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
wâ—stâ—d by Parasites and slatterers not unfitly may be said to be a prey to their owne dogs 7. They who look upon women and lust after them lose their reason and are devoured by their own lusts 8. â—f Dâ—ani's nakâ—dnesse seen unawares was the occasion of his â—â—sfortune how blâ—me-worthy are these women who with nâ—ked brâ—asts immodest looks light behâ—viour phantastâ—call attire entice mâ—n to their dâ—struction and of mâ—n do metamorphose them unto beasts ADONIS HEe was a beautifully yâ—uth with whâ—m Venus was in love â—ut whâ—lest â—ee was 〈◊〉 was killed by a boar or by Mars in the shape of a bâ—â—r and 〈◊〉 Venus was â—uâ—ned unto a râ—d slâ—reâ— called Anerâ—one hâ—e wâ—s kâ—pt after death by Ceres and Proserpina six mâ—nths under groâ—nd and other six months by Vâ—nus above The INTERPRETER 1. THe Atheniâ—ns had certain festivall dayes called Adonia in memory of Adonis his untimely death in thesâ— feasts the women used to carry upon biâ—rs or hearses the image of a dead youth to the grave with much mournning and shedding of tears and therefore Venus was wont to be painted in the forme of a mournfull woman shedding of tears with a vail over her head bewailing the losse of Adonis By Venus may be meant the earth for this is the beautifull and 〈◊〉 mother of all living creatures By Adonis may be understood the Sun who in winter is in a sort killed when his heaâ— and presence is lessened then the earth mourns and loseth her beauty the shedding of tears is the increasing of the springs and rivers by great and continuall rains 2. If by Adonis wee understand whâ—at that lodgeth with Proserpina that is lyeth buried in the ground six months in the winter the six summer months it is above in the air with Venus by which the beautie of the year is signifiâ—d by the boar may be meant the cold frosty and snowy season in which the wheat seems to be killed 3. If with Macrobius by Adonis we understand the San hee may be 〈◊〉 to lodge six months with Proserpina in respect of his 〈◊〉 declination the other six months with Venus for then the creatures give themselves to procreation hee is killed by the boar and lamented by Venus for in winter his beams are of no force to dispell the cold which is the enemy of Adonis and Venus that is of beautie and procreation 4. 〈◊〉 in the form of a boâ—r kils him 〈…〉 and hunting are masculine exercises and not fit for weak bodies and effâ—minate spirits 5. Adonis is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing for beauty and musick are friends to Venus 6. Adonis may signifie the good Government of a Common-wealth which is the beauty thereof which is killed by Mars in the form of a boar for Mars and wantonnesse are enemies of all Government 7. Beautifull Adonis is turned into a fading flower to shew that beauty quickly 〈◊〉 8. Young and faire Adonis is killed by a Boar so wantonnesse and letchery are the destroyers of youth and beauty 9. Our resurrection in this may bâ— typed out for although death kill us it shall not annihilate us but our beauty shall â—â—crease and we shall spring out of the ground again like a beautiful flower in the Resurrection 10. Though our bodies die yet our good name shall flourish and like a fair flower shall live and smell when we are gone 11 Myrrha of her owne Father begot this child Adonis which Myrrha flying from her angry Father was turned into a tree and with the blow of her Fathers sword was delivered of this child because the Sun the common Father begot the sweet Gum Myrrhe of that Arabian tree of the same 〈◊〉 which Gum doth cause much delight and pleasure for so in Greek Adonis signifieth In this Gum Venus is much delighted as being a help to decayed beauty to a stinking breath to procreation and the vitiosity of the matrix 12. Let them remember who hunt too much after pleasure that the devil is that great boar who lyeth in wait to kill them ADMETUS HE being a sutor to Alceste carryed her away by the assistance of Apollo and Hercules in a Chariot drawn by a Lyon and a Boar afterward being like to 〈◊〉 was recovered by the voluntary death of his wife whom Hercules delivered out of hell and restored her to Admetus The INTERPRETER 1. ADmetus was King of Thessâ—lie whose sheep Apollo fed Every King is a shepheard who without Apollo that is wisâ—dom can never rule and guide his people 2. Admetus was the husband of Alceste which signifieth strength and a King is or should be the husband of his Countrey which is the Kings strength 3. By the means of Apollo and Hercules Admetus procured his wife so by wisdome and power Priaces bring people to subjection 4. He that intends to 〈◊〉 had need take the aid of Apollo and Hercules that iâ— of wisdom and strength of body 5. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that cannot be tamed as many lusty young men are therefore it is good to marry with Alceste 6. Many foolish women like Alceste refuse many good matches and at last are carryed away by a Lyon and a Boar that is by one that is lasciviously given and who can put on the bold face of a Lyon 7. Fruitful women are like Alceste who cast themselves unto the jawes of death by child-bearing that their husbands may live in the fruit of their womb for parents live in their children But by the means of Hercules that is of the strength of Nature women are delivered from death 8. Alceste is our hope with which we shall marry if first we can subdue the Lyon of pride and the Boar of concupiscence 9. Admetus or the untamed spirit of Satan doth carry away the soul which is the daughter of God in the Chariot of vanity drawn with pride and fleshly pleasures and in hell the soul should have continued for ever if Christ our Alâ—ides had not delivered it from thence AEACUS MINOS RADAMANTHUS THese were Jupiters sâ—ns and Judges in hell at the request of Aeacus when the Hand of Aeâ—ina was depopulated with sickness Jupiter turned the Ants into â—en so was Graâ—ia delivered also by the prayers of the same Aeacus The INTERPRETER 1. NOne were admitted into the presence of these three Judges but naked souls destitute of clothes beauty money or any thing else that might move these Judges to partiality in this world we must not look for justice when we are stript of all then shall we have it for here somthing will be found about us that shall corrupt the Judge And is it not a shame that there should be more justice in hell then on earth 2. Just Judges are the sons of God as these three were the sons of Jupiter 3. The good laws of just Judges shall not be forgotten but when they are in hell that is when they are dead their laws shall be still in force 4. These
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
