THese were the three fatall Sisters to wit Clotho Lachesis and Atropos the daughters of Jupiter 〈◊〉 Themis or as others say of hell and night the one holds a distaffe the other draweth out the thred and the third cutts it off The INTERPRETOUR 1. BY these three Sisters may be meant the threefold state of man in this world 1. Of his birth therefore they are called Pacia a partu 2. Of the continuance of his life 3. Of â—is death hence one of them was called Noâ—â— because man is brought forth the ninth moneth the â— Decima because man lives ten times ten yeares for â— 100. yeares make up the ordinarie time of the most healthie mans life that is which number notwithstanding few attain but fewer exceede The 3 was Morta called also Atropos for from the privation to the habit from death to life there is no returning by the course of nature Lachesis draws out the thred Clotho wraps it about the spindle Atropos cutts it off 2. By these three Sisters they signified the three differences of time Atropos is the time past which cannot be revoked Clotho the time present Lachesis the time to come 3. By these three Sisters called also fates or destinies they signified the secret decrees of God concerning mans birth life and death therefore they made them the daughters of Jupiter and Themir or Justice because nothing befalls to us in this life but by the decree of God grounded on his justice and because we should not pry too much into these decrees they fained these three Sisters to dwell in a darke cave and to be the daughters of night and of Erybus because his judgements are a bottomlesse deepe how unsearchable are they and his wayes past finding out and because his decretes are immutable therefore they made the faâ—es the daughters of necessitie into whose Temple at Coâ—â—â—h It was not lawfull for any man to enter intimating aâ— I conceive that no man ought to search into the secret decrees of God 4. They write that there was such union and agreement betweene these three Sisters that they never differed or fell out I thinke by this they meant that Gods decrees how ever they may seeme to be repugnant sometimes yet they are not so indeed but keepe an admirable correspondencie with each other and an harmonious concord which may be signified by the musicall harmonie which these Parca kept in Singing together 5. They write that these three Sisters were clothed in white and wore crownes on their heads and held fast an Adamantin distaffe reaching from one end of the world to the other By this I conjecture they meant the innocencie and candor of Gods decrees their dominion and rule over all created things their stabilitie soliditie perpetuitie and extent over all the world 6. I read that these Sisters are called Jupiters Scribes and that they were winged and waited upon Pluto in hell what can this else meane but that by the divine decrees we know as it were by writing the will of Godâ— and that the same decrees extend even to the punishing of the wicked in hell and that the execution of them iâ— swift and comes flying with nimble wings upon the workers of iniquitie 7. The Gentiles understood neither the nature of God nor his decrees when they subjected Jupiter him selfe to them and made their Gods unable to alter their fates we know that God in his nature is unchangeable but yet his decrees are alterable for what he decreed against Niniveh and Ezechiah was changed T is true it is not in the power of man or Angells to alter them non solliciâ—a possunt curae mutare rati slamina susi but God is omnipotent and a free agent and immutabilitie is the Attribute of his essence not of his decrees therefore thâ— doctrine of Seneca is Stoicall not Christian non illa dâ—â— vertisse licet quae nexa suis currunt causis PENELOPE SHe was the daughter of Icarius and Periâ—aea the wife of Vlysses who continued chast twenty yeares togither in her husbands absence neither could she be drawn by her many woocrs to violat her coniugall faith The INTERPRETER SHe was at first called Amaen that is rejected because her parents slighted and cast her off for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to deny or reject but afterward shee was called Penelope from the gennies or turkie henns named Meliagrides and Penelopes for they fed her being an infant and exposed by her father into the sea in a vessell Here we have a notable example of Gods providence who when father and mother for sakes us takes us up and cheerisheth us and especially is hâ—s goodnesse seene towards infants who cannot helpe themselves as may be seen in Moyses when he was cast into the river and many others mentioned in prophane stories 1. The reason why Icarius rejected his daughter was because he misunderstood the Oracle which told him that she should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the modestie and glory of women whereas he thought shee should be the disgrace and shame of women thus we see how all mischeife in the world comes by false interpretations of Gods oracles in Scripture and misunderstandings in divinitie 3. 