against these monsters rather fight then fly, I'll rather kill them then they shall kill me; The lion's fury's killed with patience, The goatish wantonness with abstinence, Against the dragon's 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 combat 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 hosts, O let thy word Be unto me a Buckler, Helmet, Sword: What can Chimaera do, if thou assist me? Be thou my God, and than who dare resist me. CHIRON WAs a Centaur begot of Saturn in the form of a horse, of Phyllyra the daughter of Oceanus; he was an excellent Astronomer, physician and musician; whose scholars were Hercules, Apollo, and Achilles, he was wounded in the foot by one of Hercules his arrows, of which wound he could not die being immortal, till he entreated Jupiter, who placed a Sagitarius. him among the stars, with a sacrifice in his hand, and an Altar before him. THE MYSTERIES. THat Charon is begot of Saturn and Phillyra, is meant that astronomy, physic, music, and all other arts begot of time and experience, or of time and books; for Phyllyra is a thin skin or parchment, or paper, or that which is betwixt the bark and the wood of the tree, and is called Tyllia, on which they used to write. 2. Saturn or time begets learned Chiron, that is, arts and sciences by the help of reading, but he must do it in the form of a horse, that is, with much patience and labour. 3. Chiron may signify to us the life of a Christian, which consisteth in contemplation, and so he is an Astronomer, whose conversion and thoughts are in heaven, and in action, which consisteth in speaking well, and so he is a musician, and in doing well, and so he is a physician; and because Christianity is more a practic then speculative science, he hath his denomination Chiron from a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} manus. the hand, not from the head; lastly, suffering is a part of Christianity, and so Chiron patiently suffered the wound of Hercules his arrow. 4. Chiron's feet were wounded before he was admitted amongst the stars; so our affections must be mortified, before we can attain heaven. 5. Chiron's pain made him desire to die, so affliction makes us weary of this world, and fits us for heaven. 6. Chiron hath his Altar still before him, and his sacrifice in his hand, so Christ our Altar must be still in our eyes, and our spiritual sacrifices still ready to be offered. 7. In that a Centaur had so much knowledge, we see that sometime in misshapen bodies are eminent parts, as were in Aesop, Epictetus, and others. 8. Achilles so valiant, Hercules so strong, Apollo so wise, yet were content to learn of a deformed Centaur; so all should harken to the Ministers doctrine, be his life never so deformed, though he be a Centaur in his life, yet he is a man, nay an Angel in his doctrine. To gaze upon night's sparkling eyes, Which still are rolling in the skies, Is Chilon's head; but we Must have his curing hands also, And's feet, which may endure God's blow, And's voice of melody. Our hands must work salvation, Our heads must meditate upon Heaven's shining Canopy: Our tongues must praise God's actions, The feet of our affections For sin must wounded be. I will before my Altar stand, With sacrifices in my hand, And thus to God will pray: Lord heal these wounded feet of mine, Then make me as a Star to shine, Or as the brightest day. Give me the head of knowledge, and A well-tuned tongue, a working hand, And feet which may thy blow Endure; O wound me, so that I By wounds may be prepared to die, And weaned from things below. CIRCE. THe daughter of Sol and Persis, and by her grandchild of Oceanus; she was a witch, & skilful in herbs, she poisoned her husband, King of Scythia, and for her cruelty was banished thence, and carried by her father Sol in a chariot, and placed in the island Circaea: she turned Ulysses fellows unto swine, but over him she had no power; she could not procure the good will of Glaucus, who loved Scylla better than Circe; she infected the water, in which Scylla was wont to wash, and was (having touched this water) turned unto a Sea-Monster. THE MYSTERIES. CIrce, saith Nat. Comes, is the mixture of the Elements, which is caused by heat and moisture; the 4. Elements are the 4 handmaids; she is immortal because this mixture is perpetual; and the strange shapes show the variety of strange forms brought in by generation, she had no power over Ulysses because the soul cometh not by mixtion of the Elements, or generation. 2. By Circe, I suppose may be fitly understood death; caused by Sol and Oceanus grandchild, because death and corruption proceed out of heat and moisture; the poisoning of her husband shows that death is no accepter of persons; Sol carrieth her in his chariot, for where the Sun shines there is death and corruption; her turning of men unto beasts, shows that man is like the beast that perisheth, yea a living dog is better than a dead man; but she hath no power over Ulysses, that is, over the soul which is immortal, death hath no power; the four handmaids that gathered poison for her, were Adam's pride, gluttony, infidelity, and curiosity, which made Adam's death poison all his posterity. 3. By Circe may be meant the devil, who hath caused beastly dispositions in the nature of man, and hath poisoned us all; as Circe infected Ulysses fellows, but not himself; so he poisoned jobs body, but had no power over his soul; and because God had set his love upon man, and had rejected him for his pride, being an Angel, he to be revenged poisoned man, as Circe did Scylla. 4. Circe is physical knowledge consisting much in herbs; she is the daughter of Sol, because herbs proceed of his heat; she turneth men unto beasts, because some physicians searching too much unto nature, become beasts, in forgetting the God of nature; she dwelled on a hill full of physical simples, to let us understand wherein the physicians skill and study lieth; he hath no power over Ulysses, the soul, but the bodies of men he may poison or preserve; his 4 handmaidens are, philosophy, astronomy, anatomy, and botancy or skill of simples. 5. Sin is a Circe, chiefly drunkenness and whoredom which poison men, and turn them unto swine; Circe hath both a cup and a rod, with which she poisoned men; so in sin there is a cup of pleasure, and the rod of vengeance; though Ulysses fellows were poisoned, yet he would not himself be enticed by Circe; but by means of the herb Moly, and his sword, he hath defended himself, and made Circe restore his fellows again to their wonted shapes; so governors and Magistrates must not be overtaken with the Circe of drink and fleshly pleasure, howsoever others are; but they must use Moly, that is, temperance in themselves, and use the sword, against this Circe in others. All you that love your souls, Beware of Circe's bowls; And go not to her feasts, Where men are turned to beasts. Remember whilst you're drinking wine, How Circe turned men to swine. The whore with painted smiles The wanton youth beguiles, She hath a pleasant cup, Which silly fools drink up: But whilst you're drinking, eye the wand Which Circe beareth in her hand. At first sin seems to be A pleasing thing to thee, And fools with vain delights Do cloy their appetites; But every pleasure hath its pain, In sweetest honey there is bane. If men of meaner sort Make drunkenness but a sport, Yet let not men of place Their state so much disgrace: Ulysses must have temperance, Although his servants lose their sense, Lord arm me with thy Word, Which like Ulysses sword, From Circe may defend me, And then herb Moly send me: Having this sword and herb, O God, I'll shun the cup, I'll scape the rod. CAELUS. THis was the son of Aether, and Dies, who married with Terra, and of her begot giants, Monsters, Cyclopes, harp, 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 rebel against him, who thrust him out of his Kingdom, and Saturn cut off his testicles; out of the drops of blood which fell from them, the Furies were engendered. 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 said to be the son of Aether and Dies, not only because it is always clear, 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 dry, as that is, and more properly may this fire be called Aether from its continual burning, than the heaven which hath no elementary heat at all; his marriage with the earth, of which Titans, Cyclopes, &c. are procreated, do show that those fiery Meteors in the upper region of the air, are procreated by its heat and motion, of these thin and dry smokes which arise out of the earth; the names of Steropes and Brontes show 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 heaven's motion, shall 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 be a new heaven; and upon this new change in the heaven, the Furies shall be engendered, 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 encouraged thereto by those spiritual monsters, enemies of truth, who were thrust down from heaven, and that light of glory, wherein they were created; unto the lowest Hell; and of this gelding proceed nothing but Furies, that is, heresies, schisms, dissensions. 3. Saturninus, Tatianus and his scholars, the Encratites, Originists, Manichaeans, and all other heretics who have condemned matrimony, as an unclean thing, and not enjoined 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 posterity, and to rebel against heaven; and what ensueth upon this gelding or condemning of wedlock, but Furies and all kind of disorder and impurity. 4. The children of heaven and of the light, must not as Caelus did, join 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 rebel against our souls, and geld us of all spiritual grace, and of our interest in the kingdom of Heaven; and then must needs be engendered the Furies, to wit, the torments of conscience. You sons of heaven, and of the day, Stoop not so low, As to betrothe your souls to clay; For than 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 joynest 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 divest thee Both of thy Kingdom and thy strength, And bring thee under them at length. And if earth's Adamantine knife Emasculate Thy soul, then shall thy barren life And gelded state Engender in thee endless cares, And Furies with their snaky hairs. Lord join 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 toys, But let my soul participate Thy heavenly joys, Where Angels spend their endless days In singing of Elysian lays. And if my mother be the light, And heaven my fire, Then let my soul dwell in that bright etherial fire, Where giants, Furies, and the race Of Titans dare not show their face. Cupid. OF Cupid's parents, some say he had none at all; others, that he was engendered of Chais without a father; some say he was the son of Jupiter and Venus; others, of Mars and Venus; others, of Vulcan and Venus; others of Mercury and Venus, &c. He was the god of love painted like a child, with wings, blind, 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 twofold love, to wit, in the creator, and in the creature; Godslove is twofold, inherent in himself, and this is eternal 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 said that love was engendered of Chaos without a father; and when they write that Zephyrus begot Cupid of an egg; what can it else mean, but that the spirit of God did manifest his love, in drawing out of the informed and confused egg 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 we 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 main and proper object of love is beauty, (for we do not love goodness, but as it is beautiful) and it is the object that moveth and stirreth up the a Passio movetur ab obiecto. passion, therefore Venus' goddess of beauty is still the mother of Cupid or love, which notwithstanding hath many fathers because this general beauty is joined 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 beautiful thing, so this love is begot of