Serpents 3. Cadmus may be meant of a wise Governor who marrieth with Harmonia when hee doth all things with order and harmonie and where this Marriage is God bestoweth many blessings Ceres will not be wanting with her corn nor Apollo with his Cithern nor Mercurie with his Harp nor Minerva with her golden chain and artificially wrought cloak that is both profit and pleasure and arts are to be â—ound where wisdome and order goe together in Goveâ—nment It is this which seeketh out Europa that is countries for new Plantations by this Thebes and Cities are built by this the Dragon that is malicious and subtill enemies are slain and if of one enemy many should arise it is the part of a wise Prince to sling a stone among them that is to use some means whereby they may fall out among themselves that so they may be weakened and their violâ—nce kept off from him hee must also be a favâ—urer of learning for Cadmuâ— brought from Pâ—oenicia into Greece sixteen letters Alphabeticall and a Prince must have the Dragons eye and be turned into a Dragon when wiâ—kednesse gets the upper hand that hee may be fearfull to those that doe evill and such a Prince at last shall be received into the Elysian fields that is shall have rest and liberty Again a King must no nothing but by advice of Minerva that is of his wise and learned Counsell the two chief props of a kingdome are Mars and Venus warre and propagation and these two live in harmony and order as parents in their children a wise man that cannot live securely in a publick place will with Cadmus turn himselfe into a Serpent that is live a private and solitary life 4. A good Minister like Cadmus must do all things with order and decency hee must doe nothing without advice from God hee must seek out Europa his sister that is every lost soul and if shee cannot or will not be found hee must not be idle but must give himselfe to build the City of God for these two a Minister must doe seek those that be lost and confirm or stâ—blish those that stand hee must also kill the Dragon that infecteth the Well that is the Heretick who poisoneth the cleer fountain of Gods word and if the destruction of one heretick be the generation of many as wee see in the Aâ—rian heresie being overthrown by the Nicene Synod of which as out of the Dragons teeth arise â—usebians Phoâ—inians Eudoxians Aâ—acians Eunomians Macedonians Aetians Anomians Exuâ—enâ—ii and Psaâ—yâ—ians we must sling Minerva's stone that is wise Arguments out of Gods word amongst them that these armed men may destroy one another so wee read that in the Councell of Selentia the Aâ—â—ians went together by the ears among themselves bâ—ing divided into Arrians and Semiarrianâ— a Minister also must be turned into a Serpent for wisdom and so shall be received unto the Elisian â—ields 5. Christ is the true Cadmus who was sent of his father to seek that which was lost hee is the husband of order and harmony the builder of a greater city then Thebes the destroyer of the great Dragon the Devill and of all his armed teeth or associates hee hath opened unto us the fountain of grace and knowledge upon him God bestowed all gifts and perfection that Serpent that was lifted upon the â—rosse to cure all beholders and at last was received unto glory 6. Here is a type of the Râ—surrection CASTOR and POLLUX THese were twins begot of Leda's egge with whom Jupiter conversed in the forme of a Swan the one was a champion the other an horseman they went against the Chaledonian Bear and accompanied the Aâ—gâ—nâ—uts upon whose heads when two â—lames were seen when they were in the ship the storm ceased and they were afterward thought to be gods of the sea when Castor was killed Pollux obtained of Jupiter that the immortality should be divided between them therefore when â—nâ— dieth the other liveth The INTERPRETER 1. CAstor and Pollux are these flaming exhalations or meteors which appeare in the aire neer the ground in the night time these we call ignis faâ—â—us or Jack in the candle because they are ingendred of the aire and are seen there they are callâ—d Juno's companions These two in the habit of young men on horse back with spears in their hands and caps on their heads appeared to the Lacedemonians So did they also to the Lorenses when they were fighting against the Crotoniaâ—s and to the Romans likewise bringing them news of the overthrow of Perses therefore the wearing of the cap was used in signe of liberty as we may read at the death Cesar lances were carried about with câ—ps on their tops and at the death of Nero the Romans put on their caps The Roman coine had stampt on it two daggers with caps when Tarquâ—nius the king was banished 2. I Think not unfitly against the Peripatetikes we may gather out of this fiction the creation of the Sunne and Moon for in the beginning the Spirit of God like a Swan moving on the waters out of a confused egge that is out of the chaos brought forth these two glorious flames whose dominion is over the sea because by their influence light and motion stormes and vapours are raised and setled the Son is the Châ—mpion who by his heat subdueth all things The Moon is the Horse-man if you consider its swift motion it is well and comfortable when they both shine but if either of them be eclipsed it is dismall and ominous Immortality may be said to be divided between them because when the one liveth that is shineth the other is obscured and in a manner dead at least to us They ride on white horses to shew their light and they found out the golden Fleece because no mettals are generated but by their influence nor can they be found out but by their light 3. The soule and body are like Castor and Pollux for when the one dieth the other liveth and when the body is asleepe and as it were dead then is the soule most active and when the body is mâ—st vgilâ—â—t the soule â—s lesse vigorous 4. By thiâ— fiction the Gentiles wound themselves for if they believe that thâ—se Dioscuri were begot oâ— a god and a woâ—an why will they not believe the true generation of Christ of a Virgin and the Holy Ghost 5. By this also judiciall Astrologers may be confutâ—d for wee see that the soules and dispositions of men depend not on the Stars These two were twins borne under the same constâ—llation yet of far dâ—fferent studies and inclinations the one being a wrestler the other a horse man 6. Satan who can transform himselfe unto any shape appeared to the Romans in the Latin war in the forme of Castor and Peliux on horse back for which cause a Temple was erected to them by A. Pâ—sthumius dictator have not wee more cause to erect the Temple of our hearts to Christ
chariot of time drawn by the winged serpents that is used guided and imployed by his diligence and prudence hee sendeth his corn abroad to those that want 6. Ceres may be the type of a earthly minded man who is not content with onâ— câ—lling but is still trying new wayes to grow rich sometimes he is in love with Jupiter or the air and of him begets Proserpina that is he will be a husband-man then finding that life too Laborious and not gainfull enough falls in love with Jason and playes the Physitian and of him begets blind Plutus that is mony and yet not being content he courts Neptune and will play the Merchant venturer and so being in love with the sea begets a horse that is a ship but losing this way what he had got before hides himselfe and dares not shew his head till Pan that is mony for mony is every thing get him abroad again in the mean while he is run so far in the usurers boâ—â—es that his Proserpina his land to which he would fain returne is carryed away by Pluto the usurer 7. In this fiction is reproved curiositie by the example of Celeus it is a dangerous thing to pry into the secrets of God 8. Here also we see the reward of hospitâ—y 9. Triptolemus is a spend-thrift who scatters abroad his goods as he did his corn in travelling being carried by winged serpents cunning flatterers who suddenly exhaust him 19. Let us take heed that whilstâ—we are gathering flowers with Proserpina that is delighâ—ing our selves in these earthly vanities Pluto the Devill do not take away our soules and so shall we be forced to leave the company of Minerva Juno and Venus that is be taken from all our wordly wisdom wealth and pleasures 11. Ceres that is parents should be very watchfull over their daughters for a Virgin that