Mel heliconium, or, Poeticall honey gathered out of the weeds of Parnassus divided into VII chapters according to the first VII letters of the alphabet

Mel Heliconium: OR, POETICALL HONEY, Gathered out of the weeds of Parnassus.

The first Book: Divided into VII. Chapters, according to the first VII. Letters of the Alphabet: Containing XLVIII. FICTIONS, Out of which are extracted many Historicall, Natu∣rall, Morall, Politicall, and Theologicall Ob∣servations, both delightfull and usefull: With XLVIII. MEDITATIONS in VERSE; By ALEXANDER ROSSE His MAIESTIES Chaplein in Ordinary.

Ego apis Matinae More modoque, Grata carpentis thyma per laborem Plurimum, circum nemus, uvidique Tiburis ripas, operosa parvus, Carmina fingo.

LONDON, Printed by L. N. and I. F. for William Leak, and are to be sold at his shop in Chancery-lane, near unto the Rolls, 1642.

TO THE RIGHT HONOURABLE WILLIAM Marquesse of Hartford, Lord Governour to the PRINCE His Highnesse.

papers, but by the importunity of some wor∣thy friends, drawn out at last unto the light; here may be seen what use can be made of po∣eticall fictions: The spoiles of Aegyptians, and a Babylonish garment, may be serviceable for the Tabernacle. Accept this small present as a pledge and testimony of that duty and ser∣vice which I owe to your self, and honourable Family, to whom I wish all increase of true happinesse, which still shall be the prayer of

Your Honours in all duty and service devoted, ALEXANDER ROSSE.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

A CATALOGUE OF THE Poeticall Fictions handled in this Book.

• AChelous: fol. 1.
• Actaeon: 2.
• Adonis: 3.
• Admetus: 6.
• Aeacus, Minos, Rhadamanthus: 7.
• Aegeon: 9.
• Aenaeas: 11.
• Aeolus: 14.
• Aesculapius: 16.
• Alphaeus: 19.
• Amphion: 21.
• Antaeus: 23.
• Apollo: 25.
• Arachne: 33.
• Arion: 35.
• Aristaeus: 37.
• Atalanta: 41.
• Atlas: 44.
• Aurora: 46.

• BAcchus: 50.
• Belides: 56.
• Bellerophon: 57.
• Boreas, Boreadae, Harpiae: 60.

• CAdmus and Harmonia: 65.
• Castor and Pollux: 70.
• Centauri: 73.
• Cerberus: 76.
• Ceres: 80.
• Charon: 87.
• Chimaera: 90.
• Chiron: 92.
• Circe: 94.
• Coelus: 79.
• Cupido: 101.
• Cyclopes: 106.

• DAedalus: 111.
• Deucalion: 114.
• Diana: 118.

• ELysium: 125.
• Endymeon: 129.
• Erychthonius: 133.
• Eumenides: 137.

• FOrtuna: 143.

• GAnymedes: 152.
• Genii: 156.
• Gygantes: 160.
• Gorgones: 163.
• Gratiae: 170.

Page 1

CHAP. I. (Book 1)

ACHELOUS.

HE was the sonne of Sol, and Terra, or of Oceanus and Terra; fighting with Hercules for Deianeira, he turned him∣selfe unto a Serpent, then unto a Bull, whose right horn Hercules pulled off, which that he might redeeme again, he gave to Hercules the plen∣tifull horne of Amalthaea, and afterward for griefe of his overthrow choaked himself in the River.

THE MYSTERIES.

ACHELOUS was a River which as all others, hath its beginning and encrease from the Sun, the Sea and the Earth: it was called a Serpent from the ma∣ny windings thereof, and a Bull, from its noise and bellowing 2. The two hornes are its two streames, the one whereof was cut off by Hercules, and divi∣ded unto divers brooks, by which the countrey was enriched; and Hercules for his paines received the greater increase. 2. They that strive against mighty men had need to be both Serpents in policie, and Buls in strength. 3. They who turne themselves in∣to wanton Buls, and spend their horne, that is, their strength on women and wine, are at last choaked with melancholy and hydropicall humours. 4. If

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great men lose their horne, that is their power and honour, let them redeeme them with their wealth, for honour is better then mony. 5. If God for thy sins take thy power and glory away, or thy bodies strength by sicknesse, let the poore partake of thy plentifull horne, and choake thy sins, in the river of repentance.

ACTAEON.

HE was a great hunter, who by mishap having spied Diana washing her self, was by her turn∣ed into a stagge, and torne by his owne hounds.

THE MYSTERIES.

DIana is the Moon, by whose light, influence, and motion, the Sun worketh on sublunary bodies; Dogs madnes (by w^ch they prove dangerous to their masters) is an effect of the moon; whith ruleth much over the brain. 2. Curiositie is dangerous, pry not too much into the secrets of heaven, least with Actaeon, your understanding be taken from you; & ye become

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a prey to the beastly imaginations of your owne brain. 3. Crueltie is here forbid, he that takes delight in murthering of beasts; proves somtime with Nim∣rod a murtherer of men; and such for want of huma∣nitie may be said to be turned unto beasts, and tortu∣red with their owne dogs, that is, by an evill consci∣ence. 4. When men neglect their estates and callings, and spend their patrimonies profusely on dogs and hunting, they may be said to be devoured by their owne dogs. 5. They who suffer themselves to be a∣bused, and their estates wasted by Parasites and flat∣terers, not unfitly may be sayd to be a prey to their own dogs. 6. They who look upon women, and lust after them, lose their reason, and are devoured by their own lusts. 7. If Diana's nakednesse seen una∣wares, was the occasiō of his misfortune; how blame worthy are these women, who with naked breasts, immodest looks, light behaviour, phantasticall attire; entice men to their destruction; and of men do meta∣morphose them unto beasts.

ADONIS.

HE was a beautiful youth, with whom Venus was in love, but whilst he was hunting, was killed by a boare, or by Mars in the shape of a boare, and

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by Venus was turned unto a red flower called Ane∣mone, hee was kept after death by Ceres or Proser∣pina, six months under ground, and other six months by Venus, above.

THE MYSTERIES.

IF by Adonis we understand wheat, that lodgeth with Proserpina, that is lyeth buried in the ground six months in the winter; the six summer months it is above in the aire with Venus, by which the beautie of the yeare is signified, by the boare may be meant the cold frosty and snowy season, in which the wheat seemes to be killed. 2. If with Macrobius, by Adonis we understand the Sun; he may be sayd to lodge six months with Proserpina, in respect of his southerly declination; the other six months with Ve∣nus, for then the creatures give themselves to pro∣creation; he is killed by the boare, and lamented by Venus, for in winter his beames are of no force; to dispell the cold which is the enemie of Adonis and Venus, that is of beautie and procreation. 3. Mars in the forme of a boare; kils him; because wars and hunting are maculine exercises, and not fit, for weak bodies, and effeminate spirits. 4. Adonis is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sing, for beauty and musick are friends to Venus. 5. Adonis may signifie the good govern∣ment of a Common-wealth, which is the beauty thereof, which is killed by Mars in the form of a Boar; for Mars and wantonnesse are enemies of

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all government. 6. Beautifull Adonic is turned into a fading flower; to shew, that beauty quickly perish∣eth. 7. Yong and fair Adonis is killed by a Boare; so wantonnesse and leachery are the destroyers of youth and beauty. 8. Our Resurrection in this may be typed out; for although death kill us, it shall not annihilate us, but our beauty shall increase, and wee shall spring out of the ground again like a beautifull flower in the Resurrection. 9. Though our bodies dye, yet our good name shall flourish, and like a fair flower, shall live and smell when wee are gone. 10. Myrrha of her own Father begot this childe Adonis, which Myrrha flying from her angry Fa∣ther, was turned into a tree, and with the blow of her Fathers sword was delivered of this childe; be∣cause the Sun the common Father, begot the sweet Gum Myrrhe, of that Arabian tree of the same name; which Gum doth cause much delight and pleasure, for so in Greek Adonis signifieth: In this Gum Venus is much delighted, as being a help to decayed beau∣ty, to a stinking breath, to procreation, and the vitio∣sity of the matrix. 11. Let them remember, who hunt too much after pleasure, that the Devil is that great Boare who lyeth in wait to kill them.

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ADMETUS.

HE being a sutor to Alceste, carryed her away by the assistance of Apollo and Hercules, in a Chariot drawn by a Lyon and a Boare; afterward being like to dye, was recoverd by the voluntary death of his wife; whom Hercules delivered out of hell, and restored her to Admetus.

THE MYSTERIES.

HE that intends to marry, had need take the aid of Apollo and Hercules, that is, of wisdom, and strength of body. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is one that cannot be tamed, as many lusty yong men are; therfore it is good for such to marry, with a 5.1 Alceste. 3. Many foo∣lish women, like Alceste, refuse many good matches, and at last are carryed away by a Lyon and a Boare; that is, by one that is lasciviously given, and who can put on the bold face of a Lyon. 4. Fruitfull women are like Alceste, who cast themselves unto the jaws of death by childe-bearing, that their husbands may live in the fruit of their womb; for parents live in their children: But by the means of Hercules, that is, of the strength of Nature, women are delivered from death. 5. Alceste is our hope, with which we shall marry, if first we can subdue the Lyon of pride, and the Boare of concupiscence. 6. Admetus, or

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the untamed spirit of Satan, doth carry away the soul, which is the daughter of God, in the Chariot of va∣nity, drawn with pride and fleshly pleasures; and in hell the soul should have continued for ever, if Christ our Alcides had not delivered it from thence.

AEACUS. MINOS. RHAD AMANTHUS.

THese were Iupiters sons, and Judges in hell; at the request of Aeacus, when the Iland Aegina was depopulated with sicknesse, Iupiter turned the Ants unto men; so was Graecia delivered also by the prayers of the same Aeacus.

THE MYSTERIES.

IUst Judges are the sons of God; 2. The good laws of just Judges shal not be forgotten, but when they are in Hell, that is, when they are dead, their lawes shall be still in force. 3. These three Judges are the three effects of a wicked mans conscience, to wit, to accuse, condemne, and torment the sinner: and in this sense; a man may be said to be in hell, whilst he

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is on earth; 4. Aeacus by his wisdome causing the barbarous inhabitants to forsake their caves and holes wherin they dwelt; and to build houses; to leave their diet, of roots and fruits, and to sow corne; in teach∣ing of them civilitie, and military discipline, where∣by they overcame the Pirats, which used to molest them: for these respects, he was said to turne them from Ants unto men. 5. In relieving Graecia by his prayers from the plague, doth shew us, That the pray∣ers of the just availeth much. 6. Before Christ came, the Gentiles were but Ants, men of earthly conver∣sation, being fed with roots of superstition; mole∣sted with spirituall pirates, but by the preaching and intercession of Christ, the wisdome of the Father, and the Iudge of all the world: they were made men, taught to forsake the dark holes of Idolatry, and to build them an house in heaven, to feed upon the bread of Gods Word, and to fight against their spiri∣tuall enemies.

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AEGAEON.

HE was begotten of the Heaven and Earth, or of the Sea; he assisted Iupiter, when Iuno, Pallas, and Neptune, made insurrection against him, and would have bound him; for whose good service, he was made keeper of Hell gates, but afterwards re∣belling against Iupiter, he was over-throwne with his thunder, and laid under the hill Aetna, which al∣wayes bursts out with smoake and flames when hee turnes himselfe about; he had an hundred hands, and fiftie heads; he is also called Briareus, and Ence∣ladus.

