qualitie adherent to beautie either true or apparent which causeth love in us now that love which all creatures have to creatures of their own kind in multiplying them by generation is the childe of Vulcan and Venus for it is begot of their own naturall heat outward beautie by beauty I mean whatsoever we account pleasing to us whether it be wealth honour pleasure vertue c. 2. The reasons why love was thus painted I conceive to be these Cupid is a childe because love must be still young for true love cannot grow old and so die amor qui desinere potest nunquam fuit verus Hee hath wings for love must be swift he is blind for love must wink at many things it covereth a multitude of sins he is naked for amongst friends all things should be common the heart must not keep to it self any thing secret which was the fault that Dalila found in Sampsons love he is crowned with roses for as no flower so much refresheth the spirits and delights our smell as the rose so nothing doth so much sweeten and delight our life as love but the rose is not without prickles nor love without cares the crown is the ensigne of a King and no such King as love which hath subdued all the creatures rationall sensitive vegetative and senslesse have their sympathies the image of a Lionesse with little Cupids playing about her some tying her to a pillar others putting drinke into her mouth with a horne c. do shew how the most fierce creatures are made tame by love therefore he hath a rose in one and a Dolphin in the other to shew the qualitie of love which is swift and officious like the Dolphin delectable and sweet like the rose his arrows do teach us that love wounds deeply when we cannot obtain what we love some of his arrows are pointed with lead some with gold he is wounded with a golden arrow that aimes at a rich wife and cannot obtain her to be wounded with leaden arrows is to be afflicted for want of ordinary objects which we love and so his burning torches shew that a lover is consumed with grief for not obtaining the thing loved as the wax is with heat Ardet amans Dido Vritur infaelix Caeco carpitur igne Est mollis flamma medullas Haeret lateri laethalis arundo c. These are my conceits of Cupids picture other Mythologists have other conceits applying all to unchast and wanton love whose companions are drunkennesse quarrelling childish toyes c. Alas my soul how men are vext That fix their love on gilded dung Which when they want they are perplext And when they have it they are stung Great riches wounds With cares mans heart As wealth abounds So doth their smart Doth not the love of earthly things Devest men of their richest robe And then they fly away with wings And leaves them naked on this Globe Besides all that They blinde men eyes That they cannot Behold the skies And doth not earthly things besides With burning torches men torment And with sharp arrows wound their sides So that our dayes in pain are spent Then why should I Affect these things Which misery And sorrow brings This love makes men like foolish boyes Who place their chief felicity In bits of glasses shels and toyes Or in a painted Butter-flye So riches are Which we alas Scrape with such care But bits of glasse Lord let me see thy beauty which Doth onely true contentment bring And so in thee I shall be rich Oh if I had swift Cupids wing Then would I flee By faith above And fix on thee My heart and love That Christ is the true God of Love Christ is the onely God of Loves Who did his secrets all disclose Whose wings are swifter then the Doves Who onely hath deserv'd the Rose Thou onely art That potent King Both of my heart And every thing Both Principalities and Powers And all that 's in the sea and land Men Lyons Dolphins Birds and Flowers Are all now under thy command Thy Word 's the torch Thy Word 's the dart Which both doth scorch And wound my heart It was not Cupid sure that spoil'd The gods of all their vestiments But thou art he that has them foil'd And stript them of their ornaments Then thou alone Deserves to be Set in the Throne Of Majesty Sometime a Crown of Thorns did sit Upon that sacred head of thine But sure a Rose-crown was more fit For thee and Thorns for this of mine O God what love Was this in thee That should thee move To dye for me Thy youth is alwayes green and fresh Thy lasting yeers Lord cannot fail O look not on my sinfull flesh But mask thy eyes with mercy's vail O Lord renew In me thy love And from thy view My sins remove CYCLOPES THese were the sons of heaven their mother was earth and sea men of huge stature having but one eye which was in their forehead they lived upon mens flesh Polyphemus was their chief he was a shepherd and in love with Galathaea he having devoured some of Vlisses his fellowes was by him intoxicated with wine and his eye thrust out These Cyclopes dwelt in Sicily and were Vulcans servants in making Iupiters thunder and Mars his chariots c. THE MYSTERIES THese Cyclopes are by some meant the vapours which