because this mixture is perpetuâ—ll and the strange shapes shew the varietie of strange forms brought in by generation shee had no power over Vlysses became the soul cometh not by mixtion of the Elements or generation 3. By Circe I suppose may be fitly understood death caused by Sol and Oceanus grand-childe because death and corruption proceed out of heat and moysture the poysoning of her husband shews that death is no accepter of persons Sol carried her in his chariot for where the Sun shines there is death and corruption her turning of men unto beasts shews that man is like the beast that perisheth yea a living dog is better then a dead man but shee hath no power over Vlysses that is over the soul which is immortall death hath no power the four hand-maids that gathered poyson for her were Adams pride gluttonie infidelitie and curiositie which made Adams death poyson all his posteritie 4. By Circe may be meant the divell who hath caused beastly dispositions in the nature of man and hath poysoned us all as Circe infected Vlysses fellows but not himself so he poysoned Jobs body but had no power over his soule and because God had set his love upon man and had rejected him for his pride being an Angel he to be revenged poysoned man as Circe did Scylla 5. Circe is physicall knowledge consisting much in herbs shee is the daughter of Sol because herbs proceed of his heat shee turneth men into beasts because some physicians searching too much into nature become beasts in forgetting the God of nature shee dwelt on a hill full of physicall simples to let us understand wherein the Physicians skill and studie lyeth hee hath no power over Vlysses the soule but the bodies of men hee may poyson or preserve his four hand-maids are Philosophie Astronomie Anatomie and Botanie or skill of simples 6. Sinne is a Circe chiefly drunkennesse and whoredome which poyson men and turn then into Swine Circe hath both a cup and a rod with which shee poysoneth men so in sin there is a cup of pleasure and the rod of vengeance though Vlysses fellowes were poysoned yet he would not himself be enticed by Circe but by means of the herb Moly and his sword hee hath defended himself and made Circe restore his fellowes 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 COELUS THis was the son of Aether and Dies who married with Terra and of her begot Giants monsters Cyclopes Harpes Steropes and Brontes hee begot also of her the Titanes and Saturn Mother Earth being angry that Coelus had thrown down his sons to Hell caused the Titans to rebell against him who thrust him out of his kingdome and Saturn out off his testicles out of the drops of bloud which fell from them the Furies were engendred The INTERPRETER 1. COElus and Terra make an unequall match therefore of them proceed strange and monstrous children the matches of Nobles and pesants prove for the most part unfortunate and mischievous Sique voles apte nubere nube pari 2. By Coelus I understand the upper region of the air for the aire is called heaven both by Poets and Divine Scripture this may be said to be the son of Aether and Dies not onely because it is alwayes cleer free from clouds and mists but because also it hath the nature of elementary fire to which it is next for it is hot and dry as that is and more properly may this fire be called Aether from its continuall burning then the heaven which hath no elementary heat at all his marriage with the earth of which Titans Cyclopes c. are procreated doe shew that those fiery Meteors in the upper region of the air are procreated by its heat and motion of these thin and dry smoaks which arise out of the earth the names of Steropes and Brontes shew that lightning and thunder are generated there in respect of their matter which being received within the clouds of the middle region cause the rumbling as if there were some rebellion and warrs within the clouds Saturne his sonne that is Time the measurer of heavens 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 engendred that is the torments of the wicked shall begin 3. They that geld ancient Records Fathers and Scripture are like Saturne rebelling against heaven being encouraged thereto by those spirituall 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 proceeds nothing but Furies that is heresies schismes dissentions 4. Saturnious Tatianus and his Scholars the Encratites Originists Manichaeans and all other hereticks who have condemned matrimonie as an uncleane thing and not enjoyned by God they are all like Saturne being assisted by their brethren the Monsters of hell and doe what they can to geld their father Adam of his posteritie and to rebell against heaven and what ensueth upon this gelding or condemning of wedlock but furies and all kinde of disorder and impurity 5. The children of Heaven and of the light must not as Coelus did joyn themselves in their affections to the earth for of this union shall proceed nothing but Monsters to wit earthly and fleshly lusts thoughts and works which will rebell against our soules and geld us of all spirituall grace and of our interest in the kingdom of heaven and then must needs be engendred the Furies to wit the torments of conscience CUPIDO OF Cupids parents some say hee had none at all others that hee was engendred of Chaos without a father some say hee was the sonne of Jupiter and Venus others of Mars and Venus others of Vulcan and Venus others of Mercury and Venus c. Hee was the god of love painted like a childe with wings blinde naked crowned with roses having a Rose in one hand and a Dolphin in the other with bow and arrows c. The INTERPRETER 1. I finde Cupid painted sometime standing close by Fortune to shew how much fortune prevails in love matters and sometimes I find him standing between Mercury and Hercules to let us see that love is most prevalent when it is attended on by eloquence and valour 2. There is a twofold love to wit in the Creatour and in the Creature Gods love is twofold inherent in himselfe and this is eternall as himselfe 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 engendred of Chaos without a father and
heavens the starts nature yea the God of nature in whom wee live move and have our being may be called Genii in a large sense And Genii quasi geruli á gerendo vel ingerendo from supporting us or from suggesting good and bad thoughts into the mind therefore gerulofiguli in Plautus is a suggester of lies and so by these Genii may be understood the good and bad angels which â—ill accompany us and by inward suggestion â—tir us up to good or evil actions 4. The form of Serpents in which the Genii were worshâ—pped doth shew the wise and vigilant care which the angels have over us 5. When after this life they punish us for sins they are called Manes Therefore the Genii were painted with a platter ful of garlands and flowers in one hand and a whip in the other to shew that they have power both to reward and punish us They have oftentimes appeared in the form of men therefore they are painted like men but they have no sex neither do they procreate for which cause perhaps the fruitfull Palm-tree was dedicated to them with which also they were crowned and 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 corporeall 6. Our souls also are Genii which from our birth to our death do accompany our bodies 7. Every mans desire and inclination may be called his Genius to which it seems the Poet alluded saying Ansua cuique deus fit dira cupido 8. And perhaps Aristotle's Intellectus agent is all one with Plato's Genius for without this we have no knowledge because the pâ—ssive 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 wee should say wee receive no information of good or evill but from our Genius 9. As the Gentiles beleeved the starrs to be Genii so the Jews thought them to be angels and that they were living creatures therefore they worshipped them called them the hoast of heaven 10. But indeed Christ is onâ— true Genius the great Angel who hath preserved and guarded us from our youth by whom wee are both generated and regenerated the brasen Serpent from whom wee have all knowledge who alone hath power to reward and punish uâ— who appeared in the form of man and in respect of his two natures was the son of Jupiter and Terra of God and Earth and who wil never forâ—ake 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 assure us of eternall life let us then offer to him the sâ—crifice not of bloud 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 prayers 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 womenâ— yet we know that Christ is the Saviour and keeper both of men and women and that with him there is no difference of sex GIGANTES GIants were hairy and snakie-footed men of an huge stature begor of the blood of Coelus 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 therow by Apollo's and Diana's arrowes The INTERPRETER 1. THat there were men of an huge stature fierâ—e looks and of wicked dispositions and of high and proud minds which they called Giants is not to be doubted seeing the Scripture so often mentions them both before and after the flood besides divers Historians Scaliger saw one of them at Millan so tall that he could not stand but lay along and filled two beds joyned in length Exerc. 