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
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
Eleece This disease in â—he latter age is come to the hoight for now such is â—â—ri saâ—ra sames that men adventure dayly beyond Hercules Pillars even to the remotest Jndies for gold and as if they had not adventured far enough they are content to dig downe as fâ—r as hâ—ll for it and to use Plinieâ— phrase In sede Manium opes quaerimus This made the Americaâ—s belâ—eve that gold was the Christians god 6. The ship in which Jason sâ—iled was taken out of the speaking grovâ— Dodona for the ship spâ—ke and gave good counsell to Jason and his Argonauts that they should avoid the danger they were in â—or the murther of Absyrius and repaire to Circe and expiâ—te that murther such a ship is the church in which we are sailing towards heaven shee is a speaking ship counsâ—lling us to avoid danger to râ—pâ—ir to him who is only able to â—xpiate our sins 7. Jason was the type of â— good Prince for he is commended by the Greeke poets for his feature and stature and strength of body for his judgement valour and wisdome for his prudence and providence for his pietie to Juno and Minerva for his eloquence and vigilancy all which vertueâ— are requisite in a Prince who ought to be Jason that is whole or sound in body and mind he should be married to Medaea that is judgment and counsell he should be careâ—ull with Jason to avoid the inchanting longs of the Syrens that is parasites and slatterers hee ought to be like both to Mars and Apollo that is be both a good souldier and a wise man full of Mâ—jestie as the golden Suâ— is full of glory as Orpheus describes Jason IO or ISIS SHee was the daughter of the river Inâ—chus whome Jupiter loved and that Juno might not suspect iâ— he â—uâ—ned â—o to a cow which Juno begged of Jupiter and delivered her to be kept by the hundred eâ—ed Argus whom Mercurie by Jupiterâ— command killed and Juno in revenge sent a Gad-bee to sting herâ— which made Io run mad up anâ— downe the world till shee came to Egypt where shee recâ—vered her owne shape again and was there called Isis and married to Osyris after her death she was deisyed by the Egyptians who usâ—d to sacrifice a goose to her THE INTERPRETER 1. IO was married to one whose name was Bull or shee was carried from Argos to Egypt in the ship called the Bull hence arose the fiction of Io become a cow 2. Because the cow in respect of her benefit to mankind was by the Egyptians worshipped for their god and Io after her death was worshipped by the Egyptians hence arose the fable of Io's being turned to a cow 3. Io or Isis did not only first bring unto Egypt husbâ—ndrie or the way of sowing and reaping of corne but also arts and lawes therefore shee wâ—s fiâ—st worshiped in Egypt then at Rome who erected a temple to her in Campus Martius and amongst the Germans also before Christianitie was planted among them and because she was carried to Egypt in a ship they made her a goddess over the winds seas and resâ—rved her hairs at Memphis as a sacred relique and dedicated a holy day yeerly to the honor of the ship that carried her Against this idolatrie of Isis and of others S. Austin disputes learnedly in his books of the Citie of God lib. 8. c. 27. l. 18. c. 37. c. 3. Laclantius de falsa religione l. 1. c. 11. Eusebius in his books of the preparation of the Gospell and others 4. By Isis mâ—y be meant the Genius or nature of the soile of Egypt as her picture sheweth which moveth a timbrell with her right hand shewing thereby the coming of Nilus and holdeth a bucket in the left hand signifying a repletion of all the channells for Isis in the Egyptian tongue signifieth earth as Vives sheweth in his notâ—s upon Austins Citie of God l. 18. c. 3. out of Servius upon Virgil. 5. Tertullian in his Apolegetic against the Gentiles shews how unsetled the Româ—ns were in the gentiles religion for they admitted the worship of Osiris and Isis theâ— ovâ—rthrew their altars under Piso and Gabinius and cast them out of the Capitoll and then admitted theâ— again into their citie this is the condition of men without Christ still wavâ—ring and unsetled in religion 6. Neer to the image of Isis and Osiris which is the same with Serapis stood the image of Harpocrateâ— the god of silence whome they held to be their sonne intimating that the secretâ— of their religion must not be divulged but that the preist should be â—lent Doutleâ—le this shewed the vilenesse of that religion which was afraid to come unto the light 7. Some take Isis for Juno and Osiris for Jupiter called also Ammon others by Isis think Cerâ—s is meant and so understand the earth which Jupiter or the heaven loveth by its continuall embracements and influence the turning of Isis into a cow is to shew us the benefit we receive by the earth in that shee both supports us and feeds us in that they say shee was the daughter of Inachus the river they shewed by this that they were of Thales his mind in making water the originall of all things By many eyed Argus that kept her they meant the starry heaven that incompasseth her the half of whose eyes are asleep the other half awaked because whilâ—st the starrs are seen in one hemisphere they are not seen in the other By Isis assuming her owne shape againe in Egypt is meant as I suppose that the earth re-assumes its ancient shape beautie upon the receding of Nilus whose overflowing took away the shape of the earth and turned Isis to a cow that is made Egypt fertill both in pasture cattell and graine 8. I think by isis is meant the Moon is which is called the daughter of the river because the Moon is mistrâ—sse of the Night which is the moistest time and of waters also and all moyst bodies Jupiter is in love with hâ—r because the heaven embraceth the orbe of the Moon and the Sun once â— month is conjoyned to her and Argus that is the starrie heaven doth keâ—p her in that she being in the lowâ—st sphere is encompassed by the greater and higher which Argus is killed by Mercurie because the Sun takes away the fight of the stâ—rrs The turniâ—g of Isis to a cow by reason of Juno shews that the Moon is horned shortly after the conjunction and so shee appeares to us it Juno that 's the aire be cleere But shee re-assumed her form again when shee came to Egypt because the Egyptians made her a goddesse and worshiped her in the forme of a woman her travelling through the world shewes her wandring motion without the eclyptick sometimes to the North sometimes towards the South 9. Mercurie killing of Argus may be understood thus that the most vigilant and prudent men are oftentimes mastered by an eloquent and cunning tongue 10.
Io was turned into a cow by Jupiter and delivered to Juno so many men by gods permission degenerate into beastly affections and are made llâ—ves to Juno that is to there wealth and are made subject to many-eyed Argus that is to watching and continuall cares untill Merâ—ury that is the preaching of Gods word kill these cares and beastiall affections then the stinging Bee of their guiltie conscience drives them to repentance and so they receive their old shape again and become more wise and holy then before and by repentance and holinesse are made though not gods yet the sons of God 11. To Isis was dedicated the garland of corne cares which garland was in cheifest esteem among the Romans her preists were cloathed in white linnen and had their beards and heads shaved as Tertullian shews in lib. de Spectac They were also initiated by water and blood and used to worship her in the forme of a dogs head which by Virgil Acn. 8. is called Latrator Anubis All these may signifie the qualities and effects of the Moon for in the night time when shee shines the harvest people worke hardest in hot countryes when they cannot work by day therefore the garlands of corn cars were dedicated to her the white linnen represented the Moons white colour the shavings of the hairs away shewed the smoothnesseof the Moon for shee looks not so rugged with beams as the Sun the initiation by water and blood may represent her white and red colours which shee hath for shee is red in the horizon white in the meridian or it may shew the pâ—wer shâ—e hath over waters and the blood of living creatures the dog and goose were thought fittâ—st creatures to be dedicated to her because these are most watchfull in the night the time of the Moons dominion 12. Isis so called by the Egyptians and Io by the Greeks was clothed in white as Apulaeus sheweth lib. 11. sometimes in red and somtimes in a black garmentâ— by which they intimated that the Moon looked white in cleer weather but red against wind Vento semper â—uber aurea Phoebe her black garment was to represent her duskie colour after the change and in her eclipse 13. The Egyptians placed the image of Sphynx in the porch of Isis temple partly to shew that the mysteries of religion were not to be devulgâ—d among the vulgar but enigmatically and partly to shew that the causes oâ— the variations and many motions of the Moon are nor knowne to us no more then the riddles of Spbynx were to the vulgar people JANUS HEe was the fâ—â—st King of Italie he received Saâ—â—rne when he fled fâ—om his sonne Jupiter and leaâ—ned of him the aâ—t of â—usbandry and coyning of mony wâ—iâ—h had on the one side the picture of the ship in which Saturne was â—â—ought to â—taliâ— and on the otâ—er a head with two faces To shew his gratitude to Saturne he â—â—stowed the one halfe of his kingdom upoâ— him The INTERPRETER JAnus is thought to be the same with Noah for he is so called from the hebrew Jain wine because he taught â—en to plant vineyards and is said to have two faces beâ—ause he saw two worlds one before an other aftâ—r the stood he was also a Law-giver and lived in the golden age of the world and the first that taught navigation as the ship on his coine shâ—weth 2. Macrobius by Janus understâ—nds the Sun therefore the Gentiles made him the keeper of the four doors of heaven to wit the Eastâ—rn and Spring out of which hee seems to come and the Western and Winter into which hee seems to goe when hee moves from us They gave him two faces because the Sun seeth as wll backward as forward and they put in one of his hands a Scepter in the other a Key to shew both his dominion over the world and that by his light hee openeth it in the morning and shuts it up again in the evening 3. Janus is said to be the first that taught men religion to build temples to offer sacrifice and prayers therefore perhaps they made him the god of gates and doors to shew that râ—ligion is the door of heaven and prayer the key to let us in and as they made hiâ— the god of doors so they make him to be the same that Porâ—unus the god of sea portâ— and harbours to teach us as I suppose that prayer is the safâ—st harbour to an afflicted conscience and the best porter or door-keeper of our houses so that without this Janitor wâ— should neither go out nor in Hierom tells us Egredienâ— de â—ospitio a'met oratio regredientibus de platea occurraâ— oratio So that this one porter is better then all the door-keeping gods amongst the Romans to wit Janus the god oâ— gates Forulus of dores Limentius of thresholds and Caâ—â— or Cardinea the Nymph or goddesse of hinges 4. Janâ—â— married with Carne the goddesse of bowels this may verâ— fitly as I think teach us that prayer or devotion must bâ— jâ—yned with the works of mercy for if prayer be the key doubtlesse mercy is the lock and without thâ—se two weâ— can hâ—ve no accesse into heaven What is prayer withouâ— bowels of mercy but like a key without a lock or liâ—â— Janus without Carne 5. Janus his two faces may signâ— fâ— the two chiefe sâ—asons of the yeer to wit the Sprinâ— and the Winter therefore one of the faces looked younâ— and cheerfull the other old and sad or they signifie the two kinds of life which hee lived the one â—ude the other civill or the knowledge and providence of Princes for not onely must they be skilfull in the Histories of times past but also thâ—y must have a forecast and eye unto the things that may or shall come to passe they must have for their companions Anâ—â—voria and Postvorta as the old gods had 6. Sometimes Janus had but two faces sometimes foure by this thâ—y signified that the world which was represented by Janus had foure parts but two chiefe to wiâ— the East and West or that the year had four seasons whereof the Summer and Winter were the two principall But S. Austin laughs at them who gave him so many faces and but one power faâ—iem duplam sed potestatem dimidiam De Civil Dei lib. 7. cap. 7. â—or they made him onely the god of initiation but they made another god for termination which was called Terminus but wee are taught that the true God who by his power gave the world its beginning will by the same power dissolve and finish it so that hee alone is to the world both Janus and Terminus the Alpha and Omega of all things 7. Many men are like Janus with two faces one towards heaven another towards earth with a youthfull and smiling countenance they look upon the world but with a sowre face upon heavenly things Such men are not fit for heaven for they cannot serve two masters neither must they look back