Mars and Venus; others are in love with eloquence, and think nothing so beautiful as that; and so Mercury and Venus are parents of this love; some love music, and so Apollo begets this Cupid, and so we may say of all things else which we love, that there is some quality adherent to beauty, 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 child of Vulcan and Venus; for it is begot of their own natural heat & outward beauty; by beauty I mean whatsoever we account pleasing to us, whether it be wealth, honour, pleasure, virtue, &c. 2. The reasons why love was thus painted, I conceive to be these; Cupid is a child, because love must be still young, for true love cannot grow old and so die; amor qui desinere potest, nunquam fuit verus; he 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 itself any thing secret, which was the fault that Dalila found in Samson's 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 ensign of a King, and no such King as love, which hath subdued all the creatures rational, sensitive, vegetative, and senseless have their sympathies; the image of a lioness with little Cupid's playing about her, some tying her to a pillar, others putting drink into her mouth with a horn, &c. do show how the most fierce creatures are made tame by love; therefore he hath a rose in one and a Dolphin in the other, to show the quality 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 aims 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, show 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 Cupid's picture; other Mythologists have other conceits, applying all to unchaste and wanton love, whose companions are drunkenness, quarrelling, childish toys, &c. Alas my soul, how men are vexed That fix their love on gilded dung, Which when they want they are perplexed, And when they have it they are stung. Great riches wounds With cares man's heart; As wealth abounds, So doth their smart. Doth not the love of earthly things, Divest men of their richest robe, And then they fly away with wings, And leaves them naked on this Globe: Besides all that, They blind 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 days in pain are spent: Then why should I Affect these things, Which misery And sorrow brings. This love makes men like foolish boys, Who place their chief felicity In bits of glasses, shells, and toys, Or in a painted butterfly: So riches are (Which we, alas, Scrape with such care) But bits of glass. Lord let me see thy beauty, which Doth only true contentment bring; And so in thee I shall be rich: Oh if I had swift Cupid's 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 only God of Loves, Who did his secrets all disclose; Whose wings are swifter than the Doves, Who only hath deserved the Rose: Thou only 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, lions, 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 spoiled The gods of all their vestments; But thou art he that has them foiled, And stripped 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 die for me! Thy youth is always green and fresh, Thy lasting years, Lord, cannot fail; O look not on my sinful flesh, But mask thy eyes with mercy's veil. 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 men's flesh, Polyphemus was their chief, he was a shepherd, and in love with Galathaea, he having devoured some of Ulysses his fellows, was by him intoxicated with wine, and his eye thrust out; These Cyclopes dwelled in Sicily, and were Vulcan's servants in making Jupiter's 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, engender thunder and lightning to Jupiter, as their a Brontes, Steropes, harps, Pyracmon. names show; they dwelled in Sicily about hill Aetna, because heat is the breeder of thunder; they were thrust down 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 Ulysses overcame Polyphemus, that is, man by his wisdom and observation found out the secrets of these natural things and causes thereof; Apollo was said to kill these Cyclopes, because the Sun dispelleth vapours. 2. I think by these Cyclopes may be understood the evil 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 watchful eye, which is not easily shut, so they compass 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 chief, who having devoured Ulysses fellows, that is, mankind; the true Ulysses, Christ the wisdom of the father, came, and having poured 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 policy; these evil 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 Ulysses overcame tall Polyphemus; policy overcomes strength. 4. We see also the effects of drunkenness, by it we lose both our strength, and the eye of reason. 5. Servius a In Lib. 3. Aen. thinks that Polyphemus was a wise man, because he had his eye in his forehead near the brain, but I say, he was but a fool 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 cruelty, and security, for they are here justly punished. 7. The state of Rome, which at first had two eyes, to wit, two consuls, became a Polyphemus, a huge body with one eye when one Emperor guided all; this giant fed upon the flesh of Christians in bloody persecutions; but when she was drunk with the blood of the Saints, Ulysses, that is, wise Constantine, thrust out the eye, and weakened the power of Rome; of that giant 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 Cyclopum vita. Cyclopian cruelty 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 Resonat positis incudibus Aetna. resounding with the noise of their hammers on the anvil; Brontesque Steropesque, et nudus membra Pyracmon; so it was in Israel, when every man did what he listed. 9 An envious man is like blind c Invidus non videns. Polyphemus, he hath no charitable eye; he feeds and delights himself with the ruin 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-eyed Cyclopean race, Which in earth's burning entrails dwell, Had pulled us down as low as hell, Where we should ne'er 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, Entered into that horrid cave Which should have been our endless 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 blind That eye which fascinates mankind. 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 bloodshed in our cruel 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 loss and shame. O Lord of hosts, 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 envy 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 tyranny; 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 sister's son fled to Creta, and was entertained 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 wooden Cow; and she brought forth the Minotaur, or man with a bull's head, which the King perceiving, shut the Minotaur 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 father's advice, but flying too near the Sun, fell and was drowned; the wings he used were sails and oars. THE MYSTERIES. HEll is the labyrinth unto which we were cast for our sins, by a juster Judge than Minos; and should have been devoured by Satan the Minotaur, had not Christ helped us out by the thread of his word, and wings of faith. 2. They that give themselves to unlawful pleasures, with Pasiphae, shall bring forth that Monster which will devour 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 guilty of murder, therefore is justly pursued, for murder is never secure. 5 Icarus is justly punished for refusing to harken to his father's counsel, a good lesson for all children. 6. Let us take heed of curiosity, pry not too much into the secrets of God, lest 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 always hath a fall. 8. Astronomers, and such as will undertake to foretell future contingencies, or will take upon them such things as pass human 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 fly; whether with the wings of honour, or of wealth, or of knowledge and speculation; not to fly too high in pride, nor too low in baseness. 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 disloyal woman, will leave no means unattempted, to fulfil her lustful and wanton desires. 12. Many women are like Pasiphae, outwardly they seem to be mortified, having the skin of a dead Cow, or wooden cover; but within they burn with wanton lusts. He who hath Faith's swift wings to fly Out of the labyrinth of sin, In pride will neither soar too high, Nor fly 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 flies; or if he's blessed With fortune's wing, he'll always hold The middle way; and when he flies With mounting thoughts, he'll not be bold In needless curiosities. On that bright lamp he will not stare, Nor draw too nigh with waxen wings Of human reason, but forbear To pry into transcendent things. What mortal blear-eye can abide The splendour of those flaming rays, From which the purest Angels hide Their faces; O who knows his ways, Whose light is inaccessible; Whose paths in the deep waters lie, Whose ways are all unsearchable, Whose judgements no man can descry. O that I had Faiths nimble wing, To cut this airy region, Away how quickly would I spring Out of this sinful dungeon; Where Satan that great Minotaur Lies feeding on the souls of men; Lord let him not my soul devour, But raise me out of his black den: For none can furnish me with wings, But thou alone, whose mighty power Exceedeth all created things. And thou canst kill the Minotaur. Lord guide me in my flight, lest I Should fly too low in vain desire Of earthly things, or lest too high In proud conceits my heart aspire. I crave not honours airy wing, For golden Feathers I'll not call: And if I fly not with a King, Then with a King I shall not fall: High hills, tall trees, and lofty towers, To storms and winds are subject more Than valleys, shrubs, and poor men's bowers; The mean estate give me therefore. Each fall doth answer his ascent; The highest elevations Of Planets in the firmament, Have lowest declinations. DEUCALION. HE was the son of Promethus and Pandora, a just and religious man, who was the first that built a temple to the Gods, when the earth was drowned; he and Pyrrha his wife were saved on Parnassus; and being advised by Themis they flung behind them the bones of mother earth, that is, stones, and they became men and women, with which the earth was again peopled. THE MYSTERIES. BY the circumstances of the dove which Deucalion sent out, and by the ark in which he was saved, it is plain, the scripture hath been used in the contriving of this fiction. 2. Deucalion may be the type of a minister; he must be the son of Prometheus, and of Pandora, that is, he must have both prudence and forecast, as also all gifts fit for his function; his name should be Deucalion, which may be made of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to moisten or water, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to call; for their office is, to water the barren ground of men's hearts, & to call them to repentance & grace; they must be just as Deucalion was, and build up the living temple of God; they must strive to save both themselves & others from the flood of God's wrath; and if others will not be saved, yet let them do their duty, and be Deucalion's still, and so they shall save themselves when others shall perish; Pyrrha, which may be derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, must be their wife; that is, they must have the fire of Zeal; and God's word must be in their mouth like a fire to burn up the chaff; Parnassus the hill of the Muses must be their place of retreat and abode; without university learning they are not fit to save themselves and others, and when they come down from Parnassus, or come abroad out of the universities they must strive, of stones to raise up children to the God of Abraham; and they must fling behind them all earthly and heavy burdens, forgetting that which is behind, and striving to that which is before, and so they shall make the stony hearts of men, hearts of flesh. 