163. All ages have produced some such Giants but that these were begot of divels and women is ridiculous for these Giants were men not differing from other men either in their matter or form but only in greatnesse which makes but an accidentall difference neither have spirits seed or organs of generation and whereas spirits and women differ generally it must needs follow that what is begot of them must be different from them both as wee see a mule is different from the horse and thee-asse which differ but specifically 2. If by Giants we understand winds and vapors they have the earth for their mother and heaven for their father they are bred in the belly of the earth and are begot of the rain which may be called the bloud 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 3. Notorious profane men are Giants and are begot of bloud to shew their cruell dispositions and of earth because they are earthly-minded their hairy bodies and snakie feet do shew their rough savage and cunning disposition they war against Jupiter when they rebell against God with their wicked lives but Hercules and Pallas strength and wisdom overcome and subdue such monsters and oftentimes they are overthrown by Bacchus and Pan that is by wine and musick drunkennesse and pleasure at last prove the bâ—ne of these Giants 4. Rebellious Caâ—alines who oppose authority are hairy snakie-footed Giants of a sanguinary and cunning disposition warring against Magistrates which are gods but at last come to a fearfull end 5. Arius and all such as oppose the divinity of Christ are like these Giants warring against God but are overthrown with the thunder and arrows of Gods word 6. Let us take heed ' as Ambrose exhorts us that wee be not like these Giants earthly-minded pampering our slesh and neglecting the welfare of our soules and so fall into contempt of God and his ordinances if we doat too much on earth we shew that she is our mother that she is too much predominant in us if we think to attain heaven and yet continue in sin pleasure we mount our selves upon ambitious thoughts and do with the Giants imponere Pelion Ossae climb up on those high conceits to pull God out of his throne GLAUCUS See NEPTUNUS and OCEANUS GORGONES THese were the three daughters of Phorcus whose chiese 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 â—ut 〈◊〉 by Persius being armed with Minerva's
bounty should stil be joyned with sinceritiâ— their smiling face shews that gifts should be given freely they are stil young because the remembrance of a good turne should never grow old they have winged feet to shew that good turns should be done quickly biâ— daâ— qui cito dat 5. They that will be bountifull must take heed they exceed not lest they make themselves as naked as the Graces are painted there is a meane in all things and no man should go beyond his strength he may be bouâ—tifull that hath Euronyme for his wife that is large possessions and patrimonies as the word signifieth 6. There be many unthankfull people who are content still to receive benefits but never returne any these are they that strip the Graces of their garments and have reduced free hearted men to povertie 7. The Graces are called in the Greek Charites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from joy or from health and safety and they still accompany the Muses Mercurie and Venus to shew that where learning eloquence and love are conjoyned there will never be wanting true joy health and contentment 8. I thinke by the three Graces may be meant three sorts of friendship to wit honest plâ—asant and profitable honest and pleasant friendships which are grounded on vertue and delight looke towards us because they both aime at our good but profitable freindship lookes from us as aiming more at her owne gaine then our weale which as Seneca saith is rather traffick then freindship but all friendship should be naked and without guile and hypocrisie like the Graces still young and cheerefull and still nimble and quick to help 9. By the three Graces I suppose also may be meant the three companions of true love of which Aristotle speaks to wit 1. good will or benevolence 2 concord or consent of minds idem velle et idem nolle 3. bountie or beneficence these three like three Grace look one upon another and hold each other by the hands these ought to be nâ—ked pure still young and where these three are found to wit good will concord and bountie there shall not be wanting the three Graces that is 1. Thalia a flourishing estate 2. Agalia honor or glory 3. Euphresyne true joy and comfort for these are the handmaides of love 10. Faith hope and charitie are the three divine Graces pure and unspotted virgins daughters of the great God sincere and naked without guile looking upon one another and so linked together that here in this life they cannot be separated one from the other but their positure is somewhat different from the other Graces for of the other two look on us the third hath her back to us but in these three divine sisters one only looketh to us to wit charitie the other two faith and hope fix their eyes from us upon God faith is Aglaia the glory and honor of a Christian hope is Euphrosyne that which makes him joyfull we rejoyce in hope and charitie that is Thalia which would make our Christian state flourish and abound with all good things if wee would admit of her companie amongst us but by reason there is so little charitie I doubt me there is as little faith and hope for reject or admit of one you reject and admit of all CHAP. VIII H HARMONIA See CADMUS HARPIAE See BOREAS HEBE SHe was the daughter of Juno begot without a father only by eating of lettuce for Juno being invited to a feast by Apollo into Jupiters house shee presently conceived by feeding upon lettuce and bare this Hebe who for her beauty was made Jupiters cup bearer till she disgraced her self by a fall in Jupiters presence at a feast where shee discovered her nakednesse by which means shee lâ—st her office and Ganymed was chosen in her room The INTERPRETER 1. BY Juno is meant the air by Apollo the Sun by Hebe the fertility of thâ— earth which is caused by the air being warmed with the Sun and refreshed with cold and moist exhalations which is meant by the lettuce 2. By Hebe is meant the Spring by Ganymed the Winter both are Jupiters cup-bearers both moisten the earth Hebe is beautifull because the Spring is pleasant but when Hebe falls Ganymed succeeds so when the pleasant time of the yeer is gone Winter follows 3. I think rather that Heâ—e was the daughter of Jupiter and Juno for Jupiter being the heaven and Juno the air by the influence of heaven upon the air is caused both serenity and fertility in this inferiour world 4. Jupiter would have none to serve him but such as were beautifull as Hebe and Ganyâ—hed neither would God be served in the Tabernacle by such as had any deformity or blemish much lesse can they be fit to serve him who have deformed and maimed soules God is beauty it self Christ was the fairest amongst the sons of men and he will have hiâ— sister and spouse to be all fair and for this cause hee hath redeemed his Church that shee might be without spot or wrinkle or any such thing 5. Though Hebe had disgraced her self yet Jupiter married her afterward to Hercules by which is intimated that youth is accompanied with strength and vigour of body 6. Hebe was the sister of Mars to signifie that warrs doe accompany youth and fertilitie or richnesse of soyl 7. Hebe had a temple erected to her at Corinth which was a sanctuary for sugitives and idle persons so idlenesse and wantonnesse abound mosâ— in those Countries which are blessed with a temperate air and a fruitfull soile 8. Hebe was wont to be painted in the form of a childe clothed with a rich garment of divers colours and wearing garlands of flowers on her head by this they represented the nature of the Spring which is the infancie and beauty of the yeer clothed with partie coloured fields and meadowes and graced with delightfull and fragrant flowers 9. Adam was created beautifull both in body and soule therefore God delighted in him and made him his servant but by his fall hee discovered his nakednesse in the fight of God and Angels therefore was rejected and banished from Gods presence and that earthly heaven in which hee was but afterward God taking pitie of him married him to Christ the true Hercules who only by his power subdued all the monsters of the world 10. Though Junâ— was at the feast with Apollo in Jupiters own house yet shee conceived not till shee ate lettuce this may signifie that the influence of heaven and heat of the Sun are but universall causes and do not work without the concurrence of the secondary and that the matrix is unapt to conceive if there be not a due proportion in it of heat and cold for if it be too hot it corrupteth the seed so excessive heat is a main cause of sterility 11. Jupiter would be served by young Hebe and young Ganymed to signifie that God will be served by us in our youth which