day thank them for feeding him when hee was hungry otherwise the Ethiopians that feasted Jupiter Neptune and the other gods will rise in judgement against us 15. As Juno had the charge of the citie gates and Minerva of the castles and towers so had Neptune of the foundation and walls by which I think they meant that riches wisdome and strength for in Homer Neptune is called the strongest of the gods are required for the preservation of Cities and States 16. Our Saviour Christ is the true Neptune the God of the sea whom both winds and seas obey the true Sonne of God in respect of his divinitie and of Ops or of the earth in regard of his humanitie who hath the true Trident or full power of heaven and earth given to him and likewise the keyes of death and of hell hee is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shaker of the earth as hee made it appear both at at his death and resurrection and the true Consus or God of counsell for his name was in Isaiah the Counsellour hee hath married the virgin of the Church the fairest of women who may be called Theophanes because it was to her and for her that God appeared in the flesh therefore the day of Christs nativity was called by the ancient Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Gods apparition for then did hee lay aside his majestie and took upon him the form of a servant that hee might build the walls of the new Jerusalem And lastly as the Greeks called Neptune Pâ—sidona that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the image because of all the elements water onely represents or makes images by reason of its smoothnesse and cleernesse so it was Christ that made us at first to the image of God and afterward repaired this image being decâ—yed in us a fit work for him who is the expresse and essentiall image of his Father NEREUS See NEPTUNUS and OCEANUS NIOBE SHee was the daughter of Tantalus and wise of Amphion king of the Thebans who because of the multitude and beauty of her children preferred her self to Latona therefore Apollo and Diana being angered by her insolencie with their arrows killed all her children and she with grief was turned into a stone The INTERPRETER 1. TAntalus was covetous and Amphion rich when wealth and covetousnesse meet together they bring forth Niobe that is pride insolencie and contempt of God himself 2. By Apollo and Diana are meant the Sun and Moon they caused by their beat and multitude of vapours a great pestilence which killed all Niobe's children hence arose the fiction of Apollo's and Diana's arrows which killed Niope's children 3. The turning of Niobe into a stone iâ— to shew the nature and greatnesse of her grief and sorrow which made her stupid and benummed and in a manner senselesse for parvae cuâ—â— lâ—quumuâ— ingenâ—es sâ—upent or else it may signifie the stone monument that shee erected to her â—â—lfe and children or that rock in Phrygia which afaâ— of seems to be a woman weeping by reason of the springs of water flowing from thence 4. By this punishment of Niobe and her children wee may see the judgements of God against pride and insolencie and are taught not to be puâ—t up with conceit of our selves wife or children but to carrie an humble minde even in the highest fortune 5. The turning of Niobe into a stone may let us see how God hardeneth the hearts of wicked men as hee did the heart of Pharaoh and that profanâ— men are not mollified and bettered but hardened and more obstinate by afflictions 6. Niobe sinned but her children are killed by this we see that it is no injustice in God to visit the iniquitie of the parents upon the children seeing they are a part of their parents and in their punishment the parents suffer oftentimes more then in their own and God is absolute Lord over his creature 7. Here in Niobe we see the pride of women which bringeth destruction â—pon themselves husbands and family the beauty of Niobe made her proud and pride made her insolent and insolence caused her owâ— and her husbands ruine in their children therefore he that marries for beautie where there is not grace will finde in that match plus â—ellis quam mellis more gall then honey As it fared here with Niobe so it did with Cassiope shee in her pride preferred her self to the Nymphs therfore her daughter Andromache had inevitably been devoured by the sea-monster when she was tied to the rock had not Perseus rescâ—ed her 8. Niobe's husband was an excellent Musician he made the rude stones hop together and make up the walls of Thebes but hâ—e that put life into dead stones and civilized such rude and senselesse creatures could not for all his musick charm his wifes pride and insolencie Our Saviour Christ by the sweetnesse of his Evangelicall musick charmed the Gentiles and of such stones raised children to Abraham causing men to meet together towards the building of the new Jerusalem but yet hee could not prevail with the Jewes which hee had married to himself neither could hee cure their pride and obstinacie though he piped they would not dance NOX SHee was the antientest goddesse the daughter of Chaoâ— or of Hell the mother of Love Deceit â—eare Darknesse Old age Death Misery Complaint Sleep Dreams and many other such like children The INTERPRETER 1. NOx is so called a nocendo for the night is the occasion of much mischiefe Nox amor vinumque nihil moderabile suadâ—nt So is also any grief sicknesse or pain more hurtfull and viâ—lent by night then by day 2. Night is called by some the daughter of Chaos by others the daughter of Hell by which may be meant the night or darknesse which was before the Creation and so shee is the daughter of Chaos this darknesse is called negative in the Schools And also the darknesse which is caused nightly and is the shadow of the earth when the Sun is under our Hemisphere and so Nox is the daughter of Erebus or of Hell this is called privative 3. Night is painted like a woman because as the female sex is the weaker and more fearfull so is mans nature more fearfull by night then by day and weaker also as is seen in sick men Shee hath a black garment and long black wings of which Virgil Nox ruit fuscis tellurem amplectitur alis by these wings shee embraceth the earth Shee is also carried in a chariot and is accompanied with the starres and hath the Cock for her sacrifice to signifie the darknesse and quâ—lities of the night and that the starres are then most seen and that the Cock by reason of his vigilancie and noise that hee makes deserves to be sacrificed to the night which is the time of rest Her black hair her garland of popies with which she is crowned and her chariot drawn with four horses doe shew the darknesse and
husband was Saturne she was the mother of all the gods The INTERPRETER BY Rhea is meant the earth from flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she flowes with all good things or rather as I think because all rivers and springs of water are continually flowing within her and upon her she is called Ops from wealth or helpe because she affords all wealth and is still helping of us Cybele is from the cymballs which she found out or from a hill of that name so from hills on which she was chiefly worshipped she is called Idaea Phrygia Berecyathia Dindymene from her stability she is called Vesta vi sua stat or a vestiendo from clothing for she is richly clothed with herbes grasse flowers trees c. she is also called the great mother for we are all from the earth therefore assoon as children were borne they were set down upon the ground as it were in their mothers lap she feeds and clothes us and receives us being dead into her lap again and so covers us 2. Rhea was painted like an ancient matron clothed in a branched or flowry garment with a Crown like a Tower on her head with a Scepter in one hand and a key in the other these did signifie the earths antiquity her flowry superficies her circular or round figure her strength in supporting so many Towers and Cities her dominion over all living creatures for the earth in their composition is most predominant and her key doth shew that sometimes she is open as in the Summer and Spring when all plants and trees bud out of the earth and sometime shut as in the winter round about her were the Carybanies in their armes to shew that all quarrells warres and taking up of armes is for her or for small portions of earth Partimur fâ—â—â—o mercamur sanguine fuso Ducimus exiguae glebae de parte triumphos her chariot was drawn with lyons by which I suppose may be meant the earthquakes for as it is a fearful thing to sit in a chariot drawn with lyons so is it to be in houses while the earth is shaking or else by this they would shew the dignitie of the earth for it was fitting that the mother of the gods should be drawn by the noblest of the beasts and withall as I conjecture to teach us that reasonable creatures should not be stubborn and rebellious to their parents seeing the fierce lyons submit their necks and backs to their common mother the earth 3. A Sow was sacrificed to Rhea to shew the fertility of the earth for the sow is a fruitful creature in her sacrifices also her Priests used to beat brazon drums to expresse the noise of winds and rumbling of water within the hollow parts of the earth non 〈◊〉 sic geminant Corybames aera 4. Rhea was Saturns wife because as she is the mother of all corruptible creatures so time seems to be the father for all things by the earth are produced in time 5. Rhea was the daughter of Coelum and Terra by Terra I think may be meant the Chaos out of which by the influence of heaven or rather by the God and maker of heaven the earth was produced 6. Seeing the earth is the mother of the gods Kings and Princes have no great reason to bragg of their pedigree for they are but from the earth therefore why should earth and ashes be proud Pyrrbus was not ashamed to light from his horse and to kisse the earth acknowledging her to be his mother this Iâ—b a king confesseth when he saith that he came naked out of his mothers womb and shall return thither again 7. S. Austin de elvit Dei l. 2. c. 4. reproves the gentiles of his time who in their festivalls called Magalesia did use to carry the â—mage of Cybele in solemn procession and wash it in the river in the mean time lasciviously abusing with scâ—rrilous speeches and such ribauldrie and irreverence the mother of their gods as they would be ashamed to utter in the presence of their owne earthly mothers quae sacrilegia si illa erâ—nt sacra aut quae inquinatio si illa lâ—vatio may we not as jâ—â—tly complain of the Christians of our time who worship him in outward ceremonies but defile and abuse him with their wicked lives and many times in his presence speak and do that which they dare not do in the sight of men 8. The gentiles could acknowledge Rhea to be a Virgin and yet the mother of all the gods what reason then had they not to acknowledge Mary to be a Virgin who was the mother of the true God 9. The priests of Cybele called Galli from the river Gallus in Phrygia used to geld themselves and with sharp knives to cut and slash their owne flesh what reason then have Papists to bragge of their devotion and zeal on good-friday in whipping of themselves or in their vow of voluntary chastity Is not gelding more then forbearing and wounding with knives more then whipping with cords 10. I wonder not why the gentile gods were so cruel and savage and delighted so much in shedding of mans blood for I find that Cybele their mother was nursed in her infancy by wild and ravenous beasts 11. Cybele fell in love with one Atys a young man and was defloured by him but he being slâ—in by her fathers command she ran mad ouâ— of his house with disheveled hair with a drum and a fise in memory of this her priestâ— used drums and fises in their sacrifices by which we may see what gods they were who had such a mother and what Religion that was which worshipped such deities and how much are we bound to God who by his Son our Saviour hath delivered us out of this spirituall darknes slavery and tyranny of Gentile idolatry into the light and liberty of the Gospel and knowledge of the true God 12. The same Cybelâ— which was mother of the gods was mother also of the gyants and Titans that were enemies to the gods even so the same earth that produceth nourishment by which we are maintained yeeldeth also poison by which we are destroyed so the same church affordeth holy men and sons of God it affordeth also wicked men and sons of Satan as was typified by Rebeckah wheâ— Jacob and Esau strugled in her womb CHAP. XVI S SATURNUS HEe was the son of Coelum and Thetis who married Ops his sister and begot of her Jupiter Juno and divers other children but he devoured his male children that after his death the kingdome might return to Titan his elder brother but Jupiter was preserved by Ops and bred in Crete who coming to manhood because Saturn intended to kill him thrust his father out of his kingdome who went to Italie and there in his time was the golden age The INTERPRETER 1. SAturn is nothing else but Time which is the son of Coelum and Thetis because time is measured by the motion of heaven and likewise by