3. By this fiction, the Gentiles might have taught themselves the doctrine of the resurrection; for if stones cast on the ground could become men; why should they not believe that a Idoneus est reficere qui fecit. Tertul. our bodies fallen to the earth, shall in the last day resume their ancient form, by the power of him who first gave it. 4. Magistrates and such as would bring rude and barbarous people to civility, and of stones to make them men, must have the perfections of Deucalion; prudence, religion, justice, &c. Themis or justice must be their counsellor, without which nothing should they do; but chiefly let them take heed of covetousness; they must cast the love of earthly things behind them; and so they shall make men of stones, that is, men will be content to forsake their stony caves and rocks, and will frame themselves to the city life; and what are men without a Petrones Festo: Rupices apud Tertul. l. 1. de anima. religion and civility but stones, representing in their conditions the nature of the place where they live. 5. Deucalion turned stones to men, but Idolaters, of stones make gods, such a god was jupier lapis among the Romans, by whom they used to swear; and these stony gods turned the worshippers unto stones, for they that make them are like unto them, and so are all they that worship them; the Idolater is a spiritual fornicator, commiting whoredom with the earth, which affordeth the materials, and he brings in the form. 6. It is not the least happiness, to hide one's self in Parnassus amongst the Muses; for a scholar to spend his time privately and quietly in his study, whilst the tumultuous floods of troubles and crosses prevail abroad in the world. 7. Here we see that God is a punisher of impiety, and a preserver of good men. 8. By Deucalion and Pyrrha may be understood water and fire, heat and moisture, of which all things are generated in the earth. The happiness of Britain. Clap hands, O happy British clime, Thrice happy, if thou knew the time Of this thy happiness: Wherein thou dost enjoy sweet peace, With health, and freedom, and increase Of wealth and godliness. Thy roses and thy thistles blow, Thy fields with milk and honey flow, Thy ships like mountains trace In Neptune's watery Kingdom; and With traffic they enrich thy land And goods from every place: From where the morning wings are spread, From where the evening's face looks red, And from the torrid Zone: And from the pole and freezing Bares, Thou furnishest thyself with wares, And with provision. Thou hast no foe to cross thy gain, Thy Altars are not made profane With vain Idolatry: Thy Priests are clothed with holiness, Thy Saints sing all with joyfulness, And calm security. Here each man may at leisure dine Under the shadow of his vine; Thou hear'st no Canons roar: Thou hear'st not Drums and Trumpets sound, Dead carcases spread not thy ground; Thy land's not red with gore: Thy Temples Hymns and Anthemns ring, And panegyrics to the King Of this great Universe; Down from thy sounding Pulpits fall God's Word like Nectar, who can all Thy happiness rehearse? Sure thou art that Parnassus' hill, On which Deucalion did dwell When all the earth was drowned: So whilst the earth now swims in blood, And men walk through in a Crimson flood, Thy head with peace is crowned. Here all the Muses with their King, Bay-browed Apollo fit and sing Their envied quietness: So nothing's wanting as we see, To make thee blessed, except it be Submissive thankfulness. Here we have just Deucalion's Who make wise men of stupid stones, And who behind them cast The love of earth; whose innocence Keeps off the flood of wars from hence, So that our hill stands fast. Much of this happiness we gain By him, whose sacred brows sustain The threefold Diadem Of these Sea-grasping Isles, whose ground Jove's brother doth not only round, But as his own doth claim. Great God, prime author of our peace, Let not this happiness decrease, But let it flourish still: Take not thy mercy from this land, Nor from the man of thy right hand, So shall we fear no ill. DIANA. She was the sister of Apollo, and daughter of Jupiter and Latona; the goddess of hunting, dancing, child-bearing, virginity; who still dwelled in woods and on hills, whose companions were the dryads, Hamadryades, Orades, Nymphs, &c. she was carried in a silver chariot, drawn with white stags; she was painted with wings, holding a lion with one hand, and a Leopard with the other; on her altar men were sacrificed. THE MYSTERIES. DIana is the moon, called Apollo's, or the sun's sister, because of their likeness in light, motion and operations; the daughter of God, brought out of Latona or the Chaos, she came out before her brother Apollo, and helped to play the midwife, in his production; by which I think was meant that the night whereof the Moon is ruler, was before the day; the evening went before the morning; so that the Moon did as it were usher in the Sun; therefore the Calends of the months were dedicated to Juno, or the Moon, she hath divers a Juno, 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} names for her divers operations, as may be seen in Mythologists; in Macrobius she is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, fortune, from her variableness, as both being subject to so many changes, and causing so many alterations. Scaliger observeth that she was called Lya, or Lua, from lues the plague, because she is the cause of infection, and diseases, by which the soul is loosed from the body; she was called Fascelis from the bundle of wood, out of which her image was stolen, by Iphigenia Agamemnon's daughter; but I should think that she was called Lya, from losing or untyjng of the girdle which young women used to do in her temple, called therefore {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in which temple virgins that had a mind to marry, used first to pacify Diana with sacrifices; she was also called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is, earthly; because they thought there was another earth in the Moon, inhabited by men; doubtless in that they called her Hecate, or Proserpina. the Queen of hell, they meant the great power that she hath over sublunary bodies, for all under the Moon may be called Infernus or Hell, as all above her is heaven; this free from changes, that, subject to all changes; and perhaps she may be called Hecate, from the great changes that she maketh here below, every hundreth year; she may be called Diana from her divine power, Juno, from helping, Proserpina from her creeping, for though she is swift in the lower part of her Epicycle, yet in the upper part thereof she is slow; Luna quasi vna, as being the only beauty of the night, Dyctinnis from a net, because fishers and hunters use nets, and of these she is said to have the charge; for the Moon light is a help to both, they called her {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, from cutting the air; Lucina, from her light; her hunting and dancing was to show her divers motion, for she hath more than any planet, six at least, as Clavius observes; her virginity showeth, that though she is near the earth, yet she is not tainted with earthly imperfections; she is a help to childbearing, for her influence, and light when she is at full is very forcible, in the production and augmentation of things; her conversing on hills and in woods shows that her light and effects are most to be seen there; for all herbs, plants and trees feel her influence; and because she hath dominion over the fiercest beasts, in tempering their raging heat by her moisture; she holds a lion and Leopard in her hands, whose heat is excessive, but tempered by the Moon; her silver chariot shows her brightness; the stags and wings do show her swiftness; and because her light increasing and decreasing appeareth like horns, therefore the Bull was sacrificed to her, as Lactantius observes; her arrows are her beams, or influence by which she causeth death and corruption; in respect of her corniculated, demidiated, and plenary aspect, she is called a Tria virgins ora Dianae. triformis, and trivia, because she was worshipped in places where 3 ways met, the dancing of all the Nymphs and Satyrs, shows how all take delight in her light; her hunting is to show how in her motion she pursues and overtakes the Sun. 2. A rich usurer is like Diana, for he is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an earthly man, a great hunter after wealth; who hath his nets, his bands and bills, he wounds deeply with his arrows, Proserpina and Lya; for he creeps upon men's estates, and he brings a plague upon them; though he dwells in rich Cities, yet his hunting and affections are set in hills and woods, that is, in farms and manors, which by mortgages and other tricks he catches, he is carried in a silver chariot drawn with stags; because fearfulness doth still accompany wealth, with which he is supported; he would fain fly up to heaven with the wings of devotion, but the lions and Leopards in his hands with which he devours men's estates, keeps him back. Diana was a virgin, yet helped to bring out children; so money though barren in itself, yet bringeth great increase; he will not be appeased without bribes, no more than Diana; nay many a man's estate is sacrificed upon his altar; who doth not unloose their girdles, as in Diana's temple, but quite bursts them. 3. They that will live chaste, must with Diana live on hills and woods, and use continual exercise; for idleness and great Cities are enemies to virginity. 4 Every good man should be like Diana, having the wings of divine meditation, the courage of the lion, and swiftness of the stag, his feet should be like Hinds feet, to run in the way of God's commandments. 5. God's Church is the true Diana, the daughter of God, the sister of the son of righteousness, who is a virgin in purity, and yet a fruitful mother of spiritual children, whose conversation is sequestered from the world; she is supported in the silver chariot of God's word, in which she is carried towards heaven, being drawn with the white stags of innocency and fear; she holdeth in her hands lions and Leopards, the Kings of the Gentiles who have suffered themselves to be caught and tamed by her; she flieth with the wings of faith & devotion; and hunts after beasts, that is, wicked men, to catch them in her nets, that she may save their souls, and with her arrows to kill their sins; Diana was midwife to bring forth Apollo; so the Church travels in her birth, till Christ be formed in us, and brought forth in our holy lives; and as it fared with Diana's temple, which was burned by Erostratus, so it doth with the Church, whose Temples have been robbed, defaced, and ruinated by profane men. Who would a chaste and constant virgin be, Must shun the world's impure society; And idleness, for want of exercise, Corrupts our limbs, and kills our souls with vice. On cloud-transcending meditations We must have still our conversations; In Cities, chaste Diana never dwells, But in green woods, and on the airy hills: In woods she hunts wild beasts, on hills she dances, And on her shoulder blades her bow advances: Oreades about her in a ring In measures trace the ground, and sweetly sing. Oh that I had Diana's wings, that I From tumults to these calm retreats might fly, Where she amongst her Nymphs doth reign as queen, Where Flora keeps her fragrant magazine; Where wood-Musitians with their warbling throats Chant forth untaught, but yet melodious notes Near crystal-breasted rivers; O that I Could still enjoy this harmless company, Which know not pride, nor malice, nor deceits, Nor flattery, the moth and bane of states. O that I had Diana's silver bow, To kill my beastly sins, before they grow Too savage; if I had the nimble feet Of her two Stags, then would I be as fleet As they, to run the way of God's commands, Then would I hold the lion in my hands, And Leopard; O if I could subdue My wild unruly fins, a savage crew. O let my weary soul