by the influence of heaven are drawn out of the earth and sea and being in the air ingender thunder and lightning to Iupiter as their a names shew they dwelt in Sicilie about hill Aetna because heat is the breeder of thunder they were thrust down to Hell by their father and came up againe because in the cold winter these vapours lie in the earth and by heat of the spring are elevated wise Vlisses overcame Polyphemus that is man by his wisdome and observation found out the secrets of these naturall things and causes thereof Apollo was sayd to kill these Cyclopes because the Sun dispelleth vapours 2. I think by these Cyclopes may be understood the evill spirits whose habitation is in burning Aetna that is in Hell burning with fire and brimstone being thrown down justly by God from heaven for their pride but are permitted sometimes for our sins to rule in the air whose service God useth sometimes in sending thunder and stormes to punish the wicked they may well be called Cyclopes from their round eye and circular motion for as they have a watchfull eye which is not easily shut so they compasse the earth to and fro they may be sayd to have but one eye to wit of knowledge which is great for outward eyes they have not their chief food and delight is in the destroying of mankinde Polyphemus or Belzebub is the chief who having devoured Vlisses fellowes that is mankinde the true Vlisses Christ the wisdom of the father came and having powred unto him the full cup of the Red wine of his wrath bound him and thrust out
captious fallacies are no lesse hatefull to the wise than Arachnes web was to Minerva 4. Partial Judges use their lawes as Spiders doe their webs to catch little flyes and let the great ones passe thorow 5. Covetous men are like Spiders they unbowel that is they consume and spend themselves with care and toyle to catch a fly for wealth in the end will be found little better 6. Envie and a slandering tongue is like a Spider which doth crack the purest glasses so doe they poyson the best men 7. We should be Spiders in providence they hang their nets in windowes where they know flyes most resort and worke most in warme weather for then the flyes come most abroad and like Mice they foretell the rume of an house by falling and running away as Pliny sheweth Thou that in knowledge dost excell Must humble be And think what on Arachne fell May fall on thee It was her pride did her undo And pride may overthrow thee too Let not the miser spend his strength And lose his health To catch a silly Fly at length For such is wealth The carefull wretch at his last gasp Shall finde that wealth is but a wasp Take heed thou do not use thy tongue To sting the good For they that thus good men do wrong Are Spiders brood Nay worse for bad tongues far surpasse That poyson which cracks but a glasse Judges your Laws you must not make Like Spiders cords Which onely Pesants use to take And passe by Lords This is indeed a powerfull Law Which keeps boâ—h rich and poor in awe But we must Spiders strive to be In providence Where dangers are we must foresee And flye from thence Sea-men for want of good forecast Are soon surpris'd with every blast ARION WAs a skilfull musitian who having got great wealth and sailing to Lesbos was robbed by the mariners appointed to be flung in the sea who having leave to play on his Harpe so charmed the Dolphins that they received him on their backs and carried him to Tenarus where the Dolphin dyed that carried him being left on the shoare and was placed among the stars the mariners were taken and put to death THE MYSTERIES THis Dolphin was a ship a so called from the image of the Dolphin upon the sterne 2. Here also wee may see the force of eloquence by which wilde men are charmed 3. No sin is done in secret but shall be revealed especially murther which oftentimes is strangely discovered 4. God doth not let good turnes goe unrewarded which is signified by the Dolphin made a constellation 5. Here wee see Arions ingratitude who let the Dolphin die on the shoare 6. The love of Dolphins to man may teach us love one to another 7. The a Dolphins never rest not when they sleep they are the swiftest of all fishes and most intelligent pious to their own kind in carrying out their dead bodies to the shoare 8. When Satan drove us out of Paradise into the sea of this world the Dolphin that is the Church received us and by the musick of Gods Word we are saved That arch-Thief Satan Pyrate of mankinde Had rob'd us of Gods grace had spoil'd the minde And flung us in the sea of misery In which we must have dyed eternally Ev'n as those Theeves who had conspir'd to 'ntomb Arion in old Glaucus glassy womb Who by his Harp from that salt grave was saved And on the Dolphins scaly back received On which as on a horse triumphing rides And with his musick charms the windes and tides The sea-Nymphs are amaz'd to hear such noise And with unusuall dancings shew their joyes Stern Neptunes Trident doth the waves