THE MYSTERIES.

BY this many-handed and many-headed mōster, is meant the Wind, the power and vertues where∣of are many and wonderfull; it is begot of the va∣pors of the earth and sea, by the heat and influence of heaven, when Iupiter, that is, the heaven is obscu∣red, and as it were bound up from us with thicke mists extracted by Minerva, that is, the Sun, out of Neptun or the Sea, and received by Iuno, or the Aire; these three are said to conspire against Iupiter; then comes the wind, and blowes away these mists; and so Iupiter is relieved, and the Heavens cleered. Ae∣gaeon is said to keep Hell gates, because the winds are often inclosed in the bowels of the Earth and Sea. 2. Aegaeon fights against Iupiter, when the South∣wind

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obscures the Heaven with clouds, then with his Sun beames, or thunder, the Aire is cleared, and the wind setled, and because Aetna never vomits out fire, but when there is wind generated in the hol∣low holes, and cavernosities thereof, therefore Ae∣gaeon is said to lye and move there. 3. God hath made our stomack and belly to be the receptacle of naugh∣tie vapors, which notwithstanding sometimes rebell, and obnubilate the heaven of our braine, and fight a∣gainst our Iupiter, that is our judgement and reason; but oftentimes are overcome and beate backe by the strength of nature, and property of the braine. 4. Iu∣no, that is, vapors; Neptune, that is, too much moi∣sture; and Pallas, that is too much study, oftentimes molest the brain, & assault judgment and reason; but the helpe of Aegaeon, or the strength of the animal spirits doe releeve the braine and make peace. 5. In 88. the Spanish Iuno, that is, their wealth; Miner∣va, their policie; and Neptune their sea-god, I mean their great Fleet, which affrighted the Ocean, con∣spired to invade our heaven, that is, our Church and State; but Aegaeon, the stormie wind, sent by Thetis, but by the power of the Almighty; scattered their forces, and releeved our Iupiter. 6. Every piratical ship, robbing honest men of their goods, may be cal∣led Aegaeon, for they fight against God himselfe, and their end for the most part is fearfull. 7. Arius and other hereticks, opposing Christs divinity; with Ae∣gaeon fight against God; and being struck with the thunder of Gods Word, without repentance they

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are sent to hell. 8. All seditious persons rebelling a∣gainst the Church and State, are Aegaeons fighting against God, and they must look for this reward.

AENAEAS.

HE was a Trojan Prince, son of Venus, by whose help he was delivered from being killed by the Graecians: he carried his old father on his shoulders out of Troy, with his houshold gods; he was seven yeares, by the malice of Iuno, tost upon the seas, and kept back from Italy; who when he arrived thither, was molested by a long warre, caused by Iuno and Alecto; having at last killed Turnus, ended his dayes in peace and honour; he went downe to Hell, to visit his father in the Elisian fields, who by the help of Sybilla and the golden Branch, overcame all the dangers of Hell; his acts are eternised by the Prince of Poets.

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THE MYSTERIES.

HE was called the son of Venus, because that pla∣net was mistresse of his horoscop, or because of his beauty and comely proportion; and to shew that love is the chiefest guard of Princes, and that which doth most subdue and keepe people in subjection. 2. Iuno and Aeolus, the aire and wind conspired a∣gainst him to drowne him; so sometimes Princes are oftentimes vexed and endangered by the stormes of civill dissention. 3. Neptune was his friend, both in the Trojan warre, and to help him forward to Italy; Vulcan made him armour, Mercury was his coun∣sellor and spokes-man; Cupid made way with Queen Dido to entertain him; to shew that a Prince cannot be fortunate and powerful, without shipping, armour, eloquence and love. 4. The golden Branch made way for him to Proserpina, and brought him to hell, and so doth the inordinate love of gold bring many unto hell; again, gold maketh way through the strongest gates, and overcommeth the greatest diffi∣culties; besides, gold is the symbole of wisdome, without which no man can overcome difficulties; Lastly, he that will goe through the dangers of hell, that is, the pangs of death with cheerefulnesse, must carry with him a golden branch, that is, a good con∣science; and perhaps this golden branch may be the symbole of a Kings Scepter, the ensigne of govern∣ment, wherein a King is happy, if his Scepter bee

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streight and of gold, that is, if wealth, and justice, and wisdome go together. 5. Aenaeas had not found the branch without the Doves, his mothers birds; so without love, innocencie and chastity, we cannot at∣tain to true wisdome. 6. He that would attain unto the true Branch, that is, Christ, the righteous Branch, and wisdome of the Father, must follow the guide of the two Doves, the Old and the New Testament, they will shew us where he is. 7. Aenaeas, by the help of Sibyl, went safely thorow Hell; so shal we by the assistance of Gods counsell (for a 5.2 Sibyl signifieth so much) we shall overcome all difficulties. 8. His companion was Achates, for great Princes are never without much care and sollicitude, as the b 5.3 word signifieth. 9. Aenaeas went thorow the dangers of hel, sea and land, before he could have quiet possession in Italy; so we must thorow many dangers enter into the Kingdome of heaven. 10. Aenaeas is the Idea of a perfect Prince and Governour, in whom wee see piety towards his gods in carrying them with him, having rescued them from the fire of Troy; in wor∣shipping the gods of the places still where he came; in going to Apollos Temple, as soone as he lands in Italy, in his devout prayers he makes to Iupiter, A∣pollo, Venus, and other gods; piety also towards his old father, in carrying him on his shoulders, in be∣wailing of his death, visiting of his tombe; going down to hell to see him; his love was great to his wife Creusa, in lamenting, and casting himself into

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open danger for her; his love was great to his sonne Ascanius, in the good breeding and counselling of him; to Palinurus, Mysenus, and others; his vigi∣lancie in guiding the helme, at midnight, when his people were asleep; his liberality to his souldiers, his magnanimity, constancie, wisdome, fortitude, justice, temperance; are fit by all Princes to be imitated, and the Aeneads to be diligently read.

AEOLUS.

HE was Iupiters son, a King over divers Ilands, and reigned in a City walled with brasse; he kept the Winds in a cave or hollow hill; which at Iuno's request, and promise of a marriage with her Nymph Deiopeia, he let out against Aenaeas.

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THE MYSTERIES.

HE is called Iupiters son, because the winds are begotten by the influence and motion of the hea∣vens. 2. He was an Astronomer, and could foretell stormes and calmes, therefore it was thought he had the command of the winds. 3. His City was said to be walled with brasse, because it was guarded with armed men. 4. He kept the winds in a hollow cave; because some caves be full of vapors, which some∣times burst forth with violence. 5. He reigned over Ilands, because they are most subject to storms. 6. Iu∣no could not sinke Aenaeas his ships without the help of Aeolus; neither can the aire violently worke, if it be not moved by the vapors, which are the winds, or else without vapors, by the Planets. 7. The marriage between Aeolus and the sea Nymph, shewes the re∣lation that is between the wind and the sea. 8. Hee may be called Aeolus, and the God of winds, that can curbe and keepe under anger, and other unruly passions. 9. It is a dangerous state, when Iuno and Aeolus, that is, wealth and power band themselves against innocent men.

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AESCULAPIUS.

HE was the god of Physick, and son of Apollo, and Coronis the Nymph, whom Apollo shot with his arrowes, and cut out the child, who was nur∣sed by a goat, or bitch, as some would have it; he re∣lieved Rome from the plague in the forme of a Ser∣pent, being brought from Epidaurum in a ship; he restored Hippolitus to life, therefore was killed by Iupiters thunder.

THE MYSTERIES.

A Esculapius is the milde temper of the aire, as the a 5.4 word sheweth, which is the effect of the Sun, or Apollo; and is the cause of health; therefore Hy∣giaea and Iaso, that is, health and cure, are the children of Aesculapius. His mother, is b 5.5 Coronis, or the due mixture and temper of the aire; which because it depends from the influence o the Sun, therefore A∣pollo is said to beget Aesculapius of her; but when he killed her with his arrowes, is meant, that the Sun with his beames did over-heat, and infect the aire with a pestilence. 2. I had rather understand by this fiction, the true temperament of a sound mans body,

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caused by Apollo and Coronis, that is, the due propor∣tion of the naturall heat, and radicall moisture, cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the true cause of health. Then Coronis is killed with Apollo's arrowes, when the naturall heat degenerats into a feverish inflammation, and dri∣eth up the moisture; but when the heat returns to its former temper, Aesculapius, that is, health is reco∣vered, and nourished by a goat, because goats milke is good to feed, and restore decayed nature. 3. By this fiction, I thinke is represented to us the proper∣ties of a good Physitian; he is the son of Apollo and Coronis, that is, of knowledge and experience; know∣ledge kills experience, when the learned Physitian trusts not to experiments, but by art and knowledge he cures; for indeed in physick, experience is little worth; for what experience can one have of such in∣finite varieties of temperaments which are amongst men, every man having a peculiar cóstitution, which is also still differing from it selfe; as Aesculapius was nursed by a goat or bitch; so Physitians are maintai∣ned by gluttony and venery: Chiron, Saturns son, was Aesculapius school-master; for time hath brought the knowledge of physick to perfection, or because Chiron being halfe a man, and halfe a horse, sheweth that a Physitian must be a Centaure, that is, a man in judgement, and a horse in courage, it is fit that Physitians 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 Physitian must

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have the Serpents wisdom, the Cocks vigilancie, the Ravens eye and forecast, and the Goats swiftnesse; for delayes are dangerous, and if Physitians cure de∣sperat 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. 4. Christ is the true Aesculapius, the Sonne of God, and the God of Physick, who was cut out, as it were, of his mothers wombe, by the power of God with∣out mans help; and cured all diseases; the true bra∣zen Serpent, he only who was struck with the thun∣der-bolt of his Fathers wrath, and sent to hell, to de∣liver us from death and hell.

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ALPHAEUS.

HE was a great hunter, and fell in love with the Nymph Arethusa, who that shee might escape him, was by the help of Diana turned into a Foun∣tain, and he afterward sorrowing became a River, which still runs after Arethusa.

THE MYSTERIES.

ALphaeus is a River of Elis in Arcadia, thorow se∣cret passages running under the earth and sea, empties it selfe in the spring Arethusa, in Scicilie; which, though Strabo denieth it, it cannot be other∣wise, seeing so many witnesses confirme, that what∣soever is cast into Alphaeus is found in Arethusa. 2. As this water running thorow the Sea loseth not its sweetnesse, by receiving of any salt relish; so nei∣ther must wee lose our integrity and goodnesse by conversing with the wicked. 3. Husbands must learn from Alphaeus to be kind to their wives, and to make them partakers of all their goods, as Alphaeus im∣parts all it receives, to Arethusa. 4. We must never rest, till wee have obtained him whom our soule loves; the salt sea of afflictions, and the distance of place must not hinder our course. 5. Arethusa is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vertue which wee should still run after. 6. Alphaeus, is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a spot, we are full of spots

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and sin, therefore had need to be washed in Arethu∣sa, that is, in the water of Baptisme. 7. This wa∣ter was held good to kill the Morphew, called there∣fore Alphos, for which cause it was consecrated to Iupiter; and it was unlawfull to wash the altar of Iupiter Olympius with any other water; so Baptisme doth wash us from originall sinne, and by it we are consecrated to God. 8. Alphaeus is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the light of truth, which runs after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or vertue; to shew that knowledge and theory, should alwayes be joyned with goodnesse and practise.