be carried, Lord, In that bright silver chariot of thy Word; And let thy fear, and milk-white innocence, Be these two Stags to draw my soul from hence. And whilst my glass runs in obscurity, Let me not lose my virgin purity; And let not fair Diana, thy chaste love, Thy spotless Church, thy silver feathered Dove Abuse herself with gross idolatry, And lose the honour of virginity. Let that Ephesian perish with disgrace, Who would her Temple and her state deface: Let no Records eternize that foul name, And let it not be mentioned but with shame. CHAP. V. E ELYSIUM. THe Elysian fields were places of pleasure, in which the souls of good men after this life did converse; enjoying all those delights, which they affected in this life. THE MYSTERIES. ELysium is a place of liberty, as the word showeth; for they only enjoy it, who are loosed from their bodies; not only Poets, but scriptures also have described those heavenly joys 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 righteousness, there are rivers of pleasure; there are the flowers of all divine graces; there is a perpetual spring, the music of Angels, the supper and wedding feast of the Lamb; the new Jerusalem, all built of precious stones; the fountain of living waters, all kind of spiritual fruits; the continual breath of God's spirit, &c. And as none could enter the Elysian fields, till he was purged, so no unclean thing can enter into the new Jerusalem; the blood of Christ must purge us from all sin; and as they must pass Acheron, Phlegeton, and other rivers of Hell, before they can have access to those delightful fields, so we must pass through fire & water, troubles and persecutions, before we can enter into heaven; and thus we see the Gentiles were not ignorant of a reward for good men, and of punishment for the wicked. You that delight in painted meads, In silver brooks, in cooling shades, In dancing, feasts, harmonious lays, In crystal springs, and groves of bays▪ Draw near, and I will let you see A Tempe full of majesty, Where neither white-haired Boreas snows, Nor black-winged Auster ever blows; But sweet-breathed Zephyr still doth curl The meads, and purest streams here pearl From silver springs which glide upon Rich Pearl, and Oriental stone: Here on the banks of Rivers grows Each fruitful tree, here laurel groves Ne'er fade; here's a perpetual spring, With Nightingales the woods still ring: Meads flourish here continually In their sweet smelling Tapestry; The Pink, the gilded daffodil, The shamefaced Rose, the white cheeked lily▪ The Violet, the Columbine, The Marigold, the Eglantine, Rosemary, Time, and gillyflowers, Grow without help of Sun or showers. Vines still bear purple clusters here, New wine aboundeth all the year. The ground exhales that pleasant smell Which doth all earthly scents excel, And this place of its own accord Doth all these benefits afford: There needs no husbandmen to toil, And labour in this happy soil; Rage, tyranny, oppression, Fraud, malice, and ambition, And avarice here are not known, And coals of discord are not blown, But in this blessed mansion Dwells perfect love and union. Here are no cares, nor fears, nor death, Nor any pestilential breath Which may infect that wholesome air, But here's continual dainty fare; Ambrosia here on trees doth grow, And cups with Nectar overflow; Tables with flowery carpets spread, Are still most richly furnished; Drums, Trumpets, Canons roaring sounds Are never heard within these bounds; But sacred Songs, and Jubilees, Timbrels, Organs, and Psalteries, Sackbuts, Violins, and Flutes, Harps, silver Symbals, solemn Lutes; All these in one joined harmony, With hallelujahs pierce the sky. Here's neither night nor gloomy cloud Which can that world in darkness shroud; But there's an everlasting day Which knows no evening, or decay: There shines a Sun, whose glorious fire Shall not with length of time expire; And who shall never set or fall In Neptune's azure glassy hall. Here are no birds or beasts of prey, Here is no sickness nor decay, Nor sorrow, hunger, infamy, Nor want, nor any misery; Nor silver-headed age, which bows The back, and furrows up the brows: But here's the ever-smiling prime, Of youth, which shall not fade with time. Mirth, plenty, glory, beauty, grace And holiness dwell in this place. Such joys as yet hath never been By mortals either heard or seen. What tongue is able to rehearse, What Muse can sing, or paint in verse This place, to which all earthly joys Compared, are but fading toys. Sure, if I had a voice as shrill As thunder, or had I a quill Plucked from an Angels pinion; And if all tongues were joined in one; Yet could they not sufficiently Express this places dignity: Which golden feathered Cherubims, And fire-dispersing Seraphims Have circled with their radiant wings, To keep away all hurtful things. O thou whose glory ne'er decays, When these my short and evil days Are vanished like a dream or shade, Or like the grass, and flowers that fade; Lord let my soul have then access Unto that endless happiness, Where thy blessed saints with warbling tongues Are chanting still celestial songs; Where winged choristers thy praise Still carol forth with heavenly lays: When shall my bondage Lord expire, That I may to that place retire? When shall I end this pilgrimage? When wilt thou ope this fleshly cage, This prison, and this house of clay, That hence my soul may fly away? Untie the chains, with which so fast I'm bound, and make me free at last; And draw aside this canopy Which keeps me from the sight of thee; Lord let me first see thee by grace Here; then, hereafter face to face. ENDYMEON. HE was a fair shepherd, who falling in love with Juno, who was presented to him in the form of a cloud, was thrust down from heaven, into a cave, where he slept 30 years, with whom the Moon being in love came down oftentimes to visit and kiss him. THE MYSTERIES. IT is thought that Endymeon being an Astronomer, and one that first observed the divers motions of the Moon, gave occasion to this fiction, that the Moon loved him; but I think these uses may be made of this fiction. 1. Endymeon is a rich man; and riches make men fair, 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 kisses and honoureth, but when these rich Endymeons' set their affections upon wealth, (for Juno is the goddess of wealth) then do they lose heaven, and fall into the sleep of security, saying, Soul take thy rest, thou hast store laid up for many years, with that rich farmer in the gospel; and so they lose their souls for a shadow, for such is wealth; and this shadow brings upon them spiritual stupidity, they that cannot be roused from their cave, though God's word should shine on them as clear as the Moon. 2. By Endymeon, Adam may be meant, who was fair whilst God's image continued with him, but when he fell in love with Juno, Jupiter's wife, that is, affected equality with his maker; he was thrust out of Paradise, into this world as unto a cave; where he was cast into a dead sleep, or the sleep of death, from which he 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 these, over whom the Moon hath dominion; for Astrologers observe, that every man is subject to one Planet, or other, more or less, 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 them; and such because they affect hohour 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 we are all in love with air and empty clouds, with toys and vanities which makes us so sleepy and dull in heavenly things, and the Moon is in love with us; changes and inconstancy, still accompany man's life, to signify which instability of human affairs, the feast of new Moons was kept among the Jews; and the Roman nobility used to wear little pictures of the Moon on their shoes, to show that we are never in one stay; for which cause I think the Turks have the half Moon for their arms. 5. When Endymeon, that is, mankind slept in sin; the Moon, that is, our Saviour Christ, (whose flesh is compared to the Moon, a In Psal. 73. by S. Augustin, as his divinity to the Sun) in his flesh visited us, and dwelled amongst us, this Moon was eclipsed in the passion, and this Moon slept in the cave with Adam; and the full of this Moon was seen in the resurrection; this is he who hath kissed us with the kisses of his mouth, whose love is better than wine, whose light shined in darkness, and the darkness comprehended it not. 6. The Moon falls in love with sleepy Endymeons'; that is, carnal and sensual pleasures, and earthly thoughts invade those, that give themselves to idleness, security, and laziness; for the Moon, in regard of her vicinity to the earth may be the symbol of earthly minds; and because she is the Mistress of the night, and of darkness, the time when carnal delights are most exercised, she may be the symbol of such delights; and because of her often changing she may represent to us the nature of fools, which delight in idleness, as the Moon did in Endymeon. 7. Endymeon in this may signify the Sun, with whom the Moon is in love; rejoicing, and as it were laughing in her full light, when she hath the whole view of him; and every month running to him, and overtaking him, whose motion is slow, and therefore he seems to sleep in regard of her velocity. What means the Moon, to dote so much upon The fair Endymeon? Or why should man forsake his sovereign good, To catch an empty cloud? From heaven shall any man for riches fall, And lose his soul and all? How can we sleep in such security, As that we cannot see Our dangers, nor that lamp, whose silver ray Drives black-faced night away? What madness is't for thee to lose thy share Of heaven, for bubbling air Of honour, or of popular applause, Which doth but envy cause, And which is nothing but an empty wind, That cannot fill the mind; How changeable is man in all his ways, Now grows, anon decays; Now clear, then dark, now hates, anon affects, Still changing his aspects. Much like the Moon, who runs a wandering race, And still doth change her face. But Lord give me strait paths, and grant to me The gift of constancy: And quench in me, I pray, the sinful fire Of lust, and vain desire. Be thou the only object of my soul, And free me from the hole Of ignorance and dead security; O when shall I once see The never fading lustre of thy light, To chase away my night; The golden beauty of thy countenance To clear my conscience. O Lord, thou cam'st to rouse Endymeon Out of his dungeon, Wrapped in the black veil of Chimerian night, Who could not see the light Of Moon or Star, until thou didst display Thy all-victorious ray; Brighter than is fair Phoebe's glittering face, Which is the night's chief grace, Whose silver light, as sometimes it does wain, And then it primes again: So was thy flesh eclipsed from its light By Pluto's horrid night, And muffled for a while from that bright eye Of thy Divinity. But when black death's interposition Was overcome and gone, The silver orb of thy humanity Did shine more gloriously, Then when the white-faced Empress of the night Shines by her brother's light. O rouse me from my drowsiness, that I May see thy radiant eye Which pierceth all hearts with its golden beams, From which such glory streams That all the winged Legions admire; Lord warm me with thy fire, And stamp the favour of thy lips on mine, Whose love exceeds new wine; Then will I sing uncessantly thy praise, And to thy honour will due trophies raise. ERYCHTHONIUS. THis was a monster, or a man with Dragons feet, begot of Vulcan's seed shed on the ground, whilst he was offering violence to Minerva the virgin; which monster notwithstanding was cherished by Minerva, and delivered to the daughter 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 MYSTERIES. VUlcan shedding his seed on the ground, is the elementary fire, concurring with the earth, in which are the other two elements, and of these all monsters are procreated; and by Minerva, that is, the influence of heaven or of the Sun, cherished and fomented, though not at first by God produced, but since Adam's fall, and for the punishment of sin. 2. Vulcan offering wrong to Minerva, is that unregenerate part of man, called by the Apostle, the law of our members, rebelling against the law of the mind; of which ariseth that spiritual combat and strife in good men, which is begun by the flesh, but cherished and increased by the spirit, till at last the spirit get the victory. 