appease And Tritons blew horse tramples on the seas Thetis stands still and hears the fishes skip To hear this Song to see this living ship The Dolphin was the ship the pilot and The compasse too that brought him to the land If this was true t' was strange sure this I know That Satan out of Paradise did throw Adam unto a briny sea of cares Which had more dangers then his head had hairs The breath of Gods just indignation Did raise the billows of this Ocean Which with a night of clouds obscur'd the sky And did involve with mists heavens brightest eye This incontrolled storm did rore and rage And nothing could the wrath thereof asswage Untill that storm was heard which calm'd the seas Unmask'd the Sun and did the windes appease The Gentile Princes who before were wilde Are by this musick charm'd made more milde Sions new Song hath caus'd great Potentates Submit to Christ their crowns their wealth their states They yeeld their backs to him him they support In his sea-tossed members to their port And as Arion did the fish bestride Which through the main was both his ship and guide So Christ supports us to our wish'd for shore He 's Winde and Star Card Pilot Ship and Oare Or else the Church the Dolphin is the Gale Gods Word the World 's the Sea on which we sail Who through this Sea would passe and come to land Must use this Gale and on this Dolphin stand ARISTAEUS WAs the son of Apollo and Cyrene a shepherd a keeper of Bees who first found out honey and oil he was in love with Euridice who being pursued by him run away and was kill'd by a serpent therefore the Nymphs were angry and destroyed his Bees he obtained of Iupiter and Neptune that the pestilentiall heat of the Dog-dayes wherein was great mortality should be mitigated with windes THE MYSTERIES BY Aristaeus may be meant Wisdom which is the best thing in man as the a word shews which is begot of Apollo and Cyrene the daughter of the river Peneus because the moderate heat and proportion of moisture make a good temper and so the Organs are fitted for the exercise of wisdom by which honey and oil things most pleasant and usefull for the life of man were invented by wisdom the heat of the Dog-dayes is tempered because a wise man knows how to prevent and avoid the inconveniencies of the heaven sapiens dominabitur astris Euridice is a deep or large judgement which is nothing else but that act of the intellect in b determining what is right what wrong what to be chosen what avoided and so the will whose office it is to chuse or refuse is directed and guided by the judgement A wise man desires to injoy a right judgement and to regulate his actions accordingly but this Euridice doth often fail Aristaeus and is wounded by the serpent of our corrupt nature so that this failing Aristaeus loseth his Bees that is faileth in his inventions and wants the sweetnesse and comfort which he should take in his actions this made S. Paul confesse that he did what hee would not doe and what he would do he did not 2. Aristaeus is a King a shepherd and the best man of his Kingdom by whose invention
as he did he is that Lyon of the Tribe of Iudah who hath overcome the Gyants and the Pyrats vvho vvould have bound him that is the vvicked Angels and Tyrants of this vvorld he is still yong as not subject novv to mortality If you would a Monarch see All array'd in Majesty Who triumphed first and wore Such a Crown as none before Could attain too Christ is he Who triumphing on a tree Kill'd the Snake with his two stings Death and sin and captiv'd Kings And the Titans who combine Heaven it self to undermine This is he whose eloquence Doth surpasse all humane sence From whose lips as from a Still Drops of Nectar down did drill When our hearts with fear did pine He found out that pleasant wine Which hath made us laugh and sing Hallelujahs to our King He flung over-board and drown'd All the Pyrats that him bound When they had his body torn With their whips and crown of thorn When they thought he had been slain He reviv'd and rose again Hecate queen of the night Held him not for all her might But this uncontrolled Prince Burst her gates and got out thence O thou onely God of wine Comfort this poor heart of mine With that Nectar of thy blood Which runs from thee like a flood On thy fruitlesse servant pour From thy veins a crimson shower Let that dew of Rubies which Fell from thee my soul inrich Let me taste of that sweet sape Which dropp'd from this squeezed grape T' was for me this grape was prest Drink my soul and take thy rest BELIDES THese vvere the 50 daughters of Danaus the son of Belus vvho kill'd their husbands all in one night by the persvvasion of their father except Hypermnestra vvho saved her husband Lyncius these daughters for their murther are continually in hell dravving vvater in a sive vvhich is never full THE MYSTERIES OUr mother Eva for murthering her husband vvith the forbidden fruit hath this punishment imposed on her and all her children that they are still