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AMPHION.

HE was Iupiters son of Antiopa; she flying from Dirce to a solitary mountaine, was there delive∣red, and the child was brought up by shepheards; he learned his musick of Mercury, and received his Lute from him; by the force of his musick he caused the stones to follow him, with which the walls of The∣bes were built; but afterwards out-braving Latonas children, and upbraiding them for want of skill, was by her killed.

THE MYSTERIES.

AMphion was called Iupiters 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 a harmony, as well as in musick; or if by Iupiter we understand the air, as sometimes Poets do, then as Iupiter gave life to Amphion, so doth air to musick, for no sound either by voice, instruments, or water, without air. 2. Iupiter in the form of a Satyre begot Amphion; Satyrs were great Dancers, and dancing requires musick. 3. 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 whisting of the wind among the trees,

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or by the running of waters. 4. He was born in a re∣mote hill, because musicall inventions require quiet∣nesse, and a private life far from troubles and busi∣nesse. 5. 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. 6. His building Thebes walls by his mu∣sick, shews what is the force of eloquence, to draw rude people to religion, policie, and civility. 7. 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 soul by the ear, then the light of the Sun and Moon doth the eye: So that musick may as it were challenge the light. 8. Amphion may be said to be killed by Latona, when musicall knowledge is lost by negli∣gence and oblivion. 9. 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. 10. 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 incou∣raged the builders, and made them work the better.

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ANTAEUS.

HE was a Gyant, 40 cubits high, begotten of Ne∣ptune, and the earth, with whom, when Her∣cules did wrestle, still as he was flung on the g••ound his strength increased; which Hercules perceiving, lifted him from the ground, and squeezing him to his brest, stifled him.

THE MYSTERIES.

THe bignesse of his body shewed, that earth and water were extraordinarily predomināt in him, therefore he was called the son of Neptune, and the earth. 2. A covetous man is like Antaeus, the more

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that his affections touch earthly things, the stronger is his covetousnesse; till he be lifted up from the earth with heavenly thoughts, and then covetous thoughts dye. 3. Satan is like Antaeus, for the more he is beat down by the Herculean strength of Gods Word, the more violent and fierce he groweth; but being squeezed by the Brest-plate of justice, he loseth his force. 4. Satan deals with good men, as Hercu∣les with Antaeus; he flings them down, by oppres∣sion and persecution; but when he perceiveth, that by this means they grow stronger and more resolute, he lifteth them up by pride and prosperity, by which many are overthrown which grew strong by adver∣sity. 5. The Sun like Antaeus, when he is come to his perigaeum, or that point neerest the earth, he be∣gins 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. 6. He that will cure a Feaver with hot things, or an Hydropsie with cold and moist things, he doth as Hercules to Antaeus, increase the disease by applying things of the same nature, whereas diseases should be cured by contraries. 7. Every thing in its own ele∣ment, with Antaeus, doth gather strength and pro∣spereth, but being put unto another element dieth, as fishes in the air, and beasts in the sea.

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APOLLO.

HE was the son of Iupiter and Latona, born in Delos; he kill'd the Serpent Python, the Gyant Tytion, Marsyas the Musitian, and the Cyclops that made Iupiters thunder, with which his son Aescu∣lapius was slain; for which fact Iupiter banished him, and drove him to feed Admetus his sheep, and to help Neptune in building of the walls of Troy; he was the god of Wisdom, of Physick, of Musick, and Arching.

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THE MYSTERIES.

BY Apollo is ordinarily understood the Sun, which as his a 5.6 name sheweth, is both the destroyer & preserver of things; he is the son of Iupiter, 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 putrified vapours, and cleareth the air from mists, for of putrifaction venemous beasts are procreated; so he kill'd Iupiters Thunder-makers, because the Sun cleers the air, and consumes those exhalations and moystures, 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 perpe∣tuall youth, his long hair shews his beams; he feed∣eth sheep, because his heat produceth grasse; he 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, b 5.7 Erythraeus, Actaeon, Lampos,

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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; he 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 Nor∣thern. And because from the Sun divers predictions are gathered of the alteration of weather, and other a 5.8 sublunary mutations, he was called the great Pro∣phet, and God of Divination; he was also called the god of physick, both because physicall hearbs have their strength from the Sun, and oftentimes, the spring cureth the winter diseases, and the summer the infirmities of the spring; he was called the god of musick, because he cleers up the spirits of al things; therefore the birds do welcome his approach with their melodious harminonie; therefore the Swan was dedicated to him, and the grashoppers also; and as in musick so in his motion and operations there is a harmony; and because he fits the air, which is the medium of musick and of all sounds; the muses for this cause are in his custodie; which were inlarged from three to 9 according as the number of strings increased in musicall instruments; he was called an Archer because his beames like arrows fly every where; His Tripos, which some will have to be a table called also b 5.9 Cortina, from Pythons skin with which it was covered, others a three footed vessell,

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others a threefoot chair, wherein they sate that pro∣phesied; I say this Tripos may signifie the three cir∣cles in the zodiack which every yeare he toucheth, to wit, the ecliptick, and the two tropicks. They that died suddenly or of any violent disease were said to be killed by Apollo, because the Sun with ex∣treme heat doth cause famine and infectious Fea∣vers. Thus hee was said to shoot with his arrows, Amphions children; to him were dedicated the strong Bull, the white Swan, the quick-sighted Ra∣ven, to a 5.10 signifie the power, and beauty, and piercing light of the Sun; which because it detect∣eth obscure things, he was called a Prophet; the Olive, Palm, and Bay-tree also were dedicated to him, both because the Olive and Palm grow not, but in hot countries; and because they are, as the Bay tree usefull in physick, and of a hot quality like the Sun, therefore he was said to be in love with b 5.11 Daphne the daughter of the river Peneus, because on the banks of that River are good store of Bay-trees: his shooes and garments were of gold, to shew his co∣lour; he with Neptune built the wals of Troy, to shew that without Gods assistance no City or State, can stād, or be built. His love which he bare to the flower Hyacinthus is to shew that flowers do bud and pro∣sper by the Sun, and die with cold winds; therefore Zephirus was the cause of his death; and perhaps A∣pollo and Neptune were said to build Troys walls, be∣cause

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morter and brick are made by the helpe of heat and water; or because Laomedon either stole or bor∣rowed some treasure out of the Temples of Apollo and Neptune. 2. Our Saviour Christ is the true A∣pollo, both a destroyer of Satans kingdom, and a sa∣ver of his people; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as much as to lose by paying the price of redemption, hee is the Sunne of Righteousnesse, by whose beams and arrows, that is, his word, Python the devil is subdued; he is the Son of God, and the God of Wisdome, the great Prophet, the Son of Latona, that is, of an obseure maid: the true God of physick, who cureth all our infirmities; and the God of Musick too, for that harmony of affections and communion of Saints in the Church is from him; he hath subdued our Giants, that is, our spiritu∣all foes, by whose malice the thunder of Gods wrath was kindled against us: He is immortal, and the good Shepherd, who hath laid down his life for his sheep; having for his sheeps sake forsaken his Fathers glory, and he it is who hath built the wals of Jerusalem. A∣pollo was never so much in love with Hyacinthus, as Christ was with the sons of men. 3. As the Sunne amongst the Planets; so is a King amongst his sub∣jects; a King is Apollo, the destroyer of the wicked, and a preserver of good men; the light and life, and beauty of his people; a God of wisdome amongst them, to guide them with good Lawes; a God of physick, to cut off rotten and hurtfull members, to purge out all grosse humors, that is, bad maners, with the pills of justice, and to cheere up with cordialls

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our rewards, the sound and solid parts of the politick body; he is a God of musick also, for where there is no King or head, there can be no harmony nor con∣cord; he is a Prophet to fore-see and prevent those dangers, which the people cannot: he is a subduer of Pythons and Giants, that is, of all pestiferous distur∣bers and oppressors of the State: his arrows are his Lawes and power, which reacheth thorow all the parts of his dominiō: he is a good shepherd, & Kings are a 5.12 so called; and a King thus qualified shall be like the Sun, still glorious, immortall, youthfull, and green like the Palm, Olive, & Bay-tree; but if he doth degenerat unto a tyrant, then he is the cause of mor∣tality, as the Sun is, when he inflames the aire with excessive heat.

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ARACHNE.

SHee was a Lydian Maid, skilfull in weaving and spinning, and by Minerva (for her insolencie, in provoking a goddesse) was turned into a Spider.

THE MYSTERIES.

THis Arachne did learne of the Spider to spin and weave; for the beasts are in many things our schoole-masters. 2. It is not good to be proud and insolent of any art or knowledge. 3. Subtill and tri∣fling sophisters, who with intricacies and querks in∣tangle men, are no better than Spiders, whose capti∣ous fallacies are no lesse hatefull to the wise, than A∣rachnes web was to Minerva. 4. Partial Judges use their lawes, as Spiders doe their webs, to catch little

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flyes, and let the great ones passe thorow. 5. Cove∣tous men are like Spiders, they unbowel, that is, they consume and spend themselves with care and toyle, to catch a fly; for wealth in the end, will be found little better. 6. Envie and a slandering tongue is like a Spider, which doth crack the purest glasses, so doe they poyson the best men. 7. We should be Spiders in providence they hang their nets in windowes, where they know flyes most resort, and worke most in warme weather, for then the flyes come most a∣broad; and like Mice, they foretell the rume of an house, by falling and running away, as Pliny sheweth.

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ARION

WAs a skilfull musitian, who having got great wealth, and sailing to Lesbos, was robbed by the mariners, & appointed to be flung in the sea, who having leave to play on his Harpe, so charmed the Dolphins, that they received him on their backs, and carried him to Tenarus, where the Dolphin dyed, that carried him, being left on the shoare, and was placed among the stars; the mariners were taken and put to death.

THE MYSTERIES.

THis Dolphin was a ship a 5.13 so called, from the image of the Dolphin upon the sterne. 2. Here also wee may see the force of eloquence, by which

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wilde men are charmed. 3. No sin is done in secret, but shall be revealed, especially murther, which often∣times is strangely discovered. 4. God doth not let good turnes goe unrewarded, which is signified by the Dolphin made a constellation. 5. Here wee see Arions ingratitude, who let the Dolphin die on the shoare. 6. The love of Dolphins to man, may teach us love one to another. 7. The a 5.14 Dolphins never rest, not when they sleep; they are the swiftest of all fishes, and most intelligent; pious to their own kind, in carrying out their dead bodies to the shoare. 8. When Satan drove us out of Paradise into the sea of this world, the Dolphin, that is, the Church, re∣ceived us, and by the musick of Gods Word, we are saved.

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ARISTAEUS

WAs the son of Apollo and Cyrene, a shepherd, a keeper of Bees, who first found out honey and oil; he was in love with Euridice, who being pursued by him, run away, and was kill'd by a serpent; there∣fore

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the Nymphs were angry, and destroyed his Bees; he obtained of Iupiter and Neptune, that the pestilentiall heat of the Dog-dayes, wherein was great mortality, should be mitigated with windes.