hath Minerva Juno and Venus with her that is wit wealth and beautie is in danger to be carried away by Pluto by some debauched and untoward ruffian 12 As Triptolemus could not be immortalized without Ceres milk and fire neither can we atain Heaven without the sincere milke of Gods word and the fire of affliction and as in the day of prosperiâ—ie we are content to drinke the milk of his good things so in the night of adversitie we must not refuse to suffer the fiery triall of persecution 13 Ceres was both a good Law-giver and feeder of men therefore her sacrifices were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thesmophoria so Princes should be both 14. Beware of eating Pomegranats in Pluto's orchard for that hindred Proserpina's delivery from thence so it is an hard thing to reclaim those from the power of Satan who do relish and delight in sin 15. Ceres is a type of Gods Church which is a grave matron in rustick apparell as being of little esteem in the world having the spade of discipline in her right hand and from her arm hangs a basket full of the seeds of Gods word by this hand stands two husband-men the one turning up the ground with a spade the other sowing the seed on her left hand which holdeth the book and â—â—ail of correction and excommunication stands two other husband-men the one reaping and the other threshing these are her ministers whose office is to root out and pull down to build and plant she sits upon the oxe of patience and labour with a crown of wheat ears upon her head as having power to distribute the bread of life her breasts are open and stretched forth with the sincere milk of Gods word over her right side Juno is dropping down rain and over her left Apollo shineth to shew that by the heat of the Sun of righteousnesse and influence of graces from Gods Spirit she doth flourish and fructifie 16. Christ is truly Ceres which having left mankind being carried away by the divel he came and with the torches of his words found him out and being drawn with the flying Serpents of Zeal and Prudence dispersed his seed through the world went down to hell and rescued us from thence CHARYBDIS See SCYLLA CHARON HE was the sonne of Erebus and Night the â—â—at man of Hell who admitted none â—o his boat without money and till they were dead and buried yet Aenaeas by his piety Hercules and Theseus by their strength Orpheus by his musick were admitted there before their death The INTERPRETER 1. BY Charon Time may be meant who was the son of Erybus and Night because Gods secret decree which was hid from man in an eternall night gave being to time before which was night or darknesse his aboad is said to be in hell or here below for this sublunary world may be called hell in respect of heaven because above in heaven there is no use of time for there is eternity 2. Charon was said to ferry souls over the river Styx to the other bank to shew that Time brought us in and time will bring us out of this world which is like a troublesome river the two banks whereof are our coming in and going out or our estate before our birth and after our death whilest wee live here we are sailing in the rotten feeble and brittle boat of our bodies over the river Acheron by which is expressed the comfortlesse condition and joylesse state of this life 3. Charon was old but not weak his age diminished nothing his strength or vigour sed â—â—uda suit viridisque senectus so time suffers no diminution of vigour by continuance or diuturnity 4. Charons garments were ragged and fordid so is the condition of this life being compared to that of heaven 5. By Charon doubtlesse death was understood from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig or make hollow for death is still hollow eyed or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy for good men in death have true joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is a benefit and death is such and an advantage to good men but so it is made by Christ for in it self death is the child of Hell and Night and as Charon is described by the King of Poets Aeâ—aead 6. to be old but yet vigorous ugly furious terrible sad covetous so is death that which they fable of Aenaeas Hercules c. was true in our Saviour who overcame Charon or death by his piety strength power of his word c. He that would be admitted into Charons boat that is have a joyfull death must carry monâ—y in his mouth that is make him friends of his unjust Mammon for what wee bestow on the poor that wee carry with us to wit the benefit and comfort of it and wee cannot have a joyfull death or be admitted into Charons boat till our body of sin be buried by repentance 6. Charon is a good conscience which is a continuall feast this carrieth us over the infernall rivers that is over all the waters of afflictâ—on in this life 7. Charon is the sin of drunkennesse
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
shield Mercuri's helmes and wings and Vulcan's sword this head Minerva still wore in her shield and whosoever looked on it was turned into a stone these Gorgones had fear full looks but one eye and one â—oosh amongst them which continually they used as they had occasiâ—n they never used their eye at home but still abroad when Persius had got this eye he quickly overcame them they had also brasen hands and golden wings The INTERPRETER 1. A Thenâ—us writes that Gorgoâ—es are certain wilde beasts in Lybia which by their breath and looks kill other â—reatures one of them being killed was brought to Marius whose partie-coloured skin was sent to Rome and hung up for a monument in the temple of Hercules Hereticks and false teachers are worse then these Gorgones which with their breath killed men bodies whereas the other poyson mens soules and little better are they who with the venemous breath of their lying and slandering tongues poyson and kill mens good names 2. Many men are like the Gorgones they are quick-sighted abroad but blind at home they spie moats in other mens eyes but not beams in their own 3. Satan deals with us as Persius did with Medusa he first steals away our knowledge then with the more ease he destroyes our souls 4. We see here in Medusa that pride sacriledge and whoredom shall not go unpunished 5. From whence let us learn not to be proud of our beauty for all beauty like the Gorgons shall end in deformity and as Absoloms hair and Medusa's here brought destruction on them so it may bring upon others and shall if they doat too much on it 6. The sight of these Gorgones turned men into stones and so many men are berest of their senses and reason by doating too much on womens beauty 7. They that would get the mastery of Satan that terrible Gorgon must be armed as Persius was to wit with the helmet of salvation the shield of faith and the sword of the word 8. Minervâ— by means of her shield on which was fastened Medusa's head turned men to stones so the nature of wisdom is to make men solid constant unmoveable 9. I wish that among Christians there were but one eye of faith and religion and one tooth one common defence that so they might be Gorgâ—ns indeed and terrible to the Turks their enemies that with a brasen hand they might crush the Mâ—humeâ—ans and with the golden wings of victory they might fly again over those territories which they have lost 10. Medusa by seeing her own face in Persius his bright shield as in a glasse she fell into a deep sleep and so became a prey to Persius so many falling in love with themselves grow insolent and carelesse and falling into the sleep of security