lust and dotage was a miserable death and conslagration of his owne body let young men remember that the end of pleasure is pâ—ine and that love or lust either which in the beginning is all hony determines in gall and wormewood Amor melle selle foecundissmâ—â—â— 7. Hercules was persecuted and maligned by Juno not withstanding all his heroik actions soeliciâ—atis comes est inuidia happinesse is stil accompanied with envie 8. Hercules who overcâ—me others could not overcom himself he is the greatest conquerer that can conquer himself sorâ—ior est qui se quam qui forâ—ssima vincit mâ—nia 9. Some understand these passages of Hercules literally the stable of Augits was a large field over-laden with dung which Hercules cleered by cutting the river Achelous and causing it to overflow that field Antaeus and Busiris where tyranâ—s whom Hercules overthrew Diomedes that sed his horses with mans flesh was a tyrant who by the strength and number of his horses overrun the country plundering and murthering men Cerberus was the name of the king of the Molossians dog which devored men threfore called the dog of hell Theseus should have bin devoured by him but that he was rescued by Hercules The birds called Stymphalides were robbers neer Stymphalis the towne and lake of Arcadia The Dragon that kept the gardens of Hesperides was a winding river or arme of the sea reprâ—senting the windings of a serpent this arme encompassed these gardens Cacus spitting fire was a tyrant in Compania who used to fire mens houses and corne The Contaures were the Thessalians who first learned to ride on horse back these Hercules subdued as likewise he overcame the Lion bull and stag that is notable theeves and robbers By supporting the heaven with Atlas is meant his knowledge in the spheare which Atlas king of Mauritania found out The three-bodied Geryon were three brothers in Spain all princes and intirely loving each other whome Hercules also overcame 10. By Hercules the Acients did not onely meane valour and strength of body but the force of eloquence also which they did expresse by that picture of Hercules clothed in a horse skin armed with a club with a bow and arrowes having small chaines proceeding from his tongue and tied to the ears of people whome he drew after him by which they signified how sharpe and powerfull eloquence is to pierce and subdue the affections of people and to draw them far 11. The Romans used to worship Mercury within the Citie but Hercules without to signifie that by strength and policie they maintained their Empire at home they used eloquence and policie abroad strength and industrie 12. Wrestlers and souldiers used to woship Mercury and Hercules together to signifie that in wrestling and warrs strength and policie must go together 13. It was not lawfull for women to sweare by Hercules nor to enter into his temple this was a punishment laid upon that sex for the insolencie of Queen Omphale over Hercules in causing him so effeminatly to serve her 14. It is recorded that Hercules never swore but once I wish we could say so of Christians who make no conscience in swearing by the name of god upon all occasions 15. Children young men were not permitted to swear by Hercules but bare-headed and abroad in the open air perhaps to make them the more wary and fearfull in swearing and to strike a greater reverence of an oath in them I wish our children and young people would learn the like reverence to the true God when they take his name in their mouths 16. They used in old times to offer the tenth part of their goods to Hercules therefore the tythe was called Herculana and they that offered this were said Pollucere Herculi But Tertullian complaines in Apoll. that the Gentiles cosened their God promising to him the tenth but scarce offering the fourth part of that Are there not too many Christians now who prosesse much but practise little not caring how they serve God so they may serve him at an easie rate who would willingly go to heaven so they may save their purses 17. The new married bride was wont to be girded with a girdle having a strong knot called nodus Herculanus an Herculean knot in signe of secunditie because Hercules in one night begot 50 sons of Thespius his daughters But wee know that it is the Lord only who doth open and shut the wombe who maketh the barren to rejoyce 18. Whilst Hercules was alive he was slighted and persecuted but being dead he was deisied and placed among the Stars he was solemnly called upon he had temples and altars erected holy dayes dedicated Priests called Poliâ—ii and Penarii consecrated to him hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the driver away of evill when any thing fell out well it was though to be so by Hercules his meanes hence arose these proverbs Amico Hercule Dexiro Hercule They used to carve or paint him upon their dice in the habit of a King whose cast was counted luckie hence arose that phrase Hercules Basilicus for good luck Rich men gave the tenth of their goods to Hercules this they called Polluctum and they thought thereby to prosper They called the richest and most sumptuous and capacious things by the name of Hercules as Herculea coena Heraclia pocula balnea Herculana lecti Herculani Hercules hospitatur By this we see the foolishnesse of the world in persecuting hating and murthering these men whom afterward they honor and adore Thus it sared with the Prophets Apostles and Martyrs of this Christ accuseth the Scribes and Pharisees for building the tombes of the Prophets and garnishing the sepulchres of the righteous c. Mat. 23.19 19. Our blessed Saviour is the true Hercules who was the true and only Son of God and of the virgin Mary who was persecuted but of malice and exposed to all dangers which he overcaâ—â—e he subdued the roaring Lion that red Dragon that tyranâ— and devourer of mankind the Devil he subdued the 〈◊〉 of sin the Antâ—us of earthly affections he by his word supporteth the world Satan is that Oacâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sea monster from whom by Christ we are delivered it is hee only that went down to hell and delivered us from thence hee alone travelled through the Torrid Zone of his Fathers wrath he purged the Augâ—â—n stable of Jewish superstition and heathenish profanation hee overcame the world and all his enimies and hath killed the Eagle of an evill conscience which continually fed upon the heart of man he was that only true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expelâ—er of all evil from us who with the club of his power and chams of his eloquence hath subdued and drawne all men after him who at last was burned but not consumed by the fire of his faâ—hers wrath who having subdued principalities and powers was received up into glory and exalted above all heavens where now he sits at the right hand of