in love with Tâ—â—honus may be meant that he used to rise betimes in the morning and imployed that time chiefly about his businesse no fitter time for the Muses with whom shee may be said to be in love when Students give themselves then to meditation 3. Tithonus lived tâ—ll hee was of an exceeding great age to shew that early risers are long lived whereas they that love too much sleâ—p specially in the morning breed and cherish grosse humours by which diseases are bred 4. Tithonus lived so long till hee was weary of his life and what wonder seeing this life at best gives no true content much lesse in old age which is it selfe a disease and that incuâ—able which Solomon calls the evill dayes wherein a man takes no pleasure as old Barzillai shewed to David 5. Old Tithonus is turned into a grashopper to shew that old men are much given to chatt ng and pratling therefore Homer saith Iliad l. 3. that the old Trojan men sitting in the gates were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like grashoppers in a wood sitting upon treâ—s 6. Tithonus was carried up to heaven by Aurora even so holy meditations and prayers in the morning should carry our mindes and affections up to heaven thus David mounted up in the morning chariot of devotion into heaven and oftentimes prevented the morning watch of Tithonus See more in the word AURORA TITYUS HEe was Jupiters son of Elara who being hid by Jupiter within the earth for fear of Juno at last was born not without a great gap in the earth this huge child who was therefore called the earths son afterward offering violence to Latona was killed by Apollo's arrowes and thrust down to hell where hee covers with his body nine acres of ground and his heart is still eaten up by ravens and still grows again The INTERPRETER 1. BY Tiâ—yus may be meant the corn which is by Jupiter that is by the air and the earth somented and produced this covers many acres of land and is killed by Apollo's arrows that is by the heat of the Sun is brought to maturitie and so is cut down by the mower the raven that eats up his heart which grows again is the moysture of the earth which putrifies the corn and then it growes again 2. An envious man is much like Tiâ—yus his heart is eaten up with envie and yet is still growing Invidia Siâ—uli non invenere Tyranni Tormentum majus Hee may be truely said to live in hell 3. By Tityus his ravens may be meant the tortures of an evill conscience â—ormenting men even in this life when wicked men therefore are wounded by Apollo's arrows that is by the word of God sharper then swords or arrows they begin to have hell within them and then the ravens pick and tear their hearts thus at Peters Sermon the hearts of the hearers were pricked that they cried out Men and brethren what shall wee doe 4. Although Tityus was so big that hee covered nine acres of ground yet hee is punished by which we are taught that there is neither greatnesse strength or power that can avoyd the â—and of divine justice 5. He that is in love with a woman whom he cannot obtain iâ— like Tityus he hath a Raven continually picking his heart and lives in a kind of pleasing hell or a hellish pleasure Vulnus alit venis caecocaâ—pinur igno TRIPTOLEMUS sâ—e CERES TRITON see NEPTUNUS and OCEANUS TYPHOEUS or TYPHON HE was one of the gyants the son of Titan and Terra he was about â—o shut Jupiter out of his kingdom but he was shot with his thunder and thrust under the Isle Inarimâ— oâ— as some write under hill Aetna in Sicilie The INTERPRETER 1. TYphon was brother to Osiris king of Egypt who having killed the king invaded the kingdom but was overthrown at last by Isâ—â— this man because of his cruelty was said to be nursed by a Dragon and surely bloody Tyrants are not better then the foster-children of Dragonâ— and the sons of earth and of the race of gyants and scourges or plagues sent by God to punish a people as they writâ— that Typhon was 2. By Tiphon may be meant subterraneal exhalations oâ— vapors cauâ—ing earthquakes and sometimes eruptions of fire ashes stones and pestilentiâ—l smoakes flying up high in the ayre as if they meant to pull Jupiter out of his throne theâ—e are said to be the sons of Titan and of the earth because they are bâ—got by the heat and influence of the sun in the hollow or spungâ—â— places â—f the earth 3. The Devil is the very Typhon wâ—o by his pride opposed God and was thrust downe to hell the greatnesse of Typhons body argues the greatnesse of Satans power his snâ—ky hands and serpentine feet do shew that his actions and ways are cunning and deadly the stretching out of Typhons hands from East to West and the touching of the starres with his head are to shew that his malice is every where diffused 4. The Pope is another Typhon the son of earth for he hath turned Christs heavenly kingdom into an earthly Monarchy he makes war against heaven by opposing Gods ordinances he hath stretched out his hands from East to West that is his Empire he hath with Typhon lifted up his head to heaven exalting himself above every thing that is called God his snaky hands and feet shew that his wayes and actions are full of poison and serpentine craft and if we consider his cruelty against Protestants he may be said to have had a Dragon for his Nurse he breaths nothing but fire out of his mouth to intimate his blasphemies or edicts to burne hâ—reticks he was sent as a plague to punish the world but at â—ast shall be overcome by the breath of Gods mouth as Typhon was by Jupiterâ— thunder Enceladus and Typhon never shooke or troubled Aetna and Inarime so much as he hath moved and troubled Italy and indeed the whole world but it was Juno the goddesse of wealth that produced this monster out of the earth and it was wealth that raised the Pope to that pride and greatnes by which he hath troubled the world ever since And lastly as the gods were so affrighted at the greatnesse and bignesse of Typhon when he challenged Jupiter that they sled into Egypt for fear and turned themselves into beasts even so did the kings of Europe for feare of the Popes greatnesse threatnings and excommunications hide themselves in the Egyptian darknesse of ignorance and cowardly like beasts submit their necks and crownes to his disposing CHAP. XVIII V. VENUS SHe was the daughter of Jupiter or aâ— others say she was begot of Caelus his tesâ—icles which Saturn cut off and the Sea-froth shee was the goddesse of love and beauty The INTERPRETER 1. THe Platonists make a Coelestial and a Terrestrial Venus so they make a Heavenly and an Earthly Cupid the one being nothing else but the love of Heavenly things as the other is of
and endangered by the storms of civil dissention 4. Neptune was his friend both in the Tâ—â—jan 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 shew that a Prince cannot be fortunate and powerful without shipping armour eloquence and love 5. The golden Branch made way for him to Proserpins 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 symbole of wisdome without which no man can overcome difficulties Lastly hee that will goe through the dangers of hell that is the pangs of death with cheerfulnesse must carry with him a golden branch that is a good conscience and perhaps this goldâ—n branch pâ—ay be the symbole of a Kings 〈◊〉 the ensigne of government wherein a King is happy if his 〈◊〉 be streight and of gold that is â—f wealth and justice and wisdome go together 6. Aâ—naeas had not found the branch without the Doves his mothers birds so without love innocency and chastity wee cannot attain to true wisdome 7. He that would attain unto the true Branch that is Christ the righteous Branch and Wisdome of the Father must follow the guide of the â—wo Doves the Old and the New Testament they will shew us where hee â—s 8. Aenaeas by the help of Sibyl went safely through Hell so by the assistance of Gods counsell for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibyl signifieth so much we shall overcome all difficulties 9. His companion was Achaâ—es for great Princes are never without much care and sollicitude as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sign fieth 10. Aenaeas went â—he â—ow the â—aâ—gers of hell sea and land before he could have quiet possession in Italy so wee must thorow many dangers enter into the kingdome of heaven 11. Aenaeas is the Idea of a perfect Prince and Governâ—ur in whom wee see piety towards his gods in carrying them with him having 〈◊〉 them from the fire of Troy in worshipping the gods of the places still where hee came in going to Apollo's Temple as soon as hee lands in Italy in his devout prayers hee 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 tombe going down to hell to see him his love was great to his wife Câ—eusa in lamenting and casting himself into open danger for her his love was great to his sonne Ascanius in the good breeding and counselling of him to Palinurus Mysenâ—â— and others his vigilancy in guâ—ding thâ—â—â—lm midnight when his people were asleep his liberalâ— to his souldiers his magnanimity 〈◊〉 wisdomâ— fortitude justice temperance are fit by all Princes to be imitated and the Aeneads to be diligently read AEOLVS HE was Jupiters son a King over divers â—ands and reigned in a City wallâ—â— with brasse hee kept the 〈◊〉 in a cave or hollâ—w hill which at Juno's request and promise of a marriage with her Nymph 〈◊〉 he let 〈◊〉 against Aenaeas The INTERPRETER BEfore that Aeolus was made King of the winds they were very unruly and had amongst themselves divers conflicts and encounters so that not onely ships on the sâ—a but castles and whole towns also on the land were overthrown by them even so till Kings and Governours were chosen by the people to rule and guide them they were subject to conâ—inuall disorders 〈…〉 and â—ivill broils oppressing one another but a wiâ—e King like another Aeolus Sâ—â—ptra tenet mollisque animes 〈◊〉 Ni faciat maria ac 〈…〉 Quippe sâ—â—ant rapâ—di secum 〈…〉 2. He is called Jupiters son 〈◊〉 the wâ—nds are begotten by the influence and motion of the heavens 3. Hee was an Astronomer and câ—uld 〈…〉 storm and 〈◊〉 therefore it was thought hee had the command of the winds 4. His City was 〈◊〉 to 〈◊〉 with bâ—â—sse because it was guarded with armed 〈◊〉 5. He kept the winds in a hollow cave because so 〈…〉 vapours which sometimes burst forth with violence 6. He reigned over Ilands because they are most subject to storms 7. Juno could not sink Aenaeas his ships without the help of Aâ—olus neither can the air violently work if it be not moved by the vapours which are the winds or â—lse without vapours by the planets 8. The marriage between Aeolus and the sea Nymph shewes the relation that is between the wind and the sea 9. Hee may be called Aâ—olus and the God of winds that can 〈◊〉 keep under anger and other unruly pâ—ssions 10. 〈…〉 a dangerous 〈◊〉 when Juno and Aeolus thâ—t is wealth and power band themselves against innocent men AESCULAPIUS HEe was the 〈◊〉 of Pâ—ysick and son oâ— Apollo and Coronis the Nymph whâ—m Apollo 〈◊〉 with his arrowes and cut out the childe 〈…〉 as some would have it 〈…〉 the plaâ—ue in the form of a Serpent being brought from Epidaâ—â—â—n in a ship hee restâ—â—ed Hippolitus to life therefore was killed by Jupiters 〈◊〉 The INTERPRETER 1. I Finde Aesculapius painted like an ancient man with a lâ—ng bâ—ard crownâ—d with 〈◊〉 having in one hand a knottie or knobbed staste with the other hee leans upon a serpent and hath a dog at his feet by which are represented the qualities of a Physiâ—ian hee â—ught to be grave and aged wise as the serpâ—nt vigilant as the dog and should be a conquerâ—ur of 〈◊〉 as his 〈◊〉 garland shewes the knobbed 〈◊〉 signâ—â—ieth the dâ—fficultie and 〈◊〉 of physick 2. As the Tyrant 〈◊〉 robbed 〈◊〉 of his golden beard â—ffiâ—ming that it was unfit he should have so 〈◊〉 â— beard whereas his father Apollo was 〈◊〉 even so did Julian 〈◊〉 Tyrant and 〈◊〉 rob the Churches of Christians affirming that it was unfit they being disciples should be rich whereas their Mâ—ster was poor and that being poor they shall be meetâ—r for heaven 3. Aesâ—ulâ—pius was brought from Epiâ—aurus in shape of a serpent to Rome where he drove away the pestilence it seems the Romans had heard of the bâ—sen sâ—rpent which in the defart hâ—aled all the beholders of their stings and wounds 4. Aesculapius is the milde temper of the air as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blandus sheweth which is the effect of the Sun or Apollo and is the cause of health therefore Hygiaea and â—aso that is health c cure are the children of Aesculapiâ— His mother is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misiâ—â— â—â—mpeâ—o or the due mixture and temper of the aire which because it depends from the influence of the Sun therefore Apollo is said to begeâ— Aesculapius of her but when he killed her with his arrowes is meant that the Sun with his beams 〈◊〉 over-heat and inâ—â—ct the air with a pestâ—lence 5. I had rather understand by this fiction the true temperament of a sound mans body caused by Apollo and
the Light 9. Amphion may be said to be killed by Latonâ— when musicall knowledge is lost by negligence and oblivion 10. 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 Musick hath quickned us and his love hath united us 11. Amphion was said to build the walls by the help of his Musick because perhaps he imployed Musicians at that time who by their musick incouraged the builders and made them work the better ANDROMEDA See PERSEUS ANTAEUS HEe was a Giant fourty cubits high begotten of Neptune and the earth with whom when Hercules did wrestle still as he was slung on the ground his strength increased which Hercules perceiving lifted him from the ground and squeezing him to his brest slisled him The INTERPRETER 1. ANtaeus was King of Tingitania who compelled his guests to wrestle with him and then killed them This is the trick of Tyrants who make use of their strength and power to undoe and ruine the weake and meaner sort and here wee may see what danger it is for means men to contend with Princes and great ones they can expect nothing but ruine Polenâ—ioris iram sapiens nunquam provocabit Seneca 2. The bignesse of his body shewed that earth and water were extraordinarily predominant in him therefore hee was called the son of Neptune and the Earth 3. A covetous man is like Antaeus the moâ—e that his affections touch earthly things the stronger is his covetousnesse till hee be listed up from the earth with heavenly thoughts and then covetous thoughts die 4. Satan is like Antaeus for the more hee is beat down by the Herculean strength of Gods Word the more violent and fierce hee groweth but being squeezed by the brest-plate of justice hee loseth his force 5. Satan deales with good men as Hercules with Antaeus hee flings them down by oppression and persecution but when hee perceiveth that by this means they grow stronger and more resolute hee lifteth them up by â—pride and prosperity by which many are overthrown which grew strong by adversity 6. The Sunne like Antaeus when hee is come to his perigaeum or that point neerest the earth hee begins to gather strength which increaseth till hee come to his apogaeum or that point in heaven farthest from the earth and then his force begins to weaken 7. Hee that will cure a Feaver with hot things or an Hydropsie with cold and moist things hee doth as Hercules to Antaeus increase the disease by applying things of the same nature whereas diseases should be cured by contraries 8. Every thing in its own element with Antaeus doth gather strength and prospereth but being put into another element dieth