coâ—cnis that is the due proportion of the naturall heat and radicall moisture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the true cause of health Then 〈◊〉 is killed with Apollo's arrows when the naturall heat dege 〈◊〉 into a feverish inflammation and driâ—th up the moisture but when the heat returns to its former temper 〈◊〉 that is health is recovered and nourished by a goat because goats milk is good to seed and restore decayed nature 6. By this fiction I think is represented to us the properties or a good Physician hee is the son of Apollo and Coâ—enis that is of knowledge and experience knowledge kils experience when the learned Physician trusts not to experiments but by art and knowledge hee cures for indeed in physick experience is little worth for what experience can one have of such infinite varieties of temperaments which are amongst men every man having a peculâ—r constitution which is also still differing from it selfe as 〈◊〉 was nursed by a goat or 〈◊〉 so Physicians are maintained by gluttony and Venery Saturn's son was Aesculapius School-master for time hath brought the knowledge of physick to perfection or because Chiron being half a man and half a horse sheweth that a Physician must be a Centaur that is a man in judgement and a horse in courage it is fit that Physicians should be brought to Rome that is to great Cities infected with sicknesse the Serpent Cock and Raven were consecrated to Aesculapius so was the Goat also to shew that a Physician must have the Serpents wisdome the Coâ—ks vigilâ—ncy the Ravens eye and forecast and the Goats swifâ—nesse for delayes are dangerous and if Physicians cure desperate diseases they must not be proud and attribute the glory to themselves or skill but to God lest they be punished in his just anger as Aesculapius was 7. Christ is the true Aesculapius the Son of God and the God of Physick who was cut out as it were of his mothers womb by the power of God without mans help and cured all diseases the true brazen Serpent hee onely who was struck with the thunderbolt of his Fathers wrath and sent to hell to deliver us from death and hell ALPHAEUS HEe was a great â—unter and fell in love with the Nymph Arethusa who that shee might esape him was by the help of Diana turned into a Fountain and bee afterward sorrowing becaâ—e â— River which still runs after Arethusa The INTERPRETER 1. ALphaeus was worshipped as a god and his image was placed upon the same altar with Diana either because they both delighted in the same sport to wit in hunting or to signifie the mutuall relation the one hath to the other Diana was the goddesse of woods Alphaeus was a River bâ—t woods prosper best that are neeâ— to rivers or Diana is the Moon but the moon is a friend to rivers and all moist things which are begot preserved and moved by the Moons heat light and inâ—â—uence 2. Alphaeus is a River of Elis in Arcadia through secret passages running under the earth and sea it emptâ—es it self in the spring Arethusa in Sicilie which though Strabo denyeth iâ— it cannot be otherwise seeing so many witnesses confirm that whatsoever is cast into Alphaeus is found in Arethusa 3. As this water running thorow the Sea loseth not its sweetnesse by receiving any salt rellish so neither must we lose our integrity and goodnesse by converâ—ing with the wicked 4. Husbands must learn of Alphaeus to be kinde to their wives and to make them partakers of all their goods as Alphaeus imparts all it receives to Areâ—husa 5. Wee must never rest till we have obtained him whom our soule loves the salt sea of afflictions and the distance of place must not hinder our course 6. Areâ—busa is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue which we should still run after 7. Alphaeus is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spot wee are full of spots and sin therefore had need to be washed in Areâ—husa that is in the water of Bâ—ptisme 8. This water was held good to kill the Morphew called therefore Alphos for which cause it was consecrated to Jupiter and it was unlawfull to wash the altar of Jupiter Olympius with any other water so Baptism doth wash us from originall sinne and by iâ— wee are consecrated to God 9. Alphaeus is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of truth which runs after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verâ—ue to shew that knowledge and theory should alwayes be joyned with goodnesse and practice AMPHION HEe was Jupiters son of Antiopâ— shee flying from Dirce to a solitary mountain was there delivered and the childe was there brought up by shepherds hee learned his musick of Mercury and received his Luâ—e from him by the force of his â—â—sick bee caused the stones to follow him with which the waâ—â—â— of Thebes were â—uils but afterwards â—ut-braving Latonas children and 〈◊〉 them for want of skill was by her kiâ—â—d The INTERPRETER 1. WHereas there were three sorts of musick to wit the Lydian the Doric and the Phrygian the first was mournfull and for funeralls the second masculine and for warres the third esseminate and for marriages Marsyas was the inventer of the Phâ—ygian 〈◊〉 of the Dorian and Amphion of the Lydian musick 2. Amphion was Jupiters son because musick is from God or because the heavens by their perpetuall revolution shew that musick without continuall exercise cannot be attained unto or to shew that there is in the heavenly bodies an harmony as well as in musick or if by Jupiter wee understand the aiâ— as sometimes Poets do then as Jupiter gave life to Amphion so doth aire to musick for no found is either by voice instruments or water without air 3. Jupiter in the form of a Satyr begot Amphion Satyrs were great dancers and dancing requires musick 4. Amphion was bred by shepherds for these living an idle and solitary life were invited to invent musick partly by the singing of birds and partly by the whistling of the wind among the trees or by the running of waters 5. Heâ— was born in a remote hill because musicall inventions require quietnesse and a private life far from troubles and businesse 6. Mercury taught him and gave him the Lute to shew the resemblance and equall power of eloquence and musick eloquence being a speaking harmony and musick a speechlesse eloquence the one by words the other by sounds working on the affections 7. His building Thebes walls by his musick shews what is the force of eloquence to draw rude people to religion policie and civility 8. His out-braving of Apollo and Diana doth not onely shew the insolencie and pride of some men when they have got some perfection in an Art but also I suppose may be meant the power and delight of Musick that it no lesse affects and delights the soule by the ear then the light of the Sun and Moon doth the eye So that Musick may as it were challenge
is sometimes described to us with wings and a crowne on her head standing upon a wheele with a cup in her hand on which are engraven the Ethiopians The wings show the celeritie and swiftnesse of Vengeance pursuing after wicked men the crown signifieth the command and dominion of Gods justice in the world on which were carried Stags and small pictures of Victorie with palms to shew that Justice or Revenge keep men in awe and make them fearfull and that the same Justice is a Conquerour or Victor over the world the cup with the Ethiopians shew that Vengeance can overtake a sinner though hee run to the remotest parts of Ethiopia the wheele signifieth the world which is subjected to the feete of Justice 5. By Nemesis the Sun may be meant therefore the Egyptians placed her above the Moon by which is signified that the seat of Justice or Vengeance is in heaven â— and as the Sunne seeth all things so doth divine Justice from which nothing can be concealed The Sun illustrates obscure things and obscures things lucid so Nemesis or Justice raiseth the humble and humbleth the proud bringing them to obscurity that shine like starrs in the world and raising them out of darknesse to the light of honour who have been low in their own eyes As by the Suns heat and light the earth is beautified and made fruitfull so it is by Justice that States and Kingdomes flourish and prosper 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nemesis signifieth both revenge and distribution for Justice is twofold punitive and distributive or remunerative not onely is Justice the punisher of wickednesse but also the rewarder of goodnesse 7. Jupiter fell in love with Nemesis and was cherished in her bosome in the formâ— of a white Swan of which two was engendred an egg and of this the faire Helena By this I suppose may â—e meant that Princes ought to be in love with Justice but withall they must be white and unspotted Swans in their lives For how can a wicked Prince whose life is full of blacknesse and darknesse be just But the actions of a godly and just Prince will prove more beautifull and lovely then ever Helena was though the daughter of the white Swan and begot of an egge NEPTUNUS HEe was the God of the sea the son of Saturn and Ops the husband of Amphitrite of whom and of sea Nymphs bee begot muluâ—udes of children he with Apollo built the walls of Troy and the first that taught men horsemanship The INTERPRETER 1. THe Gentiles gâ—ve divers names to one and the same power of God as it is diffâ—sed into divers parts of the world in heaven it is called Jupiter in the fire Vulcan in the air Juno in the waters Neptune in the earth Vesta c. so that by Neptune they meant that power which is in the sea moving it with divers motions preserving it from puâ—refaction and restraining it from drowning the earth for which cause perhaps they gave him a Trident or three-forked sâ—epter and as by Neptune they understood the divine power or nature of the sea so by Amphitrite they meant the body or matter of the sea of which multitudes of fishes are engendred which they called the children of Neptune 2. Hee is said to finde out the use of horsemanship because one of that name taught men first to ride or else because ships seem to ride on the sea as horses on the land therefore Plauius calls a ship a wooden horse Nolo vehi equo ligneo or else because sudden eruptions of the sea have caused men to get on horse-back for the greater expedition to avoyd drowning who perhaps otherwise had not rid at all or it may be that some horse might be seen swimming towards the shore which had escaped from ship-wrack which might give occasion to the ignorant countrey people to suppose that Neptune gave the first horse for which cause hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neptune the horseman or lastly by the horse may be meant the swisâ—nesse and mobilitie of the sea therefore because the starrs of Casâ—or and Pollux are very swift they were said to be horsemen 3. They used to paint Neptune Nereus and the other sea gods with a countenance sometimes frowning sometimes smiling to shew how the sea is sometimes stormie sometimes calme they made him gray-haired and gave him a blew gaâ—ment that by the one they might expresse the foaming by the other the colour of the sea therefore blue is called in Plauius Color thalas sius the sea-colour They gave him a chariot drawn with horses or as some say with great and monstrous fisheâ— to signifie the swiftnesse of the sea they give him a Trident in stead of a Scepter by which sometimes hee moved and shook the earth to shew that the sea by reason of some subterranâ—all passages getâ— under the ground and shakes the neighbouring shorâ—s with earthquakes in all the threâ— parts of the earth Asia Europe and Africa if they had known America they would have made his Scepter sâ—uâ—sorked and have called it not Tridâ—ns but Quadâ—ens They made the sea-nymphs or Neâ—eides wait upon his chariot as Virgil in the fifth of the Aeneads placeth Glauâ—us Palaâ—non the Triâ—ons and the whole company of Phâ—râ—us on the right hand of Neptune and on the left Theâ—is Melite Panopaa and the other seâ—-nymphs by which they meant the divers sorts of fishes as their names expresseâ— and among the rest Triton is called Neptunes trumpeter by the Poeâ—s aâ— the sound of whose shell-trumpet the sea ceaseth to rage because some sea-monsters have appeared in such a forme as they describe Triton and they seldome appear but after a storm in a great calm and as for Palamon or Poâ—â—unus hee was the god of harbours whom sea-men honoured with sacrifices upon their returning from any voyage 4. They used to paint Neptune holding of a â—low with a carâ— behind him intimating by this that without the sea the earth could not be fruitfull for not onely doe the sea weeds and sands serve in some places for dung to barren ground but also the sea-sea-water is an help to fertilitie as wee see in sale marishes besides without rain the earth cannot sâ—uctifie but rain is begot of vapours â—xtracted out of the sea and therefore perhaps hee is the god of horses because in salt marishes horses are cured of worms and other diseases for this cause they used in Illyricum to fling every yeer four horses into the sea as a sacrifice for Neptune and the Romans to shew that Nâ—pâ—unâ— had the charge of horses appointed horse-races called Ludi Circenses to the honour of Neptune and as the foot-companies in their warres had purple for their Colours or Ensignes so the horsecompanies had blue which is the sea-colour Or I think rather that the horses whereof Neptune was god are the sea-horses called Hippâ—campi having two sore feet like those of an horse and the taile