THE MYSTERIES.

BY Aristaeus may be meant Wisdom, which is the best thing in man, as the a 5.15 word shews; which is begot of Apollo and Cyrene the daughter of the ri∣ver Peneus, because the moderate heat, and propor∣tion of moisture make a good temper, and so the Or∣gans are fitted for the exercise of wisdom; by which honey and oil, things most pleasant and usefull for the life of man were invented; by wisdom the heat of the Dog-dayes is tempered, because a wise man knows how to prevent and avoid the inconvenien∣cies of the heaven; sapiens dominabitur astris: Eu∣ridice, is a deep or large judgement which is nothing else but that act of the intellect in b 5.16 determining what is right, what wrong, what to be chosen, what avoided, and so the will, whose office it is, to chuse or refuse is directed and guided by the judgement: A wise man desires to injoy a right judgement, and to regulate his actions accordingly; but this Euridice doth often fail Aristaeus, and is wounded by the ser∣pent of our corrupt nature; so that this failing, Ari∣staeus loseth his Bees, that is, faileth in his inventi∣ons, and wants the sweetnesse and comfort which

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he should take in his actions; this made S. Paul con∣fesse, that he did what hee would not doe, and what he would do, he did not. 2. Aristaeus is a King, a shep∣herd, and the best man of his Kingdom, by whose in∣vention we have honey and oil, that is, delight, and all things necessary by his good government; whose wisdom doth prevent the infectious heat of Dog∣dayes; that is, of oppression, tumults and rebellion; but if at any time Euridice, right judgement, being stung by serpentine flatterers who mis-inform him be wanting, then the Bees perish, and the subjects go to ruine. 3. Aristaeus is the coelestiall 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 se∣cret influence of this heat, those Northern windes in Pontus, Aegypt, and other places are raised, which after the Summer solstice, blow, and last four dayes, by which the rage of the Dog-star is mitigated; these winds are called Etesii, because every yeer they blow at the same season; in Spain and Asia these Etesian windes blow from the East; this heat work∣ing upon Iupiter and Neptune, that is, on the air and sea, doth cause and generate these windes; now, as this coelestiall heat produceth and cherisheth Bees, so Euridice, mans judgement, art, and industry must be joyned; otherwayes 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. 4. Christ is the

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true Aristaeus, the good shepherd, the best of men, and the son of God, by whom we have honey and oil, comfort and spirituall joy, and all things else, at whose request the heat and Dog-star of Gods anger was appeased; he is in love with our souls, as Ari∣staeus with Euridice; but we run from him, and are stung by the serpent the Devil; we dyed with Euri∣dice, we were destroyed with Aristaeus his Bees, un∣till he restored us again to life by the sacrifice of his own body.

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ATALANTA.

SHe was the daughter of King Ceneus, so swift in running, that no man could match her; only Hip∣pomenes overcame her, by casting in her way three golden apples, at which whilst shee stooped to take them up, she lost her race; she was the first that shot the Calydonian Boare; 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 Cy∣beles Chariot.

THE MYSTERIES.

HEre we have the picture of a whore, who runnes swiftly in the broad way that leadeth to destru∣ction; if any thing stay her course, it is wise counsell and admonition; for wisdom is represented by gold.

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It is she that kils the Boars, that is, wanton and un∣ruly youths, wounding both their bodies, soules and estates, and therefore hath a sharp speare, to draw water out of rocks; because many who at first were senselesse like stones, being deepely wounded with remorse for their former folly and stupidity, fall to repentance, to weeping and lamenting, considering what they have lost: and as Atalanta defiled Cybeles temple, so doth a whore pollute her body, which is the Temple of the Holy Ghost; so doth the whore∣master make his body all one with the body of an harlot; and so both degenerat from humanity, and participate of the cruelty and lasciviousnesse of Li∣ons, and by this means become miserable slaves and drudges to Cybele, mother earth, that is, to all earth∣ly affections and lust. 2. As Atalantas course was interrupted by golden apples, so is the course of Ju∣stice oftentimes stopped with golden bribes. 3. Here we see that one sinne draweth after it another, worse than the former; fornication begetteth profanenesse, and profanenesse cruelty, and miserable servitude to earthly lusts. 4. Let us with Atalanta run the race that is set before us, and wound the boare of our wan∣ton lusts, & draw water from our rocky hearts, let us take heed, that the golden apples of worldly pleasure and profit, which Hippomenes the Devil flings in our way, may not hinder our course; commit not spiri∣tuall fornication with him in the temple of Cybele, lest God in his just anger, make our condition worse than the condition of the brute and savage beasts.

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ATLAS

WAs the son of Iapetus, and brother of Prome∣theus, or as others say, he was begotten of hea∣ven and the day; if this was not another Atlas; hee was King of Mauritania, and had a garden where grew golden apples, he was turned into a mountain by Perseus, Iupiters son, upon the sight of Gorgons head, because he refused to lodge him.

THE MYSTERIES.

ATlas is the name of an high hill, which for the height thereof, being higher than the clouds, was said to support heaven, and to be begotten of heaven and day, because of the continuall light on the top of it, as being never obscured with mists, clouds, and vapours. 2. This is the name of him who first found out the knowledge of Astronomy, and invented the Spheare; which some think was Henoch, and for this knowledge was said to support heaven. 3. This is the name of a king in Mauritania, who perhaps from the bignesse, and strength of his body, was called a mountain; and was said to have a garden of golden apples, because of the plenty of golden mines in his Kingdom. 4. God is the true Atlas, by whose Word and power the world is sustained; that mountain on which we may securely rest, who only hath golden apples and true riches to bestow on us. 5. The

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Church is the true Atlas, a supporter of a Kingdom, the child of heaven, the hill on which God will rest, on which there is continuall light and day, a rock a∣gainst which hell gates cannot prevaile; where is the garden of golden apples, the Word and Sacraments. 6. A King is the Atlas of his Common-wealth, both for strength and greatnesse, there is the day and light of knowledge in him, which the people cannot see; a 5.17 Prometheus, that is, Providence is his brother; by the meanes of his knowledge and providence the Kingdome is supported, and his gardens are filled with golden apples, that is, his treasures with mony. 7. He deserves not to be called a man, but a monster, who wil not be hospitable; for homo ab humanitate; and b 5.18 Iupiter is the god of hospitality, who pu∣nisheth the violation of it. 8. As Perseus the son of Iupiter, sought lodging from Atlas, but could have none, and therfore turned him into a senselesse hill. So Christ the Son of God, knocks at the doors of our hearts, whom if wee refuse to let in, wee shew our selves to bee more senselesse and stupid then hill Atlas.

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AURORA.

THe daughter of Hiperion and Thia, or as others write, of Titan and the Earth, the sister of Sol and Luna drawne in a chariot, sometimes with four horses, sometimes with two only; she useth to leave

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her husband Tithonus with her son Memnon abed in Delos; shee made old Tithonus young againe, by means of herbs and physick.

THE MYSTERIES.

AUrora is the daughter of Hiperion, which signi∣fieth to go above; for it is from above that we have the light of the a 5.19 Sun, and every other good thing, even from the Father of lights; her mother is Thia, for it is by divine gift we enjoy light, and no∣thing doth more lively represent the Divinity then the light, as Dionys. Areopagit. sheweth at large, she is the daughter of Titan, that is, the Sun, who is the fountain of light and of the earth, because the light of the morning seemes to arise out of the earth: The leaving of her husband abed with her son, is only to shew, that all parts of the earth doe not enjoy the morning at one time, but when it is morning with us, it is evening with those of the remotest East∣countries from us; whom she leaves abed when she riseth on us, and leaves us abed when she riseth on them: for all parts are East and West, and all people may be called her husbands, and sons, for shee loves all, and shines on all; and by her absence, leaves them all abed by turns. Her chariot signifieth her motion; the purple and rose colour, do paint out the colours that we see in the morning, in the aire, caused by the light and vapors: Shee hath sometime two, some∣times

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four horses, because she riseth somtime slower, sometime sooner. The making of old Tithonus young with physick, may shew that the physicall simples which come from the Eastern countryes, are power∣full for the preserving of health and vigour in the bo∣dy. Again, faire Aurora leaving old Tithon abed; doth shew, that beautifull young women delight not in an old mans bed; or by this may be signified a vertuous woman, whom Salomon describes, who riseth whilst it is night, is clothed with scarlet and purple, who doth her husband good, &c. a 5.20 Last, our Saviour is the true Aurora; who was in love with mankind, whom he hath healed from al infirmities, and hath bestow'd on him a lasting life, which knoweth not old-age; his light from the chariot of his word, drawen by the foure Evangelists, shineth over all the world.

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CHAP. II. B (Book 2)

BACCHUS.

HEe was the sonne of Iupiter and Semele, who was saved out of his mothers ashes, after that Iupiter had burnt her with his thunder, and was preserved alive in Iu∣piters thigh; he was bred in Aegypt, and nursed by the Hyades and Nymphs; he subdued the Indians and other nations; was the first who wore a Diadem, and triumphed, and found out the use of wine.

THE MYSTERIES.

BY Bacchus is ordinarily meant Wine, which is the fruit of Semele, that is, of the Vine, so a 6.1 cal∣led, because it shakes the limmes; for no liquor so apt to breed palsies, as wine; ashes, because hot, make good dung for Vines, therefore Bacchus is said to proceed of his mothers ashes, and to be cherished in Iupiters thigh, because the Vine prospers best in a warme aire, and in a soile most subject to thunder, which is caused by heat which is most fervent, and thunders most frequent in July and August, when

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the grapes do ripen. He was bred in Egypt, because a hot aire, and mellow soile as Aegypt is, is fittest for wine; and because moisture is required for the in∣crease of wine; therefore he was said to be nursed by the Hyades and Nymphs. Hee subdued the Indi∣ans, either because wine makes resolute souldiers, or because most countries are subdued with excessive drinking and abuse of wine: and indeed Bacchus may weare the Diadem, for he doth triumph over all nations, of all sorts of people and professions; there be few that with Lycurgus will oppose him; his Thirsus reacheth farther than any Kings Scepter, or the Roman Fasces; if we would see his Orgia or sa∣crifices, his Priests or a 6.2 Maenades, his Panthers, Ti∣gers and Lynces, with which his chariot is drawen, the Satyrs and Sileni his companions, with their Cymbals and vociferations, we shall not need to go far; he never had greater authority over the Jndians, than he hath over this Kingdom; he once slept three years with Proserpina, but we will not let him rest one day. The Thebans tore Orpheus for bringing in Bacchus his sacrifices among them; and Icarius was thought to have brought in poyson, when he brought in wine; but the case is otherwise with us; if any discommend the excesse of wine, he shall have Al∣cithoes doome, she for discommending Bacchus, was turned into a Bat; and he shall be accounted no bet∣ter, yet I discommend not the moderat use of wine, which is Iupiters sonne, or the gift of God; for it strengthens the body, comforts the heart, breeds good