as fishes in the air and beasts in the sea APOLLO HEe was the son of Jupiter and Latonâ— born in Delos hee kill'd the Serpent Python the Giant Tyâ—ion Marsyas the Musician and the Cyclops that made Jupiters thunder with which his son Aesculapius was slain for which fact Jupiter banished him and drâ—ve him to feed Admetus his sheep and to hâ—lp Neptune in building of the waâ—s of Troy hee was the god of Wisdome of Physick of Musick and Arching The INTERPRETER 1. BY Apollo may be meant God himself for as they painted Apollo with his harp and tho three Graces in one hand with a shield and two arrows in the other so by this perhaps they meant that God was not onely a punisher of wickednesse but a rewarder of goodnesse as hee had two arrowes so be hath many punishments but yet he hath the comfortable harp of his mercy to sweeten them in the other hand and having but two arrowes hath three graces to shew that hee hath more mercies then punishments and therefore the same hand that holds the arrowes holds also the shield to shew that even when his arrowes flye at us yet with his shield hee defends and supports us God shot his arrowes at Abraham when hee raised so many Kings against him yet at the same time hee forbids him to feare for faith hee I am thy shield Gen. 15.1 And that by Apollo was meant the supreme God is plain by the Alsyrians in joyning the pictures of Apollo and Jupiter together whom they painted with a whip in one hand and the thunder in the other to shew that God hath diversitie of punishments according to the diversitie of offences some gentle some more rigorous For this cause the Egyptians represented him by a Scepter with an Eye to signifie both his knowledge and providence by which the world is guided And they painted him with wings to signifie the 〈◊〉 of his motion by which it appears that Jupiter and Apollo were with them one and the same god 2. I finde that Apollo is painted with one side of his head shaved the other hairy by which I think they meant that whileâ—â— the Sun shined to one hemispere the other was dark for by his hair they meant his beams and by his baldnesse darknesse caused by his absence 3. By Apollo is ordinarily understood the â—unne which as his name sheweth is both the destroyer and 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 darknesse and the Sun out of the Chaos born in Delos which signifieth manifestation for the Sun discovereth all things he kill'd Python the Serpent because the Sun by his heat disperseth all purrefied vapours and cleareth the air from mists for of purrefaction venemous beasts are procreated so he kill'd Jupiters Thunder-maker because the Sun cleers the air and consumes those exhalations and moistures of which Thunder is ingendred When Apollo was born Diana his sister who was first born was the Midwife to bring forth Apollo that may signifie that the Sun is freed from his eclipse and darknesse when the Moon departeth from him he is still Beardlesse to shew his perpetuall youth his long hair shews his beams he feedeth sheep because his heat produceth grasse hee is carried in a Chariot drawn with four horses to shew his motion and the four seasons of the year or the four parts of the Artificiall day as his horses names do shew Atythraeus Actaeon Lampos Philogeus for he is red in the morning cleer about nine of the clock in his full splendour at noon and draws to the earth in the evening hee is the god of Wisdom not by infusing the habit or essence thereof but by preparing and fitting the Organs for the use and exercise thereof therefore Southern people are more subtile wise and ingenious then the Northern And because from the Sun divers predictions are gathered of the alteration of Weather and other sublunary mutations he was called the great Prophet and god of Divination hee was also called the god of physick both because
us through all difficulties 11. A good Christian must like Bellerophon fight against Chimaera Solymi and Amazons that is the divell the world and the flesh and then he must be alwayes mounting upward in holy meditations and his conversation must be in Heaven 12. If with Bellerophon wee affect heaven wee must take heed wee doe not look down upon the earth as hee did whose head grew giddy and so he fell wee must not put our hands to the plough and look back Remember Lots wife 13. Wee see how hospitable and just the Gentiles were for neither Praetus nor Jobates would kill Bellerophon because they had entertained him into their houses 14. Christ is the true Bellerophon the Wisdome of God who brought to us counsell and wisdome hee was exposed to all malice but overcame all hee subâ—ued the spirituall monsters and ridâ—s triumphantly on his word as on a winged horse and by the powâ—r of his Divinity mounted up to heaven BOREAS BOREADAE HARPIAE BOreas being in love with fair Orithyiâ— whilest shee was gathering of flowers neer the fountain Câ—phisus carried her away of whom hee begot two sons Calais and Zetis who were â—oâ—n with long blew hair and wings at their feet these with their wings and 〈…〉 away the Harpies ravenoâ—s and filthy birds which had Virginâ— faces and Eagles taâ—ons from the table of blinde Pâ—neus whose meat was still polluted and devoured by the Harpies The INTERPRETER 1. THe Harpies Furies Stryges Lamiae are promiscuously sometimes taken one for another and they are painted with womens faces and dragons tails but the Harpies are fained to have their abode on the earth the Furies in hâ—ll the Stryges and Lamiae to domineer in the night and to suck childrens bloud therefore they were wont to pacifie Corva or the goddesse of flesh with sacrifices that these Stryges might have no power over their children but it seems these were naughty women as our wiâ—ches are who having commerce with the divell had power to hurt not onelâ— beasts and children but men and women also 2. Sinfull delights are like these Harpies they have womens faces and dragons tails their beginnings are delightfull but their end is poysonable and terâ—ible 3. These had the faces of women but their hands were clawes of ravenous birds which they hid under their wings such are hypocrites who make fair shewes and pretâ—nces but have fowle and beastly actions remove their wings and you shall finde their pawes How many under the fair wing of religion hide the fowle pawes of their wicked actions 4. These Harpies are flatterers they are caâ—led also Jupitersâ—ogs â—ogs hunting and flattering parasites have undone many mens estates 5. Many fathers are like blind Pheneus they are still gathering and providing wealth for rapacious children of whose riotousnesse they take no notice who like Harpies in a short time devour all and are still hungry like Pharaohs leane kine pallida semper oâ—a fame 6. There be three Harpies very hurtful in a common-wealth to wit flatterers usurers informers 7. Boreas is the son of Neptune and brother of Iris or the rainbow for the winds are ingenerated of the sea vapour so are raines clouds and rainbows by the help of the Sun 8. Boreas is the Northern wind who carrieth away faire Orithyia for the cold wind taketh away beauty his two sons Zeris and Calais that is frigidity and and sicâ—â—tie drive away the Hâ—rpies that is Southern pestilentiall vapors which consume and devour living creatures for in the Southern wind there are three properties answering to the three names of the Harpies to wit sudden and swift blasts that is Ocypâ—te storms Aello and obscurity Celaeno 9. Sae ilegious Church-robbers are these Harpies who fell upon Christs patrimony like Ocypete or Aeâ—lo a sudden blast or storm and like Celaeno have brought obscurity on the Church and have eclipsed her light and indeed the names doe agree for Aello is hee that takes away another mans goods Ocypete suddenly Celaeno blacknesse or darknesse so they on a sudden snatcht away those goods that were none of theirs and with the obscure cloâ—d of poverty have turned the Churches beauty into blacknesse but these goods make them never the fatter they passe suddenly from them as Pheneus meate did thorow the Harpies they are troubled with a continuall flix or lientery neither can their crooked talons hold them long I grant the blindnesse and wickednesse of Pheneus that is of the Clergie 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 arrowes of authority and wings of Gods word may be expected shortly to drive away these Harpies 10. Pheneus is a covetous miser who is blinde and seeth not what a number of Harpies gape for his death that they may devoure those goods which hee himselfe had not power to touch 11. Gods Spirit like Boreas a cooling and refreshing winde which filled the Apostles and came on them like the rushing of a mighty winde delighteth in the soule of man whilest that in the sâ—owry meadows of the Church watered with the cleare fountain of Gods word shee is gathering spirituall comfort and when shee is joyned to that blessed Spirit Zetis and Calais that is divine raptures are begotten whose haires are skie-coloured and feet winged that is heavenly meditations and swift affâ—ctions which are nimble in the wayes of Gods Commandements and ready to fly upward from earthly things are the â—ffects of this spirituall conjunction and so by these all Harpies that is covetous and earthly desires are driven away 12. God like Boreas being in love with his Church hath begot in the womb of the blessed Virgin that winged Conquerour who with the arrowes of his power and wings of his word hath driven away all spirituall Harpies CHAP. III. C CADMUS and HARMONIA HEe was King of the Thebans to whom Jupiter gave Harmonia to wife who was the daughter of Mars and Venus the chiefe gods were present at the wedding and gave severall gifts This Cadmus was sent by his father to seek out his sister Europa whom when he could noâ— finde and noâ— daring without her to return home built Thebes and kill'd 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 kill'd each other afterward he was turned into a Dragon and by Jupiter was sent unto the Elysian fields The INTERPRETER 1. AS Cadmus was sent to find out his lost sister without whom he durst not returne to his earthly father so wee are imployed to seeke out the image of God which we have lost but except we find it we must not returne to our heavenly father 2. when Cadâ—us lost his sister he was turned into a Serpent so we having lost the image of God are become base contemptible and earthly minded with the
the cup is the boat the wine is the river Phlegeton which burns them and Acheren wherâ—in is no true joy Styx which causeth sadnesse and complaints for these are the effects of drunkennesse Charons fâ—â—ry face ragged clothes brawling and scolding tongue rotten boat still drinking in water are the true emblems of a drunkard hee is the childe of Hell and begot of Satan and the Night for they that are drunk are drunk in the night hee admits of no company but such as are dead in this sin and buried in it and such as have money in their mouthes that is spend-thrifts who spend all on their throats 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 INTERPRETER 1. THe Church of Rome is a Chimaera her head was a Lions head breathing out fire for her devotion was then awfull and majesticall to the world her zeale was hot like fire and her words were powerfull but about the middle of her raign shee shewed her Goatish belly for wealth made her wanton and insolent but in the end shee shewed the Dragons tail by open persecution in devouring the bodies and striving to poyson the souls of the Saints 2. Some think that this was a hill on the top whereof were Lions and Vulcans of fire about the middle was pasture and Goats at the foot Serpents which Bellerophon made habitable others think this was a Pirâ—ts ship having the picture of these three beasts on it others that these were three brothers called by these names which did much hurt others that by this â—iction is meant a torrent of water running furiously like a Lion licking the grasse upon the banks like a Goat and winding like a Serpent as may be seen in Natal Comes and others 3. But I had rather think that by this Monster may be meant a Whore which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wave or scum of love wherein many are drowned shee hath a Lions devouring mouth still craving and devouring mens estates shee hath the wanton belly of a Goat but in the end will sting and poyson like a Dragon 4. By Chimaâ—â—a I think Wine may be meant which makes men â—urious like Lions wanton like Goats and cunning or crafty like Serpents 5. The life of man may be meant by this Monster for man in his youthfull yeers 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 hee becomes a wise and crafty Serpent 6. 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 shew himselfe to be that great red Dragon labouring by secret cunning and slights to undermine and poyson her but Christ already hath and wee in him shall overcome this Monster CHIRON WAs a Centaur begot of Saturn in the forme of a horse of Phyllyra the daughter of Oceanus he was an excellent Astronomer Phisitian and Musitian whose schollers 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 immortall till he intreated Jupiter who placed him among the stars with a sacrifice in his hand and an Altar before him The INTERPRETER 1. CHiron was halfe a horse and halfe a man God doth oftentimes punish the adulteries of the parents with monsterous and deformed children for Ops was the wife of Saturn and not Phyllyra 2. The deformitie of children proceeds ordinarily from the distempered imagination of the parents 3. That Chiron is begot of Saturn and Phillyra is meant that Astronomie Physick Musick and all other arts are begot of time and experience or of time and books for Phillyra 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 4. Saturn or time begets learned Chiron that is arts and sciences by the help of reading but he must do it in the forme of a horse that is with much patience and labour 5. Chiron may signifie to us the life of a Christian which consisteth in contemplation and so he is an Astronomer whose conversâ—tion and thoughts are in heaven and in action which consisteth in speaking well and so he is a Musitian and in doing well and so he is a Physitian and because Christianitie is more a practick then speculative science he hath his denomination Chiron from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maâ—â—â— the hand not from the head lastly suffering is a part of Christianitie and so Chiron patiently suffered the wound of Hercules his arrow 6. Chirons feet were wounded before he was admitted amongst the stars so our affections must be mortified befor we can attain heaven 7. Chirons pain made him desire to die so affliction makes us weary of this world and fits us for heaven 8. 