〈◊〉 a man commended for his prudence married with Penelope the rare patterne of chastity and continence to shew how well these agree for wisdome and lust will never accord because lust or venerie is madnesse or follie as the word shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Though Icarius with prayers and teares intreated Penelope to stay with him in Lacedemon rather then to goe to Ithaca with Vlysses yet she preferred the dangers 〈◊〉 troubles of the Sea and a strange barren country to her owne home and her husband to her father by which we see how the woman must forsake Father and Mother and cleave to her Husband and much more must every soule married to Christ who is the wisedome of the Father forsake kindred riches honours ease and all to follow after him 5. Icarius would not bestow his daughter but upon a man that did excell both in wisdome and vertue I wish all Parents did aâ—me at this in matching their daughters and not at wealth altogether which too many doe by which meanes many good women are undone and dâ—vers unhappy effects succeed upon such marriages 6. In Penelope we have an excellent example of conjugall faith and chastitie let all women learne of her to be loyall faithfull and constant to their Husbands is their absence and to keepe the conjugall oath and vowe 7. Penâ—lope put off her importunat suitors by undoing her cloath by night which she made by day for so she promised that when her worke was at an end she would marrie by this we see how needfull it is for women to be imployed no meanes so fit to preserve modestie as labour and imployments whereas idlenesse is the divells pillow and the cause of so many whoredomes otia si tellâ—s periere Cupidinis arcus
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
into beasts and made â—aves to Cybele for profaning her temple 4. Here we have the picture of a whore who runnes swiftly in the broad way that leadeth to destruction if any thing stay her course it is wise counsell and admonition for wisdom is presented by gold It is she that kils the Boars that is wanton and unruly youths wounding both their bodies souls and estates and therefore hath a sharp spear to draw water out of rocks because many who at first were senselesse like stones being deepely wounded with remorse for their former folly and stupidity fall to râ—pentance to weeping and lamenting considering what they have lost and as Atalanta defiled Cybeles temple so doth a whore pollute her body which is the Temple of the Holy Ghost so doth the whoremaster make his body all one with the body of an harlot and so both degenerate from humanity and participate of the cruelty and lasciviousnesse of Lions and by this meanes become miserable slaves and drudges to Cybele mother earth that is to all earthly affections and lusts 5. As Atalantas course was interrupted by golden apples so is the course of Justice oftentimes stopped with golden bribes 6. Here we see that one sinne draweth after it another worse then the former fornication begetteth profanesse and profanesse cruelty and miserable servitude to earthly lusts 7. Let us with Atalanta run the race that is set before us and wound the boare of our wanton lusts and draw water from our rocky hearts let us take heed that the golden apples of worldly pleasure and profit which Hippomenes the Devill slings in our way may not hinder our course commit not spirituall fornication with him in the temple of Cybele lest God in his just anger make our condition worse then the condition of the brute and savage beasts ATLAS WAs the son of Japetus and brother of Prometheus or as others say he was begotten of heaven and the day if this was not another Atlas he was King of Mauriâ—ania and had a garden where grew golden apples he was turned into a mountain by Perseus Jupiters son upon the sight of Gorgons head because he refused to lodge him The INTERPRETER 1. ATlas was said to be transformed into a mountaine either because he was confined to that hill being driven from his own country by Perseus or else bâ—cause he delighted to be upon that hill or because he called it by his owne name 2 Atlas is the name of an high hill which for the height thereof being higher then the clouds was said to support heaven and to be begotten of heaven day because of the continiall light on the top of it as being never obscured with mists clouds and vapours 3. This is the name of him who first found out the knowledge of Astronomy and invented the Spheare which some think was Henoch and for this knowledge was said to support heaven 4. This is the name of a king in Mauritania who perhaps from the bignesse and strength of his body was called a mountain and was said to have a garden of golden apples because of the plenty of golden mines in his Kingdom 5. God is the true Atlas by whose Word and power the world is sustained that mountain on which wee may securely rest who onely hath golden apples and true riches to bestow on us 6. The Church is the true Atlas a supporter of a kingdome the childe of heaven the hill on which God will rest on which there is continuall light and day a rock against which hell-gates cannot prevaile where is the