become a prey to their spirituall enemie 11. If a woman once lose her modesty and honour be shee never so fair shee will seem to wise men but an ill-favoured Goâ—â—on he accounts her hair as snakes her beauty as deformity 12. A Captain or whosoever will encounter with a snakiehaired Gorgon that is a subtile-headed enemy stands in need of Minerva for wisdom of Mercury for eloquence and expedition and of Vulcan for courage 13. Persius got the victory over Gorgon by covering his face with the helmet that he might not be seen of her the best way to overcome the temptations of lewd women is to keep out of their sight and to make a covenant with our eyes 14. The Gorgons are like those that live at home a private life and so make no use of their eye of prudence till they be called abroad to some eminent place and publick office 15. They that have fascinating anâ— bewitching eyes by which many are hurt and infected especially young children may be called Gorgons and that such are both ancient records experience and reason doth teach us for from a malignant eye issues out infections vapours or spirits which make easie impressions on infants and tender natures therefore the Gentiles had the goddesse of cradles called Cunina to guard infants from fascination and wee read that in Scythia and Ponius were women whose eyes were double-balled killing and bewitching with their sight these were called Bithiâ— and Thibiae and they used the word praesâ—sâ—ine as a charme against fascination and in Africa whole families of these fascinating haggs were wont to be and let it not be thought more impossible for a tender nature to be thus fascinated then for a man to become blear-eyed by looking on the blear-eyes of another or for one to become dumb at the sight of a woolf as for a glasse to be infected and spotted at the looks of a menstrous woman as Aristotle sheweth it is too manifest what passions and effects the sight of divers objects doe produce as love sorrow feare c. and so wee read that the Basiliâ—k kils with his looks though some say it is with his breath and I deny not but the apprehension of the parties thus look'd upon helps much to the producing of the foresaid effects there is allso fascination by the tonguâ— â—e vati noceâ—l mala lingua faâ—uro 16. These Gorgons which were so beautiful are placed by Virgil in hell to torment men so sin and pleasure here with pleasant looks delight us but hereafter they will torment us 17. Satan at first a beautifull Angell but by pride in making himself equâ—ll with his maker was turned into a terrible Gorgon and with his snakie hairs that is his cunning inticements infected our first parents and turned them inâ—o stones by bereaving them of spirituall understanding but Christ the true Pâ—rsius and son of God armed with a better shield then Minerva's a better helmet then Mercuries a sharper sword then Vulcans cut off the head of this Gorgon GRATIAE THe graces were three sisters daughters of Jupiter and Buronyme they were fair naked holding each other by the hand having winged feet two of them are painted looking towards us and one from us they wait upon Venus and accompanie the Muses The INTERPRETER 1. VEnus and Cupid were said to accompany the Graces to shew that mankind is preserved by generation represented by Venus and Cupid and by mutuall benevolence and bountie expressed by the three Graces 2. The temple of the Graces was built in the midst of the street that all passers by may be put in minde of benevolence and thankfullnesse 3. Apollo and Mercurie are painted sometimes ushering of the Graces to shew that prudence and celerity are requisite in thanksgiving bounty 4. Seneca the Mythologists by the 3 Graces understand 3 sorts of benefâ—s some given some received and some returned back upon the benefactor two look towards us one hath her face from us because a good turn is oftentimes double requited They hold each other by the hand because in good turnes there should be no interruption they are naked or as others write their garment is thin transparent because
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
is the prime of our life therefore young men are not made for themselves and their own pleasures but to serve God Remember thy Creator in the dayes of thy youth And remember young man that thou must come to judgement Josiah in his youth served the Lord. 12. Hebe fell in her younger yeers and when shee was at a feast youth and feasting are dangerous tenâ—ations and occasions of falling young peoples feet are slippery youth is more apt to fall then old age which made David pray Lord remember 〈◊〉 the sins of my youth And that feasting is the occasion of much falling is too apparent for it made Job goe to sacrificing when his children went to feasting and doubtlesse if they had not first fallen then in sin the house had not fallen then on them Therefore let all especially youth beware of feasting and drinking which drinking matches and merry-meetings were fitly from the ancient Greâ—ks from Hebe called Hebetria 13. If Jupiter did not spare his own daughter which hee had of Juno but thrust her out of her office and drove her from his presence when she fell then let not the children of God think that they are more priviledged from punishment when they fall then others are â—ay judgement oftentimes begins at Gods own house and hee will correct every son whom he receiveth he neither spared the Angels nor Adam that were his sons by creation hee spared not Christ his onely begotten son by an inâ—fsible generation much lesse will hee spare them that are his sons onely by adoption Qui flagellat unicum sine peccaâ—o â—kin relinquet adopâ—ivâ—m cum peccato saith Augustine 14. Hercules was not married with Hebe till hee was received into heaven and his spirit placed among the starrs so whilest our sou's are in this earthly tabernacle they are deprived oâ— that true beautie youth vigour and alacrity which they shall enjoy in heaven 15. In that Juno conceived not till she had eat of the lettuce by this perhaps they did intimate that lettuce accidentally is the cause of fecundity for as Dioscorides Mattheolus and othâ—rs shew lettuce or the seed thereof is good against the Gonorrhoea and also against nocturnall pollution in sleep which are hinderances to procreation 16. In that Jupiter removes Hebe from her office and his presence wee see in what slippery places Princes favourites are and how suddenly the affections of Princes are altered Steâ— quicunque volet lubens aulae culmine lubâ—ico me dulcis saâ—â—â—eâ— quies HECATE SHe was the daughter of Night or of Hell and the queen of hell of a huge stature and deformed face having snakes in stead of hairs and serpents for feet shee was accompanied with dâ—gs and had three heads to wit of a horse of a dog and of a man or of a wild hog as some think shee is called Luna Diana Proserpina Hecate Juno Lucina The INTERPRETER HEcaâ—e is so called either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an hundred because she hath a hundred waies of working upon sublunary bodies or because of the hundred-fold increase of grain which Proserpina or the earth yeeldeth or from the hecaâ—ombe or 100 sacrifices that were offered to her or from the 100 yeeres walking about the river Sâ—yx of those soules whose bodies are unburied Cenium eâ—rant annoâ— volitantque haec littora circum or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is one of the titles of Apollo whose sister Hecate was and hee is so called from shooting his darts or rayes afar off 2. Hecate