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bloud; for which cause Bacchus was alwayes young, for wine makes old men look young, if it be mode∣rate, otherwise it makes them children, for so Bac∣chus is painted; he had also both a virgins and a bulls face, hee was both male and female, sometimes hee had a beard, and sometimes none, to shew the diffe∣rent effects of wine moderatly and immoderatly ta∣ken; he was worshipped on the same altar with Mi∣nerva, and was accompanied with the Muses, to shew that wine is a friend to wisdome and learning. Mercury carried him, being a child, to Macris the daughter of Aristaeus, who anointed his lips with honey; to shew that in wine is eloquence; and so likewise the naked truth, therefore Bacchus is al∣wayes naked, and if Amphisbaena the Serpent, that is, sorrow or care bit the heart, let Bacchus kill him with a vine-branch: wine refines the wit, therefore the quick sighted Dragon was consecrated to Bac∣chus; and to shew that much pratling was the fruit of wine, the chattering Pye was his bird. And be∣cause wine makes men effeminat, therefore women were his priests; he slept three yeares with Proscrpi∣na, to shew that Vines the first three yeares are not fruitfull; he was turned unto a Lion, to shew the cruelty of drunken men; he was torne by the Titans, buried, and revived againe, for small twigs cut off from a vine, and set in the earth, bring forth whole vines. He was called a 6.3 Liber, because wine makes a man talk freely, and freeth the mind from cares, and maketh a man have free and high thoughts; it makes a

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begger a gentleman. a 6.4 Dionysus from stirring up the mind; he was the first that made bargains, and so it seems to be true by the Dutch-men, who wil make no bargains till they be well liquored. 2. Bacchus is the Sun; who is both Liber and Dionysus, free from all sublunary imperfections, and freeth the world from darknesse and inconveniencies of the night, and pricks forward the mindes of men to their daily actions; he is still yong, not subject to age and decay, naked, for he makes all things naked and open to the eye of the author of generation of all things, as well as of wine, the son of Iupiter, because he is a part of heaven, and of burned Semela, because they thought that the Sun was of a fiery matter; he dyeth and re∣viveth again, when after the cold winter he recol∣lects his heat, strength, and vigour; his sleeping with Proserpina, sheweth his abode under our Hemi∣sphaer; the wilde beasts which accompany him, sheweth the extremity of heat, with which beasts are exasperated; he is a friend to the Muses, for by his influence our wits are refined; a destroyer of Am∣phisbaena, that is, the winter, which stings with both ends; for at its coming and going, it breeds diseases and distempers in our bodies; he was painted some∣times 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; he is cloathed with the spotted skin of a Deer, to shew his swiftnesse, and multitude of Stars with which he seems to be covered at night; the travels of

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Bacchus, do shew the motion of the Sun. 3. Ori∣ginall sin, like Bacchus, received 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 evil hath travell'd farther then Bacchus did, and hath an attendance of worse beasts then Tygers, Panthers, &c. to wit, of terrours, and of an evil conscience, and actuall sins, it hath subdued all mankinde; and as Bacchus turning himself unto a Lyon, made all the mariners in the ship wherein he was carried, leap into the Sea; so this sin turned us all out of Para∣dise, unto the Sea of this world. 4. Christ is the true Dionysius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the minde of God, the inter∣nall Word of the Father, born of a woman without mans help, as the Graecians fable their Bacchus to be; and yet they give a 6.5 credit to their figment, and not unto our truth; he is Liber, who makes us onely free, the great King, who hath subdued all Nations, whose Diadem is glory. He hath kill'd Amphis∣baena the Devil, the two-headed Serpent, his two stings are sin and death, with the one he hath woun∣ded our souls, with the other our bodies; he tri∣umpheth over all his foes; his body was torn with thorns, nails, and whips, and went down to hell, but he revived and rose again; he is the true friend of wisdom and learning, and who hath given to us a more comfortable wine, then the wine of the grape; that wine which we shall drink new with him in his Kingdom; his lips were truly anointed with ho∣ney,

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grace was diffused in them, and never man spake as he did; he is that Lyon of the Tribe of Iu∣dah, who hath overcome the Gyants, and the Pyrats vvho vvould have bound him, that is, the vvicked Angels and Tyrants of this vvorld; he is still yong, as not subject novv to mortality.

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BELIDES.

THese vvere the 50 daughters of Danaus the son of Belus, vvho kill'd their husbands all in one night by the persvvasion of their father, except Hy∣permnestra, vvho saved her husband Lyncius: these daughters for their murther are continually in hell, dravving vvater in a sive vvhich is never full.

THE MYSTERIES.

OUr mother Eva, for murthering her husband vvith the forbidden fruit, hath this punishment imposed on her, and all her children, that they are still dravving vvater in a sive vvhich vvill never be filled; that is, still toyling and labouring for that vvhich vvill never fill, and content them; the cove∣tous man is still dravving riches; the ambitious man honours, the voluptuous man pleasures, the learned man is still labouring for knovvledge; and yet they are never full, but the more they dravv, the more they desire; the drunkard is still dravving liquor, but

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his body like a sive is never full; there be also sives that we are still filling, but never full, unthankfull people, on whom whatsoever good turn we bestow is lost; hollow-hearted people, to whom we can commit no secret, but pleni rimarum, being full of chinks and holes, they transmit all; prodigall sons, for whom carefull parents are still drawing, but these sives let all run out, and sooner then the parents could put in; Preachers and School-masters have to do with sives, whose memory can retain nothing of that they learn. 2. Let us take heed of sin, which hath a virgins face, but is secretly armed with a dag∣ger to wound us. 3. Children must not obey their parents in that which is evil, lest they be punished in Gods just judgements.

BELLEROPHON.

HE being falsly accused by Antea the wife of Prae∣tus, for offering violence to her, was sent with

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BOREAS, BOREADAE, HARPIAE.

BOreas being in love with fair Orithyia, whilest she vvas gathering of flowers neer the fountain Cephisus, carryed her away, of whom he begot two sons, Calais and Zetis, vvho vvere born vvith long blevv hair, and vvings at their feet; these vvith their vvings and arrovvs drove avvay the Harpies, rave∣nous and filthy birds (vvhich had Virgins faces, and Eagles talents) from the Table of blinde Pheneus,

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whose meat was still polluted and devoured by the Harpies.

THE MYSTERIES.

THese Harpies are flatterers, they are called also Iupiters dogs; hunting and flattering parasites have undon many mens estates. 2. Many fathers are like blind Pheneus, they are still gathering and pro∣viding wealth for rapatious children, of whose rio∣tousnesse they take no notice; who like Harpies, in a short time devour all, and are still hungry, like Pha∣raohs leane kine, pallida semper ora fame. 3. There be three Harpies very hurtfull in a Common-wealth, to wit, flatterers, usurers, informers. 4. Boreas is the son of Neptune, and brother of Iris or the rain∣bow, for the winds are ingenerated of the sea va∣pour, so are rains, clouds, and rain-bows by the help of the Sun. 5. Boreas is the Northern wind, who carrieth away faire Orithyia, for the cold wind ta∣keth away beauty, his two sons Zetis and Calais, that is, frigidity and siccitie, drive away the Harpies, that is, Southern pestilentiall vapors, which consume and devour living creatures, for in the Southern wind there are three properties, answering to the three names of the Harpies, to wit, sudden and swift blasts, that is, Ocypete; stormes, Aello; and obscurity, Ce∣laeno. 6. Sacrilegious Church robbers are these Har∣pies, who fell upon Christs patrimony like Ocypete or Aello, a sudden blast or storme; and like Celaeno, have brought obscurity on the Church, and have

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eclipsed her light; and indeed the names doe agree, for a 6.6 Aello is hee that takes away another mans goods, Ocypere, suddenly, Celaeno blacknesse or darknesse, so they on a sudden snatcht away those goods that were none of th irs, and with the ob∣scure cloud of poverty have turned the Churches beauty into blacknesse; but these goods make them never the fatter, they passe suddenly from them, as Pheneus meat did thorow the Harpies, they are trou∣bled with a continual b 6.7 flix or lientery, neither can their crooked tallants hold them long, I grant the blindnesse and wickednesse of Pheneus, that is, of the Clergie, gave occasion to this; but now their eyes are open, and their lives reformed: therefore the sons of Boreas, the Magistrate and Minister, with the ar∣rows of authority, and wings of Gods word, may be expected shortly to drive away these Harpies. 7. Phe∣neus is a covetous miser who is blind, and seeth not what a number of Harpies gape for his death, that they may deyour these goods, which he himselfe had not power to touch. 8. Gods Spirit, like Boreas, a cooling and refreshing wind, which filled the Apo∣stles, and came on them like the rushing of a mighty wind delighteth in the soule of man, whilst that in the flowry meadows of the Church, watered with the cleare fountain of Gods Word, shee is gathering spirituall comfort, and when shee is joyned to that blessed Spirit, Zetis and Calais, that is, divine rap∣tures are begotten, whose haires are skie-coloured,

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and feet winged, that is, heavenly meditations and swift affections, which are nimble in the wayes of Gods Commandements, and ready to fly upward from earthly things, are the effects of this spirituall conjunction; and so by these, all Harpies, that is, co∣vetous and earthly desires are driven away. 9. God, like Boreas, being in love with his Church, h••th be∣got in the wombe of the blessed Virgin that winged Conquerour, who with the arrowes of his power, and wings of his Word, have driven away all spiri∣tuall Harpies.

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CHAP. III. C (Book 3)

CADMUS and HARMONIA.

HE was King of the Thebans, to whom Iupiter gave Harmonia to wife, who was the daughter of Mars and Venus, the chief gods were present at the wed∣ding, and gave severall gifts: This Cadmus was sent by his father to seek out his sister Europa, whom when he could not finde, and not daring without her to return home, built Thebes, and kill'd a Dragon which kept a Well, the teeth of which he sowed, and of them were begot armed men, who by means of a stone which Cadmus flung among them, fell to quarrelling, and kill'd each other; afterward he was turned unto a Dragon, and by▪ Iupiter was sent unto the Elysian fields.

THE MYSTERIES.