Eleece This disease in â—he latter age is come to the hoight for now such is â—â—ri saâ—ra sames that men adventure dayly beyond Hercules Pillars even to the remotest Jndies for gold and as if they had not adventured far enough they are content to dig downe as fâ—r as hâ—ll for it and to use Plinieâ— phrase In sede Manium opes quaerimus This made the Americaâ—s belâ—eve that gold was the Christians god 6. The ship in which Jason sâ—iled was taken out of the speaking grovâ— Dodona for the ship spâ—ke and gave good counsell to Jason and his Argonauts that they should avoid the danger they were in â—or the murther of Absyrius and repaire to Circe and expiâ—te that murther such a ship is the church in which we are sailing towards heaven shee is a speaking ship counsâ—lling us to avoid danger to râ—pâ—ir to him who is only able to â—xpiate our sins 7. Jason was the type of â— good Prince for he is commended by the Greeke poets for his feature and stature and strength of body for his judgement valour and wisdome for his prudence and providence for his pietie to Juno and Minerva for his eloquence and vigilancy all which vertueâ— are requisite in a Prince who ought to be Jason that is whole or sound in body and mind he should be married to Medaea that is judgment and counsell he should be careâ—ull with Jason to avoid the inchanting longs of the Syrens that is parasites and slatterers hee ought to be like both to Mars and Apollo that is be both a good souldier and a wise man full of Mâ—jestie as the golden Suâ— is full of glory as Orpheus describes Jason IO or ISIS SHee was the daughter of the river Inâ—chus whome Jupiter loved and that Juno might not suspect iâ— he â—uâ—ned â—o to a cow which Juno begged of Jupiter and delivered her to be kept by the hundred eâ—ed Argus whom Mercurie by Jupiterâ— command killed and Juno in revenge sent a Gad-bee to sting herâ— which made Io run mad up anâ— downe the world till shee came to Egypt where shee recâ—vered her owne shape again and was there called Isis and married to Osyris after her death she was deisyed by the Egyptians who usâ—d to sacrifice a goose to her THE INTERPRETER 1. IO was married to one whose name was Bull or shee was carried from Argos to Egypt in the ship called the Bull hence arose the fiction of Io become a cow 2. Because the cow in respect of her benefit to mankind was by the Egyptians worshipped for their god and Io after her death was worshipped by the Egyptians hence arose the fable of Io's being turned to a cow 3. Io or Isis did not only first bring unto Egypt husbâ—ndrie or the way of sowing and reaping of corne but also arts and lawes therefore shee wâ—s fiâ—st worshiped in Egypt then at Rome who erected a temple to her in Campus Martius and amongst the Germans also before Christianitie was planted among them and because she was carried to Egypt in a ship they made her a goddess over the winds seas and resâ—rved her hairs at Memphis as a sacred relique and dedicated a holy day yeerly to the honor of the ship that carried her Against this idolatrie of Isis and of others S. Austin disputes learnedly in his books of the Citie of God lib. 8. c. 27. l. 18. c. 37. c. 3. Laclantius de falsa religione l. 1. c. 11. Eusebius in his books of the preparation of the Gospell and others 4. By Isis mâ—y be meant the Genius or nature of the soile of Egypt as her picture sheweth which moveth a timbrell with her right hand shewing thereby the coming of Nilus and holdeth a bucket in the left hand signifying a repletion of all the channells for Isis in the Egyptian tongue signifieth earth as Vives sheweth in his notâ—s upon Austins Citie of God l. 18. c. 3. out of Servius upon Virgil. 5. Tertullian in his Apolegetic against the Gentiles shews how unsetled the Româ—ns were in the gentiles religion for they admitted the worship of Osiris and Isis theâ— ovâ—rthrew their altars under Piso and Gabinius and cast them out of the Capitoll and then admitted theâ— again into their citie this is the condition of men without Christ still wavâ—ring and unsetled in religion 6. Neer to the image of Isis and Osiris which is the same with Serapis stood the image of Harpocrateâ— the god of silence whome they held to be their sonne intimating that the secretâ— of their religion must not be divulged but that the preist should be â—lent Doutleâ—le this shewed the vilenesse of that religion which was afraid to come unto the light 7. Some take Isis for Juno and Osiris for Jupiter called also Ammon others by Isis think Cerâ—s is meant and so understand the earth which Jupiter or the heaven loveth by its continuall embracements and influence the turning of Isis into a cow is to shew us the benefit we receive by the earth in that shee both supports us and feeds us in that they say shee was the daughter of Inachus the river they shewed by this that they were of Thales his mind in making water the originall of all things By many eyed Argus that kept her they meant the starry heaven that incompasseth her the half of whose eyes are asleep the other half awaked because whilâ—st the starrs are seen in one hemisphere they are not seen in the other By Isis assuming her owne shape againe in Egypt is meant as I suppose that the earth re-assumes its ancient shape beautie upon the receding of Nilus whose overflowing took away the shape of the earth and turned Isis to a cow that is made Egypt fertill both in pasture cattell and graine 8. I think by isis is meant the Moon is which is called the daughter of the river because the Moon is mistrâ—sse of the Night which is the moistest time and of waters also and all moyst bodies Jupiter is in love with hâ—r because the heaven embraceth the orbe of the Moon and the Sun once â— month is conjoyned to her and Argus that is the starrie heaven doth keâ—p her in that she being in the lowâ—st sphere is encompassed by the greater and higher which Argus is killed by Mercurie because the Sun takes away the fight of the stâ—rrs The turniâ—g of Isis to a cow by reason of Juno shews that the Moon is horned shortly after the conjunction and so shee appeares to us it Juno that 's the aire be cleere But shee re-assumed her form again when shee came to Egypt because the Egyptians made her a goddesse and worshiped her in the forme of a woman her travelling through the world shewes her wandring motion without the eclyptick sometimes to the North sometimes towards the South 9. Mercurie killing of Argus may be understood thus that the most vigilant and prudent men are oftentimes mastered by an eloquent and cunning tongue 10.
the Light 9. Amphion may be said to be killed by Latonâ— when musicall knowledge is lost by negligence and oblivion 10. Our Saviour Christ is the true Amphion who by the preaching of the Gospel hath built his Church and made us who were but dead and scattered living stones in this building his Musick hath quickned us and his love hath united us 11. Amphion was said to build the walls by the help of his Musick because perhaps he imployed Musicians at that time who by their musick incouraged the builders and made them work the better ANDROMEDA See PERSEUS ANTAEUS HEe was a Giant fourty cubits high begotten of Neptune and the earth with whom when Hercules did wrestle still as he was slung on the ground his strength increased which Hercules perceiving lifted him from the ground and squeezing him to his brest slisled him The INTERPRETER 1. ANtaeus was King of Tingitania who compelled his guests to wrestle with him and then killed them This is the trick of Tyrants who make use of their strength and power to undoe and ruine the weake and meaner sort and here wee may see what danger it is for means men to contend with Princes and great ones they can expect nothing but ruine Polenâ—ioris iram sapiens nunquam provocabit Seneca 2. The bignesse of his body shewed that earth and water were extraordinarily predominant in him therefore hee was called the son of Neptune and the Earth 3. A covetous man is like Antaeus the moâ—e that his affections touch earthly things the stronger is his covetousnesse till hee be listed up from the earth with heavenly thoughts and then covetous thoughts die 4. Satan is like Antaeus for the more hee is beat down by the Herculean strength of Gods Word the more violent and fierce hee groweth but being squeezed by the brest-plate of justice hee loseth his force 5. Satan deales with good men as Hercules with Antaeus hee flings them down by oppression and persecution but when hee perceiveth that by this means they grow stronger and more resolute hee lifteth them up by â—pride and prosperity by which many are overthrown which grew strong by adversity 6. The Sunne like Antaeus when hee is come to his perigaeum or that point neerest the earth hee begins to gather strength which increaseth till hee come to his apogaeum or that point in heaven farthest from the earth and then his force begins to weaken 7. Hee that will cure a Feaver with hot things or an Hydropsie with cold and moist things hee doth as Hercules to Antaeus increase the disease by applying things of the same nature whereas diseases should be cured by contraries 8. Every thing in its own element with Antaeus doth gather strength and prospereth but being put into another element dieth as fishes in the air and beasts in the sea APOLLO HEe was the son of Jupiter and Latonâ— born in Delos hee kill'd the Serpent Python the Giant Tyâ—ion Marsyas the Musician and the Cyclops that made Jupiters thunder with which his son Aesculapius was slain for which fact Jupiter banished him and drâ—ve him to feed Admetus his sheep and to hâ—lp Neptune in building of the waâ—s of Troy hee was the god of Wisdome of Physick of Musick and Arching The INTERPRETER 1. BY Apollo may be meant God himself for as they painted Apollo with his harp and tho three Graces in one hand with a shield and two arrows in the other so by this perhaps they meant that God was not onely a punisher of wickednesse but a rewarder of goodnesse as hee had two arrowes so be hath many punishments but yet he hath the comfortable harp of his mercy to sweeten them in the other hand and having but two arrowes hath three graces to shew that hee hath more mercies then punishments and therefore the same hand that holds the arrowes holds also the shield to shew that even when his arrowes flye at us yet with his shield hee defends and supports us God shot his arrowes at Abraham when hee raised so many Kings against him yet at the same time hee forbids him to feare for faith hee I am thy shield Gen. 15.1 And that by Apollo was meant the supreme God is plain by the Alsyrians in joyning the pictures of Apollo and Jupiter together whom they painted with a whip in one hand and the thunder in the other to shew that God hath diversitie of punishments according to the diversitie of offences some gentle some more rigorous For this cause the Egyptians represented him by a Scepter with an Eye to signifie both his knowledge and providence by which the world is guided And they painted him with wings to signifie the 〈◊〉 of his motion by which it appears that Jupiter and Apollo were with them one and the same god 2. I finde that Apollo is painted with one side of his head shaved the other hairy by which I think they meant that whileâ—â— the Sun shined to one hemispere the other was dark for by his hair they meant his beams and by his baldnesse darknesse caused by his absence 3. By Apollo is ordinarily understood the â—unne which as his name sheweth is both the destroyer and preserver of things he is the son of Jupiter because he is a part of heaven or because he was created by God he was born of Latona because God brought light out of darknesse and the Sun out of the Chaos born in Delos which signifieth manifestation for the Sun discovereth all things he kill'd Python the Serpent because the Sun by his heat disperseth all purrefied vapours and cleareth the air from mists for of purrefaction venemous beasts are procreated so he kill'd Jupiters Thunder-maker because the Sun cleers the air and consumes those exhalations and moistures of which Thunder is ingendred When Apollo was born Diana his sister who was first born was the Midwife to bring forth Apollo that may signifie that the Sun is freed from his eclipse and darknesse when the Moon departeth from him he is still Beardlesse to shew his perpetuall youth his long hair shews his beams he feedeth sheep because his heat produceth grasse hee is carried in a Chariot drawn with four horses to shew his motion and the four seasons of the year or the four parts of the Artificiall day as his horses names do shew Atythraeus Actaeon Lampos Philogeus for he is red in the morning cleer about nine of the clock in his full splendour at noon and draws to the earth in the evening hee is the god of Wisdom not by infusing the habit or essence thereof but by preparing and fitting the Organs for the use and exercise thereof therefore Southern people are more subtile wise and ingenious then the Northern And because from the Sun divers predictions are gathered of the alteration of Weather and other sublunary mutations he was called the great Prophet and god of Divination hee was also called the god of physick both because