was said to be accompanied with dogs by which are meant the Furies and by these the tortures of an evill conscience which most of all howle and rage in the night time of which Hecate is queen Visaeque canes ululare per umbram Adventanie dea therefore her sâ—crifices were performed in the night and she was howled or called upon in the night by her priâ—sts Nocturnisque Hecateâ—riviis â—riviis ululata per urbes and her sacrifices were black by all which the Poets elegantly signifie the terrours that accompany the guilt of sin chiefly in the night for then it was that Job complains hee was affrighted with visions and terrified with dreams and David saith that his sould refused comfort in the night 3. Hecate was said to be the goddesse or protectrix of witches because witches doe work most in the night and the time of darknesse is most fit for such works of darknesse and for such as are the servants of the prince of darknesse 4. Rich men were wont at night when they were going to bed to place a table for Hecate in the high wayes which they furnished with lupins mallowes leeks and other mean and savourlesse cates which the poor in a confused manner snatched all away while the rich men were asleepe hence arose those Proverbs Hecaâ—ae coena for a meane and beggarly supper as also for a tumultuary or confused Feast And Anus digna Hecatae sacris for a miserable beggarly or poor woman Rich men now adayes use when they are ready to sleep their long sleep or to die to bequeathe some small share of their ill gotten goods to the poor and as it fared with these rich Romans so doth it now with our rich cormorants the wealth which they have with much care and pains been scraping together all their life is oftentimes dissipated and snatched away by strangers and wee see that the poor are more beholding to rich men in their death then in their life 5. Hecate is called Trivia because shee hath the charge of high-wayes because the high-waies are discernable by the Moon-light which in the dark are not easily found out and because the high-wayes are barren or fruitlesse hence Hecate is said to be a perpetuall virgin 6. Hecate was said to affright and terrifie men by which I suppose the Poets meant that fear and terrours proceed from an evill conscience 7. Hecate was the name of a cruell woman who delighted in hunting and in stead of killing or shooting beasts murthered men sure shee had been a fit wife for that mighty hunter Nimrod 8. The common conceit is that Hecate is so called whilest shee is in hell Luna while shee is in heaven and Diâ—na on the earth but I could never finde the reason of this conceit therefore I doe suppose that the Moon hath these three names from her divers affections or aspects for in the full shee is Luna quasi Lucens una giving light alone for then the Starres shine not though some of then are seen So shee is called also Lucina and Diana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the light of the Moon is a speciall gift of God Her other name Proserpina which is a serpendo hath relation to her increase and decrease for her light as it were insensibly creeping comes and goes But the third name Hecate was given to signifie the change in which shee affords us no light at all but then seems to be the Queen of hell or
of darknesse Hence shee is called Dird â—riforâ—is by Horaâ—e Trivia and Tergemina by Virgil T 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greek Poets 9. By Hecate may be meant affliction which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from afar for all afflâ—ctions are from heaven as Hecate was the Queen of hell so affliction subdues hellish affections in us It is good for mee that I was afflicted saith David Hecate was deformed and terrible so afflictions to flesh and bloud are unpleasant and ungratefull the doggs which accompany Hecate are the molestations and anxietles of minde that follow afflictions the Serpents haire and feet of Hecate doe signifie the prudence and wisdome which is got by affliction the three heads of â— horse a man and a dog may shew us that whosoever is afflicted must have the strength of an horse to bear that burthen the faithfulnesse of a dog who will not for sake his master though hee beat him and the wisdome of â— man to know that correction is needfull to subdue our corruption 10. Hecate is the true embleme of a whore who is indeed the childe of hell and queen of the night for shoe domineers in times of darknesse her snakiâ— hairs and serpentine feet shew her crafty and poysonable disposition the body of Hecate was not so ugly and deformed as the soule of an harlot is though abroad sheâ— hath the face of a man yet at home shee is no better then a ravenous dog a wanton jade a wilde bore her company are barking dogs as bad as Acteons who in time will worry the young gallant and devour his estate also Quâ— cum for is sunt nihil videtur mundius c. Omnia haec scire salus est adolescenin Terent. in Eun. HERCULES HEe was the son of Jupiter and Alcmene whom June persecuted out of malice and exposed him to many dangers which notwithstanding hee overcame and for his noble acts waâ— deified and placed among the starres The chiesest of his famous actâ— were these 1. Hee killed the two snakes that were sâ—â—a by Junoâ—o â—o kill him in the cradle 2. In one night he begâ— fifty sons of Thespius his fifty daughters 3. Hee slew the Lion in the wood Nemaea 4. Hee killed the snake Hydra in the lake of Leâ—na 5. Hee overâ—ooke and killed the golden-horned Stagg on hill Maenalus 6. Hee killed Diomedes the Thracian King and gave him to be eaten by his man-eating horses 7. He killed the Boar in Erymanthus a hill of Arcadia 8. He killed the wilde Bull in Crete 9. Hee slew the birds called Stymphalides 10. He overcame Achelous 11. Hee killed Bufirls the Tyrant of Egypt 12. Hee slew Antaeus the Giant 13. Hee killed the Dragon that kept the golden apples in the gardens of Hesperides 14. Hee helped Atlasâ—o â—o support the heaven 15. Hee divided the hils Calpe and Abila which before were united 16. He oppressed Cacus 17. He overcame Geryon 18. He killed Lacinus the great robber 19. He tamed the Centaurs 20. Hee killed Burypylus the Tyrant with his wife and children 21. Hee delivered Hesion Laomedons daughter from the sea-monster 22. Hee slew Tyrthenus the Tyrant of â—uboea 23. Hee subdued the Amazons 24. Hee went down to hell and drew up with him the dog Cerberus 25. Hee shot the Eagle that fed upon Prometheus his heart 26. He killed Lycas the Tyrant of Thebes 27. He brought back from hell Alcestos 28. Hee overcame Cygnus the son of Mars 29. Hee killed Thoedamas and brought away his son Hylas with him 30. Hee sacked Pylus and killed the King Neleus with his family except Nestor 31. Hee killed Zetes and Calais the sons of Boreas 32. Hee travelled through the torrid Zone and sands of Lybia 33. Hee overcame the apish people Cercopes 34. Hee purged Augits his Stable 35. Hee passed on foot over the Lyblan Syries having lost his ship 36. Hee erected two Pillars in Spain and Africa 37. Hee killed Eurytus the Tyrant of Oechalia whose daughter Iole hee carried away and married her at which Deianira being displeased sent him a cloake dipt in the blood of the Centaur Nessus thinking thereby to have reclaimed him but it put him into such a madnesse that he burned himself The INTERPRETER 1. BY Hercules some understand the Sun who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the air which is then glorious when by the Sun beams it is illuminate His twelve labours are the twelve