God being adored by the Angels in heaven by men on earth and by spirits under the earth to whom be glory and dominion and power for ever and ever Amen 20. Let me complain with 〈◊〉 de falsa rel.l. 1. c. 9. of the pravitie and madnesse of the Gentiles who would make a god of Hercules who scarce deserved the name of a man if we consider his adulterous bâ—rth his whoredomâ—s oppressions miâ—thiers glutony and other sins whose titles and epithits the poets give him shew us what he was when they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a great eater a devouter of every thing an eater of raw flesh a devouter of oxen Clem. Alexandrinus in proirâ—pt complains of his whoredomes with the Thespian daughters with the Elian women with Chalcipoe with sole with Omphale and many others What fooles were they to make him a god who killed a Lion and could not kill his owne violence and the wild beasts of his anger and fury who killed a few ravenous birds but could not kill his owne ravenous affections who could subdue Amaâ—ons but not his owne lusts who could purge a stable of dung but not his owne heart of wickednesse And indeed as he was in his life so he was honoured aster hiâ— death with sacrifices sull of railings and cursings as Lactanius shews de fals Relig. lib. 1. c. 21. HESPERIDES These were the daughters of Hesperia by Atlas called therefore Hesperides and Atlantides they had a rich garden wherein grew golden apples which were kept by a watchfull Dragon but Hercules killed the Dragon and carried away the apples The INTERPRETER 1. SOme by these golden apples understand sheep of a yellow fleece like gold for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both an apple and a sheep these sheepe Hercules brought from Africa to Greece after hee had killed Draco the shepheard 2. By these golden apples may be meant a golden mine neere mount Atlas in Africa which Hercules first discovered 3. By this garden kept by a Dragon may be understood some rich orchard invironed by a winding arme of the sea which Hercules pâ—ssed over or by cutting it and directing the tide another way made the passage open 4. By the daughters of Hesperia and the golden apples may be meant the stars which because they begin to appeare in the evening may be called the daughters of Hesperia or Hesperus and because the starrs are round like apples and of a golden colour they were called golden apples By the Dragon may be meant the Zodiac which windeth about the earth as a serpent or Dragon by Hercules killing the Dragon and carrying away the apples may be meant the Sun who by his light taketh away the sight of the starrs and Zodiac 5. As the golden apples were kept by a vigilant Dragon so wealth is got and preserved by care and vigilancie and as these apples belonged to the three daughters of Hesperia to wit Aegle Arethusa and Hesperetusa so riches should belong properly to these who are eminent for honor and vertue for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth honor and glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue But as these apples were consecrated to Venus so commonly the wealth of this world is dedicated to and imployed on our lusts and pleasures 6. Hercules could not obtaine the golden apples till he had killed the Dragon neither can we attain to the pretious fruits of faith and holinesse untill we have destroyed the Dragon of envie and malice 7. The covetous wretches of this world whose affections are set upon wealth can no more rest and sleepe then the Dragon did that kept the golden apples but doath that all subduing Hercules comes and kills these Dragons and carries away the wealth from the owners and bestows them oftentimes on strangers HIPPODAMIA See TANTALUS CHAP. IX I JASON HEe was the son of Aeson his brother Pelias sent him to Colchis to fetch from thence the golden fleece who accompanied with 49 young gallants of Greece having overcome many dangers arrived thither in the ship Argus which was so called from the builder Jason by the help of Medaeâ— the king of Colchis his daughter over came the â—â—rie-breathed brasen-footed buls and cast asleep the watchfull Dragon and so having attained the golden fleece he returned home with it and married Medaea whome afterward he repudiated The INTERPRETER 1. JAson is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth medicine or the art of curing diseases and Medaea from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is counsell to shew us that where health of body is conjoyned to counsel and judgement of mind their great actions and brave exploits are atchived 2. That a Physitian who would cure a disease must doe nothing without Medaea that is without advise or counsell 3. By Jasons voyage to find out the golden fleece was meant that iourney of the Grecians to Colchis to find out a golden mine By the golden fleece may be understood a book guilded and covered with a sheeps skin teaching the Philosophers stone or art of converting metals into gold Thâ—t was a long and chargeâ—ble voyage but the paines which our Chymistâ— take to find out the Philosophâ—rs â—tone is more tedious and chargeable and which is worse Jason found the goldeâ— fleece but these men have not yet found and I beleeve never shall find the Philosophers stone 4. They that with Jason will find the golden fleece of honor and immortality must with him undergoe and overcome all difficulties dangers and obstacles he was content to receive coâ—rection and instruction from Chiron the Centaure so must good men be content to submit themselves to those who scarce deserve the name of men and to live in holes and caves of the earth in obscuritie as Jason did in Chirons cave Jason with his Argonâ—uâ—â— were forced to carrie their owne ship two dayes together on their shoulders through â—he deserts of Lybia so good men thâ—t aime at eternall honor must bâ—re conâ—agiously the pressures and heavie burt hens that are laid upon them Jason passed through and overcame the dangeâ—s of those troublesome rocks called Symplagides sâ— must all good men passe through and overcome the dangerous rocks of pride lust anger covetousnesse c. Jason overcame the sirie mouthed bull so mâ—st all good men overcome the sirie and slâ—nderous tounges of wicked men and so they must subdue their owne firie lusts and impotent affections Jason mastered the Dragon and killed the armed men that sprung up of â—is teeth so must we subduâ— malice and envie and overcome with watching fasting and prayer that old red Dragon the Devill â—nd destroy all his works in us 5. We may see how anciâ—nt the greedie desire of gold hath bin among men by â—â—is voyage of Jasâ—n his Argonauts for the golden sleece which was performed â—â—no mundi 2716. and before the building of Rome 920 years in honor of which expedition Chaâ—les Duke of Burgundie instituted the Order of the Golden
as if they were sons of Mercury 13. He is alwayes painted with his head covered to shew that nimble cunning and crasty heads seldome discover their intents but still hâ—ve a cloak as wee say or some pretence for their actions so that Argus himselfe is deceived by them and they that are most vigilant and quick sighted are sometimes over-reached 14. Nimble-tongued Mercurie stood upon a square stone I wish that our faire-spoken and nimble-tongued professours would prove constant in their wayes and square in thâ—ir actions 15. Jupiters messenger was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is interpreting or speaking so Juno's messenger was called Iris from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak by which they would shew how necessarie it is for Princes Embassadours to have eloquence and to be good Oratours 16. I have read that Mercurie stole from Mars his sword but wee have Mercuries that put the sword into Mars his hand Sure these are not the sonnes of Jupiter Coelestis but of Jupiter Stygius neither are they Cactuceatores but Faeâ—iales they are not like that Mercurie who with his rod made peace and united serpents and found out musick and harmonie but like him that found out the art of wrestling and theeving the authours of confusion and the true successours of that Mercurie who was worshipped by the ancient Galls who delighted in the shedding of mens blood these Mercuries are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaders of soules to hell and not the bringers of them from thence 17. Mercurie is painted sometimes with his soporiserous rod in the one hand and a short sword in the other the Divell casts us asleep in securitie and then destroyes our soules 18. Mercurie with his rod drives the souls into hell and from hell Hac animas ille evocat orco Pallenies alias sub â—istia tartara 〈◊〉 ' Dat somnos adimisque c. such is the power of Gods word it cast us down to hell in denouncing Gods judgements and raiseth us again in the promises of the Gospel 19. By Mercurie may be understood the dâ—sire of knowledge which bound Prometheus the Astronomer to Caucasus that the eagle might feed upon his heart by this they did signifie the care and solicitude which the Astronomer took in remaining upon that hill in the night time to obsâ—rve the motions of the stâ—rres 20. Hee begot Hermaphroditus of Venus and hee himself had both sexes to shew us the nature of that stâ—rre for Mercuries power is partly masâ—uline in stirring up heat and partly feminine in causing moisture therefore hee was painted with a lance in one hand and a distasse in the other and he is described by the Poet to be red or yellow haired to signifie his vicinitie to the Sun and to be very beautifull to shew his neernesse to Venus 21. Our blessed Saviour is the true Mercurie the Son of God the Word of the Father the Messenger or Angel of the Covenant the Sun of righteousnesse the God of order and harmonie the Prince of pâ—ace who by his crosse as the true Cadâ—ceus hath reconciled all things in heaven and earth who hath killed the many-eyed Argus our vigilant enemie the Divell whose eloquence was such as never man spake as hee did who hath tamed and subdued the two