3. Minerva, that is, he that makes a vow to live still a virgin, must look to have the fiery Vulcan of lust to offer him violence, and so he shall never be free from inward molestation and trouble; therefore better marry then burn; and if he intertains any unchaste thoughts, though his body be undefiled, yet he is no pure virgin, as Lactantius a De falsa religione. l. 1. c. 17. showeth, that Minerva was not, because she cherished Erychthonius; therefore an unchaste mind in a chaste body, is like Minerva fomenting Vulcan's brat; he is a pure virgin, saith a Lib. 1. Adver. jovini. S. Hierom, whose mind is chaste, as well as his body; and this he ingeniously confesseth was wanting in himself. 4. Minerva, that is, wisdom, hath no such violent enemy as Vulcan, that is, fiery anger, which doth not only overthrow wisdom in the mind for a time, for it is short fury; but is also the cause of Erychthonius, that is, of all strife and contention in the world. 5. War is a fiery Vulcan, an enemy to learning or Minerva; the cause of Erychthonius, of monstrous outrages and enormities; and oftentimes fomented by seditious scholars, and learning abused. 6. Erychthonius is a covetous man, as the world shows; for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is contention, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is the earth, and what else is covetousness but a presumptuous desire of earthly things, and the cause of so much strife and contention in the world; this monster came of Vulcan the god of fire, that is of Satan the god of this world, who reigns in the fire of contention, and in the fire of Hell, and is fomented by Minerva the soul, which is the seat of wisdom. 7. Tertullian b Lib. de spectaculis. saith, that Erychthonius is the devil, and indeed, not unfitly, for he is the father of all strife, and of avarice, he hath a man's wisdom, or head to allure us to sin, but a dragon's feet to torment us in the end for sin; whosoever with delight shall look on him, shall at last receive destruction. 8. Let us take heed we pry not too curiously in the basket of nature's secrets, lest we be served as Cecrops daughters, or as Pliny and Empedocles were. 9 A Magistrate or governor must be like Erychthonius, who was himself King of Athens; he must be both a man and a Dragon; if the face of humanity and mercy will not prevail, than the dragon's feet of vigour and justice must walk. 10. If any fiery or choleric Vulcan shall offer us wrong, we must wisely defend ourselves with Minerva; and conceal the injury & our own grief, as she did Erychthonius. 11. Though the preserving and cherishing of Vulcan's child is no certain proof that Minerva lost her virginity, neither did she lose it though Vuloffred her violence, because there was no consent; yet it becomes all, chiefly virgins to aovid both the evil & the occasion thereof, that there may be no suspicion, 1. Why Vulcan's fire With Vesta did conspire, To make the monster Erychthonius: It was because Man would not keep God's Laws, But run the course that was erroneous. 2. There was no hell, Nor death till Adam fell, Nor monster, or deformed Progeny: Minerva's thigh, Nor Sol's resplendent eye Did neither cherish, nor such monsters see. 3. Now Vulcan sues Minerva to abuse, And to pollute her pure virginity: So doth the coal Of lust inflame my soul; The flesh against the spirit strives in me. 4. O if my mind. Could peace and freedom find From inward broils, and Vulcan's wanton eye! O if the fire Of lust, and all desire Of earthly things in me would fade and die! 5. My soul is vexed, And too too much perplexed With angers, fear, and fiery violence; Which breeds in me Much strife continually That darkneth both my judgement and my sense. 6. And how shall I Resist the tyranny Of Vulcan, if I have not arms of strength? Therefore, O Lord, Lend me thy conquering sword, That I may be victorious at length. EUMENIDES. THese were the 3 furies, the daughters of Pluto and Proserpina, or of hell, darkness, night, and earth; in heaven they were called Dirae, in earth Harpiae, in hell Furiae, they had snakes in stead of hairs, brazen feet; torches in one hand, and whips in the other, and wings to fly with. THE MYSTERIES. COmmonly these 3 furies are taken for the tortures of an evil conscience, proceeding from the guilt of sin, they cause fear, and fury, as the word Erinnys signifieth; hell is the place of their abode, and where they are, there is hell; the tortures whereof are begun in the conscience of wicked men. 2. There are three unruly passions in men, answering to these three furies; covetousness is Allecto, which never giveth over seeking wealth, and indeed this is the greatest of all the furies, and will not suffer the 〈…〉 r to eat & enjoy the goods that he hath gotten; a Aen. 6. 〈…〉 riarum maxima, juxta accubat, et manibus p 〈…〉 contingere mensas; this is a harpy indeed, 〈…〉 lie delighting in rapine, but polluting every t 〈…〉 hath; b Aen. 3. contracting omnia faedat immund 〈…〉 may be called Jupiter's dog, or rather a dog 〈…〉 manger, neither eating himself, nor suffering others to eat; the other fury is Megaera, that is, en●●●, full of poison and snaky hairs; the third is Tisiphone, which is inordinate anger, or a revengeful disposition; the burning torch, and wings show the nature of anger; all these have their beginning and being fr●● Hell, from darkness and night, even from Satan, and the twofold darkness that is in us, to wit, the ignorance of our understanding, and the corruption of our will; but as the Furies had no access unto Apollo's temple, but were placed in the porch c Aen. 8. ultricesque sedent in lumine Dirae, although otherways they were had in great veneration; so neither have they access unto the minds of good men, which are the temples of the holy Ghost. 3. God's three judgements which he sends to punish us, to wit, plague, famine, and sword, are the three furies; a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Megaera, is the 〈…〉 t sweeps and takes away multitudes; the fa 〈…〉 lecto, which is never satisfied; and the 〈…〉 Tisiphone, a revenger of sin, and a murderer▪ ●●●se have their seat in hell, as they are sent from, 〈…〉 ed by Satan, and in heaven also, as they are 〈…〉 y God, without whose permission Satan can 〈◊〉 nothing; they may be called b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Harpies, as the furies were; because they snatch and carry all things headlong with them; and, Dirae quasi dei irae, being the effects of God's anger, they are Jupiter's dogs, the executioners of God's wrath, and devourers of sinn●●s; they come swiftly with wings, and tread hard with their brazen feet; the plague is the snake that poisoneth, the famine is the torch that consumeth and burneth, the sword is the whip that draweth blood. 4. Ministers should be c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eumenides, that is, gracious, benevolent, of a good mind, as the word signifieth, being properly taken; they should have the wisdom of Serpents in their heads, the torch of God's Word in one hand, the whip of Discipline in the other; the wings of contemplation, and the brazen feet of a constant and shining conversation. See how the grim-faced hags from hell's black lake Ascend, and all their hissing tresses shake: They look as fearful as their mother night, Their black flamed torches yield a dismal light: Who raised these monsters from hot Phlegeton, These ghastly daughters of sad Acheron To torture men; hark how their lashes sound, See how they poison men, and burn and wound. Alas, we can accuse none but ourselves, We are the raisers of these dreadful elves, And we're the cause of all the misery That falls on us and our posterity. Our sin, alas, procures us all our woe, Sin makes our dearest friend our greatest foe: Almighty God, whose high-born progeny We are, is now become our enemy, And he gives way to these infernal hounds To roam abroad, and rage beyond their bounds. Gold-fingered avarice, with yawning jaws, And piercing eyes, and ever-scraping claws: Whose heart like birdlime clings to every thing It sees, and still is poor in coveting: Flies over all, and which (the more's the pity) Hath poisoned both the Country and the City; A greedy dog, that's never filled with store, But eating still, and barking still for more. The cries and groans of poor men wronged, can tell That this devouring fury came from hell. Then pale-faced, squint-eyed, black-mouthed envy flies, And with her sable wings beats out men's eyes, That they cannot on virtue's glittering gold Look cheerfully, nor good men's works behold. Like Owls they see by night, black spots they spy, Then run their tongues on wheels of obloquy, But have not eyes to see the shining day Of goodness; nor good words have they to say. This fury is the bane of each good action, And is the spiteful mother of detraction: She blasts the bads and blossoms of true worth, And chokes all brave achievements in their birth. Her pestilential breath, her murdering eye, Her slandering tongue which goodness doth belie; Her whip, and torch, and crawling looks can tell, That she's one of those hags that came from hell. Then raging anger with a scarlet face, And flaming eyes, and feet that run apace To shed man's blood, who for a harmless word Will make thy heart a scabbard for her sword; Whose heart is always boiling in her breast, And whose revengeful thoughts are ne'er at rest. The panting breath, the trembling lip, the eyes Sparkling with fire, the groans and hideous cries: The stammering tongue, the stamping foot of those That are possessed with these infernal foes, May let us see, that when there's so much ire Without, the heart within is set on fire. By that sulphurous torch of Tisiphone, Kindled with flames of fiery Phlegeton; The cry of so much blood shed in this age, Doth show how much these hellish monster's rage. These are the hellish furies, but from them Swarm multitudes, which now I cannot name; As pride, theft, lust, bribes, rapes, ambition, And sacrilege, drunkenness, oppression: And thousands more which I cannot rehearse, And, if I could, I would not put in verse This damned crew; these fury's causes are That we are scourged, with famine, plague, and war: Famine with meager cheeks, and hollow eyes, Lank belly, feeble knees, and withered thighs, Doth often by th'almighty's just command, Rage, roar, and domineer within our land. The wasting plague with sudden unseen darts Invades the stourest, and assaults their hearts; And with a secret fire dries up the blood, And carries all before her like a flood. How often doth this spotted fury rage, With pale-faced horror on this mortal stage, And makes our Towns and Cities desolate, And doth whole countries too depopulate: But War the barbarous Mistress of disorders, How doth she rage within our Christian borders? Good God, who can without a briny flood Of tears, behold the loss of so much blood? Who can, but such whose hearts are made of stones, Hear (with dry eyes) the mournful sighs and groans, The screechings, yellings, roarings of all ages, Weltering in blood, where this grim monster rages: Temples profaned, maids ravished, Cities razed, And glory of Christ's kingdom thus defaced; Where ought to reign peace and tranquillity, With love, and goodness, truth, and civility. And then to see the Turk that barbarous Lord, Enlarge his horned Moon by our discord, And daily to insult on Christ's poor sheep, These things would make a Niobe to weep. O turn for shame your fratricidall swords Into the sides of those proud Scythian Lords, Who raised themselves by our unhappy fall, And now aim at the ruin of us all. Recover once again your ancient glories, And make your valour Themes of future stories. Alas, I may with tears express my grief, Which hath a tongue to speak, but no relief: Except, O thou that art the God of wars, Compose in time our too too civil jars. We grant, O Lord, thy plagues we have deserved, Who have so often from thy precepts swerved; And that of thee we should be quite sorlorn, And be the objects of contempt and scorn: But Lord, let not thy wrath for ever burn, Remember those that now in Zion mourn: And save us though we have deserved thy stroke, And keep us from the proud imperious yoke Of Ottomans, who like dogs lap our blood, And take our flesh like cannibals for food. And Lord preserve in constant union The little world of this our Albion; Enlarge his life, who doth enlarge our peace, And make his glory with his life increase: That being mounted on the wings of fame, This age may see his worth, the next admire his name. CHAP. VI. F FORTUNA. She was the daughter of Oceanus, and servant of the gods, a great goddess herself, in sublunary things; but blind, and carried in a chariot drawn by blind horses, she stood upon a globe having the helm of a ship in one hand, and the horn of plenty in the other, and the heaven on her head. THE MYSTERIES. FOrtune is either an unexpected event, or else the hid cause of that event; the blind Gentiles made her a blind goddess, ruling things by her will, rather than by counsel; therefore they used to rail at her, because she favoured bad men, rather than good; and called her blind, as not regarding men's worth; but I think, that the wiser sort, by fortune understood God's will or providence; which the Poet a Aen. 8. ia omnire dominatur. Sallust. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. calls omnipotent, and the Historian, the ruler of all things; she may be called fortuna quasifortisuna, being only that strong ruler of the world; she had many temples at Rome, and many names; she stood upon a Globe, to show her dominion of this world, and the heaven on her head, did show that there is her beginning; the helm & the horn of plenty in her hands, are to show, that the government of this world, and the plenty we enjoy is from this divine providence; and though they called her blind, yet we know the contrary, for she is that eye which seeth all things, and a far off, and before they are, as the word providentia signifieth; therefore they called her, and her horses blind, because they were blind themselves, not being able to know the wonderful ways and secret ends of this providence, why good men should here live in affliction and misery, and the wicked in honour and prosperity; whereas they should have known, as some of the wiser men did, that no misery could befall a good man, a Boetius, l. 4. Pros. 6. because every hard fortune doth either exercise, amend, or punish us; he is miserable, saith Seneca, b Cur bonis viris mala fiunt. that never was miserable; they are miserable who are becalmed in the Sea, not they who are driven forward to their haven by a storm; a surfeit is worse than hunger; but see himself speaking excellently to this purpose; therefore they had no reason to rail at Fortune when she crossed them; for to a good man all things fall out for the best; yet in good sense God's providence may be called blind, as Justice is blind; for it respecteth not the excellency of one creature above another, but God's general providence extendeth itself to all alike, to the worm as well as the Angel; for as all things are equally subject to God in respect of casuality, so are they to his providence; he is the preserver of man and beast, his Sun shineth, and his rain falleth upon all alike; now the 4 horses that draw fortune, are the four branches of providence, whereby God's love is communicated to us; to wit, creation, preservation, gubernation, and ordination of all things to their ends. In that they called fortune the daughter of the Sea; by this they would show her instability still ebbing and flowing like the Sea; therefore they made her stand upon a wheel, and she was called in a common byword fortuna Euripus, a Eras. in adag. because of the often ebbing and flowing thereof, I grant, that as one and the same effect may be called fortune and providence; fortune in respect of the particular cause, but providence in regard of the first, and general cause, which is God; so the same may be called instable in respect of the particular cause, but most stable in respect of God, with whom there is no variableness, nor shadow of turning; though contingent causes produce contingent effects, yet nothing is contingent to God, for all things come to pass which he forseeth, and yet his foreknowledge imposeth no necessity on contingent things, but indeed we are instable ourselves and evil, and we accuse fortune of instability and evil; a good man may make his fortune good; quisque suae est fortunae faber, I have read that in some places fortune was wont to be painted like an old woman, having fire in one hand and water in the other; which I think did signify that providence doth still presuppose prudence, whereof old age is the Symbol, and because of the mutable and various effects of fortune, she was represented by a woman, the Symbol of mutability; but the Romans upon better consideration, made her both male and female, to show, that though the particular and secondary causes, of fortunall effects be various and unconstant like women, yet the supreme cause hath the staidness of a man; the fire and water shows, that our fiery afflictions (which fall not without God's providence;) are so tempered with water of mercy, that though they burn good men, yet they consume them not; as we are taught by Moses fiery bush, and the furnace of Babylon. Though fools in their gross ignorance Style providence A cruel stepdame, wavering, blind, Light as the wind, Which kicks off Princes sacred Crowns, And makes them objects of her frowns. And from the dunghill raiseth drones, To sit on thrones; And flings man like a Tennis-ball, From wall to wall: And makes a sport, to raise a Clown To honour, then to kick him down. Yet we know Providence to be That piercing eye Which sees and orders every thing That hath being; Directing them unto that end Which God Almighty did intend. Who blesseth wicked men with wealth, And ease and health, And lets them swim in wine and oil, And know no toil; And sets them on the pinnacle Of honour, as a spectacle. What cuts with wing the liquid air, Is for the fare: What silver brooks and lakes contain, Or glassy main: What hills, and dales, and woods afford, Meet altogether on their board. Whereas the just and innocent Are pinched with want; With banishment, and have no place To hide their face; The Fox hath holes, the Bird a nest, But good men know not where to rest. Much hunted like the Pelican By wicked men, And like the Turtle sit alone, And make their moan; And like the Owl with groaning strain, To God of all their wrongs complain. But though the good man's portion here, Be whipping cheer; Though bad men surfeit with excess, And all possess Their hearts can wish; yet we from hence Must not deny God's Providence. For he hath placed these men upon, A slippery stone, Where they shall quickly slide and fall, And perish all; There life shall vanish like a dream, There glory shall conclude in shame. There vain imaginary joys, And fruitless toys, Like clouds and smoke shall fly away, And so their day Shall end in darkness, none shall know The place where these green bays did grow. Then why should we ourselves displease, To look on these, And t'envie such prosperity Which soon shall die, And end in woe, and so be seen No more then if it had not been. Then wealth we see, and worldly state Is but a bait; The bad man's Table's but a snare, And all his share Of earth is but a heap of sand, On which his building cannot stand. But as the fire refines the gold, And as the cold Revives the fire; and as in frost The stars shine most: And as the palm lifts up his crest The higher that it is oppressed: So crosses and affliction Which fall upon The just, makes not their faith to fail, Nor courage quail; Who shine, burn, sparkle, fructify As gold, fire, stars, and the palm tree. I'll rather have a blustering gale, And swelling sail, Then lie becalmed in the main, And ne'er attain My wished port; O let the blast Of troubles drive me home at last. That tree is strong and firmly fixed, Which is perplexed 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 dies, And putrifies: We first must tread the camomil, Or else it will afford no smell. The Pilots skill how can we know, Till Tempests blow? How is that soldier's valour seen, Which ne'er had been In fight; they scarce stout soldiers are, That have no wound to show, nor scar. Those soldiers which the general 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; Unless we sweat in the vineyard, There's no reward: Unless 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 roam, 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 fever, think it good To part with blood; The fire and lance they can endure, And all for an uncertain cure. All whom God means shall bear his blows, He hardeneth those; He wrestleth with these sons of his, Whom he will bless: With Jacob if he make thee lame, He'll bless thee, and enlarge thy name. If in the Sea God makes our way, We must obey, And follow Moses leading wand To Jacob's land; Through seas of blood we must all pass Unto the land of happiness. We must drink vinegar and gall, And tears withal; 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 reign. 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 cross, that I his Crown may wear. When thou correct'st me, quench the fire Of thy just ire, With mercy's 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 hie; Lord let that flame refine me, but Consume me not: Guide thou the coach through all the nine, Still rolling arches crystalline. CHAP. VII. G GANIMEDES. HE was the King of Troy's son, who whilst he was hunting, was caught up to heaven by an Eagle, Jupiter's bird; and because of his extraordinary beauty, Jupiter made him his cupbearer. THE MYSTERIES. GAnimedes, is one that delights in a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. divine counsel or wisdom; and wisdom is the true beauty of the mind, wherein God takes pleasure. 2. Every Eagle is not Jupiter's bird, as Aelian observeth, but that only which abstains from flesh, and rapine; and that was the bird that caught up Ganymedes; so fleshly minds, and thoughts set upon rapine and carnal pleasures, are not fit to serve God, nor to carry 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 tears 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 mind, 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 man's 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 Ganymedes, so the wings of a great Eagle were given to the woman, Revel. 