signes of the Zodiack which every yeer hee passeth thorow hee is the son of Jupiter and Alcmene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth strength or power because God by his almighty power created the Sun and gives power to the Sun to overcome all the oppositions of clouds mists vapours which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Juno the air cast before him to obscure his light Hebe the goddesse of youth is married to him because when he returns to us in the spring he reneweth all things and makes the world as it were youthfull again Geryon whome Hercules overcame is the winter which the Sun masters and rescues the cattle which the winter would destroy 2. Hercules was called Alcides his mother was Alemene both are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength by which may be meant spirituall fortitude which is the child of Jupiter that is the gift of God and by which we are made able to overcome all difficulties by this David overcame the Lion and the Bear and Goliah too Daniell mastered the Lion S. Paul overcame the beasts at Ephesus the viper at Malta and all dangers of sea and land fire and sword and whosoever hath this vertue shall be truely Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juno or riches and glory shall be the end and reward of that man and a higher advancement then Hercules above the starrie heaven yea above all heavens shall be his habitation 3. by Hercules may be meant every good Christian who must be a valiant champion to encounter against the snakes of malice and envie the Lion of anger the Boar of wantonnesse and to subdue the Thespian daughters of lust the Centaures and wilde horses of cruelty the Hydra of drunkennesse the Cacus of theft and robberie the Busiris of tyrannie yea hell it selfe and the devill that Great Dragon 4. Hercules may be the type of a good king who ought to subdue all monsters cruelty disorder and oppression in his kingdom who should support the heaven of the Church with the shoulders of authoritie who should purge the Augean stable of superstition and profanation who should releeve the oppressed and set at liberty the captives 5. Hercules dishonored all his former actions by doating upon Omphale let good men learn from the searfull death and dotage of Hercules to have circumspection and a watchfull eye over themselves for ' â—is not enough to begin wel he only shall be saved that continues to the end it is the end that crowns the worke Exisus acta probâ—â— 6. the end of Hercules his
publick and houshold gods also Lares hostitii gods to drive away their enemies Lares marini gods of the sea Lares viales gods of high wayes Lares querquerulani gods of the oaks or woods neither was there any place in the world which had not these pettie gods besides their great gods But what pretty gods were these whom a man must rescue out of the flames of Troy or else they had been burned Therefore not without cause doth S. Austin De Civit. lib. 1. c. 3. laugh at the Romans who made these conquered gods their protectors who thought that by their help they subdued the world that could not help themselves when they were subdued by the Grecians as hee proves out of Virgil whom hee callâ— the greatest most excellent and best of all Poets What better are the new Romanists in multiplying to themselves tutelar saints forsaking the fountain of living waters and digging to themselves cisterns that will hold 〈◊〉 water LATONA See APOLLO and DIANA LETHE THis was a river in hell of which whosoever drank he forgâ—â— all forepast actions and sufferings The INTERPRETER 1. THe Platonists which held the souls existence long before their bodies affirmed that the souls before their entrance into their bodies drunk of this river that they might not think of or remember the happinesse they had lost which had been a continuall torture to their life this opinion Virgil followeth Aeâ—ad 6. But I think that by this fiction may be meant that the Saints who depart from hence forget all forepast miseries for what happinesse or rest can there be in the glorified soules if they should remember the miseries disgraces and wrongs which they have suffered or the sins which they have committed here Surely even in this life if it were not for sleep and oblivion our condition should be most miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How sweet is oblivion of evils saith Orestes in Euripides 2. The river Lethe is in Africa running by the Citie Berenice which is swallowed up by a great gulfe and runs under the ground many miles then breaks out not far from Berenice which gave occasion to the country people to think that this river sprung out of hell 3. They that went to the cave of Trophonius to consult with the oracle used to drink of two rivers the one was Lethe at the entring in that they might forget their forepast affairs the other was the river Mnemosine or memorie which they were to drink at their coming out that they might remember what there they had seen and heard I wish that they who run so eagerly to Church to the Sermon would drink of Lethe when they goe in and lay aside thinking upon worldly businesses and that they would drink Mnemosâ—ne at their coming out and remember carefully what they have heard but 't is farotherwise with them for they drink Mnemosâ—ne when they goe in and have their mindes altogether busied with wordly affairs but when they come home they remember no more then if they had drunk of Lethe with those which Securos latices longa oblivia posans 4. There were said to be four rivers in hell to wit Lethe Acheron Plegeion Cocytus This world may be called hell being compared with heaven which we lost by sin in this hell or sinfull condition in which wee live there are first the river Lethe or forgetfulnesse of our duty to God for which cause wee are urged with so many memento's in Scripture Secondly Acheron or the losse of that spirituall joy of conscience and comfort of the holy Ghost of which sinfull men are deprâ—ved Thirdly Phlegeâ—on the fire of lusts and anger with which wee are inflamed Fourthly Cocyâ—â— sorrow or groaning for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lament and this ariseth from Styx which signifieth sadnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LUNA LUCINA SHee was the daughter of Hyperion and Thia the wife of the Air of whom shee begot the Dew and she was the sister of Phoebus or the Sun The INTERPRETER 1. LUna is called the daughter of Hyperion either because hee was the first Astronomer that found out her divers motions or because her motion is far above this aeriall world in which wee breathe Shee is the daughter of Thia because her originall is immediately from God shee is the wife of the air because by her influence and the Airâ— frigiditie Dew is engendred in the night shee is the sister of Phoebus because amongst all the starres shee is likest in light and beauty to the Sun and in magnitude also according to our appearance Some call her the daughter of the Sun because perhaps shee hath her light from him 2. The Poets give her a partie-colouredgarment to shew her various aspects and doe sacrifice black bull to her to shew how black and horned shee appears after the change But to declare her brightnesse in the full they gave her a coach drawn with white horses and whereas they ascribed four horses to the Sun but only two to the Moon by this they intimated that the Suns motion is far swifter then the Moons in respect the orâ—â— in which hee moves is far more capacious then that of the Moons 