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 spirituall sacrifices still ready to be offered 9. In that a Centaur had so much knowledge wee see that sometimes in mis-shapen bodies are eminent parts as were in Aesop Epicteâ—us and others 10. Achilles so valiant Hercules so strong Apollo so wise yet were content to learne of a deformed Centaur so all should hearken 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 CIRCE THe daughter of Sol and Persis and by her grand-childe of Oceanus shee was a witch and skillfull in hearbs shee poysoned 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 Iland Circaeâ— shee turned Vlysses fellowes into swine but over him shee had no power shee could not procure the good will of Glaucus who loved Scylla better then Circe shee infected the water in which Scylla was wont to wash and having touched this water turned into a Sea-Monster The INTERPRETER 1. Circe was a famous witch who was said to transforme men into Wolves Bears and other beasts which is not true indeed for the devill cannot cause such a transformation because it is a kind of creation proper to God onely who could change Lots wife into a pillar of salt and Nebuchadnezzar into a beast but these transformations of witches are onely melancholy conceipts and disstempers of the imagination caused by herbs or oyntments or else they are delusions of the eye 2. Circe saith Nat. Comes is the mixture of the Elements which is caused by heat and moysture the four Elements are the four hand-maids shee is immortall
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
Leopards in his hands with which he devoures mens estates keeps them back Diana was a virgin yet helped to bring out children so mony though barren in it self yet bringeth great increase he will not be appeased without bribes no more then Diana nay many a mans estate is sacrificed upon his altar who doth not unloose their girdles as in Diana's temple but quite bursts them 4. They that will live chast must with Diana live on hills and woods and use continuall exercise for idlenesse and great Cities are enemies to virginitie 5. Every good man should be like Diana having the wings of divine meditation the courage of the Lion and swiftnesse of the stagg his feet should be like Hinds feet to run in the way of Gods Commandements 6. Gods Church is the true Diana the daughter of God the sister of the son of righteousnesse who is a virgin in puritie and yet a frutfull mother of spirituall children whose conversation is sequestred from the world shee is supported in the silver chariot of Gods word in which shee is carried towards heaven being drawn with the with the white staggs of innocencie and feare shee holdeth in her hands Lions and Leopards the Kings of the Gentiles who have suffred themselves to be caught and tamed by her shee flieth with the wings of faith and devotion and hunts after beasts that is wicked men to catch them in her nets that shee may save their souls and with her arrows kill their sins Diana was midwife to bring forth Apollo so the Church travells in birth till Christ be formed in us and brought forth in our holy lives and as it fared with Diana's temple which was burned by Erostraâ—us so it doth with the Church whose Temples have bin robbed defaced and ruinated by prophane men CHAP. V. E ELYSIUM THe Elysian fields were places of pleasure in which the soules of good men afieâ— this life did converse enjoying all those delights which they affected in this life The INTERPRETER 1 LVuâ—ian Lib. 2. ver Hist. shews that among other delights of the Elysian fields the trees that grew there were of glasse all and the fruits of these trees were curious and diversly wrought drinking glasses which were filled presently with delicate wine as soon as they were pluckt off There was also continuall fâ—asting and good cheer a brave Paradise for our Epicures and drunkâ—rdâ— who would desire no other heaven then this 2. Elysium is a place of liberty as the word sheweth for they onely enjoy it who are loosed from their bodies not only Poets but Scriptures also have described those heavenly joyes under earthly terms for our capacity there is Paradise in which is the tree of life there shines another Sun then here to wit the Sun of righteousnesse there are rivers of pleasure tâ—â—re are the flowers of all divine graces there is a perpetuall â—pring the musick of Angels the supper and wedding-feast of the Lamb the new Jerusalem all built of precious stones the fountain of living waters all kinde of spirituall fruits the continuall breath of Gods Spirit c. And as none could enter the Elysian fields till hee was purged so no unclean thing can enter into the new Jerusalem the bloud of Christ must purge us from all sin and as they must passe Acheron Phlegeton and other rivers of hell before they can have accesse to those delightfull fields so wee must passe thorow fire and water troubles and persecutions before wee can enter into heaven And thus we see the Gentiles were not ignorant of a reward for good men and of punishment for the wicked ENDYMEON HEe was a fair shepherd who falling in love with Juno who was presented to him in the forme of a cloud was thrust downe from heaven into a cave where hee slept thirty â—eers with whom the Moon being in love came down oftentimes to visit and â—â—sse him The INTERPRETER 1. ENdâ—meon was King of Elis who for his justice obtained of Jupiter that hee should â—eep perpetually to shew that after a toylesome life there can be no greater happinesse then continuall rest and quietnesse and this should enâ—â—urage Kings and Magistrates to endure the molestations of their Government with patience seeing their short troubles shall end in perpetuall rest 2. It is thought that Endymeon being an Astronomer and one that fiâ—st observed the divers motions of the Moon gave occasion to this fiction that the Moon loved him but I think these 〈◊〉 may be made of this fiction I. Endymeon is a rich man and riches make men faire though never so deformed and with such the Moon that is the world as unconstant as the Moon is in love these are the men whom the world kisseth and honoureth but when these rich Endymeons set their affections upon wealth for Juno is the goddesse of wealth then doe they lose heaven and fall into the sleep of security saying Soule take tby rest thou hast store laid up for many yeers with that rich farmer in the Gospel and so they lose their soules for a shadow for such is wealth and this shadow brings upon them spirituall stupiditie that they cannot be roused from their cave though Gods word should shine on them as cleer as the Moon 2. By Endymeon Adam may be meant who was faire whilest Gods image continued with him but when hee fell in love with Juno Jupiters wife that is affected equality with his Maker hee was thrust out of Paradise into this world as into a cave where hee was cast into a dead sleep or the sleep of death from which hee shall not be awaked though the Moon so often visit him that is so long as the Moon shall shine and visit the earth which shall be till the dissolution of all things man shall sleep in the grave 3. By Endymeon may be meant those over whom the Moon hath dominion for Astrologers observe that every man is subject to one Planet or other more or lesse such men then over whom the Moon ruleth are instable subject to many changes nimble bodied quick in apprehension desirous of glory and such a one perhaps was Endymeon therefore the Moon was said to love him and such because they affect honour and popular applause which is but air may be said to be in love with Juno which is the air and indeed honour is but air or a cloud 4. Every man may be called Endymeon for wee are all in love with air and empty clouds with toyes and vanities which makes us so sleepy and dull in heavenly things and the Moon is in love with us changes and inconstanciâ— still accompany mans life to signifie which instabilitie of humane affairs the feast of new Moons was kept among the Jewes and the Roman Nobilitie used to wear little pictures of the Moon on their shooes to shew that wee are never in one stay for which cause I think the Turks have the halfe Moon for their Armes 5. When Endymeon that is mankinde slept
in sin the Moon that is our Saviour Christ whose fleâ—h is compared to the Moon in Psal. 73 by S. Augustine as his divinitie to the Sun in his flesh vâ—â—ited us and dwelt amongst us this Moon was eclipsed in the passion and this Moon slept in the cave with Adâ—m and the full of this Moon was seen in the râ—surrâ—ction this is hee who hath kissed us with the killes of his mouth whose love is bâ—tter then wine whose light shined in darknesse and the darknesse coâ—prehended it not 6. The Moon falls in love with sleepy Endymeons that is carnall and sensuall pleasures and earthly thoughts invade those that give themselves to idlenâ—sse security and lazinesse for the Moon in regard of her vicinity to the earth may be the symboll of earthly mindes and because shee is the mâ—stris of the night and of darknesse the time when carnall delights are most exercised shee may be the symboll of such delights aâ—d because of her often changing shee may represent to us the nature of fooles which delight in idlenesse as the Moon did in Endymeoâ— 7. Endymeon in this may signifiâ— the Sun with whom the Moon is in love rejoycing and as it were laughing in her full light when shee hath the full view of him and every month running to him and overtaking him whose motion is slow and therefore hee seems to sleepe in regard of her velocitie ERYCHTHONIUS THis was a Monster or a man with Dragons feet begot of Vulcans seed shed on the ground whilest hee was offering violence to Minerva the virgin which monster notwithstanding was cherished by Minerva and delivered to the daughters of Cecrops to be kept with a caution that they should not look into the basket to see what was there which advice they not obeying looked in and so grew mad and broke their own necks The INTERPRETER 1. ERychihonius was the first that found out the use of coaches and charioâ—s to hide his deformed and serpentine feet in Primus Erychthonius currus quatuor ausus Jungere equos rapidisque roâ—is insistere victor So many men goe about to hide their sowle actions and excuse them but not to reforme them 2. Vulcan shedding his seed on the ground is the elementarie fire concurring with the earth in which are the other two â—lements and of these all monsters are procreated and by â—inerva that is the influence of heaven or of the Sun cherished and somented though not at first by God produced but since Adams fall and for the punishment of sin 3. Vulcan offering wrong to Minerva is that â—â—regenerate part of man called by the Apostle the law of our members rebelling against the law of the minde of which ariseth that spirituall combate and strife in good men which is begun by the flesh but cherished and increasâ—d by the spirit till at last the spirit get the victorie 4. Minerva that is he that makes a vow to live still a virgin must looke to have the fierie Vulcan of lust to offer him violence and so he shall never be free from inward molestation and trouble therefore better marrie then burne and if he intertains any unchast thoughts though his bodie be undefiled yet he is no pure virgin as Lactantius De falsa religione lib. 1. cap. 17. sheweth that Minerva was not because shee cherished Erychâ—honius therefore an unâ—hâ—st mind in a châ—st body is like Minerva somenting Vulcans brat he 'is a pure virgin saith S. Hiâ—rom Lib. 1. Adver Jovini whose mind is chast as well as his body and this he ingenuously consesseth was wanting in himself 5. Minerva that is wisdom hath no such violent enemy as Vulcan that is firie anger which doth not onely overthrow wisdom in the mind for a time for it is short â—ury but is also the cause of Erychâ—honius that is of all strife and contention in the world 6. War is a firie Vulcan an enemie to learning or Minerva the cause of Erychâ—honius of monstrous outrages and enormities and oftentimes fomented by seditiout schollers and learning abused 7. Erychâ—honius is a covetous man as the word shews for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contention and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the earth and what else is covetousnesse but a presumptious desire of earthly things and the cause of so much strife and contention in the world this monster came of Vulcan the god of firie that is of Satâ—n the god of this world who reigns in the fire of contention and in the fire of Hell and is somented by Minerva the soul which is the seat of wisdom 8. Tertullian Lib. de spectaculis saith that Erychâ—honius is the devill and indeed not unsitly for he is the father of all strife and of avarice he hath a mans wisdom or head to allure us to sin but a Dragons feet to torments us in the end for sin whosoever with delight shall look on him shall at lâ—st receive destruction 9. Let us take heed we pry not to curiously in the basket of natures secrets lest we be served as Ceâ—rops daughters or as Pliny and Empedocles were 10. A Magistrate or Governor must be like Erychâ—honius who was hinself King of Athens he must be both a man and a Dragon if the face of humanity and mercie will not prevail then the Dragons feet of vigour and justice must walk 11. If any firie or cholerick Vulcan shall offer us wrong we must wisely defend our selves with Minerva and conceal the injury and our own grief as shee did Erychâ—hoâ—ius 12. Though the preserving and cherishing of Vulcans child is no certain proof that Minerva lost her virginitie neither did shee lose it though Vulcan 〈◊〉 red her violence because there was no consent yet it becomes all chiefly virgins to avoid both the evill and the occasion thereof that there may be no suspition EUMENIDES THese were the three Furies the daughters os Pluto and â—roserpina or of hell darknesse night and earth in heaven they were called Dirae in earth Harpiae in hell Furiae they had snakes instead of hairs brasen feet torches in one hand and whips in the other and wings to fly with The INTERPRETER 1. THe Ancients did worship the Furies with sacrifices altars and temples as they did the other gods not that these might doe them any good but that they might doe them no hurt There they worshipped the gods Aâ—errunci so called ab averrunâ—ando or Averâ—endo that they might forbeare to hurt them It is the part of every wise man not to exasperate a potent adversary but to mitigate his furie Thus wee must deale with tyrants though they doe not love us yet wee must fawne upon them that they may not wrong us 2. There was a temple in Achaia dedicated to the Furies into which whosoever went that was guilty of murther incest or such like impieties fell presently distracted and mad I doubt mee that temple is yet extant among us and that too many have been in it there is