12. to carry her from the dragon's 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 Ganymedes, the son of the great King, the fairest among the sons of men, the wisdom and counsel 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 pouring out his prayers and merits before God for us; and like Aquarius (to which Ganimedes was converted) is pouring down the plentiful showers of his grace upon us. 9 Vespasian set up the image of Jupiter 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 Hominem inferni raptum faucibus portavit ad coelum. Serm. 62 Christ is the Eagle who hath caught man from the jaws of Hell, and hath carried him up to heaven. God is a substance immaterial, Whose love is not like ours; we dote upon The peeling, shell, and outward fashion Of things, but God's love is spiritual: The inward beauty he affects, And outward vanity rejects; A pleasing look, a velvet skin, Are toys he takes no pleasure in. Did Roses in our cheeks, and lilies dwell, And were our dangling tresses gold, our eyes Like twinkling Tapers in the rolling skies, And did our breath like fragrant gardens smell; Yet if we be not fair within, But if our souls be stained with sin; For all our outward form, we are But like the painted Sepulchre. Although our lips were like a crystal spring, From which flow streams of sweetest Eloquence, Which ravisheth the heart, and charms the sense; And though our tongues could like a cymbal 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 mind Is pure and fair, whose heart is white as snow, Whose thoughts in whiteness doth the Swans outgo, Whose life is bright as gold that is refined: He who hath these perfections, Shall fly on eagle's pinions, And shall be mounted far above All earthly things to serve great Jove. But Christ is he whose beauty far excels The fading beauty of our human race, And from whose lips flow silver streams of grace, In whom all goodness and perfection dwells; He was a harmless spotless Dove, The centre of his father's love; The object of my chief desires, And he in whom my soul respires. Who on the wing of his Divinity Was elevated far above our sight, And now inhabits that eternal light Which with our mortal eyes we cannot see; He Nectar of his merit powers Before his Father, and down showers On us his graces from above, Out of the bottles of his love. O if some cloud-dividing Eagle would Under my feet spread forth his airy wings; And lift my mind from these inferior things, That I my God in glory might behold: Lord let my prayer pierce the skies, And from the bottles of mine eyes Receive the Nectar of my tears, And drink them with thy gracious ears. O if I could with eagle's pinions cleave The highest clouds, and with their piercing eye Could my Redeemer in his glory see, Triumphing over death, and o'er the grave: And as the Eagles do repair To places where dead bodies are; So where thy flesh is, Lord let me Resort, that I may feed on thee. And when my soul shall leave this house of clay, Command thy winged Messengers (who still Are ready to obey thy blessed will) To be my soul-supporters in that day: And in the Resurrection, When soul and body meets in one, Let them uphold me then and there, Where I shall meet thee in the air. GENII. THese were the sons of Jupiter and Terra in shape like men, but of an uncertain sex, every man had two from his nativity waiting on him, till his death; the one whereof was a good Genius, the other a bad; the good ones by some are called Lares, the bad Lemures; and by Tertullian, and his Commentator Pamelius they are all one with the daemons; they were worshipped in the form of Serpents. THE MYSTERIES. GEnius a gignendo, for by them we are ingenerated; and so whatsoever is the cause or help of our generation, may be called Genius; thus the elements, the heavens, the stars, nature, yea the God of nature in whom we live, move, and have our being, may be called Genii; in a large sense, and Genii quasi Geruli, a gerendo vel ingerendo, from supporting us, or from suggesting good & bad thoughts into the mind; therefore gerulofiguli in Plautus, is a a Scaliger in Fest. suggestor of lies, and so by these Genii may be understood, the good and bad Angels which still accompany us, and by inward suggestion stir us up to good or evil actions. The form of Serpents, in which the b Pinge duos angues, &c. Geni were worshipped, doth show the wise and vigilant care, which the Angels have over us; when after this life they punish us for sins, they are called c Quisq suos patimur Manes Virg. Manes Therefore the Genii were painted with a platter full of flowers and garlands in one hand, and a whip in the other; to show that they have power both to reward & punish us. They have oftentimes appeared in the form of men, therefore they are painted like men, but they have no sex, nor do they procreate; for which cause perhaps the fruitful Palm tree was dedicated to them, with which also they were crowned; & because they were held of a middle kind, between Gods and men, they were called the sons of Jupiter and earth; or rather in reference to Plato's opinion, which held Angels to be corporeal; our souls also are Genii, which from our birth to our death, do accompany our bodies; every man's desire and inclination may be called his Genius, to which it seems the Poet alluded saying, an sua cuique deus fit dira cupido, and perhaps Aristotle's intellectus agens, is all one with Plato's Genius, for without this we have no knowledge; because the passive intellect depends in knowledge, from the active, in receiving the species from it; which by the active intellect is abstracted from time, place, and other conditions of singularity; and this is all one, as if we should say we receive no information of good or evil, but from our Genius; and as the Gentiles believed the stars to be Genii, so the Jews thought them to be Angels, and that they were living creatures, therefore they worshipded them, called them the host of heaven; but indeed Christ is our true Genius, the great Angel who hath preserved and guarded us from our youth, by whom we are both generated & regenerated, the brazen Serpent; from whom we have all knowledge, who alone hath power to reward and punish us; who appeared in the form of man; and in respect of his 2 natures was the son of Jupiter and Terra, of God and earth; and who will never forsake us, as Socrates his Genius did him at last; who came not to affright us, or to bring us the message of death, as Brutus his Genius did to him; but to comfort us, and to assure of eternal life; let us then offer to him the sacrifice not of blood, cruelty, or oppression; which the Gentiles would not offer to their Genius, thinking it unfit, to take away the life of any creature that day, in which they had received life themselves; but let us offer the wine of a good life, and the sweet fumes of our prayer; a Defraudare Genium indulgere genio. and let us not offend this our Genius, or deprive him of his due; but make much of him, by a holy life; and though the Gentiles assigned unto every man his Genius, and Juno to the women; yea we know that Christ is the Saviour and keeper both of men and women, & that with him there is no difference of sex. To what high dignity and place Hath God advanced our human race, To whose beak and command He did subdue all things that creep, And fly within the air and deep, And move upon dry land. Besides, heaven's blessed Harbingers, God's nimble-winged Meslengers, Are with a watchful eye By his appointment to defend Us from all hurt, and to attend On us continually. Lord send to me these winged Posts, And guard me with these heavenly hosts From Satan's policies: And let them with their shady wings Protect me from all hurtful things, And from mine enemies. And let this host in squadrons fly Before me; Lord unclose mine eye, That I may see my guard: How with their Tents they me enclose, And how they fight against my foes, And keep their watch and ward. And let these be my Tutors to Instruct my mind, what it must do, And how it must obey: O by these sacred Pursuvants Show me thy just commandments, And guide me in my way. And let these comforters assuage The pains of this my pilgrimage In my last agony; Let these swift-winged Legions, Through all the starry regions My soul accompany. And when the trump angelical Shall sound, which must awake us all, And raise us from our dust; Let these intelligences bring Me to the presence of my King, And place me with the just. O thou great Angel, who hath still Been my protector from all ill, Even from mine infancy: Whom winged Heralds all adore With covered face, be evermore A God and guide to me. Thy help I did depend upon When I was but an Embryon, Thou took'st the charge of me, And when I sucked my mother's breast, And ever since, thou hast professed That thou my God wilt be. O let me not go then astray, Or with my sins drive thee away, Or misbehaviour; But as thou hast been still to me A Guardian, so cease not to be My God and Saviour. Inspire me with thy good motions, That with my best devotions I may thee feed and feast: I have prepared the sweet incense Of prayers, and wine of innocence; Come then and be my guest. GIGANTES. giant's were hairy, and snaky footed men of a huge stature, begot of the blood of Caelus, and had earth for their mother; they made war against Jupiter, but were overcome at last by the help of Pallas, Hercules', Bacchus, and Pan; and were shot through by Apollo's and Diana's arrows. THE MYSTERIES. IF by giants we understand winds and vapours, they have the Earth for their mother, and Heaven for their father; they are bred in the belly of the earth, & are begot of the rain, which may be called the blood of heaven; they may be said to war against Jupiter; when they trouble the air; and they were shot with Apollo's and Diana's arrows: when the beams and influence of the Sun and Moon do appease and exhaust them. 2. Notorious profane men are giants, and are begot of blood; to show their cruel dispositions; and of earth because they are earthly minded: their hairy bodies and snaky feet, do show their rough, savage, and cunning disposition; they war against Jupiter, when they rebel against God with their wicked lives; but Hercules and Pallas, strength and wisdom overcome and subdue such monsters; and oftentimes they are overthrown by Bacchus and Pan, that is, by wine and music; drunkenness and pleasure, at last prove the bane of these giants. 3. Rebellious Catelins, who oppose authority, are harry snaky footed giants, of a sanguinary and cunning disposition, warring against Magistrates; which are God's; but at last come to a fearful end. 4. Arius, and all such as appose the divinity of Christ, are like these giant's warring against God; but are overthrown with the thunder and arrows of God's word. 5. Let us take heed as S. Ambrose a Ambros. cap 4. Dearca & Not: & cap. 34. exhorts us, that we be not like these giants, earthly minded, pampering our flesh, and neglecting the welfare of our souls; and b Contumac● praeliantur affectu, &c. so fall into contempt of God and his ordinances; if we dote too much on earth, we show that she is our mother; and that she is too much predominant in us; if we think to attain heaven, and yet continue in sin and pleasure; we mount ourselves upon ambitious thoughts, and do with the giants imponere Pelion Ossae, climb up on those high conceits, to pull God out of His Throne. O how the serpent-footed Giants are Increased everywhere, Opposing God, and all his Ordinances, And on high pitched fancies Scale heaven, and fain would pull the holy one Down from his crystal throne. They study to entrap and circumvent The just and innocent; Their chief delight is in rebellion, Rapine, oppression; They hunt, and vex, and persecute the good, They shed and drink their blood; They rent the Church of Chtist with Heresies, They belch out blasphemies Against the son of that fair mother-maid; By whom the world was made; Who lodged within that maiden-cherubin Nine months to purge our sin; From whose mouth issues out the two-edged sword Of his unconquered word, With which he will cut off, and quite subdue That proud and barbarous crew; Great master-Gunner of heaven's Ordinance, Which makes thy lightning's glance, And shakes earth's pillars with loud roaring thunders: Great Architect of wonders, Fling down thy thunderbolts, and with thy darts Pierce all the Giants hearts Which would subvert our Church, and State, and King And all to ruin bring; Which sorrow at the peace and union Of happy Albion. Support me that I may not fall from grace, With that Aetnean race; And that I may not set my heart upon Earth and corruption, And so neglect my soul the better part, Lord humble so my heart, That I may not so in my thoughts aspire, As to incense thine ire; And keep me from ambitious fantasies, Proud words, and lofty eyes; And hold me back, lest I should clamber on Cloud-neighbouring mountains of Presumption. GORGONES. These were the 3 daughters of Phoreus, whose chief was Medusa; she preferring her fine hairs to Minerva's, and profaning her Temple in playing the whore there with Neptune, had her hair turned into snakes, and her head cut off by Persius, being armed with Minerva's shield, Mercuri's helmet and wings, and Vulcan's sword; this head Minerva still wore in her shield, and whosoever looked on it was turned into a stone; these Gorgones had fearful looks; but one eye, and one tooth amongst them, which continually they used as they had occasion; they never used their eye at home, but still abroad; when Persius had got this eye, he quickly overcame them; they had also brazen hands and golden wings. THE MYSTERIES. Many men are like the Gorgon's, they are quick-sighted abroad, but blind at home; they spy moats in other men's eyes, but not beams in their own. 2. Satan deals with us, as Persius did with Medusa, he first steals away our knowledge, then with the more ease he destroys our souls. 