sea to be a meadow full of flowers leapt into it and so became Dolphins which is the reason they delight to be neere shipps the meaning may be this that drunkards who intoxicate themselves with wine become mad and have their imaginations distempered hence the sea to them is a meadow and nothing seemes dangerous but indeed then do drunkards leap into the sea when by their intemperance they fall into hydropsies and then are they turned into dolphins for they drink like fishes nor is their thirst quenched Crescit indulgens sibi dirus hydrops 2. This Dolphin was a ship so called from the image of the dolphin upon the sterne 3. Here also we may see the force of eloquence by which wilde men are charmed 4. No sin is done in secret but shall be revealed especially murther which oftentimes is strangely discovered 5. God doth not let good turns goe unrewarded which is signified by the Dolphin made a constellation 6. Here wee see Arions ingratitude who let the Dolphin die on the shoar 7. The love of Dolphins to man may teach us love one to another 8. The 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 shoar 9. 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 ARISTAEUS WAs the son of Apollo and Cyrene a shepherd a keeper of Bees who first found out honey and oyl hee 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 Hee obtained of Jupiter and Neptune that the pestilentiall heat of the Dâ—g-dayes wherein was great mortality should be mitigated with windes The INTERPRETER 1. THe Minister ought to be Aristaeus that is the best man of the parish in spirituall gifts and holy conversation as he is the best in respect of his sacred calling And hee should pursue Euridice and be in love with her that is with right judgement but shee is fled from Aristaeus and is stung by the Serpent right judgement hath forsaken many of our Ministers in these troublesome times and shee is oppressed by that old Serpent the divell 2. By Aristaeus may be meant Wisdome which is the best thing in man as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opâ—imus 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 sitted for the exercise of wisdome by which honey and oyl things most pleasant and usefull for the life of man were invented by wisdome the heat of the Dog-dayes is tempered because a wise man knowes how to prevent and avoid the inconveniencies of the heaven Sapiens dominabiâ—â— astris Euridice is a deep or large iudgement which is nothing else but that act of the intellect in 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 diâ—ected and guided by the Judgement A wise man desires to enjoy 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 hee should take in his actions this made Saint Paul confesse that he did what he would not do and what hee would doe hee did not 3. Aristaeus is a king a shepherd and the best man of his Kingdome by whose invention we have honey and oil that is delight and all things necessary by his good government whose wisdom doth prevent the infectious heat of Dogdayes that is of oppression tumulâ—s and rebellion but if at any time Euridice right judgement being stung by serpentine flatterers who mis-inform him be wanting the Bees perish and the subjects go to ruine 4. Aristaeus is the celestiall heat the effect of the Sun joyned with moderate moisture by which Bees and Olives and all things usefull for our life are procreated and cherished by the secret influence of this heat those Northern windes in Pontus Egypt and other places are raised which after the Summer Solstice blow and last fourty dayes by which the rage of the Dog-star is mitigated these winds are called Etesii because every yeere they blow at the same season In Spain and Asia these Etesian windes blow from the East this heate working upon Jupiter and Neptune that is on the air and sea doth cause and generate these winds now as this celestiall heat produceth and cherisheth Bees so Euridice mans judgement art and industry must be joyned otherwaies by the Nymphs that is too much rain or by many other wayes the Bees may fail and if they fail the same heat out of putrified matter may make a new generation 5. Christ is the true Aristaeus the good shepherd the best of men and the Son of God by whom wee have honey and oyle comfort and spirituall joy and all things else at whose request the heat and Dog-star of Gods anger was appeased hee is in love with our souls as Aristaeus with Euridice but wee run from him and are stung by the Serpent the Divell wee died with Euridice we were destroyed with Aristaeus his Bees untill hee restored us again to life by the sacrifice of his own body ATALANTA SHe was the daughter of King Ceneus so swift in running that no man could match her only Hippomenes overcame her by casting in her way three golden apples at which whilst shee stooped to take them up shee lost her race shee was the first that shot the Chaledonian Boar and with the sharpe point of her spear brought water out of a rock but for lying in Cybeles temple with Hippomenes shee was turned into a Lionesse and he into a Lion which drew Cybeles Chariot The INTERPRETER 1. HEre we may see how odious ingratitude is to God which is expressed in the person of Hippomanes who neglected to return thanks to Venus that had by the means of her golden apples got him the victory over Atalanta therefore shee made him so mad and eager on her that hee was not afraid or ashamed to deflowre her in Cybeles temple God suffers men to fall into grievous sinnes when they are not thankfull for received favours 2. Here we see what danger there is in idlenesse whilest Atalanta was imployed with Diana in hunting shee kept her virginitie and did help yea was the first that wounded the Chaledonian Boar but when shee gave her self to idlenesse shee fell into lust and profanesse 3. Here wee see how irreverence to God is punishable when such a fearfull punishment was laid upon this couple as to be turned
bodies hee was pâ—inted sometimes like a childe sometimes like a man because in the winter the dayes are short and his heat weak but in summer his heat is strong and dayes are long hee is clothed with the spotted skin of a Deer to shew his swiftnesse and multitude of starres with which hee seems to be covered at night the travels of Bacchus do shew the motion of the Sun 7. Originall sin like Bacchus reeceived life by the death of Eva who for her disobedience was struck with the thunder of Gods wrath and it hath been fomented by Adams thigh that is by generation this unruly evill hath travelled farther then Bacchus did and hath an attendance of worse beasts then Tygers Panthers c. to wit of teâ—rours and of an evill conscience and actuall sins it hath subdued all mankind and as Bacchus turning himself unto a Lion made all the mariners in the ship wherein he was carried leap into the sea so this sin turned us all out of Paradise into the sea of this world 8. Christ is the true Diomsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde of God the internall word of the Father born of a woman without mans help as the Graecians fable their Bacchus to be and yet they give credit to their figment and not unto our truth hee is Liber who makes us onely free the great King who hath subdued all Nations whose Diadem is glory Hee hath killed Amphisbaena the divell the two headed Serpent his two stings are sinne and death with the one hee hath wounded our soules with the other our bodies hee triumpheth over all his foes his body was torn with thorns nailes and whips and went down to hell but hee revived and rose again he is the true friend of wisdome and learning and who hath given to us a more comfortable wine then the wine of the grape that wine which wee shall drink new with him in his kingdom his lips were truely annointed with honey grace was diffused in them and never man spake as hee did he is that Lion of the Tribe of Judah who hath overcome the Giants and the Pirats who would have bound him that is the wicked Angels and Tyrants of this world hee is still young as not subject now to mortality BELIDES THese were the fifty daughters of Danaus the son of Belus who killed their husbands all in one night by the perswasion of their father except Hypermnestra who saved her husband Lyncius these daughters for their murther are continually in hell drawing water in a sieve which is never full The INTERPRETER 1. HEre wee may see that incestuous marriages are unfortunate and the end of them for the most part fearfull for Danaus and Egyptus were brothers the fifty daughters of Danaus married with the fifty sons of Egyptus too neer an affinity and against the law of nature 2. Whereas these women murthered their owne husbands wee see how little trust is to be given to many of that sex and that there is no security here nor confidence if the friends of our own bosome prove treacherous 3. Our mother Eva for murthering her husband with the forbidden fruit hath this punishment imposed on her and all her children that they are still drawing water in a sieve which will never be filled that is still toyling and labouring for that which will never fill and content them the covetous man is still drawing riches the ambitious man honours the voluptuous man pleasures the learned man is still labouring for knowledge and yet they are never full but the more they draw the more they desire the drunkard is still drawing liquor but his body like a sieve is never full there be also sieves that we are still filling but never full unthankfull people on whom whatsoever good turn wee 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 sonnes for whom carefull parents are still drawing but these sieves let all run out and sooner then the parents could put in Preachers and School-masters have to do with sieves whose memory can retain nothing of that they learn 4. Let us take heed of sin which hath a virgins face but is secretly armed with a dagger to wound us 5. Children must not obey their parents in that which is evill left they be punished in Gods just judgements BELLEROPHON HEe being falsely accused by Antaea the wife of Praetus for offering violence to heâ— was sent with Letters by Praetus to Jobâ—tes his father-in-law to be killed by him who being unwilling to kill him himself sent him against the people Solymi Chimaera and Amazons who by the help of the winged horse Pegasus which Neptune sent to him overcame them all afterward offering to ride up to heaven was by Jupiter thrown downe The INTERPRETER 1. THe Poets by the fictions of Bellerophon riding in the air upon a winged horse of Phryxâ—us riding on a ramme over the sea of Daedalus flying in the air of Phaeton riding in the chariot of Phoebus of Endymion with whom the Moon was in love by these fictions I say they did encourage men to vertuous actions and to sublime and heavenly cogitations 2. Here wee see the malice of a whore in the wife of Praetus who not attaining her fleshly desire of Bellerophon goeth about by false accusations to undoe him 3. Here all men in authority are taught not to be too rash in giving credit to accusations though their owne wives be the accusers 4. Bellerophon was a good Navigator who in the swift ship called Pegasus pursuing the Lycian Tyrant who in the ship called Chimaera on whose snout was the image of a Lion on the poop a Dragon in the middle a Goat had done much mischiefe gave occasion to this fiction 5. Bellerophon is an Aâ—tronomer who finding out the qualities and effects of the Starres was said to ride up to heaven but when they fail in their predictions as oftentimes they doe then their horse Pegasus may be said to sling them down 6. They that search too much into the secrets of Predestination are like Bellerophon they climb so high till at last they are overthrown in their imaginations Caelum ipsum petiâ—us stultitia 7. Bellerophon may be the Sun who by the help of swift Pegasus that is the winde which Neptune the sea affords doth overcome Chimaera that is the pestilentiall air and drives away infectious mists 8. A wise man is Bellerophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who encountring with difficulties joyneth with prudence the courage of an horse and celerity of a winged horse by which means Alexander became such a conquerour 9. By the example of Bellerophon beware of pride which will spoile all good actions in us and at last will give us a fall 10. Mark here that God is the miraculous preserver of innocencie a cleer conscience will at last overcome all false accusations and like Pegasus carry
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
Leopards in his hands with which he devoures mens estates keeps them back Diana was a virgin yet helped to bring out children so mony though barren in it self yet bringeth great increase he will not be appeased without bribes no more then Diana nay many a mans estate is sacrificed upon his altar who doth not unloose their girdles as in Diana's temple but quite bursts them 4. They that will live chast must with Diana live on hills and woods and use continuall exercise for idlenesse and great Cities are enemies to virginitie 5. Every good man should be like Diana having the wings of divine meditation the courage of the Lion and swiftnesse of the stagg his feet should be like Hinds feet to run in the way of Gods Commandements 6. Gods Church is the true Diana the daughter of God the sister of the son of righteousnesse who is a virgin in puritie and yet a frutfull mother of spirituall children whose conversation is sequestred from the world shee is supported in the silver chariot of Gods word in which shee is carried towards heaven being drawn with the with the white staggs of innocencie and feare shee holdeth in her hands Lions and Leopards the Kings of the Gentiles who have suffred themselves to be caught and tamed by her shee flieth with the wings of faith and devotion and hunts after beasts that is wicked men to catch them in her nets that shee may save their souls and with her arrows kill their sins Diana was midwife to bring forth Apollo so the Church travells in birth till Christ be formed in us and brought forth in our holy lives and as it fared with Diana's temple which was burned by Erostraâ—us so it doth with the Church whose Temples have bin robbed defaced and ruinated by prophane men CHAP. V. E ELYSIUM THe Elysian fields were places of pleasure in which the soules of good men afieâ— this life did converse enjoying all those delights which they affected in this life The INTERPRETER 1 LVuâ—ian Lib. 2. ver Hist. shews that among other delights of the Elysian fields the trees that grew there were of glasse all and the fruits of these trees were curious and diversly wrought drinking glasses which were filled presently with delicate wine as soon as they were pluckt off There was also continuall fâ—asting and good cheer a brave Paradise for our Epicures and drunkâ—rdâ— who would desire no other heaven then this 2. Elysium is a place of liberty as the word sheweth for they onely enjoy it who are loosed from their bodies not only Poets but Scriptures also have described those heavenly joyes under earthly terms for our capacity there is Paradise in which is the tree of life there shines another Sun then here to wit the Sun of righteousnesse there are rivers of pleasure tâ—â—re are the flowers of all divine graces there is a perpetuall â—pring the musick of Angels the supper and wedding-feast of the Lamb the new Jerusalem all built of precious stones the fountain of living waters all kinde of spirituall fruits