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
if they put their hand to the plow If their heart be fixed on Janus which was that place in Rome where the mony-changers dwelt that is if they love the world they cannot lovâ— heaven 8. In time of peace the temple of Janus was shut in time of warre it stood open Numa appointed it should be so because once the gate was openâ—d by strength of water that suddenly issuâ—d thence when the Romans were at warre with their enemies so in time of their wars they still opened Janus as expecting his aid But in our wars it is quite otherwise for our temples are either shut up or pulled down religion banished the priests silenced 9. By the image of Janus there was placed a serpent biting his taile by which they intimated how the yeer returns still into it self beginning where it ends but I would have all men learn from hence not only the wisdom of the serpent in generall but the posture of this serpent in particular to wit to hold their tail in their mouth that is to be still talking and thinking of their end IRIS See JUNO JUNO SHee was the daughter of Saturn and Ops the wife and sister of Jupiter the mother of Hebe Vulcâ—n and Mars the goddesse of riâ—hes and of marriage also called therefore Pronuba and of child-bearing therefore called Lucina as from the wealth of which she was held to be goddesse shee was named Juno a juvando for riches are great helps The INTERPRETER 1. WHen Juno is called Jupiters sister is meant the air which doth much resemble the heaven called Jupiter by the Poets but when shee is câ—lled Jupiters wife is meant the earth which like a fruitâ—ull womâ—n conceiveth and bringeth forth the creatures by the heavens influence which the prince of Poets intimates when he saith that in the Spring Jupiter comes down into the bosome of his beloved wife Conjugis in laetae germinum descendit 2. Juno was painted of old in the form of a matron in a long robe having a lance in one hand and a platter in the other perhaps to shew us that wealth is every thing it is both meat drink clothes armour it is that which doth command all things therefore Juno is stil termed a Queen and she carrieth a scepter in her hand in some pictures and is carried in a rich chariot of gold and silver drawn by lions to shew that riches adds beauty and strength and courage to men and who is able to resist it 3. The peacock was dedicated to Juno and so was the raven and goose doubtlesse to shadow out unto us the nature of rich men for pride rapacitie and watchfulnâ—sse are incident to them the peacock is not so proud nor the vulture so ravenous nor the goose so watchfull as rich men but while with the peacock they look big at the sight of their fine feathers let them cast their â—yes upon their black feet and remember their end which will be blacknesse and darknesse and while they feed upon the hearts of poor men as that raven in Caucasus did upon the heart of Prometheus let them know that death shortly will feed upon their flesh and the worm of conscience upon their souls And though they be as watchfull to preserve their wealth as the geese of the Capitol were yet there be they that watch as narrowly over them and for their death are still watching and wishing and what better are rich men without grace and literature then the geese of the Capitol which were carefully looked to and fed by the command of the Censors and at last killed and carried at their solemn feasts with great solemnitie in silver platters so rich men are fed and pampered then die and in solemn pomp carried to their graves where their carcasses tot with their names corum vitam morâ—emque juxâ—a aestimo 4. Some by Juno understand the Moon therefore they called her Lucina and painted her with beams about her face sitting upon lions holding a scepter in one hand and a spindle in the other by which I think may be meant both her light and operations for the Scepter signifieth dominion and she bears rule over the humid bodies hence shee is called Fluona the spindle which properly belongs to one of the Parcae or Fates may shew us that the Moon hath a great influence upon our lives and her sitting upon lions may signifie that her moist influence doth temper and moderate the fiery and cholerick heat of our bodies And because the moisture of the Moon is a great help to facilitate child-bearing therefore shee was called Juno Lucina as the goddesse that did help to bring forth children to the light and for this cause shee was called upon by women in their labour Juno Lucina fer opem 5. I think Juno may be the embleme of an honest carefull and frugall matron for shee is commonly painted sitting to shew that a woman must not be given to gadding shee hath a scepter and a pair of sheers in her hands for shee must both rule her family by her authoritie and discretion and shee must clothe and feed them which is intimated by the platter in her hand and sheers with which shee shears her sheep she is clothed with a goats skin to signifie her frugalitie which is a rare thing to finde in the women of this age whose excesse in apparell are badges of their pride and luxury shee is crowned and girded with vine branches to shew her fruitfulnesse to which David alludes when hee saith Thy wife shall be like the fruitfull vine upon the walls of thine house shee treads upon a lionesse as all honest and laborious matrons should do to wit subdue lust and wantonnesse shee is armed with a lance and a target for a matron should have a sharp tongue to reprove and the targed of modestie to keep off all lascivious assaults and tentations 6. By Juno may be meant the air which that picture sheweth wherein she holds thunder in the one hand and a drum or cymball in the other shee wears a party-coloured garment and is attended by Iris the rain-bow by Castor and Pollux also which are two fair meteors presaging serenitie the fourteen Nymphs which Virgil gives her are so many exhalations begot in the air her holding of a pomegranite in one hand and a cuckow upon her scepter in the other shews the serenitie of the air in which the cuckow that sings onely in the spring takes delight and the fruits doe prosper in a temperate air That the rain-bow is ingendred in the air by the reflex of the sun-beams upon a waterish cloud is manifest the diversitie of whose colours is caused by the light shining upon the unequall parts of the cloud some being thicker some thinner which the Poet shews in that verse Mille trahit varios diverso Sole colores Aen. 4. Although the rain-bow may represent riches whereof Juno is goddesse for indeed wealth makes a fine shew like the rain-bow but
life of Students and that wisâ—dom is still joyned with proving 7. By Minerva's help Prâ—onosheus stole fire out of Heaven by which he brought many Arts to perfection because wisedom is the Inventor of 〈◊〉 and fire by its light and Heat is the instruments whereby artificial things are proâ—â—eed 8. Of old in 〈◊〉 and Colledges they used to paint Mercury and Minerva close together which picture they called Hermathena from Hermes and Athene to signifie that Wisedome and Eloquence must not be separated but that Scholars should strive as well to hâ—ve wise heads as eloquent tongues 9. They gave her a golden Helmet sometimes with a Sphinx upon the top of it to shew that Wisedome is glorious and shining and withall that wise men use not to babble out secrets for it is Wisedome in some things to play the Sphynx and not to divulge all we know to all men promiscuously Christ himself spoke sometimes by Parables to She is called Pallas from the Gyant Pallas whom she killed or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shake or brandish for so she hath been seen shaking of her spear Therefore Virgil calls it hastain trementem her Image was called Palladium which was sent from Heaven and kept to carefully at Rome in Vestas Temple that none had leave to see or touch it but the Virgins that kept it by shaking the Spear I think may be meant that Wise Princes in time of peace whereof Minerva had the charge should exercise their armes and not suffer their youth to live idely and forget military discipline lest their enemies take advantages by their security as for the Palladium that I a knowledge to be our Religion which came down from Heaven to us which ought carefully to be kept in the Temple of Vesta where the sacred fire burned perpetually The sacred fire of zeale and devotion is the meanes to preserve our Religion especially if we be Virgins that is pure and holy and we must not suffer prophane and ignorant men to meddle with the sacred Function of the Minâ—stery When the Trojans lost their Palladium they quickly after lost their Citie so if we lose our Religion we must also looke to lose that Citie whose Builder and Maker is God 11. She is called Minerva from monendo and minanâ—io for wise Governours should partly by admonitions partly by threatnings rule their people and subdue vice and indeed should be still shaking the Speare to keep disordered men in awe whom they should affright with the Gorgens head of the Law by which their authority should be reverenced as Minerva was â—â—ared for her Speare and terrible Buckler 12. The Olive was dedicated to Pallas and with the leaves thereof she was crowned and at Athens a golden Lampe was dedicated in which oyle did burne continually both because shee found out the use and way of making oyle as also to shew us that Wisedome is the light and lampe of the minde and that neither it nor learning can be attained to without lucubration study and spending of much oyle and light 13. At certaine Feasts of Minerva in March the Maides were wont to be served by their Mistresses as in the Saturnalls the Men-servants by their Masters The serving Maides claimed this as their due from Minerva because it was by them that the workes of her invention were performed as spinning sowing and weaveing by this servants were comforted and incouraged in their service and Masters and Mistresses were admonished not to insult over their servants If this equity was observed among the Gentiles much more should it be among Christians For in Christ wee know there is no difference betweene bond and free master and servant 14. Minerva was worshipped upon the same Altar sometime with Vulcan sometime with Neptune to shew that Arts and Handy-crafts cannot be exercised without Fire and Water and whereas Vulcan would have married Minerva but could never gâ—t her good will for shee was a perpetuall Virgin therefore she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that Wisedome and Learning never die by this â—e may see that the hottest and most furious Sâ—iters that are cannot overcome Chastity where iâ— is â—oyned with wisedome for this cause Minerva is armed to shew how Virgins had need to stand upon their guard for they shall not want Vulcans to assault them 15. Juno Venus Minerva strove once who should be accounted most beautifull Paris was Judge to whom Juno promised a wealthy Venus a beautiful but Minerva a wise Wife Paris preferred Venus by which we see the folly of many young men who in their matches preferre fading beauty â—o wealth or wisedome 16. As Athenâ— preferred Minerva to Neptune and her Olive to his Harpe so should all Christian States and Cities 〈◊〉 Peace to Warre Tranquillitie to Troubles and Civill Tempests whereof Neptune or the stormie Sea is an Embleme and Spinning Sowing Weaving Building and other peaceable Arts which she found out to fighting quarrelling and destroying 17. As there were certain Images dedicated to Minerva and Mercury called Hermâ—henae so there were some erected to Mercury and Hercules together called Hermerachae to shew that these three to wit Mercury Hercules and Minerva that is Eloquence Strength and Wisedome are the three main Deities of States and Cities and must be most of all sought after and honoured by Princes 18. Minerva had power over stormes which the Poet shâ—weth in the first and second of his Aeneads He calls the storme which she sent against the Grecians Minervae sidus She had power also over Jupiters thunder Ipsa Joâ—is rapidum jaculata e nubibus igneâ— By which I thinke he understood the Sunne under Minerva's name for be by his heat of all the Planets hath the greatest power in causing stormes and thunder 19. As Minerva the Goddesse of Wisedome was worshipped on the sime Altar with Vulcan the God of Fire so let us not separate zeale from wisedome but let us cherish the fire of zeal in our hearts as well as wisedome in our heads but some have zeale without knowledge and some knowledge without zeale this is to part Vulcan and Minerva 20. Homer gives to Minerva a fiery Charâ—ot Iliad 8. and describeâ— her carrying of a golden Lampe and holding out a beautifull light Odâ—ss 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet he makes her invisible when she went up into Diâ—medes his Chariot then she put on the dark Helmet of 〈◊〉 so that Mars could not see her by this is not onely intimated that Minerva is the Sun who is the light of the World and to whom the Poets give a fâ—ery Chariot and that he is obscured by Orcus his helmet is meant the want of his light to us when he goeth under our Hemisphere but by this Fiction also is understood that wisedome is the light of the mind and a wise man is the chief light and life of a State and that it is not the least part of wisedome in time of Warres and Tumults for