3. We see here in Medusa, that pride, sacrilege, and whoredom shall not go unpunished. 4. From whence let us learn not to be proud of our beauty, for all beauty, like the Gorgon's shall end in deformity, and as Abolous hair and Medusa's here, brought destruction on them; so it may bring upon others; and shall if they dote too much on it. 5. The sight of these Gorgones, turned men into stones, and so many men are bereft of their senses and reason, by doting too much on womens' beauty. 6. They that would get the mastery of Satan that terrible Gorgon, must be armed as Persius was; to wit, with the helmet of Salvation, the shield of faith, and the sword of the word. 7. Minerva by means of her shield, on which was fastened Medusa's head, turned men to stones; so the nature of wisdom is, to make men solid, constant unmovable. 8. I wish that among Christians there were but one eye of faith and religion, and one tooth, one common defence, that so they might be Gorgon's indeed, and terrible to the Turks their enemies; that with a brazen hand they might crush the Mahometans, and with the golden wings of victory, they might fly again over those territories which they have lost. 9 Medusa by seeing her own face in Persius his bright shield, as in a glass, she fell into a deep sleep, and so became a prey to Persius; so many falling in love with themselves; grow insolent and careless, and falling into the sleep of security, become a prey to their spiritual enemy. 10. If a woman once lose her modesty and honour, be she never so fair, she will seem to wisemen but an ill-favoured Gorgon, he accounts her hair as snakes, her beauty as deformity. 11. A Captain or whosoever will encounter with a snakiehaired Gorgon, that is, a subtle headed enemy, stands in need of Minerva for wisdom, of Mercury for eloquence and expedition, and of Vulcan for courage. 12. Persius got the victory 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 Gorgon's 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 public office. 14. They that have fascinating and bewitching eyes, by which many are hurt and infected, especially young children, may be called Gorgon's, and that such are, both ancient records, experience, and reason doth teach us, for from a malignant eye, issues out infections, vapours or spirits, which make easy impressions on infants and tender natures,; therefore the Gentiles had the goddess 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 charm against fascination, and in Africa whole families of these fascinating hags 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 heavens best piece thou wert, Whose sweet aspect Could all subject, And maze each mortal heart. Yet shall these rare endowments all Prove in the end but vanity; Sweet honey shall conclude in gall, And beauty in deformity; See than 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 killed many a one, And metamorphosed men to Rocks: Then lest it should entice Thee, guard thyself From this strange elf, And hide thy wandering eyes. Lend me the shield of faith, O Lord, And helmet of salvation; And with thy Word that two-edged sword Cut off all foul infection: Support me with thy grace, And hide mine eyes, Lest sin surprise Me with her Gorgon's face. O if there were but one fair eye, Of faith, truth, and religion Amongst us, O if we could fly With conquests golden pinion! And if we could subdue With brazen hands, Our captived lands And circumcised crew. Lord with thy watchful 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 entice, Then in the end torment me. Great Captain of heaven's winged troops, Redoubted and victorious Knight; To whose beck man and Angel stoops, Who puts thy enemies to flight: Who lets thine arrows fly, And dies their wings In blood of Kings Who will not bow to thee? Unsheathe thy two-edged thundering sword, Cut off the dreadful Gorgon's head Which hath bewitched my soul, O Lord, And with grim looks hath struck me dead: Then will I sound thy praise, And magnify Thy Majesty, And to thee trophies raise. GRATIAE. THe graces were three sisters, daughters of Jupiter 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 wait upon Venus, and accompany the Muses. THE MYSTERIES. a Lib. de benef. c. 3. Phornutus de n●●. deor. Eras. in adag. Tur●eb▪ ●dver. nat. Comes. SEneca and the Mythologists by the 3 graces understand 3 sorts of benefits some given, some received, and some returned back upon the benefactor, two look towards us, and one hath her face from us, because a good turn is oftentimes double requited. They hold each other by the hand, because in good turns there should be no interruption, they are naked, or as others write, their garment is thin and transparent, because bounty should still be joined with sincerity, their smiling face show that gifts should be given freely; they are still young because the remembrance of a good turn should never grow old; they have winged feet, to show that good turns should be done quickly, bis dat qui cito dat. 2. They that will be bountiful, must take heed they exceed not, lest they make themselves as naked, as the graces are painted, there is a mean in all things; and no man should go beyond his strength; he may be bountiful that hath Euronyme for his wife, that is, large possessions and patrimonies, as the word signifieth. 3. There be many unthankful people who are content still to receive benefits, but never return any; these are they that strip the Graces of their garments, and have reduced free-hearted men to poverty. 4. The Graces are called in Greek Charites a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. from joy, or from health and safety, and they still accompany the Muses, Mercury and Venus; to show that where learning, eloquence, and love are conjoined, there will never be wanting true joy, health and contentment. 5. I think by the three Graces may be meant three sorts of friendship; to wit, honest, pleasant, and profitable, honest and pleasant freindships', which are gtounded on virtue and delight look toward us, because they both aim at our good, but profitable friendship looks from us, as aiming more at her own gain then our weal, which as Seneca saith, is rather traffic than friendship, but all friendship should be naked, and without guile and hypocrisy like the Graces still young and cheerful, and still nimble and quick to help. 6. By the three graces I suppose also, may be meant the three companious of true love; of which b Ethic. l. 9 c. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. speaks; to wit, 1 good will or benevolence 2 concord or consent of minds, idem velle et idem nolle; 3 bounty or beneficence, these three like three graces look on upon another; and hold each other by the hand, these aught to be naked, pure, still young; and where these three are sound, to wit, good will, concord, and bounty, there shall not be wanting the three Graces, that is, c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} floridus; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} florins vitae status & rerum affluentia; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ornare seu honorare; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} laetum reddere. Thalia a flourishing estate. 2. Agliae honour or glory. 3. Euphrosyne true joy and comfort, for these are the handmaids of love. 7. Faith hope and charity, 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, charity; the other two, faith and hope, fix their eyes from us upon God; faith is Aglaia the glory and honour of a Christian, hope is Euphrosyne, that which makes him joyful, we rejoice in hope, and charity, that is Thalia, which would make our christian state flourish and abound with all good things, if we would admit of her company amongst us; but by reason there is so little charity, 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 mournful eyes Could from their crystal casements tears distil! O if sad Elegies Dipped 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 groan, Faith, Hope, and Charity, And weep their wrongs, and threaten to be gone From Christ's poor Church, how can I choose But mourn with this my mourning Muse. 3. Faith's cloud-transcending eye, Thick mists of verbal combats do so blind, That scarce can she descry The light from darkness, and scarce can she find Her Sun (which makes her so lament) Shining within his firmament. 4. She makes a grievous moan, That she is wronged 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 Pharisee Kicks her with his supposed perfection, And wrangling heresy Would poison her with strong infection; She is despised of the Jew, And laughed at by the heathen-crew. 6. The wanton Libertine Hath stripped her of good works, her ornaments; And thus the fairest queen Of graces is abused by miscreants: Now would not this make hearts of stone Wring out a tear, and strain a groan. 7. Her sister Hope also Complains she's wronged by Desperation, And by her other foe, Boldfaced, self-willed 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 poison, halters, knives and swords, Doth threaten that she'll choke the breath Of Hope with some untimely death. 9 And fond Presumption Belies poor Hope, and saith that she's the cause Of lust, ambition, Of pride, and of the breach of all God's Laws: So th'one, God's mercy doth reject, The other doth his Justice check. 10. Thus Christian Hope is tossed 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 hissed at, by a barbarous crowd? And this her misery She doth lament, wrapped in a sable cloud; And threatens that she will be gone With speed out of this freezing Zone. 12. Where black-mouthed obloquy, And squinting self-consuming envy reigns: Where brawling loves to be, Where murder with gore blood the country stains; Where schism with false opinion Disturbs the church's union. 13. Where barbarous Mars resides Lord of misrule and desolation, And by whose bloody sides, Burning, rapes, ruin, rage, and oppression, Ride galloping, and furiously Tread down Laws, Arts, Civility. 14. Where discord, pride, scandal, 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 herself from men? Amongst whom reigns this hellish Regiment? How can Jove's lovely daughter dwell Amongst such monsters hatched 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 exiled, which was as we All know, Christ's Will and legacy? 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 clear 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 die. 19 And let the good ship ride Called 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 compass be Thy Word, and with the helm of Discipline From sinful rocks keep me, And let the polestar of thy truth be seen; Let Faith the bright eye of my soul Be always looking on that Pole. 21. The man of thy right hand Preserve Lord as the apple of thine eye; And from this sinful land Let not true love with her two sisters fly But as its name is Albion, So in it still let all be one. FINIS. ●mprimatur April 26. 1642. THO: WYKES.