serpents that is the perverse and venemous dispositions of Jews and Gentiles by his crosse and by the same hath delivered our souls out of hell MINERVA or PALLAS SHe was the daughter of Jupiter begot of his brain without the help of a woman and was held to be the goddesse of wisdome learning and arts shee found out the use of oyle therefore was chosen by Athens to be patronesse of their Chic which shee called by her owne name Athene shee invented the use of wooll of spinning and weaving and because Arachne in this are durst contend with her shee was by Minerva turned into a spider The INTERPRETER 1. MInerva was called Jupiters daughter to shew that wisdome and learning are Gods speciall gifts shee was begot of his brain because the brain is the seat of wisdom and learning without the help of women because wisdome comes not by generation but by infusion study and experience and women for the most part are hinderers not furtherers of wisdome and learning therefore shee is said to be a perpetuall virgin because men that live a single life have fewest avocations from the studies of wisdome and knowledge shee came out of Jupiters head Armed to teach us that a wise man is alwayes armed against all assaults and violence of fortune 2. Shee is called Triâ—â—nta and the daughter of Neptune because shee was bred by Triton or rather by these poeticall terms of the sea they meant the dangers that wise and learned men are subject to or else that men gather wisdome and knowledge out of dangers and troubles or by this name they may signifie the three faculties of the soule memorie will and understanding or rather the rationall irascible and concupiscible powers of the soule But I think rather it is to shew that a wise or prudent man can guide himself ethically his family oeconomically and the Common-wealth politickly 3. Minerva's Target called Aegle as Jupiters was is cleer and smooth like glasse and hath Gorgons head sâ—t in it with snakes about it both to signifie that wisdom is terrible to evil men and that they fear and tand in awe of Wise men as also that Wisedom and sincerity are joyned together which is expressed by the clearnesse of her Target for wisedom is conspicuous to all therefore they dedicated the Oâ—le which seeth in the dark to her because wisedom is able to discern obscure things and to find out abstâ—use secrets 4. They paint her with a Helmet and a Crest and a Cock upon the top of her Helmet to shew that wisedom is both the defence and ornament of a man and that wise men are also vigilant with the Cock but the Crow being a chattering bird is hated by her because much pratling agreeth not with wisedome a wise man is seldome talkative and because a wise man knows how to command his speech Minerva is sometimes painted with a Crow in her hand and as she hath a Cock on her head so she hath the Dragon at her feet both which signifie the piercing sight and vigilancie of wise men 5. They make her supporting on her arme a round Target and a long Spear in her hand to shew that wisedom rules and supports the world and that the force of it is such as that it is able to pierce the hardest and most difficult things that are and can reach them though never so far off 6. They made hâ—r the President of War to 〈◊〉 us that wisedom and learning are required in a Commander or Captain they placed fear and terror by her for these are unseparable companions of wars and gave her long cloâ—k called Poplum to signifie the setled and sedentarle
three Judges are the three effects of a wicked mans 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 5. Aeacus by his wisdom causing the barbarous inhabitants to foâ—sâ—kâ— their caves and holes wherein they dwelt 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 Pirats which usâ—d to molâ—st them for these respects he was said to turn them from Ants into men 6. In relieving Graeâ—ia by his prayers from the plague doth shew us That the prayers of the faithful avaiâ—eth much 7. Before Christ came the Gentiles were but Ants men of earthly conversation being sed with roots of superstition molested with spiritual pirats 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 Gods Word and to â—ight against their spiritual enemies 8. These three Judges wâ—re so placed that Aeacus and Rhadaâ—nanthus being more loving brothers 〈◊〉 alwaies together but Minos by himself this is noted for his cruelty the other two for their gentlenesse and mercy to shew us that as there are two mild Judges for one cruel so justice should be tempered with mercy but so that mercy be alwaies prevalent 9. When Jupiter sent thâ—se his three sons to be judges in hell he directed them to take their journey through a delightful meadow called the field of truth I wish all Judges would passe through this field for neglect in passiâ—g through this field in these distâ—â—ctâ—d timâ—s many good and innocent men have been undone by false and lying informations AEGAEON HE was begotten of the Heaven and Earth or of the Sea he assisted Jupiter when Juno Pâ—llâ—s and Neptune made insurrection against him and would have bound him for whose good service he was made keeper of Hell gates but after waâ—ds rebelling against Jupiter he was overthrown with his thunder and laid under the hill Aeâ—â—a which alwaies bursts out with sinoak and stones when he 〈…〉 he had an hundred hands and fifty heads he is also called 〈◊〉 and Enâ—â—ladus The INTERPRETER 1. AEGaeon as the other Giants were painted like 〈…〉 the waste but like serpents under Commâ—â—us that bloâ—â—y Emperor when he would represent Hercules with a Lyons skin about his shoulders and a club in his hand caused some men whom he meant to kill in sport be sent for Now that he might seem to fight for the gods against the gyants he would cause the leggs and thighâ—s of these men to be set away or wrest aside that so they might seem to be like the gyants and then with his club he knocked them down and bruised them This was not indeed to sight for the gods but to satisfie his own cruelty and bloody nature there be too many that pretend they sight for God when indeed they sight for their own ends and to make the matter the more plausible they will by traducing give the enemies serpents feet though they have none and make them seem to be gyants against whom they fight though they be not such 2. By this many handed and many headed monster is meant the Wind the power and 〈◊〉 whereof are many and wonderful it is begot of they 〈◊〉 of the earth and sea by the heat and iâ—slâ—ence of heaven when Jupiter that is the heaven is obscured 〈…〉 bound up from uâ— with thick mists extracted by Minerva that is the Sun out of Neptune or the Sea and received by Juno or the Aire these three are said to conspire against Jupiter then comes the wind and blowes away these mists and so Jupiter is relieved and the heavens cleared AEgaeon is said to keep hell gates because the winds are often inclosed in the bowels of the Earth and Sea 3. AEgaeon sights against Jupiter when the South-wind obscures the Heaven with clouds then with his Sun-beams or thunder the Air is cleared and the wind setled 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 4. Gâ— hath made our stomack and belly to be the receptacle o◠〈◊〉 vapors which notwithstanding sometimes 〈…〉 the heaven of our brain and fight against our Jupiter that is our judgement and reason but oftentimes are overcome and 〈◊〉 back by the strength of nature and properâ— of the 〈◊〉 5. Juno that is vapors Neptune that is too much moisture and Pallâ—s that is too much 〈…〉 the brain and assault judgement and reason but the hâ—lp of AEgaeon or the strength of the animal spirits do relieve the brain and make peace 6. In 88. the Spanish Juno that is their wealth Minerva their policieâ— and Neptune their Sea-god I mean their great Fleet which 〈…〉 the Ocean conspired to invade our heaven that is our Church and State but AEgaeon the stormie wind sent by Thetis but by the power of the Almighty scattered their forces and relieved our Jupiter â— Every pyratical 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 featful 8. Arius and other hereticks opposing Christs divinity with AEgaeon fight against God and being struck with the thunder of Gods Word without repentance they are sent to hell 9. All seditious persons rebelling against the Church and State are AEgaeon fighting against God and they must look for this reward AENAEAS HE was a Trojâ—n Prince son of Venus by whose help he was delivered from being killed by the Graeâ—ians he carried his old father on his 〈◊〉 out of Troy with his houshold gods he was seven years by the malice of Juno tost upon the seas and kept back from Italy who when he arrived thither was molested by a long war caused by Juno and Alecto having at last killed Turnus ended his 〈◊〉 in peace and honour he went down to Hell to visit his father in the Elisian fields who by the help of 〈◊〉 and the golden 〈…〉 all the dangers of hell his acts are eternized by the Prince of Poets The INTERPRETER 1. WHen AEnaeâ—s went down to hell the dog Cerberus barked against him which used to sawn upon others even so the Devil is an enemie to vertuous men such as AEnaeas was but he is a friend to the wicked 2. He was called the son of Venus because that planet was mistresse of his horoscope or because of his beauty and comely proportion and to shew that love is the chiesest guard of Princes and that which doth most subdue and keep people in subjection 3. Juno and AEolâ—s the aire and wind conspired against him to drown him so sometimes Princes are oftentimes vexed