dravving vvater in a sive vvhich vvill never be filled that is still toyling and labouring for that vvhich vvill never fill and content them the covetous man is still dravving riches the ambitious man honours the voluptuous man pleasures the learned man is still labouring for knovvledge and yet they are never full but the more they dravv the more they desire the drunkard is still dravving liquor but his body like a sive is never full there be also sives that we are still filling but never full unthankfull people on whom whatsoever good turn we bestow is lost hollow-hearted people to whom we can commit no secret but pleni rimarum being full of chinks and holes they transmit all prodigall sons for whom carefull parents are still drawing but these sives let all run out and sooner then the parents could put in Preachers and School-masters have to do with sives whose memory can retain nothing of that they learn 2. Let us take heed of sin which hath a virgins face but is secretly armed with a dagger to wound us 3. Children must not obey their parents in that which is evil lest they be punished in Gods just judgements Children obey your parents but if they Bid you do mischief you must not obey For sure you must not yield obedience Against Gods Laws against your conscience Least with these cruell sisters you partake Of their vain toiling in the Stygian lake Let all beware of sin which men beguils With her inticing looks and flattering smiles She hath a virgins face but traitors fist Which without grace we hardly can resist Let no man joyn himself to such a wife Whose mouth presents a kisse her hand a knife BELLEROPHON HE being falsly accused by Antea the wife of Praetus for offering violence to her was sent with In power and honour and at last did soare On Fames swift wings above the high extent Of air and fire and starry firmament His Word 's a winged horse which he bestrides And over Lyons Goats and Dragons rides O thou who rides now on the arched skie Who for my sins was once content to dye Who hath subdu'd all monsters with thy word And now triumphs with that two-edged sword Destroy in me these monsters which rebell Against thy Laws save me from death and hell Make me to spend my dayes without offence And let my daily guard be innocence And Lord whereas I 'm mounted on the wings Of nimble Time which fly'th with earthly things Swifter away then Pegasus teach me How I may fight to get the victory That e're I go from hence I may subdue Chimaera with Pentheselaea's crue Whil'st I in holy raptures mount to thee From swelling pride good Lord deliver me And whil'st I 'm carried on Faith's golden wings Keep back mine eyes from sublunary things Least whil'st I gaze on them I tumble down And so lose both the victory and crown BOREAS BOREADAE HARPIAE BOreas being in love with fair Orithyia whilest she vvas gathering of flowers neer the fountain Cephisus carryed her away of whom he begot two sons Calais and Zetis vvho vvere born vvith long blevv hair and vvings at their feet these vvith their vvings and arrovvs drove avvay the Harpies ravenous and filthy birds vvhich had Virgins faces and Eagles talents from the Table of blinde Pheneus whose meat was still polluted and devoured by the Harpies THE MYSTERIES THese Harpies are flatterers they are called also Iupiters dogs hunting and flattering parasites have undon many mens estates 2. Many fathers are like blind Pheneus they are still gathering and providing wealth for rapatious 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 ora fame 3. There be three Harpies very hurtfull in a Common-wealth to wit flatterers usurers informers 4. Boreas is the son of Neptune and brother of Iris or the rainbow for the winds are ingenerated of the sea vapour so are rains clouds and rain-bows by the help of the Sun 5. Boreas is the Northern wind who carrieth away faire Orithyia for the cold wind taketh away beauty his two sons Zetis and Calais that is frigidity and siccitie drive away the Harpies 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 Ocypete stormes Aello and obscurity Celaeno 6. Sacrilegious Church robbers are these Harpies who fell upon Christs patrimony like Ocypete or Aello a sudden blast or storme and like Celaeno have brought obscurity on the Church and have eclipsed her light and indeed the names doe agree for a Aello is hee that takes away another mans goods Ocypere suddenly Celaeno blacknesse or darknesse so they on a sudden snatcht away those goods that were none of theirs and with the obscure cloud of poverty