the continuall breath of Gods Spirit c. And as none could enter the Elysian fields till hee was purged so no unclean thing can enter into the new Jerusalem the bloud of Christ must purge us from all sin and as they must passe Acheron Phlegeton and other rivers of hell before they can have accesse to those delightfull fields so wee must passe thorow fire and water troubles and persecutions before wee can enter into heaven And thus we see the Gentiles were not ignorant of a reward for good men and of punishment for the wicked ENDYMEON HEe was a fair shepherd who falling in love with Juno who was presented to him in the forme of a cloud was thrust downe from heaven into a cave where hee slept thirty â—eers with whom the Moon being in love came down oftentimes to visit and â—â—sse him The INTERPRETER 1. ENdâ—meon was King of Elis who for his justice obtained of Jupiter that hee should â—eep perpetually to shew that after a toylesome life there can be no greater happinesse then continuall rest and quietnesse and this should enâ—â—urage Kings and Magistrates to endure the molestations of their Government with patience seeing their short troubles shall end in perpetuall rest 2. It is thought that Endymeon being an Astronomer and one that fiâ—st observed the divers motions of the Moon gave occasion to this fiction that the Moon loved him but I think these 〈◊〉 may be made of this fiction I. Endymeon is a rich man and riches make men faire though never so deformed and with such the Moon that is the world as unconstant as the Moon is in love these are the men whom the world kisseth and honoureth but when these rich Endymeons set their affections upon wealth for Juno is the goddesse of wealth then doe they lose heaven and fall into the sleep of security saying Soule take tby rest thou hast store laid up for many yeers with that rich farmer in the Gospel and so they lose their soules for a shadow for such is wealth and this shadow brings upon them spirituall stupiditie that they cannot be roused from their cave though Gods word should shine on them as cleer as the Moon 2. By Endymeon Adam may be meant who was faire whilest Gods image continued with him but when hee fell in love with Juno Jupiters wife that is affected equality with his Maker hee was thrust out of Paradise into this world as into a cave where hee was cast into a dead sleep or the sleep of death from which hee shall not be awaked though the Moon so often visit him that is so long as the Moon shall shine and visit the earth which shall be till the dissolution of all things man shall sleep in the grave 3. By Endymeon may be meant those over whom the Moon hath dominion for Astrologers observe that every man is subject to one Planet or other more or lesse such men then over whom the Moon ruleth are instable subject to many changes nimble bodied quick in apprehension desirous of glory and such a one perhaps was Endymeon therefore the Moon was said to love him and such because they affect honour and popular applause which is but air may be said to be in love with Juno which is the air and indeed honour is but air or a cloud 4. Every man may be called Endymeon for wee are all in love with air and empty clouds with toyes and vanities which makes us so sleepy and dull in heavenly things and the Moon is in love with us changes and inconstanciâ— still accompany mans life to signifie which instabilitie of humane affairs the feast of new Moons was kept among the Jewes and the Roman Nobilitie used to wear little pictures of the Moon on their shooes to shew that wee are never in one stay for which cause I think the Turks have the halfe Moon for their Armes 5. When Endymeon that is mankinde slept
quickly vanisheth Divitiarum Et formae gloria fluxa fragilis Aen. 1. and whereas the learned Poet makes Juno petitioning Aeolus to send out the winds against Aenaeas hee shews that the wind is something else then the bare moving of the air and that it is an exhalation raised out of the earth and waters without which the air could not be so violently moved 7. Juno was the goddesse of marriage therefore called Pronuba and jugalis from jugum or the yoke that was put over the new married couple There was at Rome an altar dedicated to Juno juga in the street called Jugarius because at this altar they were joyned and here their feet were fettered whence the Poet calls marriage Vinela jugalia but because they thought her power not sufficient they joyned an help to her whom they called Hymen and the god of marriage in one hand hee bare a torch in the other a red vail called flammeum with which the bride was covered to hide her blushing these two might signifie the two properties that ought to be in women to wit fervent love represented by the torch and modestie shadowed out in the vail and it is observable that when the parties who were to be married offered sacrifice to Juno they flung away the gall behind the altar to shew that in marriage there ought to be no gall or bitternesse 8. I finde that Juno had her education from the hours and was nourished by the Ocean and Thetis or as some say the sea-Nymphs to shew that Navigation and Time or opportunity beget riches or that the airy exhalations are begot of and nourished by moisture 9. As Juno signifieth the air Vnlcan was her son because the fire is begot of air oftentimes But as Juno signifieth wealth Mars was her son for wealth begets quarrels pride and warres But as Juno was the goddesse of marriage Hebe was her daughter because in our youâ—â— and vigour wee are fittest for marriage 10. Juno's temple was open roofed and by Numa's law no whoâ—e must enter into it to shew that marriage must not be performed in dark corners but publickly and that marriage ought to be honourable among all men and the bed undefiled 11. Juno shed her milk rather then shee would be nurse to Hercules of which milk the Poets â—eign lilies received their whitenesse and the milkie way in heaven called Galaxia had its originall thence which as Aristotle 1. Meteor c. 8. tels us is a bright whitenesse proceeding from the beams of the lesseâ— starres reslected on a cleer cloud others hold it to be no Meteor but however Juno in this may paint out unto us wanton mothers who will rather lose and spill the milk which nature hath given them then nurse their own children which the wildest beasts will not doe 12. Juno was said to have the government of kingdoms because wealth commands and rules all things that is able to make a maid the wise and sister of Jupiter therefore not without cause was shee so much adored and called upon by maids that were to marry under the names of Imerduca Domiduca Vnxia Ciâ—xia for it is wealth that can bring in and bring home anoint and gird the maid with a wedding girdle and without that shee may sit long enough without house ointment or husband but if shee be rich shee shall not want a Jupiter to woo her who will rather abuse himself to take on him the shape of a cuckow then misse her ' Shee is Populonia the goddesse of the common people and Curetis the souldiers goddesse for wealth is that they fight for this is the rich mans Soticena or Sâ—spitatrix or Opipena that is his saviour and helper but as Juno was a weak help to others who could not help her selfe when Hercules wounded her so riches will prove such helps in the end when the dying wretch shall say to his bags Miserable Comforters are ye all JUPITER HEe was the son of Saturne and Ops and was born in Creta at the same birth with Juno and was brought up on mount Ida by the Curetes privatly â—or fear his father should find him who was devouring his own children but afterward be drove his father out of his kingdom and divided the world with his two brothers Neptune and Pluto be toke heaven for himself the sea fell to Neptune hell to Pluto be used to change himself into many shapes and took â—nno his own sister to wife The INTERPRETER 1. JUpiter is so called quasi juvant pater because he is a helping father and Diespiter the father of the day and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from life for it is he that gives life to all things by this name they understood that divine power by which all things are moved and preserved as may be seen in the Epithets given to him by Virgil and the other poets as also by the descriptions of him in Orpheus and others and by the ancient pictures which they made of him for they placed him in a throne to shew his immutabilitie they crowned him to shew his authoritie they clothed him with garments representing light and Rimes of fire and all besparkled with Starrs to show his heavenly nature and divine glory they put a pair of globes in one hand the one of amber the other of gold to signifie that both the globes of heaven and earth are in his power in the other hand there is a violl or citron intimating that he is the cause of that admirable harmony that is in the world his throne is covered with a garment of peacocks tailes to signifie his providence and omniscience he hath the look of an ancient man because he is the ancient of dayes his sandals or shoos are green and he treads upon Neptunes Trident to shew that sea and land are subject to him They paint him sometimes with the thunder in his hand to show that he is the punisher of impietie sometime they paint him with a scepter in one hand and a circle in the other signifying that he is that great King who rules the world for which cause they place the eagle by him who is the king of birds they give him sometimes the image of victorie in his hand because conquests and victories are from him sometimes they make all his upper parts naked his lower parts clothed to shew that he discovers himself to the Angels and blessed souls which he doth not to us mortalls who see nothing of him but his lower parts and these clothed because here wee see him onely in his effects and works and some of his attribuâ—â—â— but obscurely and in a dark speech as the Apostle faith 〈◊〉 Celtae or ancient Galles worshiped Jupiter under the shape of an oake and so the Romans used to crown Jupiters image with oaken leaves to shew that he who gave being to all things doth also feed them for akorns were the first food of the old world And for the same cause was he worshiped
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
life of Students and that wisâ—dom is still joyned with proving 7. By Minerva's help Prâ—onosheus stole fire out of Heaven by which he brought many Arts to perfection because wisedom is the Inventor of 〈◊〉 and fire by its light and Heat is the instruments whereby artificial things are proâ—â—eed 8. Of old in 〈◊〉 and Colledges they used to paint Mercury and Minerva close together which picture they called Hermathena from Hermes and Athene to signifie that Wisedome and Eloquence must not be separated but that Scholars should strive as well to hâ—ve wise heads as eloquent tongues 9. They gave her a golden Helmet sometimes with a Sphinx upon the top of it to shew that Wisedome is glorious and shining and withall that wise men use not to babble out secrets for it is Wisedome in some things to play the Sphynx and not to divulge all we know to all men promiscuously Christ himself spoke sometimes by Parables to She is called Pallas from the Gyant Pallas whom she killed or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shake or brandish for so she hath been seen shaking of her spear Therefore Virgil calls it hastain trementem her Image was called Palladium which was sent from Heaven and kept to carefully at Rome in Vestas Temple that none had leave to see or touch it but the Virgins that kept it by shaking the Spear I think may be meant that Wise Princes in time of peace whereof Minerva had the charge should exercise their armes and not suffer their youth to live idely and forget military discipline lest their enemies take advantages by their security as for the Palladium that I a knowledge to be our Religion which came down from Heaven to us which ought carefully to be kept in the Temple of Vesta where the sacred fire burned perpetually The sacred fire of zeale and devotion is the meanes to preserve our Religion especially if we be Virgins that is pure and holy and we must not suffer prophane and ignorant men to meddle with the sacred Function of the Minâ—stery When the Trojans lost their Palladium they quickly after lost their Citie so if we lose our Religion we must also looke to lose that Citie whose Builder and Maker is God 11. She is called Minerva from monendo and minanâ—io for wise Governours should partly by admonitions partly by threatnings rule their people and subdue vice and indeed should be still shaking the Speare to keep disordered men in awe whom they should affright with the Gorgens head of the Law by which their authority should be reverenced as Minerva was â—â—ared for her Speare and terrible Buckler 12. The Olive was dedicated to Pallas and with the leaves thereof she was crowned and at Athens a golden Lampe was dedicated in which oyle did burne continually both because shee found out the use and way of making oyle as also to shew us that Wisedome is the light and lampe of the minde and that neither it nor learning can be attained to without lucubration study and spending of much oyle and light 13. At certaine Feasts of Minerva in March the Maides were wont to be served by their Mistresses as in the Saturnalls the Men-servants by their Masters The serving Maides claimed this as their due from Minerva because it was by them that the workes of her invention were performed as spinning sowing and weaveing by this servants were comforted and incouraged in their service and Masters and Mistresses were admonished not to insult over their servants If this equity was observed among the Gentiles much more should it be among Christians For in Christ wee know there is no difference betweene bond and free master and servant 14. Minerva was worshipped upon the same Altar sometime with Vulcan sometime with Neptune to shew that Arts and Handy-crafts cannot be exercised without Fire and Water and whereas Vulcan would have married