3. They held her to be both male and female because of her active quality of heat and the passive quality of moisture therefore men did sacrifice to her in womens apparell and women in the habit of men Her masculine power is seen in moving the inferiour bodies her feminine in receiving light 4. Luna is the same with Lucina because by her light and influence shee helpeth child-birth shee is painted with a torch in one hand and arrows in the other to shew the servent and sharp pains of women in child-birth and that shee is the light and torch of the night shee is painted sometimes with wings to shew the swiftnesse of her motion and sometimes all covered with a vail I think to intimate her eclipses and obscuritie in the conjunction The Egyptians in their hieroglyphicks represented the Moon by a white skinned man having an hawks head to signifie that the Moons whitenesse or light proceeded not from her self but from the Sun of which the hawk was the embleme and dedicated to the Sun either because of her high flying or quick sight 5. The Romans used to wear half-moons upon their shooâ— either to shew their originall from the Arcadians who did brag that they were more ancient then the Moon or else to signifie the inconstancie of wealth honours and all humane glory which waxeth and waineth with the Moon And perhaps from the Romans the Turks have borrowed the same custome of wearing half-moons in their colours 6. The Moon in her eclipse looketh red and the foolish Gentiles thought that it was for shame she looked thus as blushing at the madnesse of the witches who thought by charms to bring her down from heaven according to that Carmina vel coelo pâ—ssunt dedusere Lunam and therefore they used to beat brasen
of which men and beasts â—re filled the cutting off his genitalls is the pulling off the fruit from the trees the casting of them into the sea is the drowning of them in the moisture of the stomack which being digested and converted into bloud begets Veâ—us for without fruits especially of Bacchus and Ceres friget Venus there would be no copulation nor procreation the covering of Saturns head may signifie as Fulgentius observes Myth l. 1. that the fruits or plants and trees are covered with leaves 15. The binding of Satuâ—n and casting of him into hell may signifie how the motion of the starre Saturn is slow and scarce percepâ—ible by us by reason of its vast distance so that it seâ—ms to stand stâ—ll and because it is so far off from ourâ—sight hee was sâ—id to be in hell 16. During the time of the Saturnals the servants in signe of libâ—rtie put on their caps and commanded their masters this custome afforded matter of comfort to servants and of humiliation to masters When shall wee see these Saturnals wherein pride malice covetousnesse and other sins which are now our masters may at last serve us and that wee may obtain that freedome which Christ hath purchased for us SATYRI See PAN. SCYLLA and CHARYBDIS SCylla was the daughter of Phorcus with whom Glaucus was in love which Circe perceiving infected with poysonable herbs the fountain in which Scylla used to wash by which means the lower parts of her body were turned into dogs which when shee perceived out of impatience cast her self into the sea and so was turned into a rock not far from the whirl-pool or gulf Charybdis which had been a most rapacious woman and had stollen away Hercules his oxen before shee was â—wned into this gulfe There was another Scylla daughter to Nisus king of the Mâ—garenses who having betrayed to king Minos her fathers red hâ—â—â— in which the kingdoms faâ—e consisted shee was turned into a 〈◊〉 and Nisâ—â— into â—n hawkâ— The INTERPRETER 1. BY Scylla may be meant a whore for shee is a monster composed of dogs and wolves still barking and biving and devouring all that have commerce with her and is never saâ—â—â—fied 〈◊〉 is indeed a veâ—y dangeâ—ous rock upon which many meâ— havâ— split both their soules bodies and estates Multorum fuâ—ti calâ—â—nâ—â—â— Bcylla was hated by Ciâ—â—e the daughter of the Sun and so is a whore abhorred by thâ— children of the light Scylla was beautifâ—ll in her upper-parts but monâ—trous and deformed below formosa superna desiris in piscem Such is the condition of whoredome pleasing and delightfull in the Beginning but tâ—◠〈◊〉 is sorrow and miserie Vlâ—sses who was the type of a â—ise 〈◊〉 escaped the dangers of this monster and so will all wise men take heed of a whore and will abhoâ—re he◠〈◊〉 who brings none but foâ—lâ— to the sâ—ocks for 〈◊〉 2. Palaâ—phatics Fâ—ulâ—l â— thinks that this Scylla was a Pirat ship or galley on the Tyrrâ—â—â— sed robbing and spoiling all Mâ—rchâ—nâ—s that sailed that way which from its swiftnesse in sailing and the rapacity of the pirats within it was said to be turned into a sea-monster composâ—d of dogs and wolves this ship Vlysses out-sailed by the help of a prosperous gale of winde and so escaped the 〈◊〉 3. Naâ—alâ—â— Câ—â—es and others by Scylla and â—â—drybidâ—â— understand two dangerous rockâ— between Sicilie and Italie which being hollow and the rides râ—â—ming thorow them made an horrid noise as if it were wolves yelling or dogâ—bâ—rking and because there be divers monstrous fishes within these hollow rocks devouring the bodies of those that make sâ—ipwâ—â—ck there the Poets feigned that these were monstrous women for so the rocks appear like women afar oâ—â— but below the navell were dogs and wolves 4. In that Circe poysoned the waters in which Scylla used to wash wee see the nature of jealousie and womens emulation how spitefull and revengefull it is 5. In Sâ—ylla drowning of her self wee see how impotenâ— and impatient women are and how dangerous excessive grief is and what the end of whores is even shame and ruine 6. In Scylla the daughter of Nisus who for the love of Minos betrayed her father and countrey wee see the nature of lustfull affections Nox amor vinuâ—nque nihil moderabile suadent Shee casts off all naturall respect and affection towards her father and countrey betraying his fatall hair that is his counsels to the enemie upon hope shee should enjoy him of which notwithstanding shee failed for Minos like a prudent man though hee loved the treason yet hated the traitour and rejected her albeit hee had obtained both the King and the Citie by her 7. The life of a man is much like the sailing between Scylla and Charybdis there be dangeâ—ours rocks on each hand of us despair on the lâ—â—t hand presumption on the right adversitie on the left prosperity on the right hand have destroyed many thousands Dextrum Scylla latus laevum implacaâ—a Charybdis Obsidet Therefore let us neither decline to the right hand nor to the left let us keep the middle road which is the way of vertue â—lâ—dio â—utisslmess ibis But most men fall with Vlysses upon Sâ—ylla whilest they labour to avoid Charybdis they run out of one extreme into another and can never keep the golden mean 8. Charybdis is metaphorically taken sometimes for an unsatiable glutton or drunkard who is never satisfied or may be taken for a covetous extortioner who is never contented or for the grave which is alwayes devouting and consuming the bodies put in it 9. In that Nisiss was turned into an hawk which still pursues Scylla his daughter turned into a larke wee may see the nature of a guilty conscience which leaveth not a man in death but pursues the fearfull soule where-ever it goeth Et pro purpureo pâ—nas dat Scylla capillo The wretched soul is tormented for its sinfull desires and pleasures SILENUS See PAN. SIRENES THese were three sisters called Parthenope Lagea and Leucosia the daughters of Achelous the river and Calliope they were half women and half fishes which with the sweetnesse of their musick allured the sea-men to saile upon the rocks where they sate and so having caused them to make shipwrack devoured them The INTERPRETER 1. THese Sirens were called the daughters of Achelous either in reference to the harmonie which the water of that river makes in running or else of those musicall instruments of old called Hydraula wee may call them water-organs in stead of which wee use wind-organs and because of the sweetnesse of their musick they were said to be the daughters of one of the Muses 2. Sabinus thinks by these Sirens were meant the Queens of the Ilands neer the Bay of Salernum who in the Promoâ—tory of Minerva erected an Universitie or Colledge of good learning and eloquence which gave occasion to this fiction of the Sirens who were called the daughters of Achelous and Calliâ—pe because the professors of