its pain In sweetest honey there is bane If men of meaner sort Make drunkennesse but a sport Yet let not men of place Their state so much disgrace Ulisses must have temperance Although his servants lose their sence Lord arm me with thy Word Which like Ulisses sword From Circe may defend me And then herb Moly send me Having this sword and herb O God I 'le shun the cup I 'le scape the rod CAELUS THis was the son of Aether and Dies who married with Terra and of her begot Gyants Monsters Cyclopes Harpe Steropes and Brontes he begot also of her the Titanes and Saturn mother earth being angry that Coelus had thrown down his sons to Hell caused the Titans to rebell against him who thrust him out of his Kingdom and Saturn cut off his testicles out of the drops of bloud which fell from them the Furies were ingendred THE MYSTERIES BY Caelus I understand the upper region of the air for the air is called heaven both by Poets and divine Scripture this may be sayd to be the son of Aether and Dies not only 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 drie as that is and more properly may this fire be called Aether from its continuall burning then the heaven which hath no elementarie heat at all his mariage with the earth of which Titans Cyclopes c. are procreated do shew that those fierie Meteors in the upper region of the air are procreated by its heat and motion of these thin and drie 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 wars within the clouds Saturn his son that is time the measurer of heavens motion shal 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 bee a new heaven and upon this new change in the heaven the Furies shall be ingendred that is the torments of the wicked shall begin 2. They that geld ancient records fathers and scripture are like Saturn rebelling against heaven being incouraged thereto by those spirituall monsters enemies of truth who were thrust down from heaven and that light of glorie wherein they were created unto the lowest Hell and of this gelding proceed nothing but Furies that is heresies schismes dissentions 3. Saturninus Tatianus and his schollers the Encratites Originists Manichaeans and all other heriticks who have condemned matrimonie as an unclean thing and not injoyned by God they are all like Saturn being assisted by their brethren the Monsters of Hell and do what they can to geld their father Adam of his posteritie and to rebell against heaven and what ensueth upon this gelding or condemning of wedlocke but Furies and all kinde of disorder and impuritie 4. The children of heaven and of the light must not as Caelus did joyne 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 souls and geld us of all spirituall grace and of our interest in the kingdom of Heaven and then must needs be ingendred the Furies to wit the torments of conscience You sons of heaven and of the day Stoop not so low As to betroth your souls to clay For then I know That of this match will come no good But rather a pernicious brood A race of Monsters shall proceed Out of thy loins If thou in time tak'st not good heed To whom thou joyn'st Thy soul in wedlock earth 's not fit For thee to fix thy heart on it For she will bring thee such a brood That shall resist thee And when thy soul they have withstood They will devest thee Both of thy Kingdom and thy strength And bring thee under them at length And if earths Adamantine knife Emasculate Thy soul then shall thy barren life And gelded state Ingender in thee endlesse cares And Furies with their snaky hairs Lord joyn my heart so close to thee With fervent love That I may covet constantly The things above Where glory crowns that princely brow To which both men and Angels bow Lord let not earth effeminate My heart with toyes But let my soul participate Thy heavenly joyes Where Angels spend their endlesse dayes In singing of Elysian layes And if my mother be the light And heaven my fire Then let my soul dwell in that bright Aetheriall fire Where Gyants Furies and the race Of Titans dare not shew their face CUPIDO OF Cupids parents some say he had none at all others that he was ingendred of Chais without a father some say he was the son of Iupiter and Venus others of Mars and Venus others of Vulcan and Venus others of Mercurie and Venus c. He 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 MYSTERIES THere is a two-fold love to wit in the creator and in the creature Godslove is two-fold inherent in himself and this is eternall as himself therefore hath no father nor mother or transient to the creature this love was first seen in creating the Chaos and all things out of it therefore they sayd that love was ingendred of Chaos without a father and when they write that Zephyrus begot Cupid of an egge what can it else mean but that the spirit of God did manifest his love in drawing out of the informed and confused egge of the Chaos all the creatures the love of the creature is two-fold according to the two-fold object therof to wit God and the creature that love by which we love God is begot of Iupiter and Venus that is God and that uncreated beautie in him is the cause of this love and because the main and proper object of love is beautie for we do not love goodnesse but as it is beautifull and it is the object that moveth and stirreth up the a passion therfore Venus goddess of beautie is still the mother of Cupid or love which notwithstanding hath many fathers because this generall beautie is joyned to many particular qualities which causeth love in men according to their inclinations and dispositions some are in love with wars and count militarie skill and courage a beautifull thing so this love is begot of Mars and Venus others are in love with eloquence and thinke nothing so beautifull as that and so Mercurie and Venus are parents of this love some love Musick and so Apollo begets this Cupid and so we may say of all things else which we love that there is some