Minerva but could never gâ—t her good will for shee was a perpetuall Virgin therefore she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that Wisedome and Learning never die by this â—e may see that the hottest and most furious Sâ—iters that are cannot overcome Chastity where iâ— is â—oyned with wisedome for this cause Minerva is armed to shew how Virgins had need to stand upon their guard for they shall not want Vulcans to assault them 15. Juno Venus Minerva strove once who should be accounted most beautifull Paris was Judge to whom Juno promised a wealthy Venus a beautiful but Minerva a wise Wife Paris preferred Venus by which we see the folly of many young men who in their matches preferre fading beauty â—o wealth or wisedome 16. As Athenâ— preferred Minerva to Neptune and her Olive to his Harpe so should all Christian States and Cities 〈◊〉 Peace to Warre Tranquillitie to Troubles and Civill Tempests whereof Neptune or the stormie Sea is an Embleme and Spinning Sowing Weaving Building and other peaceable Arts which she found out to fighting quarrelling and destroying 17. As there were certain Images dedicated to Minerva and Mercury called Hermâ—henae so there were some erected to Mercury and Hercules together called Hermerachae to shew that these three to wit Mercury Hercules and Minerva that is Eloquence Strength and Wisedome are the three main Deities of States and Cities and must be most of all sought after and honoured by Princes 18. Minerva had power over stormes which the Poet shâ—weth in the first and second of his Aeneads He calls the storme which she sent against the Grecians Minervae sidus She had power also over Jupiters thunder Ipsa Joâ—is rapidum jaculata e nubibus igneâ— By which I thinke he understood the Sunne under Minerva's name for be by his heat of all the Planets hath the greatest power in causing stormes and thunder 19. As Minerva the Goddesse of Wisedome was worshipped on the sime Altar with Vulcan the God of Fire so let us not separate zeale from wisedome but let us cherish the fire of zeal in our hearts as well as wisedome in our heads but some have zeale without knowledge and some knowledge without zeale this is to part Vulcan and Minerva 20. Homer gives to Minerva a fiery Charâ—ot Iliad 8. and describeâ— her carrying of a golden Lampe and holding out a beautifull light Odâ—ss 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet he makes her invisible when she went up into Diâ—medes his Chariot then she put on the dark Helmet of 〈◊〉 so that Mars could not see her by this is not onely intimated that Minerva is the Sun who is the light of the World and to whom the Poets give a fâ—ery Chariot and that he is obscured by Orcus his helmet is meant the want of his light to us when he goeth under our Hemisphere but by this Fiction also is understood that wisedome is the light of the mind and a wise man is the chief light and life of a State and that it is not the least part of wisedome in time of Warres and Tumults for
or hinder part of a fish and therefore this as all other monstrous fishes are called by the Poets Neptuni pecudes and not onely were horses dedicated to Neptune but also to Apollo ' Diana Juno and Mars therefore Romulus appointed horse-races called Equiria in campo Martio to the honour of Mars which were different from the Neptunalia â—r ludâ— Ciâ—censes I spake of but now 5. Neptune was called Consus a consulendâ— from giving counsell or advice for it was hee that counselled the Romans to ravish the Sabinâ—aâ— women but indeed for better reasons may the sea be called Consus for it counsels us by its eruptions and â—nundations to feare God and to repent for sinne The harmony it keeps in its motion with the Moon counsels us to follow the directions of Gods word in heavenly things its saltnesse counsels us to have salt in our selves Remember Lots wise The fruitfulnesse of the sea and riches thereof counsels us to bring forth much fruit and to be rich in good works These and many such like counsels have wee from this Consus which also counsels us to be humble and not to swell with a conceit of our owne worth or perfections for though all rivers run into the sea yet it swels never the more for that and likewise the sea counsels us to be content with our own and not to encroach upon other mens estates for the sea is content with its own bounds though of its own nature situation and greatnesse it be able to drowne the whole earth again The Romans had done better to have erected an altar to Consul for these reasons then for counselling them to oppresse and wrong their neighbours by ravishing their women 6. Some think that Neptune was called god of the sea because under King Saturn hee was Admirâ—ll of the sea and the first that rigged out a â—leet of ships into the maine the Trident may perhaps signifie the three squadrons into which he divided his fleet but if by Neptune wee understand the sea it selfe then I think that the Trident may signifie the threefold motion thereof the one naturall as it is water to â—all downward which motion proceeds from its active form the other naturall as it is sea-watâ—r to ebb and flow which proceeds from its passive form the third is violent as it is agitated by the winds 7. Perhaps Neptune was called god of the sea because he was by hiâ— fâ—ther Saâ—â—ns command who devoured his children drowned there hence fabulous antiquitie in consideration of his untimely aund undeserved death made him the god of that element by which hee lost his life 8. Neptune being in love with Amphiâ—rite imployed the Dolphin to procure her good will for â—he fled and hid her selfe in Atlas by this may be meant that Princes Embassadours ought to be faithfull and nimble like the dolphin in executing their masters commands for the dolphin is a swift swimming fish and faithfull to man as divers examples shew and likewise Princes should be thinkfull and not suffer quick and faithfull servants to goâ— unrewarded therfore the Dolphin whether a fish or some eminent man of that name was by Neptune placed among the starres and iâ— painted holding the dolphin in his hand for it was by his diligence and wisdome that Neptune married with Amphitâ—ite which is so called from compassing either because the sea encompasseth the earth or is encompassed by the air 9. Neptune fell in love with Theophanes that beautifull virgin whose good will that he might obtain hee converted her into an ewe and himself into a ram the râ—st of her suters into wolves of her hee begot the golden sleeced ram which carried Phâ—yâ—â—us to Colchis by this I suppose the Poets would signifie that unlawfull love and unsatiâ—ble lust turâ—s mâ—n into beasts and that the bâ—stâ—rd sonnes of Princes are no better than Rams with golden fleeces for though they have honour and wealth by the one side yet they are contemptible by the other they have the fleece from the father but the rams nature from the other 10. Weâ— fitly apply this fiction to the Pope who is another Neptune and with his Trident or threefold power that hee hath in heaven earth and purgatory shakes the earth and moves kingdomes by civill warres hee is the beâ—st that rose out of the sea having fallen in love with the faire virgin of the Church hath turned himselfe into a ram pushing men with the horns of his authoritie and hee hath made a very sheep of the Church begetting of her golden-sleeced rams that is Bishops Deans and Prebends which have more wealth and honour then true pietie and learning Neptune made himselfe a servant to 〈◊〉 when with Apollo hee built the walls of Troy the Pope calls himselfe Servant of servâ—nâ—s and pretends to build the walls of the Church but indeed overthrowes them with Neptune Aenaead 2. Neptunus muros totanque a sedibus urbem â—ruit 11. Apollo and Neptune built the walls of Troy that is mâ—ant either of the mony that was dedicated to these gods which 〈◊〉 seased upon and therefore for this sacriledge hee and his citie were grievously plagued and for his unfaithfulnesse in â—ot repaying Neptunes money or else is meant that the bricks where with the walls were built were made oâ—â—lay or earth mingled with water called Neptune and dried or â—uked in the Sun which they called Apollo 12. Whereâ—s Apollo and Neptune were forced to sâ—rve for their living by this the Poets would leâ— us sâ—e how unconstant worâ—dly honours are and thâ—◠〈◊〉 who is a â—ing today may be a bâ—ggeâ— to morrow as the â—xâ—mples of â—â—sâ—us Dionyâ—â—us Belisâ—rius and many others can witnesse wee may see with Solomon Princes sometimes walk on foot and beggers sit on horse-back 13. In Neptune we may see the picture of a tyâ—ant for tyrants delight in tormenting men as it is recorded of Tiberius Phalaris Mezenâ—ius and others so did Neptune in continuall vexing and tormenting of Vlysses whom hee would not drown but kept him alive that hee might be still vexing of him Again tyrants doe causelesly and injuriously put men to death so did Neptune when hee sent out his sea-calves to affright Hpppolitus his horses by which hee was torn and killed and this hee did upon a false accusation of his step-mother Phedra to Theseus as if Hyppolitus would have ravished her whereas his innocencie and goodnesse were knowne and had Neptune been a just Prince hee would have exâ—mined the matter and nâ—tâ—rashly condemnd the innocent 14. Neptune in Homer with the other gods are feasted in Ethiopia by which is intimated that they were a religious and devout people I wish wee were as ready to feast the true God by faith and holinesse for hee will come and sup with such but wee suffer him to stand and knock at the door of our hearts and will not open Let rich men also learn to feast Christ in his poor members that hee may in the last
day thank them for feeding him when hee was hungry otherwise the Ethiopians that feasted Jupiter Neptune and the other gods will rise in judgement against us 15. As Juno had the charge of the citie gates and Minerva of the castles and towers so had Neptune of the foundation and walls by which I think they meant that riches wisdome and strength for in Homer Neptune is called the strongest of the gods are required for the preservation of Cities and States 16. Our Saviour Christ is the true Neptune the God of the sea whom both winds and seas obey the true Sonne of God in respect of his divinitie and of Ops or of the earth in regard of his humanitie who hath the true Trident or full power of heaven and earth given to him and likewise the keyes of death and of hell hee is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shaker of the earth as hee made it appear both at at his death and resurrection and the true Consus or God of counsell for his name was in Isaiah the Counsellour hee hath married the virgin of the Church the fairest of women who may be called Theophanes because it was to her and for her that God appeared in the flesh therefore the day of Christs nativity was called by the ancient Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Gods apparition for then did hee lay aside his majestie and took upon him the form of a servant that hee might build the walls of the new Jerusalem And lastly as the Greeks called Neptune Pâ—sidona that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the image because of all the elements water onely represents or makes images by reason of its smoothnesse and cleernesse so it was Christ that made us at first to the image of God and afterward repaired this image being decâ—yed in us a fit work for him who is the expresse and essentiall image of his Father NEREUS See NEPTUNUS and OCEANUS NIOBE SHee was the daughter of Tantalus and wise of Amphion king of the Thebans who because of the multitude and beauty of her children preferred her self to Latona therefore Apollo and Diana being angered by her insolencie with their arrows killed all her children and she with grief was turned into a stone The INTERPRETER 1. TAntalus was covetous and Amphion rich when wealth and covetousnesse meet together they bring forth Niobe that is pride insolencie and contempt of God himself 2. By Apollo and Diana are meant the Sun and Moon they caused by their beat and multitude of vapours a great pestilence which killed all Niobe's children hence arose the fiction of Apollo's and Diana's arrows which killed Niope's children 3. The turning of Niobe into a stone iâ— to shew the nature and greatnesse of her grief and sorrow which made her stupid and benummed and in a manner senselesse for parvae cuâ—â— lâ—quumuâ— ingenâ—es sâ—upent or else it may signifie the stone monument that shee erected to her â—â—lfe and children or that rock in Phrygia which afaâ— of seems to be a woman weeping by reason of the springs of water flowing from thence 4. By this punishment of Niobe and her children wee may see the judgements of God against pride and insolencie and are taught not to be puâ—t up with conceit of our selves wife or children but to carrie an humble minde even in the highest fortune 5. The turning of Niobe into a stone may let us see how God hardeneth the hearts of wicked men as hee did the heart of Pharaoh and that profanâ— men are not mollified and bettered but hardened and more obstinate by afflictions 6. Niobe sinned but her children are killed by this we see that it is no injustice in God to visit the iniquitie of the parents upon the children seeing they are a part of their parents and in their punishment the parents suffer oftentimes more then in their own and God is absolute Lord over his creature 7. Here in Niobe we see the pride of women which bringeth destruction â—pon themselves husbands and family the beauty of Niobe made her proud and pride made her insolent and insolence caused her owâ— and her husbands ruine in their children therefore he that marries for beautie where there is not grace will finde in that match plus â—ellis quam mellis more gall then honey As it fared here with Niobe so it did with Cassiope shee in her pride preferred her self to the Nymphs therfore her daughter Andromache had inevitably been devoured by the sea-monster when she