garden of golden apples the Word and Sacraments 7. A King is the Atlas of his Common-wealth both for strength and greatnesse there is the day and light of knowledge in him which the people cannot see Prometheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Providence is his brother by the meanes of his knowledge and providence the Kingdome is supported and his gardens are filled with golden apples that is his treasures with mony 8. Hee deserves not to be called a man but a monster who will not be hospitable for homo ab humanitate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter is the god of hospitality who puâ—â—isheth the violation of it 9. As Perseus the son of Jupiter sought lodging from Atlas but could have none and therefore turned him into a senselesse hill So Christ the Son of god knocks at the dore of our hearts whom if we refuse to let in we shew our selves to be more senselesse and stupid then the hill Atlas AURORA THe daughter of Hyperion and Thia or as others wâ—â—â—e oâ— Tâ—tâ—â— and the Earth the sister of Sol and Luna drawn in a chariot sometimes with foure horses sometimes with two onely shee uâ—eth to leave her husband Tithonus with her son Meâ—â—non abed in Delos shee made old Tithonus young again by means of herbs and physick The INTERPRETER 1. AVrora was said to be the mother of Lucifer and of the windes because at certain times the star of Venus is seen in the morning and then shee is named Phosphorus or Lucifer and at sometimes in the evening then shee is called Hespeâ—us Vesper Vesperugo Aurora is said to be the mother of the windes because after a calm in the night the windes rise with the morning as attendant upon the Sun by whose heat and light they are begot if winds be vapours or if they be nothing else but the motions of the air then they may be called the daughters of Aurora for thâ— Sun with his heat and light moves the air Aurora or the morning bâ—ing nothing else but the first appearing of the Suns light and so perhaps aura a breath or winde may be derived from Aurora 2. Aurora is the daughter of Hâ—periâ—n which signifieth to goe above for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is from above that wee have the light of the Sun and every other good thing even from the Father of lights her mother is Thia for it is by divine gift wee enjoy light and nothing doth more lively represent the Divinity then the light as Dionys. Areopagit sheweth at large Shee is the daughter of Titan that is the Sun who is the fountain of light and of the Earth because the light of the morning seems to arise out of the earth 3. The leaving of her husband abed with her son is only to shew that all puts of the earth doe not enjoy the morning at one time but when it is morning with us it is evening with those of the remotâ—st East-countries from us whom shee leaves abed when shee riseth on us and leaves us abed when shee riseth on them for all parts are East and West and all people may be called her husbands and sons for shee loves all and shines on all and by â—â—r absence leaves them all abed by turns 4. Her chariot signifieth her motion the purple and rose-colour doe paint out the colours that wee see in the morning in the air caused by
crowned with Palmes to shew the sweetnesse comfort and perpetuitie of Learning For the sâ—me cause the Poets were crowned with Bayes and Ivie to signifie the perpetual verdure and beauty of Learning 6. The Muses had divers Names from divers occasions they are called Nymphae the Goddesses of Water to shew the dâ—lights benefit and cleerenesse of Poetry Also 〈◊〉 and Heliconides also Pierides Aonides from the hills Parnassus Heliron Pieria and the Countrey Aonia where they dwelt they are called also Pegasides and Aganippides from the Well Hippociene which Pegasus mâ—de with his hoose the Water of which Well made a kinde of Musicall sound which also other waters make in their running for which cause also I thinke the Muses were called Nymphes and because they drunke Water rather then Wine notwithstanding Horace speakes against Water-drinkers that they cannot be good Poets He loved Wine and Wenching to well to beleeve his commendation of either a far better Poet then he who was called the Virgin Poet both for his temperature and abstinence was no Wine-bibber I finde that Wine in some dull and Palegmatique bodies may a little helpâ— the invention yet doubtlesse it is an enemie to judgement which is most of all required in a Poet They were called also Libethrideâ— from that Well in Magnesia dedicated to the Muses and Thespiâ—deâ— from a Towne called Thespia in Boâ—tia and Ilissides from Ilissus a River of Allicâ— and Pimpleides from a Fountaine in Macedonia and Casâ—alides from the Well Casâ—aliâ— Olympiadâ—s from hill Olympus Corycides from the cave Corycium Mnemosynides from their mother Mnemosyne Ardalides from the place Ardalus Pateides from a well in Macedonia Ligiae from a kind of song called Ligium Maeonides from the countrey Mâ—onia 7. The particular names of the Muses are Clio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for great is the glory of