this pilgrimage When wilt thou ope this fleshly cage This prison and this house of clay That hence my soul may fly away Untye the chains with which so fast I 'm bound and make me free at last And draw aside this Canopie Which keeps me from the sight of thee Lord let me first see thee by grace Here then hereafter face to face ENDYMEON HE was a fair shepherd who falling in love with Iuno who was presented to him in the forme of a cloud was thrust down from heaven into a cave where he slept 30 years with whom the Moon being in love came down oftentimes to visit and kisse him THE MYSTERIES IT is thought that Endymeon being an Astronomer and one that first observed the divers motions of the Moon gave occasion to this fiction that the Moon loved him but I think these uses may be made of this fiction 1. Endymeon is a rich man and riches make men fair though never so deformed and with such the Moon that is the world as unconstant as the Moon is in love these are the men whom the world kisses and honoreth but when these rich Endymeons set their affections upon wealth for Iuno is the goddesse of wealth then do they lose heaven and fall into the sleep of securitie saying Soul take thy rest thou hast store layd up for many years with that rich farmer in the Gospell and so they lose their souls for a shadow for such is wealth and this shadow brings upon them spirituall stupiditie they that 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 fair whilst Gods image continued with him but when he fell in love with Iuno Iupiters wife that is affected equalitie with his maker he was thrust out of Paradise into this world as unto a cave where he was cast into a dead sleep or the sleep of death from which he shall not be awaked though the Moon so often visit him that is so long as the Moon shall shine and visit the earth which shall be till the dissolution of all things man shall sleep in the grave 3. By Endymeon may be meant these over whom the Moon hath dominion for Astrologers observe that every man is subject to one Planet or other more or 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 sayd to love them and such because they affect hohour and popular applause which is but air may be sayd to be in love with Iuno which is the air and indeed honour is but air or a cloud 4. Every man may be called Endymeon for we are all in love with air and emptie clouds with toyes and vanities which makes us so sleepie and dull in heavenly things and the Moon is in love with us changes and inconstancie still accompanie mans life to signifie which instabilitie of human affaires the feast of new Moons was kept among the Iews and the Roman Nobilitie used to weare little pictures of the Moon on their shooes to shew that we are never in one stay for which cause I thinke the Turks have the half Moon for their Armes 5. When Endymeon that is mankinde slept in sin the Moon that is our Saviour Christ whose flesh is compared to the Moon a by S. Augustin as his divinitie to the Sun in his flesh visited us and dwelt amongst us this Moon was eclipsed in the passion and this Moon slept in the cave with Adam and the full of this Moon was seen in the resurrection this is he who hath kissed us with the kisses of his mouth whose love is better then wine whose light shined in darknesse and the darknesse comprehended it not 6. The Moon fals in love with sleepie Endymeons that is carnall and sensuall pleasures and earthly thoughts invade those that give themselves to idlenesse securitie and lazinesse for the Moon in regard of her vicinitie to the earth may be the Symboll of earthly mindes and because she is the mistris of the night and of darknesse the time when carnall delights are most exercised she may be the Symboll of such delights and because of her often changing she may represent to us the nature of fooles which delight in idlenesse as the Moon did in Endymeon 7. Endymeon in this may signifie the Sun with whom the Moon is in love rejoycing and as it were laughing in her full light when she hath the whole veiw of him and every month running to him and overtaking him whose motion is slow and therefore he seems to sleep in regard of her velocitie What means the Moon to dote so much upon The fair Endymeon Or why should man forsake his Soveraign good To catch an empty cloud From heaven shall any man for riches fall And lose his soul and all How can we sleep in such security As that we cannot see Our dangers nor that lamp