was tied to the rock had not Perseus rescâ—ed her 8. Niobe's husband was an excellent Musician he made the rude stones hop together and make up the walls of Thebes but hâ—e that put life into dead stones and civilized such rude and senselesse creatures could not for all his musick charm his wifes pride and insolencie Our Saviour Christ by the sweetnesse of his Evangelicall musick charmed the Gentiles and of such stones raised children to Abraham causing men to meet together towards the building of the new Jerusalem but yet hee could not prevail with the Jewes which hee had married to himself neither could hee cure their pride and obstinacie though he piped they would not dance NOX SHee was the antientest goddesse the daughter of Chaoâ— or of Hell the mother of Love Deceit â—eare Darknesse Old age Death Misery Complaint Sleep Dreams and many other such like children The INTERPRETER 1. NOx is so called a nocendo for the night is the occasion of much mischiefe Nox amor vinumque nihil moderabile suadâ—nt So is also any grief sicknesse or pain more hurtfull and viâ—lent by night then by day 2. Night is called by some the daughter of Chaos by others the daughter of Hell by which may be meant the night or darknesse which was before the Creation and so shee is the daughter of Chaos this darknesse is called negative in the Schools And also the darknesse which is caused nightly and is the shadow of the earth when the Sun is under our Hemisphere and so Nox is the daughter of Erebus or of Hell this is called privative 3. Night is painted like a woman because as the female sex is the weaker and more fearfull so is mans nature more fearfull by night then by day and weaker also as is seen in sick men Shee hath a black garment and long black wings of which Virgil Nox ruit fuscis tellurem amplectitur alis by these wings shee embraceth the earth Shee is also carried in a chariot and is accompanied with the starres and hath the Cock for her sacrifice to signifie the darknesse and quâ—lities of the night and that the starres are then most seen and that the Cock by reason of his vigilancie and noise that hee makes deserves to be sacrificed to the night which is the time of rest Her black hair her garland of popies with which she is crowned and her chariot drawn with four horses doe shew the darknesse and
apâ—nesse of the night for sleep and the four horses may have relation to the four watches of the night 4. Nox was the mother of Death and of Sleep and so shee was painted holding two children in her hands both asleep in her right hand was a white childe in the other a black by the one sleep by the other death was signified this was to expresse the relation and resemblance betwixt these three which are promiscuously taken one for another death is called night Omnes unâ— manet nox so death is called sleep Aeterno clauduniur lumina somno Sleep is called deaths cousin Consanguineus laeâ—hi sopor 5. If in a spirituall sense wee take night for ignorance then truely shee is the mother both of carnall securitie and of both deaths as also of all miserie My people peâ—ish saith God for want of knowledge they that sit in such darknesse sit also in the valley of the shadow of death 6. Though the Gentiles made Death the Nights daughter a goddesse yet they gave her no divine honours nor temple nor priest nor altar nor sacrifice nor festivall dayes as they used to give to their other gods because they were without hope death was terrible to them they thought that death did utterly destroy them or else bring them to endlesse punishments but wee Christians doe rather love and honour then fear death because not onely doth shee put a period to our sins and miseries but also doth as it were let us in and lead us by the hand to eternall happinesse Therefore the ancient Christians honoured the dayes in which the Martyrs suftered and called theâ— natales their birth-dayes 7. They cloâ—hed death with a black garment all beset with starres by which they signified shee was the daughter of the night perhaps because more die naturally by night then by day for nature is weaker by night then by day and lesse able to resist sicknesse or death by reason of the Sâ—â—s absence who is the authour of life and health But wee may well say that the death of Christians is clothed with starres for by her wee shall be made more bright then the starres of the firmament 8. Nox is the mother of Deceit Love Feare Complaints Misery Dreams c. because these reigne most in the night but especially in the night of ignorance 9. Sleep is one of Nights daughters because sleep is procured by the darknesse and vapours of the night for the night is moister then the day and moist bodies are most sleepy therefore they placed the Citie of sleep neer the sea and said that it was watered with soft running rivers and that Lethe or Oâ—livion was sister to sleep for then wee forget our cares The two gates of horn and Ebonie in the citie of sleep were to shew the cleernesse and obscuritie of mens dreams according to the cleernesse and muddinesse of mens temperatures and constitutions And whereas sleep could never overcome Jupiter it was to shew that Princes and Commanders ought to be more vigilant then others Lastly Sleep was painted with wings to shew how suddenly it seases upon men NYMPHAâ— THese were the Peities of Waters the daughters of Oceanus and Theâ—is the Mother of the Rivers and Nurses of Ceres and Bacchus of these were divers 〈◊〉 The INTERPRETER 1. BEcause the Nymphes were the Deities of Waters or of moisture therefore they had divers names from the diversities of waters and moisture their general name is Nymphae quasi Lymphae that is waters but from the waters that spring out of mountains they are called Oreades from the moisture of woods and trees they are named Dryades and Hamaâ—â—yades from the moisture that is in Flowers and pasture grounds or meadows they are called Nâ—paeae for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a pasture field from the Sea waters they are called Nereides whose father was Nereus the sea-god from the waters of rivers they are termed Naides for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to stow and so from fountaines and springs they are called Naides hence all springs are called sonâ—es sacri as being consecrated to and in the special tuition of the Nymphes and because rivers and fountains in their motion make a kind of musical sound the Nymphes are called Muses sometimes the Nymphs of standing waters are called Lymiades from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool the Nymphes are also styled Ephydilades because they are hid under the waters 2. The Nymphes are called the daughters of Tethys and Ocâ—anus because all rivers and springs proceed originally from the Sea and are increased and maintained by rain which also by the Sun is exhaled out of the sea 3. The Nymphes by Virgil are called Junos hand-mâ—ids â—unt mihi bis septem praestanâ—i corpore Nymphae because the clouds mists rain and other waterish meteors by which springs and rivers are maintained be engendred in the Aire which is called Juno 4. The Nymphes are called the Nurses of Bacchus and Ceres to shew that wine and â—orne are cherished and increasâ—d by moisture and so be all â—â—getables neither is Ceres usâ—ful to us nor Bacchus wholesome without their nurse for by water the mâ—al is kneaded and by wâ—ter the wine is tempered 5. In Homer and Virâ—il I find the Nymphes at work busie in spinning and weaâ—ing to shew how much women should avoid idlenes seeing goddesses were not idle neither is it any dispâ—ragement for the greatest women to put their hand to the distaste and â—ccording to the old English name be indeed as they are called spinsters seeing the Nymphes themselves are not ashamed to spin in their hollow rocks called by Virgil Nympharum domus in whose caves Homer describes the Bees making honey that even by that example women may be induâ—ed to be diligent and provident for if they give themselves to idlenes whâ—t will follow but luâ—t and wantonnesse which I thinke the Poets expressed in that fiction of the Nymphes that fell in love with Hâ—lâ— that fair boy and ravished him 6. The Nymphes that nursed Bacchus were by Jupiter translated into stâ—rs and called Hyades to shew perhaps that wine tempered with water makes the mind sit for heavenly raptures and sublime thoughts whereas strong wine of it self intoxicates the brain and makes it sitter for sleep then contemplation 7. If the Nymphes and Muses be the same it is not without cause that the hill Nymphes called Orâ—adeâ— found out the use of honey as some say therefore the Nymph Mâ—lissâ— gave her owne name to the Bees to signifie that learning is the food of the soul and it is that which sweetneth the life of man there is more honey and sweetnesse in the life of a Scholar on a hill then of a Prinoce in his pallace CHAP. XIII O OCEANUS NEREUS TETHYS GLAUCUS THETIS TRITON c. OCeanus was the sonne of Coelum and Vesta the husband of Tethys and father of all the gods Nereus the son of Oceanus and Tethys the husband of Doris of whom he
but dying before he could bring his observations to perfection was said to be killed by Jupiters thunder for even the naturall death of a young man seemes to be violent 3. Sol begot Phaeton of the Nymph Clymene which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overflow by this is intimated that of the heat of the Sun and of moysture fruits are ingendred which from their appearance or shooting out of the earth and tree are called Phaeton from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing at which time when the sun is very hot the trees also send out amber or gumm which is expressed by Phaetons sisters converted into trees whose teares are turned into amber 4. He is said to be drowned in the river Eridanus because commonly after great heat and siccitie follow great floods and inundations of water or else because when the constellation Eridanus riseth heat is abated and great raines follow 5. By young and rash Phaeton we see how dangerous a thing it is for a common wealth to be ruled by young and rush heads or such as want experience and judgement a conflâ—gation in that state must needs follow therefore Rome made antient men called therefore Senatorâ— to â—e their rulers and not young men they knew by experience at Canna what odds were betweene young rash Flaminius and old stayed Fabius qui cunitando restituit rem an old mans shadow is better then a young mans strength temeritas slorentis aetatis prudentia Seneciutiâ— 9. Phaeton presumed too much upon his birth thinking that he was able enough to rule that charriot of his Father Phaebus be being his owne Sonne t is madnesse to presume too much upon our birth and gentrie many men being puffed up with such arrogant thoughts have undone themselves and others â— The ruling of men or guiding of a Kingdom is ars artium and a worke of no lesse difficulty then the ruling of Phaebus his charriot if we consider the obloquies envie feâ—res and dangers to which rulers are subject if we consider the unrulie and head strong multitude whose heads are not easily kept in by the curb and bit of authoritie no more then the Sunnes horses were by Phaetons strength if we consider the multitudes of Scorpions Lions Bulls and other wild beasts that is feirce and cruell natures whereof ther be more in the state among men then in the heaven among the starres if we consider how much wisedome and moderation is required in a governour who must neither use too much his authority for that is to mount too high nor must he be too gentle and familiar or use too much lenitie for that is to fall too low 8. By Phaebus we see how dangerous a thing it is in Princes to make rash and inconsiderat vowes and promises which if they tend to the hurt or detriment of their subjects ought rather to be broken then kept if Phaeâ—â—rs had either not promised or not performed what he promised neither had tho â—arth beâ—n burned nor his Sonne drowned 9. Lee younger 〈◊〉 learned by Phaetons example not to trust too much to their owne heads but to be advised and ruled by their elders especially their Parents to whom they owe obedience for want of which they 〈◊〉 into many inconveniences and are â—â—ely punished â—or their temeâ—itie 〈◊〉 In that Phaeton Sisters were â—â—ned into trees we are taught to moderation in nourâ—ing for the loste of our friends for too much sorrow makes â—â—en stupid and senselesse and unfit to serve either God or the countrie such are rather trees then men for the like excesse in mourning 〈◊〉 his fellows were turned into Sea birds and Phaetons kinsman Cygnus into a swan men cease to be men when their passions 〈◊〉 them beyond the bounds of reason 〈◊〉 else by this coâ—version of Dioâ—â—â—des his fellowes 〈◊〉 of Cygnus may b◠〈◊〉 that when great men or Princes fall into any misfortune their fellows friends and kindred become birds and fly away from them this was Jobs case Davids and many more and such friends â—ld King Alphonsus compare to Sea Mewes that slew about his gally whilst he had 〈◊〉 to feed them but when that was spent they slew away PLUTO PLUTUS HE was the Son of Saturn and Ops the brother of Jupiter and Neptune the god of Hell and of riches who ravished Proserpina the daughter of Ceres while she was gathering of flowers and carried her away in his black â—â—ach to Hell THE INTERPRETER 1. WHen Saturnes three Sonnes shared his estate amongst them hell by lot fell to Pluto that is some mines under ground of mettall fell to his share by which he grew rich therefore was called the god of riches 2. Pluto was Saturns Son the foster child of peace the brother of Jupiter Juno and Neptune to shew that time peace a temperate climate and aire and likewise the Sea and navigation are the cheife causes or occasions of riches 3. As Jupiters thunder bolt hath three poynts Neptunes Scepter three forkes or teeth so Plutoe's dogge hath three heads to shew that either of these three gods hath a threefold power to wit in heaven earth and hell 4. Pluto hath a three headed dogge to guard him and keyes also in his hand to shew that rich men are carefull to guard their wealth under many lockes and keyes and they want not their mastives to guard their houses centum ferratis limina portis addita centenis serrea claustraseris cuslodesque canes c. 5. By Pluto may be understoode the Sun who is called the god of Wealth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all wealth as well that which is on the superficies of the earth as also that which is in the bowells of it is begot of the Suns light and influence 6. He is called the god of hell in relation to his being under the earth when he shines among the Antipodes who is said to ravish Proserpina that is the seminall vertue which is in hearbs trees plants and corne which in winter when the Sun is far from us lieth hid in the bowells of the earth 7. Plutus or Pluto is painted with wings when he goeth from us but he halts when he comes to us to shew that wealth is slow in comming but swift in departing for it flyes away with the wings of an eagle saith Solomon again wealth comes to good and conscionable men but slowly and halting but to cheaters extortioners oppressors lyers and perjurers wealth comes flying his black horses come galloping to them 8. Pluto as he is taken for death or the grave is blind because death is no accepter of persons rich and poore Kings and beggars Philosophers and dunces are all a like to him divisne prisco natus ab Inacbo nil imâ—creâ—â— et infima de geme sub diu moreris victima nil miserantis Orci 9. Pluto had a helmet called Orri galea which whosoever wore became invisible and free from danger this was worne by Minerva when she fought against