the ground could become men why should they not beleeve that our bodies fallen to the earth shall in the last day resume their ancient form by the power of him who first gave it 6. Magistrates and such as would bring rude and barbarous people to civilitie and of stones to make them men must have the perfections of Deucalion prudence religion justice c. Themis or Justice must be their counsellour without which nothing should they doe but chiefly let them take heed of covetousnesse they must cast the love of earthly things behinde them and so they shall make men of stones that is men will be content to forsake their stonie caves and rocks and will frame themselves to the Citie life And what are men without religion and civility but stones representing in their conditions the nature of the place where they live 7. Deucalion turned stones into men but Idolaters of stones make gods such a god was Jupiter Lapis among the Romans by whom they used to sweare and these stony Gods turned the worshippers into stones for they that make them are like unto them and so are all they that worship them the Idolater is a spirituall fornicator committing whoredome with the earth which affordeth the materials and hee brings in the forme 8. It is not the least happinesse to hide ones selfe in Parnassus amongst the Muses for a Scholar to spend his time privately and quietly in his studie whilest the tumultuous floods of troubles and crosses prevail abroad in the world 9. Here we see that God is a punisher of impietie and a preserver of good men 10. By Deusalion and Pyrrha may be understood water and fire heat and moisture of which all things are generated in the earth DIANA SHee was the sister of Apollo and daughter of Jupiter and Latona the goddesse of hunting dancing childe-bearing virginitie who still dwelt in woods and on hils whose companions were the Dryades Hamadryades Orades Nymphs c. shee was carried in a silver chariot drawn with white staggs shee was painted with wings holding a Lion with one hand and a Leopard with the other on her altar men were sacrificed The INTERPRETER 1. DIana was wont to be painted sitting in a chariot drawn with two horses the one white the other black by which doubtlesse was meant both the swistnesse of her motion and the diversity of her aspects for the white horse represented her brightnesse in the full and the black her darknesse in the wane or change 2. Diana is the Moon called Apollo's or the Suns sister because of their likenesse in light motion and operations the daughter of God brought out of Laâ—ona or the Chaos shee came out before her brother Apollo and helped to play the mid-wife in his production by which I think was meant that the night whoreof 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 June or the Moon Shee hath divers names for her divers operations as may be seen in Mythologists in Macrobius she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortune from her variablenesse as both being subject to so many changes and causing so many alterations Scaliget observeth that shee was called Lya or Lua from lues the plague because shee is the cause of infection and deseases by which the soul is loosed from the body shee was called Fasceliâ— from the bundle of wood out of which her image was stolen by Iphigenia Agamemnons daughter but I should thinke that shee was called Lya from loosing or untying of the girdle which yong women used to do in her temple called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which temple virgins that had a mind to marrie used first to pacifie Diana with sacrifices she was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is earthly because they thought there was another earth in the moon inhabited by men doubtlesse in that they called her Hecate or Proserpina the Queen of hell they meant the great power that she hath over sublunarie bodies for all under the Moon may be called Insernus or Hell as all aboue her is heaven this free from changes that subject to all changes and perhaps shee may be called Hecate from the great changes that shee maketh here below every hundreth yeer she may be called Diana from her divine power Juno from helping Proserpina from her creeping for though shee is swift in the lower part of her Epicycle yet in the upper part thereof she is slow Luna quasi una as being the only beautie of the night ' Dyctinnis from a net because fâ—shers and hunters use nets and of these shee is said to have the charge for the Moon-light is a help to both they called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from cutting the air Lucina from her light her hunting and dancing was to shew her divers motions for she hath more then any planet six at least as Clavius observes her virginitie sheweth that though shee is neere the earth yet shee is not tainted with earthly imperfections shee is a help to child-bearing 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 shews that her light and effects are most to be seene there for all herbs plants and trees feel her influence and because shee hath dominion over the fiercest beasts in tempering their raging heat by her moysture shee holds a Lion and Leopard in her hand whose heat is excâ—ssive but tempered by the Moon her silver chariot shews her brightnesse the staggs and wings do shew her swistnesse and because her light increasing and decreasing appeareth like horns therefore the Bull was sacrificed to her as Lactantius observesâ— her arrows are her beames or influence by which shee causeth death and corruption in respect of her corniculated demidiated and plenarie aspect shee is called triformis and trivia because shee was worshipped in places where three ways met The dancing of all the Nimphs and Satyrs shews how all take delight in her light her hunting is to shew how in her motion shee perâ—uâ—s and overtakes the Sun 3. A rich usurer is like Diana for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earthly man a great hunter after wealth who hath his nets his bands and bils he wounds deeply with his arrows Proserpina and Lya for he creeps upon mens estates and he brings a plague upon them though he dwells in in rich Cities yet his hunting and affections are set in hills and woods that is in farmes and mannors which by morgages and other tricks hee catches he is carried in a silver chariot drawn with staggâ—â— because fearfullnesse 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
falleth upon all alike 7. Now the four horses that draw fortune are the four branches of providence whereby Gods love is communicated to us to wit creation preservation gobernation and ordinations of all things to their ends 8. In that they called fortune the daughter of the Sea by this they would shew her instabilitie still ebbing and flowing like the Sea therefore they made her stand upon a wheel and shee was called in a common by-word fortuna Euripus Erâ—s 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 generall câ—use 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 variablenesse nor shadow of turning though contingent causes produce contingent effects yet nothing is contingent to God for all things come to passe which he foreseeth and yet his forâ—knowledge imposeth no necessity on contingent things but indeed we are instable our selves and evill and wee accuse fortune of instabilitie and evill a good man may make his fortune good â—uisque suae est fortunae faber 9. I have read that in some places fortune was wont to be pained like an old woman having fire in oâ—e hand and water in the other which I thinke did signifie that providence doth still presuppose prudence whereof old age is the Symbol and because of the mutable and various effects of fortune shee was presented by a woman the Symbol of mutabilitie but the Romans upon better consideration made her both male and female to shew that though the particular and secondarie causes of fortunall effects be various and unconstant like women yet the supreme cause hath the staiednesse of a man the fire and water shews