CAdmus may be meant of a wise Governour; who marrieth with Harmonia, when he doth all things with order and Harmonie, and where this Marriage is, God bestoweth many blessings, Ceres will not be wanting with her corn, nor Apollo with

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his Cithern, nor Mercurie with his Harp, nor Mi∣nerva with her golden chain, and artificially wrought Cloak; that is both profit and pleasure, and arts are to be found where wisdom and order go together in Government: it is this which seeketh out Europa, that is countries for new Plantations; by this Thebes and Cities are built, by this the Dragon, that is, ma∣licious and subtill enemies are slain, and if of one ene∣my many should arise; it is the parr of a wise Prince, to fling among them, that is, to use some means wherby they may fall out among themselves that so they may be weakned, and their violence kept off from Him; he must also be of a favourer of learning, for Cadmus brought from Phaenicia unto Greece six∣teen letters Alphabeticall, and a Prince must have the Dragons eye; and be turned unto a Dragon, when wickednesse gets the upper hand, that hee may be fearfull to those that do evill; and such a Prince at last shall be received unto the Elysian fields, that is shall have rest and liberty, again a King must do nothing but by advise of Minerva, that is of his wise and learned Counsell; the two cheif props of a King∣dom are Mars and Venus, warre and propagation, and these two live in harmony and order, as parents in their children; a wise man that cannot live secure∣ly in a publick place, will with Cadmus turn him∣self unto a Serpent, that is, live a private and solitary life. 2. A good Minister, like Cadmus, must do all things with order and decencie, he must do nothing without advice from God; he must seek out Europa his sister, that is, every lost soul, and if she cannot, or

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will not be found, he must not be idle, but must give himself to build the city of God; for these two a Mi∣nister must do, seek those that be lost, and confirm or stablish those that stand; he must also kill the Dragon that infecteth the Well, that is, the Heretick, who poysoneth the cleer fountain of Gods Word; and if the destruction of one Heretick be the generation of many, as we see in the Arrian Heresie, being over∣thrown by the Nicene Synod, of which, as out of the Dragons teeth, arise Eusebians, Photinians, Eu∣doxians, Acacians, Eunomians, Macedonians, Aeti∣ans, Anomians, Exucontii, and Psatyrians; wee must fling Minerva's stone, that is, wise Arguments out of Gods Word amongst them, that these armed men may destroy one another; so we read in that the Councell of Selentia, the Arrians went together by the ears among themselves, being divided into Arri∣ans and Semiarrtans; a Minister also must be turned unto a Serpent for wisdom, and so shall be received unto the Elysian fields. 3. Christ is the true Cadmus, who was sent of his father to seek that which was lost; he is the husband of order and harmony, the builder of a greater city then Thebes; the destroyer of a 7.1 the great Dragon the Devil, and of all his armed teeth, or associates; he hath opened unto us the foun∣tain of grace and knowledge; upon him God be∣stowed all gifts and perfection; that Serpent that was lifted upon the Crosse to cure all beholders, and at

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last was received unto glory. 4. Here is a type of the Resurrection.

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CASTOR and POLLUX.

THese were twinnes begot of Leda's egge, with whom Iupiter conversed in the forme of a Swan; the one was a champion, the other a horse-man, they went against the Calydonian Boare; and accompa∣nied the Argonautes, upon whose heads, when two flames were seene, when they were in the ship, the storm ceased; and they were afterward thought to be gods of the sea: when Castor was killed, Pollux obtai∣ned of Iupiter that the immortality should be divi∣ded between them; therefore when one dieth, the o∣ther liveth.

THE MYSTERIES.

I Thinke, not unfitly against the Peripateticks, we may gather out of this fiction, the creation of the Sunne and Moone, for in the beginning the Spirit of God, like a Swan, moving on the waters, out of a confused egge, that is, out of the chaos brought forth these two glorious flames, whose dominion is over the sea, because by their influence, light, and motion, stormes and vapors are raised and setled: the Sun is the Champion, who by his heat subdueth all things: The Moon is the Horse-man, if you consider its swift motion, it is well and comfortable when they both shine, but if either of them be eclipsed, it is dismall and ominous: Immortality may be said to be divi∣ded between them, because when the one liveth,

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that is, shineth, the other is obscured, and in a man∣ner dead, at least to us. They ride on white horses, to shew their light; and they found out the golden Fleece, because no mettals are generated but by their influence, nor can they be found out, but by their light. 2. The soule and body are like Castor and Pollux, for when the one dieth, the other liveth; and when the body is a sleepe, and as it were dead, then is the soule most active; and when the body is most vigilant, the soule is lesse vigorous. 3. By this fiction the Gentiles wound themselves; for if they believe that these Di∣oscuri were begot of a god and a woman; why will they not believe the true generation of Christ, of a Virgin, and the Holy Ghost. 4. By this also, judici∣all Astrologers may be confuted; for we see that the soules and dispositions of men depend not on the Stars; these two were twins, borne under the same constellation, yet of farr different studies and inclina∣tions, the one being a wrestler, the other a horse-man. 5. Satan who can transform himselfe unto any shape, appeared to the Romans in the Latin war in the form of Castor and Pollux, on horse backe, for which cause a Temple was errected to them, by A. Posthumius dictator; have not we more cause to errect the Tem∣ple of our hearts to Christ, who upon the two white horses of the two Testaments, hath brought us good news of our victorie against our spirituall foes. 6: This temple was erected both to Castor and Pollux, but Castor the lesse worthy caried the name from the other, by which we see, that honour is not alwayes given to those that deserve best. 7. Dioscuri were

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preservers of men, but Helena came out of the same egge, which was the overthrower of Troy; so in the same Church are good and bad, savers and destroyers. 8. It was love in Pollux to share his immortality with Castor, but in this he did him more hurt then good, for it had been better to dye once then so of∣ten; thus our affections are oftentimes preposterous. 9. Christ hath done more for us then Pollux for Ca∣stor, for he lost his immortality for a while, that we might injoy it for ever.

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CENTAURI.

THese were half horses, half men; begotten of Ixion, and of a cloud, which was presented unto him in the form of Iuno, with which he was in love; they quarrell'd with the Lapithae, and carried away their wives being in drink, for which cause many of them were killed; they were given to many naughty qualities, but Chiron, who was Achilles Schoolma∣ster, for his wisdom and justice was much commen∣ded, but was wounded accidentally by one of Her∣cules his arrows, which fell upon his foot out of his hand, and was cured by the herb Centurie, and was then made a Star.

THE MYSTERIES.

MAny many men are like Centaurus, whose fore∣parts are of a man, but hinder-parts of a horse, they begin in the spirit, but end in the flesh; their yonger yeers are spent civilly, their old age wanton∣ly and profanely. 2. Kings have oftentimes Centaurs for their Counsellors, Achilles had Chiron for his Schoolmaster; they have mens faces, fair and honest pretences for their advice, but withall a horse tail, for the event is cruell and pernicious oftentimes; these are children of clouds, a 7.2 for their intentions are oftentimes wrapped up in a cloud and mist, that they cannot be discovered. 3. A drunkard is a right Cen∣taur,

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a man in the morning, and a beast in the even∣ing; the son of clouds, for whilest he is sober, he is heartlesse, melancholly, and as a dead man; but when his head is full of clouds, and vapours arising from the wine, then he is full of life, talk, and mirth, and then he is most given to quarrell, with the Lapithae, even his dearest friends, and to offer violence to wo∣men. 4. Mis-shapen and hard-favoured men, have harsh and ill-favoured conditions. 5. Every regene∣rate man is in a sort a Centaur, to wit, a man in that part which is regenerate, and a beast in his unrege∣nerate part. 6. There is no race or society of men so bad, but there may be some good amongst them, one Chiron among the Centaurs, as one Lot among the Sodomites, and one Iob among the Edomites. 7. Drun∣kennesse, whoredom, and oppression, are the over∣throw of Kingdoms, as we see here by the Centaurs. 8. Sin is a Centaur, having a mans face to perswade, but a horses heels to kick us in the end. 9. Where things are not ruled by Laws, order, and civility, but carried head-long with violence and force, we may say that there is a Common-wealth of Centaurs. 10. A Comet may be called a Centaur, as having a horse-tail; and the wisdom of a man, in fore-telling future events, it hath its generation in the clouds, or air, and upon the sight of it, blood-shed, wars, and desolation follow. 11. Just Chiron was wounded by Hercules, but was afterward placed among the stars; so, although might doth oftentimes overcome right here, yet the end of justice and goodnesse shall be glory at last. 12. Our life is a Centaur, for it run∣neth

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swiftly away, and as the Centaurs are placed by the a 7.3 Prince of Poets in the gates of Hell; so is our life, as soon as we are born in the gates of death, Na∣scentes morimur. 13. Governours, Souldiers, School∣masters, should be Centaurs, to have the wisdom of men, and the strength and courage of horses.

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CERBERUS.

PLuto's dog, begot of Typhon and Echidna; hee had three heads, and Snakes in stead of hair, and lay in the entry of Hell, who by Hercules was drawn from thence, who vomited when he saw the light; and of his foame sprung up the poysonable herb Aconitum or Wolfbain.

THE MYSTERIES.

CErberus is a glutton, whose three throats are his three-fold desire to eat, much, often, and varie∣ties; he lyeth in the entry of Hell, for gluttony is in∣deed the gate of Hell, and that which brings many men to untimely deaths, Plures gulâ quem gladio; and intemperance of Diet causeth oftentimes that Bulimia and Canina appetentia, dogs appetite, which is an unsatiable desire of eating, the effect whereof

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is vomiting: This proceeds of Typhon and Echidna, heat and cold; to wit, of the heat of the Liver, and cold malancholly humours of the stomack, when the stomachicall Nerves are too much refrigerate; but this is sometimes cured by Hercules the Physitian. 2. Cerberus is a covetous mā, a 7.4 whose greedy desire of having is never satisfied, he is Pluto's dog, for he makes riches his God, which like a dog, he is contin∣nually watching his wealth, and by consequence his desire of having proceedeth of Typhon the Gyant and the snake Echidna, that is of oppression & secret cun∣ning, the 3 heads, or as some writ, a hundreth heads, do shew his unsatiable desire; his snakie hairs doe shew how uggly he is in the sight of good men, and how much by them abhorred: he lyeth in the gates of Hell, from whence gold cometh, for his affections are there, and his punishments are already begun in this life, he lyeth in a den, as lying basely & obscurely, and when he is drawn out from thence by Hercules the King, to any publicke office, or service for the state, he frets and foames, and at last against his will, or else profusely without judgement vomits out his wealth, as a misers feast is alwayes profuse, and this breeds a poysonable hearb, which is bad example. 3: Death is Cerberus: which is Plutos dog, Satans ma∣stiffe, by which he bites us; Typhon that is the devill begat death upon Echydna the serpent in which he poysoned our first parents. His three mouths or hund∣reth rather, do shew the many wayes that death hath to sease on us; the snakie hairs doth shadow out the

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ugglinesse and fearfulnesse of death; it lyeth in Hell gates, for the wicked must by death come to Hell, this dogge doth suffer all to goe in, but none to re∣turne; from Hell is no redemption; but Hercules by his strength overcame and bound him, and Sybilla by her wisdom cast him asleep: so the Son of God by his power and wisdom hath overcome death, and taken away its sting. 4. An evill conscience is Cer∣berus stil barking, and with his snakes affrighting and stinging the wicked, and lyeth in hell gates, for the wicked mans hell is begun here, it vomits out all by confession, when it is convinced by the light of Gods Word, and that inward light which is in the mind. 5. The grave is Cerberus, the great a 7.5 flesh-eater, still eating and never full: the snakie haires shew, that the ground is full of wormes, and snakes; it is al∣so the entrie of Hel. The light of Christ the great Her∣cules, when he went down to Hell, caused this dog to vomit up his morsells, for the graves were opened, and many of the Saints bodies arose, and at the light of Christ second comming, he shall vomit up all that he hath eat; out of Cerberus his foame grew the ac∣comitum, to shew that poysonable hearbes grow out of the corruption of the earth. 6: Satan is this Hell∣hound, whose many heads and snakes, doth shew his many malicious & cunning waies he hath to destroy men, he is begotten of the Giant Typhon and the sna∣kie Echidna, because as parents live in their children, so violence and craft live in him, he is the vigilant dore keeper of Hell, lying in wait to tole in soules

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but never to let them out. The true Hercules Christ, by his strength and wisdome hath bound him, at the presence of whose light, he foames and fretts, and was forced to vomit and restore those soules which he held in captivitie, 7: Time with his 3 heads, that is, past, present, and future, is this dog, which devou∣reth all things. And he shall vomit up all hid things, for time revealeth all secrets. He lyeth in the gate of hell, all must go through his throat, that go thither; that is, all must have a time to die, and it is time that bringeth forth poysonable hearbs as well as pro∣fitable: and time hath brought us to the knowledge thereof.