husband was Saturne she was the mother of all the gods The INTERPRETER BY Rhea is meant the earth from flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she flowes with all good things or rather as I think because all rivers and springs of water are continually flowing within her and upon her she is called Ops from wealth or helpe because she affords all wealth and is still helping of us Cybele is from the cymballs which she found out or from a hill of that name so from hills on which she was chiefly worshipped she is called Idaea Phrygia Berecyathia Dindymene from her stability she is called Vesta vi sua stat or a vestiendo from clothing for she is richly clothed with herbes grasse flowers trees c. she is also called the great mother for we are all from the earth therefore assoon as children were borne they were set down upon the ground as it were in their mothers lap she feeds and clothes us and receives us being dead into her lap again and so covers us 2. Rhea was painted like an ancient matron clothed in a branched or flowry garment with a Crown like a Tower on her head with a Scepter in one hand and a key in the other these did signifie the earths antiquity her flowry superficies her circular or round figure her strength in supporting so many Towers and Cities her dominion over all living creatures for the earth in their composition is most predominant and her key doth shew that sometimes she is open as in the Summer and Spring when all plants and trees bud out of the earth and sometime shut as in the winter round about her were the Carybanies in their armes to shew that all quarrells warres and taking up of armes is for her or for small portions of earth Partimur fâ—â—â—o mercamur sanguine fuso Ducimus exiguae glebae de parte triumphos her chariot was drawn with lyons by which I suppose may be meant the earthquakes for as it is a fearful thing to sit in a chariot drawn with lyons so is it to be in houses while the earth is shaking or else by this they would shew the dignitie of the earth for it was fitting that the mother of the gods should be drawn by the noblest of the beasts and withall as I conjecture to teach us that reasonable creatures should not be stubborn and rebellious to their parents seeing the fierce lyons submit their necks and backs to their common mother the earth 3. A Sow was sacrificed to Rhea to shew the fertility of the earth for the sow is a fruitful creature in her sacrifices also her Priests used to beat brazon drums to expresse the noise of winds and rumbling of water within the hollow parts of the earth non 〈◊〉 sic geminant Corybames aera 4. Rhea was Saturns wife because as she is the mother of all corruptible creatures so time seems to be the father for all things by the earth are produced in time 5. Rhea was the daughter of Coelum and Terra by Terra I think may be meant the Chaos out of which by the influence of heaven or rather by the God and maker of heaven the earth was produced 6. Seeing the earth is the mother of the gods Kings and Princes have no great reason to bragg of their pedigree for they are but from the earth therefore why should earth and ashes be proud Pyrrbus was not ashamed to light from his horse and to kisse the earth acknowledging her to be his mother this Iâ—b a king confesseth when he saith that he came naked out of his mothers womb and shall return thither again 7. S. Austin de elvit Dei l. 2. c. 4. reproves the gentiles of his time who in their festivalls called Magalesia did use to carry the â—mage of Cybele in solemn procession and wash it in the river in the mean time lasciviously abusing with scâ—rrilous speeches and such ribauldrie and irreverence the mother of their gods as they would be ashamed to utter in the presence of their owne earthly mothers quae sacrilegia si illa erâ—nt sacra aut quae inquinatio si illa lâ—vatio may we not as jâ—â—tly complain of the Christians of our time who worship him in outward ceremonies but defile and abuse him with their wicked lives and many times in his presence speak and do that which they dare not do in the sight of men 8. The gentiles could acknowledge Rhea to be a Virgin and yet the mother of all the gods what reason then had they not to acknowledge Mary to be a Virgin who was the mother of the true God 9. The priests of Cybele called Galli from the river Gallus in Phrygia used to geld themselves and with sharp knives to cut and slash their owne flesh what reason then have Papists to bragge of their devotion and zeal on good-friday in whipping of themselves or in their vow of voluntary chastity Is not gelding more then forbearing and wounding with knives more then whipping with cords 10. I wonder not why the gentile gods were so cruel and savage and delighted so much in shedding of mans blood for I find that Cybele their mother was nursed in her infancy by wild and ravenous beasts 11. Cybele fell in love with one Atys a young man and was defloured by him but he being slâ—in by her fathers command she ran mad ouâ— of his house with disheveled hair with a drum and a fise in memory of this her priestâ— used drums and fises in their sacrifices by which we may see what gods they were who had such a mother and what Religion that was which worshipped such deities and how much are we bound to God who by his Son our Saviour hath delivered us out of this spirituall darknes slavery and tyranny of Gentile idolatry into the light and liberty of the Gospel and knowledge of the true God 12. The same Cybelâ— which was mother of the gods was mother also of the gyants and Titans that were enemies to the gods even so the same earth that produceth nourishment by which we are maintained yeeldeth also poison by which we are destroyed so the same church affordeth holy men and sons of God it affordeth also wicked men and sons of Satan as was typified by Rebeckah wheâ— Jacob and Esau strugled in her womb CHAP. XVI S SATURNUS HEe was the son of Coelum and Thetis who married Ops his sister and begot of her Jupiter Juno and divers other children but he devoured his male children that after his death the kingdome might return to Titan his elder brother but Jupiter was preserved by Ops and bred in Crete who coming to manhood because Saturn intended to kill him thrust his father out of his kingdome who went to Italie and there in his time was the golden age The INTERPRETER 1. SAturn is nothing else but Time which is the son of Coelum and Thetis because time is measured by the motion of heaven and likewise by
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
the Sun causeth the one by his absence the other by his presence the cock also because he salutes the day with his crowing 6. I find him painted sometimes with arrows in one hand and the Graces in the other to shew what hurt and benefit wee receive by his heat more benefit then hurt for hee holds onely two arrows but three Graces 7. The Sun was painted with four ears but one tongue to teach us that a wise man should hear much but speak little 8. The Sun was represented among the Egyptians by a scepter and an eye to shew that hee is the eye of the world and king of the Planets 9. I finde the Sun sometimes pictured with a crown on his head beset with twelve precious stones and sometimes with four pots or urnes at his feet by this I think they meant the yeer with its twelve moneths and four seasons sometimes again hee sits upon a lion and carrieth a basket on his head a lance in his hand with the picture of victory on it by this doubtlesse they understood that the Suns heat tamâ—th the wildest beasts that are that all our plenty and filling of our baskets are from his influence and that hee like a triumphant Conquerour rides in his golden chariot about the world Who would see more of Sol let him look upon the title APOLLO SOMNUS see NOX SPHINX THis was a monster begot of Typhon and Echidna having the face of a virgin the wings of a bird and the rest of a dog or lion this used to propose a riddle to travellers which was this What creature was that which was four-footed in the morning two-footed at noon and three-footed at night They that could not resolve this were â—â—voured by Sphinx but at last Oedipus resolving the riddle caused such indignation in Shpinx that shee slung her self down from the rock and brake her owne neck The INTERPRETER 1. SOme think that Sphinx was on Amazonian woman who having gathered a number of theeves made oftentimes exâ—ursions from the hill Sphingiâ—s upon the Thehâ—ns but at last was surprised by Oedipus in the night and destroyed and this was the resolvâ—ng of her riddles that is the overcoming of her inaccessible and difficult places and rocks where shee remained Her womans face might sign â—â—e her alluring and entising wayes to draw strangers to her the wings may signifie her or her fellow swiftnesse her lions or dogs body and clawes expressed her rapacitie 2. Satan is the true Sphinx who hath the face of a woman to entice and deceive the clawes of a lion to tear us and the wings of a bird to shew how nimble hee is to assault us hee lives upon the spoil of souls as Sphinx did upon the bodies hee â—id for many ages abuse and delude the Gentiles by his priests and wizzards with riddles and ambiguous oracles there is no way to overcome him but by hearkening to the counsell of Minerva as Oedipus did that is by following the counsell of Christ who is the Wisdome of the Father by this hee shall be destroyed and wee undeceived 3. The creature with the four feet in the morning is man who in his infancie before he is able to walk crawls upon all four at noon that is in his manhood makes use onely of his two feet but in the evening of his age leans on the stâ—ff which is his third foot 4. Oâ— naughty parents there proceed none but naughty children Mali corâ—i malum ovâ—m for Sphinx was the child of Tiphen the giant and of Echidna which is a kinde of serpent and therefore of them comes a serpentine brood to wit Gorgâ—n Cerberus the Dragon that kept the garden of Hesperides Hydâ—a Sâ—ylla Sphinx Chimaera all monstrous brats of monstrous parents if wee would have good children let us be good our selves Forter creaniur fortibus 5. A Christian ought to be a Sphinx having the face of a woman that is cheerfulnesse in countenance astible in words the wings of a bird that is expedition in actions and a delight in supernall and heavenly places the body of the lion that is magnanimitie and courage in afflictions 6. The Thâ— bans used to wear the picture of Sphinx in their ensignes Minerva on her helmet the Egyptians placed it in the entry of their temples to shew that souldiers wise men and priests should be warie and circumspect in their words and so to involve their actions and words that they may not be ton plain and despicable to the prejudice of the 〈◊〉 or of Religion 7. Sphinx is a kind of Ape or Baboon in Ethiopia representing a woman in her brests and it hold to be a docible creature STYX ACHERON COCYTUS THese were three rivers of hell over which tâ—e souls must passe and they were the daughters of Oceanus and Terra The INTERPRETER 1. IIn that these were called the daughters of Oceanus and Terra it is to shew that they as all other rivers have their originall from the sea but particularly they have some passages under ground 2. Acheron signifieth joylesse Stâ—x hatred from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hatefull Cocyâ—us complaint or lamentation to shew that when wee are departing out of this world the joy of all earthly things fails us therefore the water of this river was very unpleasant for what pleasure can they have that lived in wealth honour and all outward felicitie when they see that now they must part from them sure the crossing of this river must be very unpleasing and sad to the men of this world who have had their reward here and their portion in this life But having passed this river they come to Sâ—â—x which is hatred for then they begin to loath and hate their former evill courses and wicked lives and repent that they spent their time in such vanities whereof now they reap no other fruit but shame and confusion Lastly they come to crosse Cosytus which is the river of lamentation and complaint which their friends make that part with them and they themselves both for their former follies and for losing their former delights and vanities These rivers are said to slow from Pluto's throne because the remembrance of that dominion which death shall have over them is the cause of these sorrows and complaints Some add the fourth river called Phlegeâ—on from burning by which may be meant the wrath of God which burneth like a river of brimstone 3. Because Viâ—tory the daughter of Sâ—â—x assisted Jupiter against the Titans therefore he bestowed this honour upon her that none of the gods should swear by Sâ—â—x in vain whosoever did was debarred from Nectar and Ambrosia for a whole yeer The reason why they would not sweat by Styx is because to swear by any thing is to honour it but they would not honour that which is so repugnant to their nature for Styx signifieth sorrow or hatred of which the gods are not capable seeing their life consisteth in joy and love But by this wee