that our firie afflictions which fall not without Gods providence are so tempered with water of mercy that though they burne good men yet they consume them not as we are taught by Moses fierie bush and the furnace of Babylon CHAP. VII G. GANIMEDES HEe was the King of Troys son who whilest hee wâ—n hunting was caught up to heaven by an Eagle Jupiters bird and because of his extraordinary beauty Jupiter made him his Cup bearer The INTERPRETER 1. WHen Ganimedes was caught up to heaven hee let fall his pipe on which hee was playing to his sheep so whilest we are carried up by divine raptures and contemplations wee must sling away all earthly delights 2. Whilest Ganimed was piping on his cane and keeping of his fathers sheep then was hee caught up to heaven God is never better pleased with us then when wee are faithfull and diligent in our calling Not the sad and melancholy but the cheerfull minde is fâ—rtest for God and heavenly râ—ptures 3. Ganimedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that delights in divine counsell or wisdoâ—me and wisdome is the true beauty of the minde where n God takes pleasure 4. Every Eagle is not Jupiters bird as Aelian observeth but that only which abstains from flâ—sh and râ—pine and that was the bird that caught up Ganimedes so fleshly mindes and thoughts set upon rapine and carnall pleasures are not sit to serve God nor to carrie the soul up to heaven 5. The quick-sighted Eagle is divine contemplation or meditation by which Ganimedes the soul is caught up to heaven 6. When by holy raptures we are carried up to heaven the best Nectar that wee can powre out to God is the teares of repentance and of a broken heart 7. 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 8. I wish that the Roman Eagle would not delight so much in rapine and mans flesh as he doth but rather indeavour to be carried up to heaven that is to their ancient dignity the decayed and ruinated parts of the Empire 9. As the Eagle caught up Ganimedes so the wings of a great Eagle were given to the woman Rev. 12. to carrie her from the Dragons persecution the great Eagle was the Roman Empire whereof Constantine was the head by whose power and help the Church was supported 10. Our Saviour Christ is the true Ganimedes the son of the great King the fairest among the sons of men the wisdom and counsell of the father in whom God delighted and was well pleased who by the power and on the wings of his Divintie was caught up to heaven where hee is powring out his prayers and merits before God for us and like Aquarius to which Ganimedes was converted is powring downe the plentifull showers of his grace upon us 11. 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 12. 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 Christ is the Eagle who hath caught man from the jawes of Hell and hath carried him up to heaven GENII THese were the sons of Jupiter and Terra in shape like man but of an uncertain sex every man had two from his nativitie waiting on him till his death the one whereof was a good Genius the other a bad the good ones by some are called Lares the bad Lemures and by Tertullian and his commentator Pamelius they are all one with the Daemones they were worshipped in the forme of Serpents The INTERPRETER 1. IT was a high degree of honor among the the Romans to swear by the princes Genius therefore Caligula put many to death because they never swore by his Genius so to falsifie that oath which was taken by the princes Genius was most severely punished by which we see that swearing by a superiour is an honour held due to him and therefore Anabaptists rob God of his honour when in cases of necessity they will not swear at all by him On the other side how doe they dishonour God who swear by his Name rashly and falsely and yet are not punished The Romans were more religious towards their Princes which were but men then we are towards the true God 2. The Roman Genius was wont to be painted with the horn of plenty in one hand and a dish with offerings reached out towards the altar in the other hand to shew that the Roman State and consequently all others are supported by outward plenty and religious bounty or devotion towards God 3. Genius à gignendo for by them we are ingenerated and so whatsoever is the cause or help of our generation may be called Genius thus the clements the
quickly vanisheth Divitiarum Et formae gloria fluxa fragilis Aen. 1. and whereas the learned Poet makes Juno petitioning Aeolus to send out the winds against Aenaeas hee shews that the wind is something else then the bare moving of the air and that it is an exhalation raised out of the earth and waters without which the air could not be so violently moved 7. Juno was the goddesse of marriage therefore called Pronuba and jugalis from jugum or the yoke that was put over the new married couple There was at Rome an altar dedicated to Juno juga in the street called Jugarius because at this altar they were joyned and here their feet were fettered whence the Poet calls marriage Vinela jugalia but because they thought her power not sufficient they joyned an help to her whom they called Hymen and the god of marriage in one hand hee bare a torch in the other a red vail called flammeum with which the bride was covered to hide her blushing these two might signifie the two properties that ought to be in women to wit fervent love represented by the torch and modestie shadowed out in the vail and it is observable that when the parties who were to be married offered sacrifice to Juno they flung away the gall behind the altar to shew that in marriage there ought to be no gall or bitternesse 8. I finde that Juno had her education from the hours and was nourished by the Ocean and Thetis or as some say the sea-Nymphs to shew that Navigation and Time or opportunity beget riches or that the airy exhalations are begot of and nourished by moisture 9. As Juno signifieth the air Vnlcan was her son because the fire is begot of air oftentimes But as Juno signifieth wealth Mars was her son for wealth begets quarrels pride and warres But as Juno was the goddesse of marriage Hebe was her daughter because in our youâ—â— and vigour wee are fittest for marriage 10. Juno's temple was open roofed and by Numa's law no whoâ—e must enter into it to shew that marriage must not be performed in dark corners but publickly and that marriage ought to be honourable among all men and the bed undefiled 11. Juno shed her milk rather then shee would be nurse to Hercules of which milk the Poets â—eign lilies received their whitenesse and the milkie way in heaven called Galaxia had its originall thence which as Aristotle 1. Meteor c. 8. tels us is a bright whitenesse proceeding from the beams of the lesseâ— starres reslected on a cleer cloud others hold it to be no Meteor but however Juno in this may paint out unto us wanton mothers who will rather lose and spill the milk which nature hath given them then nurse their own children which the wildest beasts will not doe 12. Juno was said to have the government of kingdoms because wealth commands and rules all things that is able to make a maid the wise and sister of Jupiter therefore not without cause was shee so much adored and called upon by maids that were to marry under the names of Imerduca Domiduca Vnxia Ciâ—xia for it is wealth that can bring in and bring home anoint and gird the maid with a wedding girdle and without that shee may sit long enough without house ointment or husband but if shee be rich shee shall not want a Jupiter to woo her who will rather abuse himself to take on him the shape of a cuckow then misse her ' Shee is Populonia the goddesse of the common people and Curetis the souldiers goddesse for wealth is that they fight for this is the rich mans Soticena or Sâ—spitatrix or Opipena that is his saviour and helper but as Juno was a weak help to others who could not help her selfe when Hercules wounded her so riches will prove such helps in the end when the dying wretch shall say to his bags Miserable Comforters are ye all JUPITER HEe was the son of Saturne and Ops and was born in Creta at the same birth with Juno and was brought up on mount Ida by the Curetes privatly â—or fear his father should find him who was devouring his own children but afterward be drove his father out of his kingdom and divided the world with his two brothers Neptune and Pluto be toke heaven for himself the sea fell to Neptune hell to Pluto be used to change himself into many shapes and took â—nno his own sister to wife The INTERPRETER 1. JUpiter is so called quasi juvant pater because he is a helping father and Diespiter the father of the day and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from life for it is he that gives life to all things by this name they understood that