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CERES.

SHe was the daughter of Saturn and Ops; of her brother Iupiter, she had Proserpina; of Iason she

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did bear Plutus; and of Neptune, a horse; at which she was so much displeased, that she hid her self in a dark cave, and was found out by Pan, whilest her daughter Proserpina vvas gathering flowers vvith Iuno, Minerva, and Venus; Pluto carried her away in his chariot; therefore Ceres lighted torches, and sought her up and down the world, and in her jour∣ney being kindly lodged by Celeus, she taught him to sow corn, and nourished his son Triptolemus, by day with milk, by night in fire; which Celeus too cu∣riously prying unto, was slain by Ceres; and Tripto∣lemus was sent through the world in a chariot drawn with winged Dragons, to teach men the use of corn; Proserpina could not be delivered from Hell, because she had tasted of a Pomegarnet in Plu∣to's Orchard; yet afterward she was admitted to re∣main six moneths above the ground, and six moneths under.

THE MYSTERIES.

CEres is the Moon, which one half of the yeer in∣creaseth, to wit, 15 dayes every moneth, which time she is above the earth; the other half yeer, that she is decreasing, she is under; her daughter Proser∣pina may be the earth, which she loseth when Pluto, that is, darknesse doth take away the sight of it; and her lighting of torches, is the increase of her light, by which the earth is seen again; her hiding in a cave is her eclipse by the earths interposition, but Pan the Sun makes her appear again. 2. Ceres is corn, which

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Saturn and Ops, that is, time and earth produce; Pro∣serpina is the seed, which Pluto ravisheth, because it lyeth a while dead underground; Ceres hides her self, that is, the corn is not seen, till Pan the Sun by his heat bringeth it out; Ceres begets Plutus, corn bringeth mony to the Farmer, and a horse also, be∣cause the desire of corn makes the Farmer labour like a horse, or because the plenty of corn makes men wanton and unruly like horses, as it did the Sodo∣mites; the lighting of Torches is the heat and light of the Sun and Moon, by whose influence the corn is produced, the nourishing of Triptolemus by day with milk, by night with fire, is the cherishing of the corn with rain by day, and heat in the bow∣ells of the earth by night, the tasting of Pluto's fruit is the food which the corn receiveth from the ground. 3. Ceres is a 7.6 the earth, by whose benefit, we have Proserpina, corn, Plutus, mo∣ney, and a horse, that is, all cattell fit for use; this is the nurse of all living creatures affording them milke and fire, food and heat; hence come these phra∣ses, cereale solum; cereales caenae, for plentifull suppers, and a fruitfull ground; and cerealis aura, for a tempe∣rate climat; when Proserpina gathering flowers, that is, the corne which groweth with the b 7.7 flowers, especially the Poppie (therefore consecrated to Ceres) was carryed away by Pluto, that is, faileth by reason of sterilitie of the ground, and intemperance of the air; then Ceres hides her selfe, that is, the earth loseth her beauty; but by the means of Pan, that is,

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the shepherd with his sheep fold, the land is inriched, and Ceres comes abroad in her best aray, and by the help of her two lamps, the Sun and Moon, she reco∣vers Proserpina or corne again; for halfe of the years she affordeth corn to Triptolemus the husband-man, who in the chariot of time, drawn by the winged serpents, that is, used, guided, and imployed by his diligence & prudence, he sendeth his corn abroad to those that want. 4. Ceres may be the tipe of an earthly minded man; who is not content with one calling, but is still trying new wayes to grow rich, somtimes he is in love with Iupiter, or the aier, and of him be∣gets Proserpina, that is, he will be a husband-man, then finding that life too laborious and not gainfull enough, falls in love with a 7.8 Iason, and playes the Physitian, and of him begets blinde Plutus, that is, mony, and yet not being content, he courts Neptune, and will play the Merchant venturer; and so being in love with the sea, begets a horse, that is, a ship, but losing this way what he had got before, hides him∣selfe and dares not shew his head, till Pan, that is, mony, (for mony is every thing) get him abroad again; in the mean while he is run so far in the usu∣rers bookes that his Proserpina, his land, to which he would fain returne, is carryed away by Pluto the usu∣rer. 5. In this fiction is reproved curiositie, by the ex∣ample of Celeus; it is a dangerous thing to pry into the secrets of God. 6. Here also we see the reward of hospitalitie. 7. Triptolemus is a spend-thrift, who scatters abroad his goods, as he did his corn, in travel∣ling;

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being carried by winged serpents, cunning flat∣terers, who suddenly exhaust him. 8. Let us take heed, that whilst we are gathering flowers with Proser∣pina, that is, delighting our selves in these earthly va∣nities, Pluto the Devill do not take away our soules, & so shall we be forced to leave the company of Mi∣nerva, Iuno and Venus, that is, be taken from all our wordly wisdom, wealth and pleasures. 9. Ceres, that is, parents should be very watchfull over their daugh∣ters; for a virgin, that hath Minerva, Iuno, and Venus with her, that is, wit, wealth, and beautie, is in dan∣ger to be carried away, by Pluto, by some debauched and untoward ruffian. 10. As Triptolemus could not be immortalized without Ceres milk, and fire, neither can we attain Heaven without the sincere milke of Gods word and the fire of affliction; and as in the day of prosperitie we are content to drinke the milk of his good things, so in the night of adversitie we must not refuse to suffer the fierie triall of persecution. 11. Ceres was both a good Law-giver, and feeder of men; therefore her sacrifices were called a 7.9 The∣smophoria; so Princes should be both. 12. Beware of eating Pomegranets in Pluto's orchard, for that hin∣dred Proserpina's deliverie from thence; so, it is a hard thing to reclaim those from the power of Satan, who do relish and delight in sin. 13. Ceres is a tipe of Gods church; which is a grave Matron in rustick apparell, as being of little esteem in the world, ha∣ving the spade of discipline in her right hand, and from her arm hangs a basket full of the seeds of Gods

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Word; by this hand stands two husband-men, the one turning up the ground with a spade, the other sowing the seed; on her left hand (which holdeth the hook and flaile of correction and excommunica∣tion) stands two other husband-men, the one reaping, and the other threshing, these are her ministers, whose office is a 7.10 to root out, and pull down, to build and plant; she sits upon the oxe of patience and labour, with a crown of wheat ears upon her head, as having power to distribute the bread of life, her brests are open and stretched forth with the b 7.11 sincere milk of Gods words; over her right side, Iuno is drop∣ping down rain, and over her left, Apollo shineth; to shew that by the heat of the Sun of righteousnesse, and influence of graces c 7.12 from Gods spirit, she doth flourish and fructifie. 14. Christ is truly Ceres; which having left mankind, being carried away by the devil, he came, and with the torches of his words found him out, and being drawn with the flying ser∣pents of Zeal and Prudence, dispersed his seed through the world; went down to Hell and rescued us from thence.

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Page 87

CHARON.

HE was the sonne of Erebus and night; the boat∣man of Hell, who admitted none to his boat without mony, and till they were dead and buried; Yet Aenaeas by his pietie, Hercules and Theseus by their strength, Orpheus by his musick were admitted there before their death.

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THE MYSTERIES.

BY Charon doubtlesse death was understood; from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dig or make hollow, for death is stil ho∣low eyed, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 joy, for good men in death have true joy; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, also is a benefit, and death is such, and an advantage to good men; but so it is made by Christ, for in it selfe, death is the childe of Hell and night, and as Charon is described by a 7.13 the King of Poets, to be old, but yet vigorous, uggly, furious, terrible, sad, covetous, so is death; that which they fable of Aenaeas, Hercules, &c. was true in our Sa∣viour, who overcame Charon, or death by his piety, strength, power of his word, &c. He that would be admited into Charons boat, that is, have a joyfull death, must carry money in his mouth, that is, make him friends of his unjust Mammon; for what wee bestow on the poor, that we carrie with us, to wit, the benefit and comfort of it, and we cannot have a joyfull death, or be admited into Charons boat, till our body of sin be buried by repentance. 2. Charon is a good conscience which is a continuall feast; this carrieth us over the infernall rivers, that is, over all the waters of affliction in this life. 3. Charon is the sin of drunkennesse, the cup is the boat, the wine is the river Phlegeton which burnes them, and Acheron wherin is no true joy, Styx which causeth sadnesse and complaints; for these are the effects of drunken∣nesse; Charons fierie face, ragged cloaths, brawling

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and scolding tongue, rotten boat still drinking in water, are the true emblems of a drunkard; he is the childe of Hell, and begot of Satan, and the night, for they that are drunk, are drunk in the night; he ad∣mits of no company but such as are dead in this sin, & buried in it, and such as have mony in their mouths, that is spend-thrifts who spend all on their throats.

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CHIMAERA.

THis was a monster, having the head of a Lyon, breathing out fire, the bellie of a goat, and the taile of a Dragon; which did much hurt, but was killed at last by Bellerophon.

THE MYSTERIES.

SOme thinke that this was a Hill, on the top wher∣of were Lyons, and Vulcans of fire, about the mid∣dle was pasture, and goates, at the foote serpents, which Bellerophon made habitable; others thinke this was a Pirates ship, having the picture of these three beasts in it, others that these were three brothers cal∣led by these names, which did much hurt, others that by this fiction is meant a torrent of water, running furiously like a Lyon, licking the grasse upon the banks like a goat, and winding like a serpent, as may be seen in Natal. Comes, and others; but I had ra∣ther thinke, that by this Monster may be meant a whore; which is the wave or a 7.14 scum of love,

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wherin many are drowned; she hath a Lyons devou∣ring mouth still craving, and devouring mens estates; she hath the wanton belly of a goat, but in the end will sting and poyson like a Dragon. 2. By Chimaera I thinke wine may be meant, which makes men fu∣rious like Lyons, wanton like goats, and cunning or craftie like serpents. 3. The life of man may be meant by this Monster; for man in his youthfull yeares is an untamed Lyon, in his middle age a wanton, or an as∣piring goat, still striving to climbe upon the steep rockes of honour; and in his old age he becomes a wise and crafty serpent. 4. Satan may be understood by Chimaera, who in the beginning of the Church did rage like a Lyon by open persecution; in the middle and flourishing time thereof, like a goat made her wanton; and in the end will shew himself to be that red Dragon, labouring by secret cunning, and slights, to undermine and poyson her; but Christ already hath, and we in him, shall overcome this Monster.

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CHIRON

WAs a Centaur begot of Saturn in the forme of a horse, of Phyllyra the daughter of Oceanus; he was an excellent Astronomer, Physitian and Mu∣sitian; whose schollers were Hercules, Apollo, and Achilles, he was wounded in the foot by one of Her∣cules his arrows, of which wound he could not die being immortall, till he intreated Iupiter, who placed a 7.15 him among the stars, with a sacrifice in his hand, and an Altar before him.

THE MYSTERIES.