whose silver ray Drives black-fac'd night away What madnesse is 't for thee to lose thy share Of heaven for bubling air Of honour or of popular applause Which doth but envie cause And which is nothing but an empty winde That cannot fill the minde How changable is man in all his wayes Now grows anon decayes Now cleere then dark now hates anon affects Still changing his aspects Much like the Moon who runs a wandring race And still doth change her face But Lord give me strait paths and grant to me The gift of constancie And quench in me I pray the sinfull fire Of lust and vain desire Be thou the onely object of my soul And free me from the hole Of ignorance and dead security O when shall I once see The never fading lustre of thy light To chace away my night The golden beauty of thy countenance To clear my conscience O Lord thou cam'st to rouze Endymeon Out of his dungeon Wrapp'd in the black vail of Chimerian night Who could not see the light Of Moon or Star untill thou didst display Thy all-victorious ray Brighter then is fair Phoebe's glitt'ring face Which is the nights chief grace Whose silver light as sometimes it does wain And then it primes again So was thy flesh eclipsed from it's light By Pluto's horrid night And muffled for a while from that bright eye Of thy Divinity But when black deaths interposition Was overcome and gone The silver orb of thy humanity Did shine more gloriously Then when the white-fac'd empresse of the night Shines by her brothers light O rouze me from my drousinesse that I May see thy radient eye Which pierceth all hearts with its golden beams From which such glory streams That all the winged Legions admire Lord warm me with thy fire And stamp the favour of thy lips on mine Whose love exceeds new wine Then will I sing uncessantly thy praise And to
faith and hope fix their eyes from us upoÌ„ God faith is Aglaia the glory and honour 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 we 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 O if my mournfull eyes Could from their Chrystall casements tears distill O if sad Elegies Dipp'd in salt fountains could drop from my quill O if I could in Seas of tears Drown all my sorrows and my fears 2. For when alas I see How these three sister-Graces sit and grone Faith Hope and Charity And weep their wrongs and threaten to be gone From Christs poor Church how can I chuse But mourn with this my mourning Muse 3. Faiths cloud-transcending eye Thick mists of Verball combates do so blinde That scarse can she descry The light from darknesse and scarse can she finde Her Sun which makes her so lament Shining within his firmament 4. She makes a grievous mone That she is wrong'd 'twixt Infidelity And Superstition Against the Laws of Christianity The one with false fears makes her cry The other would pull out her eye 5. The swelling Pharisie Kicks her with his suppos'd perfection And wrangling Heresie Would poyson her with strong infection She is despised of the Jew And laugh'd at by the heathen-crew 6. The wanton Libertine Hath stript her of good works her ornaments And thus the fairest queen Of graces is abus'd by miscreants Now would not this make hearts of stone Wring out a tear and strain a grone 7. Her sister Hope also Complains she 's wrong'd by Desperation And by her other foe Bold-fac'd self-will'd Presumption They pull and hale with violence The Anchor of her Confidence 8. With ghastly looks Despair With horrid thoughts and with blasphemous words With uncomposed hair Armed with poyson halters knives and swords Doth threaten that she 'l choke the breath Of Hope with some untimely death 9. And fond Presumption Belyes poor Hope and saith that she 's the cause Of lust ambition Of pride and of the breach of all Gods Laws So th'one Gods Mercie doth reject The other doth his Justice check 10. Thus Christian Hope is toss'd Between two rocks and in the sinking sands Her Anchor's almost lost Therefore she sighs and weeps and wrings her hands None but whose eyes are Adamant Can see this sight and not lament 11. And as for Charity How is she hiss'd at by a barbarous croud And this her misery She doth lament wrapt in a sable cloud And threatens that she will be gone With speed out of this freezing Zone 12. Where black-mouth'd obloquy And squinting self-consuming envie reigns Where brawling loves to be Where murther with gore blood the country stains Where Schisme with false opinion Disturbs the Churches union 13. Where barbarous Mars resides Lord of mis-rule and desolation And by whose bloody sides Burning rapes ruine rage and oppression Ride galloping and furiously Tread down Laws Arts Civility 14. Where discord pride scandall Teeth-grinding anger with fierce-glowing eyes Where thefts and treasons dwell Church-robbing cheating self-love cruelties This is that wicked company All enemies to Charity 15. What wonder is it then If Charity be sad and discontent And hides her self from men Amongst whom reigns this hellish Regiment How