among us or rather worse for wee were better fling our superfluous meat and strong wines in the fire then by surfetting and drunkennesse fire our bodies and destroy our souls too 2. Vulcan is called the son of Jupiter and Juno because the firie meteors are begot in the air by the motion heat and influence of heaven 3. Vulcan was deformed and for this was thrust out of heaven to shew the grossenesse of our fire being compared to the celestiall fire and therefore not fit to have any place among these sublimated celestiall bodies or quintessences What place then can they have in heaven whose sinfull souls are more deformed then Vulcans lame and dwarflike body 4. Vulcan was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine and Vulcanus quasi volans candor to shew the light and heat of the fire and hee is called deformed not that the fire is so in it self for it is pleasing to look on but because it makes every thing deformed that it burneth and though it be deformed in the unequall ascending of the flame and of the smoak which it makes yet the light which is joyned with it is pleasant and beautifull which I think the Poets meant in making Aglaia and Venus his wives the former signifying splendor or beauty the other being the mother of beauty for the light gives beauty to things 5. Vulcan was said to shed his seed upon the ground because hee could not obtain his desire upon Minerva to shew that the naturall heat hath no power over the heaven to make it fruitfull which remaineth still a virgin that is pure from the mixture of elementary qualities but it is the earth that is fruitfull and full of seed by means of this naturall heat by which all things are generated and preserved for as Vulcan made arms for the gods whereby they were defended so this naturall heat is the armour and defence of our life and by which wee are preserved from destruction But as soon as this heat is gone our life and motion ceases which the Gentiles expressed by their â—unning with light torches in their fâ—asts of Vulcan for as soon as the torches went out the race ended 6. When the gods fought against each other he sâ—ith Hâ—mer Iliaâ— 2. that gave the onset first was â—ulcan the god of fire to shew that firie and cholerick dispositions are quarrelsome and hastie they had need to be bred and nursed by Thetis and the Nymphs as Vulcan was which fiction doth not onely shew that the firie Meteors are begot and maintained by these exhalationâ— which are raised out of the sea but also as I suppose to teach us that such as are of a cholerick and firie constitution ought to feed upon moist and cold meats and drinks whereby their heat may be qualified and brought to a temper 7. Vulcan is brought in by Homer Odyss lib. 8 excusing his deformitie and laying the blame thereof upon his parents Jupiter and Juno though parents are oftentimes by reason of their interpâ—rance the causes of their childrens deformitie yet they should not upbraid them but patiently bear with their own defects and strive for beautifull souls to supply the deformitie of their bodies But as Vulcan laid the fault of his deformitie upon his parents so too many use to lay the blame of their sins upon God their heavenly Father then which nothing is more hatefull and impious 8. Vulcan bound Juno to a golden chair which he made for her and he bound Mars with Venus to their bed that they could not wagge Juno that is the wealthie miser is bound so fast in his affections to his gold that hee cannot be removed from it but Mars the souldier and Venus the whore are let loose I wish there were a Vulcan among us to bind up whoredom that it may roam no longer among our youth and to bind up our Mars that he may rage no more among our countreymen Vâ— centum vinctus ahenis Post tergum nodis fremaâ— horriâ—â—s ore cruenâ—o 9. They make Vulcan lame and slow-paced but I am sure hee came too nimbly upon all my papâ—rs manuscripts and and notes which I have been gathering these 40 yeers and consumed them all on a sudden I wish he had been abed with Venus when he seased on my study or that hee had been better imployed either in making Jupiters thunder Ariadnes crown or the Suns chariot or arms for Achillâ—s and Aenaeâ—s but hee was alwaies an enemy to Minerva and he hath shewed it by destroying my papers Lemnos Lipara or Sicilie are places for his forge and not my desks I wish Theâ—is and the Nymphs his nurses had been neerer to have tempered his heat but I will not accuse him for my losse as hee did his parents for his deformitie I look higher even to him without whose providence wee cannot lose one hair of our head It is the Lord that giveth and taketh it is the Lord let him doe what seemeth good to him And so here I end this work with that of Seneca Quicquid facimus mortale genus Quicquid patimur venit ab alâ—o FINIS An Alphabeticall TABLE of the chiefe matters handled in this WORK A. AChates the companion of Princes pag. 1. Aenaeas his angel pag. 2. the picture of a true friend 2. Aenaeas his armour-beater the idaeâ— of a faithfull servant of a Princes favourite of his chief Counsell 2. hee supporâ—â—d Aenaeas 2. Achates a jewell 2 Achelous a river the son of Sol and Terra why 3 his horn cut by Hercules and what he represents 4. Acheron 2.17 Actâ—on a proud man and curious 4. cruell and a spend-thrift 5. his dogs flatterers a wanton 5. Adams first estâ—te 226. Adâ—neius who and why Alcestes husband 7. type of Saturn 8. Adonis who and what he signifieth 5 6. Adonia what 5. Adonis the Sunne and killed by Mars 6. turned to what a flower 6. a type of the resurrection 6. Aeâ—cus who 8. hee turned ants into men 9. relieved Greece 9. Aegaeon who a type of the winds 10. hee kâ—eps the gates fights against Jupiter lieth in Aetna â—â— the type of pirats of hereticks of seditious men of vapours and of animal spirits 11. Aenaeâ—s who and why the son of Venus 12. why molested by Junâ— and Aeoâ—us befriended by Neptune Vulcan Cupid Mercurie 12 how he found the golden braâ—ch his travels pietie and other vertues 13. guided by Sibylla a type of Princes â—3 Aeolus who king of the winds why a type of Princes 14. Jupiters son an Astronomer his Citie Caves and Ilands 14 15. his marriage and who is a right Aeolus 15. Aesâ—ulapius who his picture the type of a Physician 15 16. robbed by Dionysius 15. brought to Rome 16. the mild temper of the air and of sound bodies 16. Afflictions needfull 114 254. Air signified by Juno 134 by Jupiter 140. Alceste what she signifieth 7 8. Alphaeus who and why worshipped with Diana 17. a river