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
begot multitudes of children called Nereides from him Tethys the daughter of Coelum and Vesta the mother of rivers and fountains Glaucus one of the chief sea-gods who before was a fisherman Thetis the daughter of Nereus and Doris Triton the son of Neptune and the Nymph Silacia be wes Neptunes trumpetter c. The INTERPRETER 1. OCeanus is called the son of Coelum and Vesta that is of Heaven and earth because the Sea hath its preservation and motion from the Heaven and by it is incompassed and by the earth it is born up as a child by the mother 2. Oceanus is called the Father of all the Gods because all things have their original from moisture without which there can be no generation nor corruption hence Thales made water the originall of all things and for this cause the Poets speak of such multitudes of children that were of Neptune or the Ocean for indeed the Sea is more fruitful of Fishes then the earth is of other living creatures and because all springs and rivers proceed from the sea they called Oceanus the father of all the Nymphes 3. The Gods are said to be feasted by Oceanus either to confirm that opinion of some that the stars are fed by the vapours that arise out of the sea and are converted into clouds for the stars being of a fiery nature are tempered by these moist vapours as they think this was the Stoicks opinion which is resuted by the Aristotelians and is touched by Virgil Aen. 1. Conveza polus dum sidera pascet Or perhaps by the Ocean feasting of the gods may be meant that the chiefest dainties that Princes feed on are either from the sea or conveighed from remote Countries by Sea But observe that the Gods feasted themselves in the Sea where is much water but no wine by which I thinke is intimated that great men should be temperate in their Feasts but now our gods have forsaken drinking of water and will feast no longer in the Ocean Wine is the liquor we feast with the gods retained their honour while they were content with water but men degenerate into beasts while they intoxicate themselves with wine 4. The Ocean was painted with a Bulls head either to signifie the violent â—ushing of the sea against the shore or to expresse the bellowing noise the Sea makes he is also painted sitting in a chaâ—iot with his wife Tethis drawne by foure wheeles accompanied with Tritons and Sea Nymphes by the chariot is meant the swift motion of the Sea and by his company are understood the diverse sorts of Fishes which are said to waite upon the Ocean becauâ— they have their being and habitation in the Sea 5. Iâ—â— no is said to have her education in the Ocean be cause of the vicinity the Ayre hath with the Sea boâ—â— in situation and nature for the Water is quickly coâ—verted into Ayre and this agâ—ine into Water thâ— Cloudes are begott of Sea vapours and they fall agaiâ— into the Seas lap and thus is Juno educated and nourished in Oceanus Or else by this may be meant as 〈◊〉 thinke that riches whereof Juno was goddesse areâ— maintained and got by Navigation 6. Oceanus 〈◊〉 a great friend to Prometheus for hee was a wise 〈◊〉 and provident and a good Astronomer they thaâ— would finde the Sea favourable to them bad neede 〈◊〉 wife and provident and observant of the 〈◊〉 timâ— of Navigation and be skilfull in Astronomie and Oâ—ographie too to know the Rocks Quick-sands Shelves Shoares and Courses of the Tides hee that in theâ— is not Promotheus will prove Epimetheus and repenâ— him of his Navigation which Palinuâ—us knew wheâ— he checks Morphâ—us Aâ—n 5. for counselling him to falâ— asleepe being in a dangerous Sea betweene Sicilie and Italy Mene salis placidi vulium fluctusque quieâ—os Ignorare jubes mene huic considere moustro 7. Neptunus Oceanus Nereus Terbys Glaucus Thetis Triton Phorcus Proteus and divers others mentioned in Poets are but different names of the same thing to wit the Sea Nereus Thetis Proteus are said to transforme themselves into divers shapes to signifie as I thinke the divers colours of the Sea water which sometimes lookes greene therefore they gave the Nereides greene haire Viâ—idet Neâ—eiâ—um comas sometimes white there Tethys iâ— painted with gray haires and a white garment and partly also to intimate the Antiquity of Navigation and partly as suppose the cares and feares of Sea-men for 〈◊〉 facit â—anos and Sea-men become sooner gray-hayred then others the Sea-water also lookes sometimes blue therefore the Seas are called Caerula by the Poets and the word Glaucus which was the Sea god signifieth the blue colour and Tibris is described by Virgil in a blue vaile or mantle Eum glauco velabaâ— amictu Carbasus Sometimes also the Sea-water wâ—ll looke red as in a storme And sometimes blacke an lipithite often given to the Sea by the Greek Poets Or else this transforming of the Sea gods into so many sâ—apes may signifie the divers faces of the Sea for sometimes it lookes with a smiling countenance in calmes sometimes it frownes as in stormes and roares like a Lyon hence Omnia traâ—sformat sese in miracula rerum Ignemque 〈◊〉 seram sluviosque liquentes 8. Proteus was king of Egypt who used to have in his scutcheons and ensignes sometimes the figure of a Lyon somtimes of a Bull or of a Tyger or of a Dragon or of Fire hence arose the fiction of Proteus transforming himself into divers shapes Fiet enim subito Sus hoâ—ridus aâ—aque Tigris Squamosusque 〈◊〉 sulva ceâ—vice Leoenâ— And by this is represented a wise Prince who ought to â—â—commodate himself to all changes and â—ccasions and to use his government accordingly for there is nothing here perpetual and sometimes as occasions and times and mens dispositions alter so must also government both in Church and Staâ—e That French king was too much like Proteus who would have his Son learn no more latine then this qui nescit diâ—â—imulare nescit imperare 9. Proteus was a wise man and a Prophet who foreknew future things Quae siuâ— quae sueâ—int quae mox ventura 〈◊〉 in this he was the type of a ship-â—aster who ought to be skilfull in the weather and in those things which belong to his Art of Navigation and withall to have a foresight in the changes of the weather for want of which knowledge and providence many ships are cast away 10. Proteus never playd his part so much as now a dayes is you look upon mens opinions both in Religion and other things into what multitudes of shapes is Religion now turned if you look upon mens garments into what monstrous shapes do men turne their bodies almost every moneth if you look upon Sophisters in their disputes what windings turnings and intrical changings of words and propositions shall you find that you know not where to hold them Tot variae illudunt species totque ora feraâ—um Truth was
the motion or ebbing and flowing of the sea 2. Saturn married his sister Ops which is the earth of whom hee begot many children because by the heavens influence upon the earth all things are ingendered the heaven is as it were the father affording influence and the earth the mother surnishing matter for generation 3. Saturn was painted like an old man bare-headed in a tagged garment holding a hook and a key in his hand devouring of his children by which they did understand the antiquitie and long continuation of times and by â—is bare â—ead they meant that time reveales all things therefore the priests used to be â—are-heâ—ded in Saturns sacrifices onely The ragged garment shews that time wears and consumes all things which was also meant by his devouring of his children and by the hook or sickle which hee hath in his hâ—nd the key may note that time openeth and discloseth all secrets 4. This picture of Saturn may have reference to the golden age of the world iâ— which men lived till tâ—ey were very aged which was expressed by Saturn's gray hairs and worn garment which garment also shews that men were not then given to pride and curiositie of apparell His baâ—e head shewed the honestie and truth that was then which indeed is naked whereas lying falshood and deceit are still covered 5. Saturn taught the Italians the use of husâ—andry tâ—erefore hee was called Sterculius from dunging of the ground the hook or â—ickle is the instrument of mowing or reaping of corn the gray hairs bare head and ragged garment shew that husbandmen live long have hardie bodies and are not nice in their apparell 6. Saturn devoured all his children except Jupiter Juno Neptune and Pluto to signifie that all compounded bodies are destroyed by time but the four elements to wit Fire Air Water and Earth because of their simple nature are not subject to corruption 7. I finde Saturn described sometimes with six wings and yet â—low-paced having feet of wooll to shew that time seems to goe away slowly and silently whereas indeed it â—â—les very swiftly or this may expresse the slow motion of the planet Saturn who moves slowly by his own motion but swiftly by the motion of the Primum mobile to wit he spends but four and twenty hours by the common motion but thirty yeers in his particular motion this swiftnesse also of time was expressed by that fiction of Saturn transforming himselfe into an horse a swift running creature when hee had carnall commerce with the Nymph Philira of whom hee begot Chiron the Centaur 8. Because Saturn is a cold planet and malignant breeding melancholie and other â—ad effects in mens bodies therefore they painted him like an old man sad and carelâ—sly clothed and slowpacâ—d with a serpent in his hâ—nd biting of its own taile to signifie the virulencie and biting cares that accompany mâ—lancholie or else to expresse the nature of the yeer returning into it selfe like a ring or a snake with its taile in the mouth anâ— because the lion dog and wolfe are mâ—lâ—ncholiâ— creatures therefore they expressed Saturn sometimes with the heads of these three beasts 9. Saturn's genitals were cut off by Jupiter and cast into the sea and of them and of the seâ— froth Venus was begot by this may be meant that old age which is called Saturn is made unfit for generation because Jupiter that is wanton and intemperate youth hath weakened the body and as the Orator saith Corpus eâ—â—oeâ—um tradit senectuâ—i whereas that man who hath been temperate in his youth is vigorous and lustie in his old age nihll habet quod accuset senectuâ—em Or else by this may be meant that the coldnesse of Saturn is tempered by the heat of Jupiter and so Venus is begot for there can be no procreation where cold is not tempered with heat Or again by this may be meant that Saturn Jupiter and the sea are required to produce Venus that is to say that Time the Influence of heaven and Moisture are required for procreation 10. As Saturn served his father Coelus in cutting off his genitals so is hee served by his son Jupiter It is just with God to punish those men with rebellious and cruell children who have been rebelliouâ— and cruell themselves against their parents 11. Whaâ— a cruell god was Saturn who defiled himself with the blood of his own father devoured his own children and would not be satisfied in his sacrifices but by the blood of innocent infants Satius est pecudum more vivere quam deos 〈◊〉 sanguinarios colere saith Lactantius lib. 1. de fals relig 'T is better to live like beasts then to worship such cruell wicked and bloody gods By this wee may see that the Gentile gods were indeed Divels delighting in the destruction of men whereas the true God whom wee worship is mercifull and gracious and delights not in the death of a sinner who will have mercy and not sacrifice who would be worshipped by the bloud of beasts to save the shedding of mans bloud Had not then the Romans a bloody religion who not onely worshipped such a bloody god but fettered his feet also to their pillars â—xceâ—â— onely in their Saturnals that hee might not goe away from them The Egyptians were wiser who excluded him quite out of their Cities affording temples to him onely in the Countrey And at last the Romans themselves began to abhorre such a bloudy god when in the Proconsulship of Tiberius they crucified his Priests for offâ—ring infants to him They were injurious to heaven when they called such a bloudy butcher the son of hâ—aven who should rather have been named the son of hell to which by Jupiter hee was thruâ—t downe His priests as Tertullian shews were initiated in a scarlet garment which they used to wear a sit colour to expresse their sanguinarie disposition to these it seems the Roman Cardinals have succeeded both in their colour and bloudy mindes who are guiltie of the bloud of many thousand good Christians so that at this day Rome is still Vibs Saturnia and the Popes pallaco may be called Sedes Satuâ—nia and his fâ—stivall dayes Saturnalia 12. Wax tapers or candles were wont to be burned upon Saturns altars to shew that hee brought the light of knowledge and civilitie into Italie which before lived in the darknesse of ignorance and rudenâ—sse therefore in his Festivall kept in December the Romans used to send away candles and other presenâ—s which they called Saturnalia to each other from hence it seems the Papists borrowed their custome of burning wâ—x candles on their altars and the giving of New-â—eers gifts 13. Saturn is so called a Saturando from filling or satisfying for hee being the first that taught men the use of corn did fill or satisfie them and as hee â—id fill so his wife the Earth did help therefore shee was called Ops. 14. By Saturn wee may understand the trees â—erbs and plants with the fruits