learning though ignorance be its enemie Euterpe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighâ—full for there is no delight comparable to thâ—t of learned men Thalia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow green for learning will still flourish and never wither Melpomene that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making melodie for the life of a Scholar is still cheerfull and melodious Terpsiâ—hore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight in singing or dâ—ncing for the songs dancing and mirth of learned men are within themselves Eratâ— from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love for the more a man knowes learning the more heâ— loves it onely ignorant fools hate it Polymnia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mens mindes are so full of melodie and spirituall comfort as the minds of learned men Vrania from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaven for learning came from thence and the mindes of learned men are there and not upon earthly things Calliope from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good voice there is no outward voice so charming and melodious as the inward voice of knowledge in the minde by which a man discouâ—â—eth with himself and is never lesse alone then when he is alone 8. They write that divers men being taken with the melodie of the Muses forgot to eat and drink and so were turned into grashoppers who yet continually sing in the fields without meat and drink by this I think they meant thâ—t many men by too much study macerate and exteâ—uate their bodies looking rather like grashoppers then men who notwithstâ—nding with their spare diet live longer and healthier then fat Epicures feeding as it were upon and delighting themselves with the songs of the Muses 9. Seeing the Muses are Jupiters daughters and came from heaven and are perpetuall Virgins by which is intimated their divine originall puritie and modestie 't is an injurie to the sacred study of Poetry to call scurrilous and wanton versifiers by the name of Poets whereas Poetry is â— divine gift the end whereof is to praise and honour God the father of it who therefore hath given wings to the Muses that they might soare on high in heavenly raptures and that they might flee away from the company of such chattering Mag-pies 10. As all gods and goddesses had their birds dedicated to them so had the Muses these are the beeâ— which doe much resemble Scholars in their providence industry labours order and harmony temperance also and observance to their kings they are content with little yet afford much benefit to the owner so doe Scholars to the State neither is there any bird to which learned men and Students are more beholding then to the bees which both afford them food and physick in their honey and light in their lucubrations in their waâ— CHAP. XII N NEMESIS SHe was the daughter of Jupiter and Necessitie o◠〈◊〉 others say of Night and the Ocean the goddesse oftevenge punishing the wicked and revenging the good she was â—â—lled Adrastia from king Adrastuâ— who first built her a temple and Rhamnusia from a place in Attica where she had a stately image The INTERPRETER 1. NEmesis is Jupiters and Necessities daughter to shew that God in his justice punisheth the wicked which necessarily hee must doe or else hee were not just nor could hee guide the world if hee should suffer the wicked still to flourish and prevaile and good men to be still oppressâ—d therefore Nemesis is painted with a bâ—idle and a ruler by which is represented Gods justice in curbing and holding in of wicked men and in ruling of the world 2. Shee is the daughter of Night and the Ocean to shew that God oftentimes punisheth mens sins with darknesse as hee did the Egyptians and the world at Christs crucifixion and with spirituall darknesse too or ignorance of minde as hee did the Gentiles and the Jewes too who sâ—te in spirituall darknesse and saw not the Sun of righteousnesse so likewise hee revengeth sin with inundations of the sea as hee did the first world and many countries since Or else this may shew that ignorance signified by the night and wealth represented by the Ocean which enricheth the neighbouring lands are the causes of wickednesse and this the occasion of Gods just vengeance 3. Nemesis is called the daughter of Justice because God punisheth none but when hee is justly provoked thereunto Hence some have thought Nemesis and Justice to be the same which they paint like a virgin of a truculent aspect quick-sighted sad holding the ballance in the one hand and a whip or rods with a hatchet in the other to shew that Justice must not be partiall but pure from bribes and by-respects terrible to the wicked quick-sighted in finding out the hidden truth of a sad aspect for justice or vengeance doth not punish with delight the rods and hatchet shew the diversities of punishments according to the diversitie of sins and sometimes she is painted naked sitting on a square stone because Justice must be open not hid square and stedfast not moveable and unconstant 4. Nemesis