divine power by which all things are moved and preserved as may be seen in the Epithets given to him by Virgil and the other poets as also by the descriptions of him in Orpheus and others and by the ancient pictures which they made of him for they placed him in a throne to shew his immutabilitie they crowned him to shew his authoritie they clothed him with garments representing light and Rimes of fire and all besparkled with Starrs to show his heavenly nature and divine glory they put a pair of globes in one hand the one of amber the other of gold to signifie that both the globes of heaven and earth are in his power in the other hand there is a violl or citron intimating that he is the cause of that admirable harmony that is in the world his throne is covered with a garment of peacocks tailes to signifie his providence and omniscience he hath the look of an ancient man because he is the ancient of dayes his sandals or shoos are green and he treads upon Neptunes Trident to shew that sea and land are subject to him They paint him sometimes with the thunder in his hand to show that he is the punisher of impietie sometime they paint him with a scepter in one hand and a circle in the other signifying that he is that great King who rules the world for which cause they place the eagle by him who is the king of birds they give him sometimes the image of victorie in his hand because conquests and victories are from him sometimes they make all his upper parts naked his lower parts clothed to shew that he discovers himself to the Angels and blessed souls which he doth not to us mortalls who see nothing of him but his lower parts and these clothed because here wee see him onely in his effects and works and some of his attribuâ—â—â— but obscurely and in a dark speech as the Apostle faith 〈◊〉 Celtae or ancient Galles worshiped Jupiter under the shape of an oake and so the Romans used to crown Jupiters image with oaken leaves to shew that he who gave being to all things doth also feed them for akorns were the first food of the old world And for the same cause was he worshiped
is sometimes described to us with wings and a crowne on her head standing upon a wheele with a cup in her hand on which are engraven the Ethiopians The wings show the celeritie and swiftnesse of Vengeance pursuing after wicked men the crown signifieth the command and dominion of Gods justice in the world on which were carried Stags and small pictures of Victorie with palms to shew that Justice or Revenge keep men in awe and make them fearfull and that the same Justice is a Conquerour or Victor over the world the cup with the Ethiopians shew that Vengeance can overtake a sinner though hee run to the remotest parts of Ethiopia the wheele signifieth the world which is subjected to the feete of Justice 5. By Nemesis the Sun may be meant therefore the Egyptians placed her above the Moon by which is signified that the seat of Justice or Vengeance is in heaven â— and as the Sunne seeth all things so doth divine Justice from which nothing can be concealed The Sun illustrates obscure things and obscures things lucid so Nemesis or Justice raiseth the humble and humbleth the proud bringing them to obscurity that shine like starrs in the world and raising them out of darknesse to the light of honour who have been low in their own eyes As by the Suns heat and light the earth is beautified and made fruitfull so it is by Justice that States and Kingdomes flourish and prosper 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nemesis signifieth both revenge and distribution for Justice is twofold punitive and distributive or remunerative not onely is Justice the punisher of wickednesse but also the rewarder of goodnesse 7. Jupiter fell in love with Nemesis and was cherished in her bosome in the formâ— of a white Swan of which two was engendred an egg and of this the faire Helena By this I suppose may â—e meant that Princes ought to be in love with Justice but withall they must be white and unspotted Swans in their lives For how can a wicked Prince whose life is full of blacknesse and darknesse be just But the actions of a godly and just Prince will prove more beautifull and lovely then ever Helena was though the daughter of the white Swan and begot of an egge NEPTUNUS HEe was the God of the sea the son of Saturn and Ops the husband of Amphitrite of whom and of sea Nymphs bee begot muluâ—udes of children he with Apollo built the walls of Troy and the first that taught men horsemanship The INTERPRETER 1. THe Gentiles gâ—ve divers names to one and the same power of God as it is diffâ—sed into divers parts of the world in heaven it is called Jupiter in the fire Vulcan in the air Juno in the waters Neptune in the earth Vesta c. so that by Neptune they meant that power which is in the sea moving it with divers motions preserving it from puâ—refaction and restraining it from drowning the earth for which cause perhaps they gave him a Trident or three-forked sâ—epter and as by Neptune they understood the divine power or nature of the sea so by Amphitrite they meant the body or matter of the sea of which multitudes of fishes are engendred which they called the children of Neptune 2. Hee is said to finde out the use of horsemanship because one of that name taught men first to ride or else because ships seem to ride on the sea as horses on the land therefore Plauius calls a ship a wooden horse Nolo vehi equo ligneo or else because sudden eruptions of the sea have caused men to get on horse-back for the greater expedition to avoyd drowning who perhaps otherwise had not rid at all or it may be that some horse might be seen swimming towards the shore which had escaped from ship-wrack which might give occasion to the ignorant countrey people to suppose that Neptune gave the first horse for which cause hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neptune the horseman or lastly by the horse may be meant the swisâ—nesse and mobilitie of the sea therefore because the starrs of Casâ—or and Pollux are very swift they were said to be horsemen 3. They used to paint Neptune Nereus and the other sea gods with a countenance sometimes frowning sometimes smiling to shew how the sea is sometimes stormie sometimes calme they made him gray-haired and gave him a blew gaâ—ment that by the one they might expresse the foaming by the other the colour of the sea therefore blue is called in Plauius Color thalas sius the sea-colour They gave him a chariot drawn with horses or as some say with great and monstrous fisheâ— to signifie the swiftnesse of the sea they give him a Trident in stead of a Scepter by which sometimes hee moved and shook the earth to shew that the sea by reason of some subterranâ—all passages getâ— under the ground and shakes the neighbouring shorâ—s with earthquakes in all the threâ— parts of the earth Asia Europe and Africa if they had known America they would have made his Scepter sâ—uâ—sorked and have called it not Tridâ—ns but Quadâ—ens They made the sea-nymphs or Neâ—eides wait upon his chariot as Virgil in the fifth of the Aeneads placeth Glauâ—us Palaâ—non the Triâ—ons and the whole company of Phâ—râ—us on the right hand of Neptune and on the left Theâ—is Melite Panopaa and the other seâ—-nymphs by which they meant the divers sorts of fishes as their names expresseâ— and among the rest Triton is called Neptunes trumpeter by the Poeâ—s aâ— the sound of whose shell-trumpet the sea ceaseth to rage because some sea-monsters have appeared in such a forme as they describe Triton and they seldome appear but after a storm in a great calm and as for Palamon or Poâ—â—unus hee was the god of harbours whom sea-men honoured with sacrifices upon their returning from any voyage 4. They used to paint Neptune holding of a â—low with a carâ— behind him intimating by this that without the sea the earth could not be fruitfull for not onely doe the sea weeds and sands serve in some places for dung to barren ground but also the sea-water is an help to fertilitie as wee see in sale marishes besides without rain the earth cannot sâ—uctifie but rain is begot of vapours â—xtracted out of the sea and therefore perhaps hee is the god of horses because in salt marishes horses are cured of worms and other diseases for this cause they used in Illyricum to fling every yeer four horses into the sea as a sacrifice for Neptune and the Romans to shew that Nâ—pâ—unâ— had the charge of horses appointed horse-races called Ludi Circenses to the honour of Neptune and as the foot-companies in their warres had purple for their Colours or Ensignes so the horsecompanies had blue which is the sea-colour Or I think rather that the horses whereof Neptune was god are the sea-horses called Hippâ—campi having two sore feet like those of an horse and the taile