can Joves lovely daughter dwell Amongst such monsters hatcht in hell 16. O how my heart doth burn And melt into a tide of tears mine eyes How night and day I mourn To see such wars such wrongs such cruelties And love exil'd which was as we All know Christ's Will and Legacie 17. O Lord confound all those Who would confound our peace and unity And trample on the face Of thy three daughters Faith Hope Charity And let them in thy Church bear sway So long as evening crowns the day 18. Lord give me Faiths cleer eye And Hopes sure Anchor to rely upon And hands of Charity That I may work out my salvation And with this Anchor hands and eye Let me in peace and comfort dye 19. And let the good ship ride Call'd Charity securely on the main Be Pilot Lord and guide Her to the cape of good Hope let her gain The land of promise with the gale Of thy good Spirit fill her sail 20. And let her Compasse be Thy Word and with the helm of Discipline From sinfull rocks keep me And let the Pole-star of thy truth be seen Let Faith the bright eye of my soul Be alwayes looking on that Pole 21. The man of thy right hand Preserve Lord as the apple of thine eye And from this sinfull land Let not true love with her two sisters flye But as it's name is Albion So in it still let all be one FINIS â—mprimatur April 26. 1642. THO: WYKES a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} robur a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} blandus b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} misceo tempero a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} perdo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} salvo solvo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a lateâ—â—â— b Erythraeus i. e. ruber Actaeon splendens Lampas fulgor Philogeus terram amans a Vide Virgil Geor. 1. b Cortini potens dictus Apollo a Phaneus dictus Apollo a manifestando b Daphne a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thucid. a Vide Aelian Plin. c. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} optimus b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} latus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} iudicium a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Prov. 31. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Vel Tâ—yades Mimallones bacch. a Liber 〈◊〉 idem a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} mentem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pungo a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bonus filius nomen Bacchi a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} id est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} alienum tollens b Foedissima ventris proluvies a Si veteres sapientes satis hydrae dentibus armatorum segetem inhorruisse crediderunt c. quanto magis credendum c. Ambr. de fide resurrectionis a Nubigines bimembres Virg. a Centauri in foribus stabulant Virg. a Crescit amori nummi quantum c. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b Cereale papaver Virg. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sano {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sanatio a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Ier. 1. 10. b Mammosa Ceres c Sive quod gerat omnia sive quod creat omnia a Aen. 6. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Sagitarius a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} manus a Passio movetur ab obiecto a Brontes Steropes Harpes Pyracmon a In Lib. 3. Aen. a Cyclopum vita b Resonat positis incudibus Aetna c Invidus non videns a Idoneus est reficere qui fecit Tertul. a Petrones Festo Rupices apud Tertul. l. 1. de anima a Iuno Luna Diana Lya Hecate Proserpina Dyctinnis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Lucina {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Fascelis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Tria virginis ora Dianae a In Psal. 73. a De falsa religione l. 1. c. 17. a Lib. 1. Adver. Iovini b Lib. de spectaculis a Aen. 6. b Aen. 3. c Aen. 8. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Aen. 8. ia omnire dominatur Salust {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Boetius l. 4. Pros. 6. b Cur bonis viris mala fiunt a Eras. in adag. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Hominem inferni raptum faucibus portavit ad coelum Serm. 62 a Scaliger in Fest. b Pinge duos angues c. c Quisq suos patimur Manes Virg. a Defraudare Genium indulgere genio a Ambros. cap 4. Dearca Not cap. 34. b Contumacâ— praeliantur affectu c. a Lib. de benef. c. 3. Phornutus de nâ—â— deor Eras. in adag. Turâ—eb â—dver nat. Comes a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b Ethic. l. 9. c. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} floridus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} florens vitae status reruÌ„ affluentia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ornare seu honorare {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} laetuÌ„ reddere