see what shame it is for Christians to take Gods name in vain seeing the Gentile gods would not take the name of Sâ—â—x in vain What can such Christians look for that have no more reverence to Gods sâ—cred name but to be debarred from Nectar and Ambrosia even from life and immortalitie For the Lord will not hold â—hem guilâ—lesse that take his name in vain 4. As Sâ—â—x assistâ—â— Jupiter against the Titans so â—â—heâ—on assisted them by affording water to them when they sought against Jupiter therefore as Sâ—â—x was honoured for her loyaltie so Aâ—herâ—n for disloyalty is thrust down to hell By this princes are taught to reward their faithfull and loyall servants and to punish such as seâ—k their ruine SYLVANUS see PAN. CHAP. XVII T TANTALUS HE was the son of Jupiter and Plote the Nymph who feasted the gods with the flesh of his owne son Pelops which they so abhorred that they all abstained from eating except Ceres who unawares eat up the childs shoulder but the gods restored him to lif again and gave him an Ebonie shoulder as for Tantalus they thrust him down to hell where in the midst of plenty he is slarved with hunger and thirst The INTERPRETER 1. IF the Gentile gods did so much abhorre the eating of mans flesh how much more doth the true God detest the sacrifices of mans flâ—sh and therefore would not suffer Abraham to offer his son Isaac in a sacrifice but furnished him with a Ram instâ—ed of his son 2. The love of Tantalus was great to his gods in that he offered to them his owne son but not his onely son and that he offered him to them that were his gods but the love of God is far greater in offering for us his onely Son for us I say that were his vassals yea his enemies 3. As Pelops was cut in pieces by his owne father to be a sacrifice to the gods so doth God our heavenly Father mortifie us by afflictions that wâ— may be a fit sacrifice for him 4. Pelops was advanced to great wealth and power as his Ebonie shoulder signifieth Ebonie being an Embleme of wealth and the shoulder of strength or power so was he also advanced to great honour for that famous part of Greece was called Peloponesus by him thus God after our sufferings here will advance us to eternal honour power and riches hereafter 5. If Tanâ—a lus was so willing to parâ— from his son and to bestow him upon the gods why â—hâ—uld we be unwilling to bestow on God or on his poor members some part oâ— our goods how are they to blame that are impatient and rage when God by death calls away their friends and children 6. In Tantalus we may see the picture of a Sâ—holar Student or one transported with contemplation who though he abound in wealth yet minds it not but is carried from all worldly thoughts to divine meditation no more injoying thesâ— earthly things then Tantalus did the rich and sumpâ—uous dâ—shes of meat that were set down before him 7. In Tantaluâ— we see the condition of a rich miser who abounds in all oâ—â—ward wealth and yet hath not the power to enjoy it Quaeriâ— aquas in aquis poma fugacia captat he starves in the middest of his plenty and wants the things which he possesseth and hath not that which he hath 8. Here also we may see the condition of a bloody Tyrant who is in continual fâ—ar and anxiety as Dionysius shewed to the flattering Philosopher setting before him a Princely Table richly furnished but durst not eat because of the naked sword which hung by a horse-hair over his head so over Tantalus a great stone hangs ready to fall upon him â—a sileae jam jam lapsura and the Furies sit at his table with grim countenances snaky â—airs and burning torches intimâ—ting the terrors of an evil conscience which suffer not the Tyrant to enjoy or take delight in all his plenty or outward splendour as we read of that bloody king who murthered Boetius and Symmachus Furiaâ—um maxima juxtâ— â—ccubat manibus prohibet contingere mensaâ— 9. Pelopâ— married with lair Hippodamia the daughter of king Oenomaus whose horses none of all her suitors could tâ—ne therefore many lâ—st their lives onely Pelops obtained her to shew that they onely shall obtain true happinesse who can subdue the untamed and unruâ—y horses of theiâ— lusts and affections but most men are ovâ—rcome by them therefore they come short of Hippodamia and lose their lives onely he that with Pelops is innocent wise and valorous shall attain to this happines 10. Tantalus was punished both for his cruelty in murthering of his son for his curiosity in desiring to know whither the gods could finde out what he had done and for his pratling iâ— that he revealed the secrets of the gods to mortal men but let us take heed of these sins of Tantalus if we would escape the puâ—ishments of Tantalus 11. Of all the gods onely Ceres eat up his shoulder but she restored it again stronger then before because she made it of Ivorie this may I think betoken our death and resurrection for Ceres is the earth which will eat and consâ—me our flâ—sh but she shall restore it again in the last day far stronger and durable than before for the body that is sowed in weaknesse shall be raised in power and this mortall shall put on immortality TARTARUS see LETHE and PLUTO TELLUS see RHEA TETHYS see OCEANUS TEREUS HE was the son of Mars and the Nymph Bistonis who after he had married with Progne king Pandions daughter ravished Philomela his wives sister and cut out her tongue that she might not discover it which neverthelesse Progne understood by Philomela's letter written with her owne blood this caused her kill her onely child Itys which she bore to Tereus and boâ—le him for his supper he being inraged at this horrid wickednesse ran at his wife with his naked sword but she was turned into a Swallow and so escaped him and he into a Lapwing but Philomela into a Nightingal The INTERPRETER 1. THe Lapwing hath a long bill representing that sword with which Tereus ran at his wife and the tusse on his head represents a Crowne and his delight in raking and picking the dung of other creatures gave occasion to this fiction to wit that king Tereus was turned into a Lapwing a sit transformation that the filthinesse of inoâ—dinate lust in which Tereus delighted might be reprâ—sented by the filthinesse of the dung in which the Lapwing takes pleasure so the red spots on the Swallows breast represents the blood of the child with which Progne was defiled and the continual mourning groaning and complaining of the Nightingal expresse the complaints of Philomela for the losse of her Virginity and Tongue 2. Because the two sisters ran to Athens to complain of their wrongs and Tereus ran after them to expresse the suddennes and celerity of their flight they
in Sicilie 18. the type of a good Christian and of a good husband 18. what Alphaeus signifieth Amphitrite 175 178. Amphion who 18. a musician 183. son of Jupiter bred by shepherds born in a hill 19. taught bâ— Mercury how hee built Thebes walls 19 20. outbraved Apollo and Diana and killed by Laâ—onâ— 20. Andromache 182. Andromeda 225. Angels represented by Achates 1 2. how they speak 146. Antaus a giant and tyrant 20. the same with earth and water 21. the type of a covetous man of Satan of the Sun 21. Apollo fed Aâ—meâ—us his sheep and procured a wife for Admeius 7. signifieth God in divers things and his picture 22. the Sun in divers respects 23. the god of musick and physick why 23 24. his arrows he killed Python a prophet 24. his birds beasts and trees 24. he loved Hyaâ—inthus and built Troys walls 25. a type of Christ and of a king 25 26. Arachne who and the cause of her overthrow the spiders scholar 26. she resembleth Sophisters false Judges and Misers 27. Arethusa the type of Baptisme 18. Argus who 127. killed by Mercury what 128 156 157. Arlon who 27. a type of drunkards his eloquence and ingratitude 28. Ariadne 254. Aristaus who 28. a type of Ministers and of Wisdome and husband of Eurydice 29. hee signifieth celestiall heat the type of a King and of Christ 30. Asse placed among the starres 224. Astrologers condemned 76. Atalanta who undone by idlenesse the picture of a whore and her profanenesse 31. what wee may learn from her 32. Aâ—las who 32. a hill and an Astronomer the type of God of the Church and of a King 33. inhospitable 34. Atrâ—pos 206. Aurora who why Lucifers mother and of the winds 34. why the daughter of Hyperion Tiâ—an and Terra 34 35. why shee leaves her husband abâ—dâ—â— her chariot and colours she makes old Tithonus young the type of Christ and of a good matron 35. B BAcchus madded the Tyrrhenian marriners 27. what his baldnesse syâ—he garments roses priests wilde beasts and cymbals signifie 36 37. Semeles son begot of her ashes hid in Jupiters thigh bred in Egypt subdued the Indians 37. his youth and divers shapes worshipped with Minerva accompanied by the Muses carried by Mercury hony-lipped and still naked he killed Amphisbaena the Dâ—agon and Pye dedicated to him 38 hee slept with Proserpina was turned into a Lion and torn by the Titans why called Liber and Dionysius 38. hoe signifieth the Sunne in divers respects 38 39. he resembleth originall sin 39. the typâ— of Christ 39 40. Pans companion 202. Beliâ—es who 40. their incestuous marriage and murther 40 41. their punishment inflicted on all Eves children 41. Bellerophon who 41. his fiction a Navigator and Astronomer 42. the type of the Sunne of a wise man of Christ 42 43. and a good Christian 43. of proud men and such as search into Gods secrets 42 43. Boreas who and what 44. hee carried away Orythya the type of Gods Spirit 45. Bouâ—ie 106. C CAdmus who hee sought out his siâ—ter and is turned into a serpent 47. the type of a wise Prince of a good Minister 48. of Christ 49. Caesar killed 255. Cassiope 182. Castor and Pollux who and what 49 50. to whom they appeared 50. the Peripateticks by them are convinced of the creation and of Christs birth 50 51. and judiciall Astrologers 51. a temple erected to them immorâ—â—litie shewed between them Helena's brother 51. they signifie the Sun and Moon 50. Centaures who 52. the tipes of many men of kings counsellours of drunkards of regenerate men of sin of unjust States of Comets of our life of Governours c. â—2 â—3 Cerberus Plutos Dog and a tipe of gluttons and covetous men 54. of death of an evil conscience of the grave 55. â—f Satan of time 56. Ceres who 56. how painted 57. her service and sacrifice in what esteem 57. she signifieth the moon corn earth and earthly minded men 57 58. the tipe of Law-givers of the Church and of Christ she ate up Pelops his shoulders â—51 Charon signifieth time and death 61. a good conscience and drunkennesse 62. his garment age and boat 61. Charybdis 238. how taken 239. Children swore bare-headed by Hercules and abroad 118. Childrens ingratitude 274 239. Chimera what 62. it signifieth thâ— Church of Rome a hill a Pirats ship a river a whore mans life Satan 62 63. Chiron a just and wise Centaur 52 53. what hee signifieth 64. his knowledge and deformitie 65. Christ how to be found 13. what he did to the Gentiles 9. the true Aesculapius 17. represented by Amphion 20 183. by Apollo 25. by Arislaus 30. by Aurora 35. by Bacchus 40. by Bellerophen 43. by Cadâ—us 49. by Pollux 51. by Ceres 60. by Vlysses 73. by the Moon 86. by Ganymed and the Eagle 97. by the Genii 100. by Hercules 120. by Mercurie 159. by Minerva 165 166. by Neptune 180 181. by Theseus 255. by Prometheus 228. by Oâ—pheus 198. by Persâ—us 214. Christians expressed by Hercules 116. by Jason 124. worshippers of Mars 153. by Sphinx 246. by Vlysses 271 272. they must not mourn without hope 197. their duties 211. Church represented by Atlas 33. by Ceres 60. by Diana 82. by Jasons ship 125. abused by the Pope 179. Theophanes 181. why rent in sunder 197. the Church of Rome expressed by Chimera 62. Cirâ—e a witch 65. she could not transform Vlysses 66. she signifieth the mixture of the elements death Satan sin physicall knowledge 66 67. Cloâ—ho 206. Coelus the husband of Terra by the upper region of the air whose children are the firie Meteors 68. the tipe of those that geld Scripâ—ure and forbid marriage 68. gelded by Saturn what 68. Cocytus 247. Câ—mâ—â—â—us 10. Conscience 258. Consus 177. Coronis 16. Cortina 24. Covetousnesse 54 58 59 85 88 90. covetous men restlesse 122. their god 141. what it produceth 181 272. Crueltie 252. Cupids divers parents 69 70. his picture described and explained 71. two Cupids 261 strugling Cupids 262. Curiositie dangerous 59 88 272. Cyâ—ele with her lions 230. Cyclopes the sons of Heaven 68. they are waters and vapours 72. they signifie evill spirits and the Roman State 72 73. Cypresse used in funerals 204. D DEath 55 61 66 219. whose daughter 184. why not honoured as a goddesse 184. why clothed with starres 185. death eternall 24. Decrees of God signified by the Parcae 207 208. how changeable 208. Daedalus who an Artificer 75. his Labyrinth a murtherer 75. Deuâ—â—lion a type of Ministers 77. of Magistrates 78. hee with Pyrâ—ha what they signifie 79. Diana the Moon 4 her nakednesse 5. her white and black horse 79. Apollo's â—ister and midwife the Moon 79. her divers names explained 80. her silver chariot â—â—ons staggs and arrows 81. the type of a rich usurer 81. of a good man of the Church 82. Diâ—mâ—â—es his fellowes 201 Dionysius his sacriledge 15. the name of Bacchus 38. â—olphin 178. Dâ—unkaâ—ds 28 53 62 110. E EArth signified