were fained to be turned into birds the emblemes of celerity and expedition 3. There are two violent affections which make men shake off all humanity the one is impotent lust the other inordinate desire of revenge We see what lust did in Tereus and how desire of revenge prevailed in Progne what was more baâ—barous horrid and cruel then for Tereus to cut out his sisters tongue whom he had ravished and for Progne to kill and boâ—le her owne and onely child for her husband to eat 4. By thâ—se two sisters Philomela and Progne may be meant Poetry and Oratory Philomela delights in woods and deserts so doth Poetry Carmina seâ—essum sâ—ibenâ—is oâ—ia quaeâ—unt Progne loves to be in Townes and Cities for the Swallow builds her nests in houses so doth Oratory but as far as the Nightingale exceeds the Swallow in melodious notes so far doth Poetry excel Oratory for the Poet doth all that the Orator can do and much more by adding delight to perswasion Et prodesse volunt delectare Poetae 6. Tereus was the son of Mars we see what the sons of Mars use to do and what be the fruits of war to wit the Muses are ravished Scholars are robbed and plundred their tongues are cut out that they may not complain that is lawes learning and truth are silenced barbarous murthers and cruelties are committed and how many children are by souldiers devoured when their Parents are either banished or murthered and their estates robbed and consumed THESEUS HE was the son of Aegâ—us and Aethra his step-mâ—ther would have poysoned him in his youth he subdued the Amâ—zones and of Hippolite their queen begot Hippolitus he killed Creon king of the Thebans the unâ—â—â—ned bull in Africa the Minolaure in the Labyrinth and carried away the two daughters of king Minos to wit Ariadne and Phaedrâ— he killed also Procustus Sciron and Schinis great â—obbers in Attica he overcame the Centaures and the Thebes he went down to hell with his friend Perithous to ravish Proserpina where Perithous wâ—s slaine and he put in chains but was delivered by Hercules at last in his old age was killed by king Lycomedes The INTERPRETER 1. IN Theseus killing of infestuous theeves and subdoing of Monsters is set down a fit example of valâ—ur and justice for Princes to imitate 2. Theseus was guided by Ariadnes thread to get out of the Labyrinth the word of God is the thread that will direct us through the winding and intricate labyrinths of this life 3. Theseus proved himself to be Neptunes son by leaping into the seâ— and fetcâ—ing up from thence the ring which king Minâ—sâ—ad â—ad slung into it and for this fact he received a crown from Theâ—iâ— which he bestowed upon Ariadne and afterward it was placed among the stars the way to prove our selves to be the sons of God is by patient enduring of our afflictions which though they be deep and bitter like the Sea yet shall not drowne us but in that Sea we shall find the ring even eternity which hath no more end then a ring and withall we shall obâ—ain the Crowne of righteousnesse which is laid up for us in heaven 4. Theseus and Perithous loved one the other so dearly that they went down to hâ—ll together by which we see that neither death nor danger can separate true friends or dissolve that friendship which is grounded on vertue 5. Theseus is commanded not to come to his father at Athens until he was able to remove the great stonâ— under which his father Aegeus his sword lay and till he was of sufficient strength to manage that sword and with it to cleer the high-wayes of theeves and robbers even so we â—â—all not be fit to come into the presence of our heavenly father in the Citie of God the new Jerusalem untill we have removed the stony hardnesse of our hearts and with our fathers sword that is the sword of the Spirit wee have destroyed our spiritual enemies that lie in our way and binder our passage 6. His going down to hell to ravish Proseâ—pina where he was bound â—nd from whence he could not be delivered but by Heâ—cules teacheth us that lust and venery have brought many a man to sicknesse and deaths door as we say and intemperance that way hath bound many by the hands and feet with the Gout worse then fetters of yron where men lie in pain as it were in hell from whence there is no delivery but by the help of Hercules the Physitian beâ—â—des fornication and adultery bring many souls to hell from whence there is no redemption but by Christ the true Hercules 7. As Hercules in honour of Jupiâ—er his father appointed the Olympick games so did Theseus in honour of his supposed father Neptune instiâ—ute the Isthmian games to be celebrated every fist yeer also thus we see how great spirits affect immortality and to be honoured after death 8. Theseus after all his victories and brave atchievements yet is murthered in his old age by which we see there is no permanent happinesse in sublunary things Caesar who as the Oratour said domuit genâ—es immaâ—itate barbaâ—os mulâ—iâ—udine innumerabiles locis infinitas omni copiarum genere abundantes c. He overcame innumerablâ— fierce nations and had throughly as he thought setled himself and the Empire yet at last was stabbed in his old age with 23 wounds hence let no man be secure nescis quid seâ—us vesper vehat 9. Our blessed Saviour is the true Theseus who was persecuâ—ed in his infancy and in his life time overcame many monsters but far more in his death be went down to hell and from thence delivered mankinde which had been there detained in everlasting chaines of darknesse if he had not ascended who by his owne and not by any other power delivered man from endlesse captivity THETIS see OCEANUS TITANES see JUPITER SATURNE TITHONUS HEe was the son of Laomedon who for his beauty was beloved of Aurora and by her carried away to Aethioâ—iâ— in her charioâ— where shee bore Memnon of him By her means hee was made immortall but living so long till hee was turned into a grashopper hee grew weary of his life and desired to die The INTERPRETER 1. TIthonus is taken sometimes for the Sun as in that of Virgil Georg. 3. Tithoni prima quot abest ab origine Caesar. And indeed the Sun is the beauty of the world no wonder if Aurora fell in love with him from whom shee bath all her beauty And as the Sun is beautifull so hee is immortall onely in the evening he is turned into a grashopper to shew the weaknesse of his light and heat then Or by Aurora may be meant that all creatures in the morning fall in love with the Sun as delighting to see his light of which they were dâ—prived a while as the birds by their cheeâ—full chanting then shew hence it is that more do worship the Sun rising then falling 2. By Aurora's falling
Hee shewed his wisdome in discovering of Achilles disguised in womens apparell and got him to goe along with him to the warre Strength and policie must goe together for the one without the other will doe little good Vâ—rumque per se indigens alteâ—um alâ—â—rius auxilio viget Salust which Vlysses shewed when not trusting to his owne wit and policie alone hee carried along with him Hercules his arrowes the policie of Vlysses with the arrowes of Hercules can doe any thing in warres 3. Hee shewed his wisdome in removing from Troy secretly the ashes of Laomedon and the Palladium or image of Pallas in which the safety of Troy consisted for it was impregnable so long as that remained there a wise man will not goe about the performance of any great action till hee hath removed all impediments and obstacles out of the way 4. Hee shewed his wisdome in killing Rhesus king of Thrace and leading away his horses beâ—ore they had tasted of Xanthus for until that was done no hope of prevailing against Troy There is no hope of destroying spirituall Babylon or the kingdome of Antichrist untill first wee remove their reliques and images and destroy their Hierarchie 5. His wisdome was seen in binding his fellowes and bringing them home who had forgot to returne having tasted of the herb Loâ—os It is wisdome to subdue all delightfull pleasures which make us as the Lotos did Vlysses his fellowes forget to returne home into the way of righteousnesse out of which wee have wandered and have refused to return being stupified with the pleasing vanities of this world 6. It was a wise act in him to thrust out the eye of the drunken giant Polyphemus and by this means to free himselfe and his fellows under the sheeps bellies from being devoured by him in his cave If wee be wise and clothe our selves with innocencie wee shall escape any danger especially if with wisdome and innocencie wee joyne sobrietie for sober Vlysses though weak mastered the drunken giant Polyphemus though incredibly strong 7. It was not the least part of wisdome in him to rescue his fellowes from Circes inchantments and causing her by his drawn sword to restore them again to their own shapâ—s being turned into beasts by her witchcrafts from which transformation hee was free himselfe having received a medicine to that purpose from Mercury Hee that hath true Christian wisdome and valour will not be taken with the inchantings of whores The word of God is a better medicine then Mercuries was and a sharper sword then that of Vlysses by which wee may be enabled to keep our selves â—rom fornication and other unlawfull delghts and also to rescue and save others 8. As hee shewed his courage in going down to hell so his wisdome was seen in returning thence Afflictions and crosses is the hell through which Gods children must passe therefore wee had need of Christian magnanimitie and wisdome that we may overcome the many difficulties thereof 9. Hee shewed the part of a wise man in stopping the ears of his fellows that they might not hear the inchanting songs of the Sirens and caused himselfe to be bound fast to the mast that hee might not have power to goe to them every wise Christian should stop his ears from hearing the entising songs of sinfull pleasures and should bind himselfe with the cords of reason that hee may not be drowned in the sea of shame and confusion 10. Hee did wisely in sailing between Scylla and Charybdis to keep the middle way for so hee escaped the danger of both It were happy if wee had this point of wisdome not to come too neer the rock of presumption on the right hand nor of desperation on the left 11. His wisdome and valour were seen in killing the suters that spent his estate and went about to withdraw his Penelope's affâ—ction from him Let us shew the same wisdome and valour in mastering the divell the world the flesh and all our sins which like so many importunate suters goe about to draw away our soules which ought to be our chaste Penelopes 12. But in this life is no perfection wise Vlysses committed some acts of folly as when he falsly accused Palimedes and sacrilegiously robbed the temple of Minerva and carelesly suffered his men to look into the bag where the winds were bound up by Aeolus and to kill the cattell of Sol which caused both his long navigation and shipwrack in which hee lost all his fellows ' Tiâ— true hee slept when his fellows looked into the bag and killed the oxen by which wee see how dangerous â— thing it is for a Prince to be carelesse and secure or for people to be curious in prying into Gods secrets or profane in medling with what belongs to God as also covetous for these men looked into the bag or bladder supposing they should have found it full of gold Hee failed also in having too much familiarity with the witch Circe But wee see in him Gods providence towards them that are in affliction for when hee had lost all by shipwrack hee was relieved by Calypso then by Leucoâ—hoe then by Nausicaa and at last by the help of Minerva came safely home and enjoyed his own kingdome having killed all his enemies so after wee have fought the good fight wee shall at last obtain the crown of righteousnesse VULCANUS HEe was the son of Jupiter and Juno who for his deformitie was thrust out of â—eaven and fell in the â—le Lemnos with which fall hee grew lame and was the smith of the gods his shop was in Lemnos where with the Cyclopes hee makes Jupiters thunder and the armour of the gods against the Giants The INTERPRETER 1. THe Egyptians were wont to paint Jupiter putting an egge out of his mouth and out of that Vulcan proceeding to expresse unto us that God created the world and out of that drew the naturall heat which giveth vegetation to all things so that sometimes by Vulcan they understood the naturall heat that is in the creatures and sometime our earthly fire which because it is so usefull for the making of many things they called Vulcan the Smith of the gods and they attributed unto him a smoakie and duskie kinde of thunder and lightning as they did the red lightning to Jupiter and the white to Minerva And because the flame of our fire doth not ascend in a straight line but crookedly therefore they said that Vulcan was lame and because thunder-bolts and lightnings fall out of the air upon the earth they fained that Vulcan fell from heaven into Lemnos So because the lion is an hot furious and fiery creature they consecrated the lion to Vulcan whom they honoured by certain feasts and sacrifices called Protervia in these the remainder of the meat which they could not eat was burned in the fire this was an uncharitable kind of feasting for they should have remembred the hungry stomacks of the poor Too many such prodigall feasts are