THat Charon is begot of Saturn and Phillyra, is meant that Astronomie, Physick, Musick, and all other arts begot of time and experience, or of time and books; for Phyllyra 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. 2. Saturn or time begets learned Chi∣ron, that is, arts and sciences by the help of reading,

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but he must do it in the forme of a horse, that is, with much patience and labour. 3. Chiron may signifie to us the life of a Christian, which consisteth in con∣templation, and so he is an Astronomer, whose con∣version and thoughts are in heaven, and in action, which consisteth in speaking well, and so he is a Mu∣sitian, and in doing well, and so he is a Physitian; and because Christianitie is more a practick then specu∣lative science, he hath his denomination Chiron from a 7.16 the hand, not from the head; lastly, suffering is a part of Christianitie, and so Chiron patiently suf∣fered the wound of Hercules his arrow. 4. Chirons feet were wounded before he was admitted amongst the stars; so our affections must be mortified, before we can attain heaven. 5. Chirons pain made him desire to die, so affliction makes us weary of this world, and fits us for heaven. 6. 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. 7. In that a Cen∣taur had so much knowledge, we see that sometime in mis-shapen bodies are eminent parts, as were in Aesop, Epictetus, and others. 8. Achilles so valiant, Hercules so strong, Apollo so wise, yet were content to learne of a deformed Centaur; so all should hear∣ken to the Ministers doctrine, be his life never so de∣formed, though he be a Centaur in his life, yet he is a man, nay an Angel in his doctrine.

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CIRCE.

THe daughter of Sol and Persis, and by her grand∣childe of Oceanus; she was a witch, & skilfull in hearbs, she poysoned her husband, King of Scythia, and for her cruelty was banished thence, and car∣ryed by her father Sol in a chariot, and placed in the Iland Circaea: she turned Vlisses fellowes unto swine, but over him she had no power; she could not pro∣cure the good will of Glaucus, who loved Scylla better then Circe; shee infected the water, in which Scylla was wont to wash, and was (ha∣ving

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touched this water) turned unto a Sea-Monster.

THE MYSTERIES.

CIrce, saith Nat. Comes, is the mixture of the E∣lements, which is caused by heat and moysture; the 4. Elements are the 4 hand-maids; she is im∣mortall because this mixture is perpetuall; and the strange shapes shew the varietie of strange forms brought in by generation, she had no power over V∣lisses because the soul commeth not by mixtion of the Elements, or generation. 2. By Circe, I suppose may be fittly understood death; caused by Sol and O∣ceanus grand-childe, because death and corruption proceed out of heat and moysture; the poysoning of her husband shews that death is no accepter of per∣sons; Sol carrieth her in his chariot, for where the Sun shines there is death and corruption; her turning of men unto beasts, shews that man is like the beast that perisheth, yea a living dog is better then a dead man; but she hath no power over Vlisses, that is, over the soul which is immortall, death hath no power; the four hand-maids that gathered poyson for her, were Adams pride, gluttonie, infidelitie, and curiosi∣tie, which made Adams death poyson all his posteri∣tie. 3. By Circe may be meant the Devill, who hath caused beastly dispositions in the nature of man, and hath poisoned us all; as Circe infected Vlisses fellows, but not himself; so he poysoned Iobs body, but had no power over his soul; and because God had set his

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love upon man, and had rejected him for his pride, being an Angel, he to be revenged poysoned man, as Circe did Scylla. 4. Circe is physicall knowledge consisting much in herbs; she is the daughter of Sol, because herbs proceed of his heat; she turneth men unto beasts, because some physitians searching too much unto nature, become beasts, in forgetting the God of nature; she dwelt on a hill full of physicall simples, to let us understand wherein the physitians skill and studie lyeth; he hath no power over Vlisses, the soul, but the bodies of men he may poyson or pre∣serve; his 4 hand-maides are, Phylosophy, Astrono∣mie, Anatomie, and Botancie or skill of simples. 5. Sin is a Circe, chiefly drunkennesse and whore∣dom which poyson men, and turn them unto swine; Circe hath both a cup and a rod, with which she poysoned men; so in sin there is a cup of pleasure, and the rod of vengeance; though Vlisses fellows were poysoned, yet he would not himself be enticed by Circe; but by means of the herb Moly, and his sword, he hath defended himself, and made Circe restore his fellows again to their wonted shapes; so Governers and Magistrates must not be overtaken with the Circe of drink and fleshly pleasure, howso∣ever others are; but they must use Moly, that is, tem∣perance in them selves, and use the sword, against this Circe in others.

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CAELUS.

THis was the son of Aether, and Dies, who mar∣ried with Terra, and of her begot Gyants, Mon∣sters, Cyclopes, Harpe, Steropes, and Brontes; he be∣got also of her the Titanes and Saturn; mother earth being angry that Coelus had thrown down his sons to Hell, caused the Titans to rebell against him, who thrust him out of his Kingdom, and Saturn cut off

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his testicles; out of the drops of bloud which fell from them, the Furies were ingendred.

THE MYSTERIES.

BY Caelus I understand the upper region of the air; for the air is called heaven, both by Poets and di∣vine Scripture: this may be sayd to be the son of Ae∣ther and Dies, not only because it is alwayes cleer, free from clouds and mists, but because also it hath the nature of elementary fire, to which it is next; for it is hot and drie, as that is, and more properly may this fire be called Aether from its continuall burn∣ing, then the heaven which hath no elementarie heat at all; his mariage with the earth, of which Ti∣tans, Cyclopes, &c. are procreated, do shew that those fierie Meteors in the upper region of the air, are procreated by its heat and motion, of these thin and drie smoaks which arise out of the earth; the names of Steropes and Brontes shew that lightning and thunder are generated there in respect of their matter, which being received within the clouds of the mid∣dle region, cause the rumbling, as if there were some rebellion and wars within the clouds; Saturn his son, that is, time the measurer of heavens motion, shal geld his father; that is, the heaven shall grow old, and in time shall lose that power of generation; for this shall cease, when there shall bee a new heaven; and upon this new change in the heaven, the Furies shall be ingendred, that is, the torments of the wic∣ked shall begin. 2. They that geld ancient re∣cords,

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fathers and scripture, are like Saturn, rebel∣ling against heaven, being incouraged thereto by those spirituall monsters, enemies of truth, who were thrust down from heaven, and that light of glorie, wherein they were created; unto the lowest Hell; and of this gelding proceed nothing but Furies, that is, heresies, schismes, dissentions. 3. Saturninus, Tatianus and his schollers, the Encratites, Originists, Manichaeans, and all other heriticks who have con∣demned matrimonie, as an unclean thing, and not injoyned by God; they are all like Saturn, being assi∣sted by their brethren the Monsters of Hell, and do what they can to geld their father Adam, of his po∣steritie, and to rebell against heaven; and what en∣sueth upon this gelding or condemning of wedlocke, but Furies and all kinde of disorder and impuritie. 4. The children of heaven and of the light, must not as Caelus did, joyne themselves in their affections to the earth; for of this union shall proceed nothing but Monsters, to wit, earthly and fleshly lusts, thoughts, and works which will rebell against our souls, and geld us of all spirituall grace, and of our interest in the kingdom of Heaven; and then must needs be ingendred the Furies, to wit, the torments of conscience.

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CUPIDO.

OF Cupids parents, some say he had none at all; others, that he was ingendred of Chais without a father; some say he was the son of Iupiter and Ve∣nus; others, of Mars and Venus; others, of Vulcan and Venus; others of Mercurie and Venus, &c. He was the god of love painted like a childe, with wings, blinde, naked, crowned with Roses, having a Rose in one hand, and a Dolphin in the other, with bow and arrows, &c.

THE MYSTERIES.

THere is a two-fold love, to wit, in the creator, and in the creature; Godslove is two-fold, inherent in himself, and this is eternall as himself, therefore hath no father nor mother: or transient to the creature, this love was first seen in creating the Chaos, and all things out of it; therefore they sayd that love was in∣gendred of Chaos without a father; and when they write that Zephyrus begot Cupid of an egge; what can it else mean, but that the spirit of God did mani∣fest his love, in drawing out of the informed and con∣fused egge of the Chaos, all the creatures; the love of the creature is two-fold, according to the two-fold object therof, to wit, God and the creature; that love

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by which we love God, is begot of Iupiter and Ve∣nus; that is, God, and that uncreated beautie in him, is the cause of this love; and because the main and proper object of love is beautie, (for we do not love goodnesse, but as it is beautifull) and it is the object that moveth and stirreth up the a 7.17 passion, therfore Venus goddess of beautie is still the mother of Cupid or love, which notwithstanding hath many fathers because this generall beautie is joyned to many par∣ticular qualities; which causeth love in men accor∣ding to their inclinations and dispositions; some are in love with wars, and count militarie skill and cou∣rage a beautifull thing, so this love is begot of Mars and Venus; others are in love with eloquence, and thinke nothing so beautifull as that; and so Mercurie and Venus are parents of this love; some love Musick, and so Apollo begets this Cupid, and so we may say of all things else which we love, that there is some qualitie adherent to beautie, either true or apparent, which causeth love in us; now that love which all creatures have to creatures of their own kind, in mul∣tiplying them by generation, is the childe of Vulcan and Venus; for it is begot of their own naturall heat & outward beautie; by beauty I mean whatsoever we account pleasing to us, whether it be wealth, honour, pleasure, vertue, &c. 2. The reasons why love was thus painted, I conceive to be these; Cupid is a childe, because love must be still young, for true love cannot grow old and so die; amor qui desinere potest, nun∣quam fuit verus; Hee hath wings, for love must

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be swift; he is blind, for love must wink at many things, it covereth a multitude of sins; he is naked, for amongst friends all things should be common, the heart must not keep to it self any thing secret, which was the fault that Dalila found in Sampsons love; he is crowned with roses, for as no flower so much re∣fresheth the spirits, and delights our smell as the rose; so nothing doth so much sweeten and delight our life as love; but the rose is not without prickles, nor love without cares; the crown is the ensigne of a King, and no such King as love, which hath subdued all the creatures rationall, sensitive, vegetative, and senslesse have their sympathies; the image of a Lionesse with little Cupids playing about her, some tying her to a pillar, others putting drinke into her mouth with a horne, &c. do shew how the most fierce creatures are made tame by love; therefore he hath a rose in one and a Dolphin in the other, to shew the qualitie of love; which is swift and officious like the Dolphin, delectable and sweet like the rose; his arrows do teach us that love wounds deeply, when we cannot obtain what we love; some of his arrows are pointed with lead, some with gold; he is wounded with a golden arrow, that aimes at a rich wife, and cannot obtain her; to be wounded with leaden arrows, is to be afflicted for want of ordinary objects which we love; and so his burning torches, shew that a lover is consumed with grief, for not obtaining the thing lo∣ved, as the wax is with heat; Ardet amans Dido; Vri∣tur infaelix; Caeco carpitur igne, Est mollis flamma me∣dullas; Haeret lateri laethalis arundo &c. These are my

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conceits of Cupids picture; other Mythologists have other conceits, applying all to unchast and wanton love, whose companions are drunkennesse, quarrel∣ling, childish toyes, &c.

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CYCLOPES.

THese were the sons of heaven, their mother was earth and sea; men of huge stature, having but one eye, which was in their forehead; they lived upon mens flesh, Polyphemus was their chief, he was a shepherd, and in love with Galathaea, he having de∣voured some of Vlisses his fellowes, was by him in∣toxicated with wine, and his eye thrust out; These Cyclopes dwelt in Sicily, and were Vulcans servants

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in making Iupiters thunder, and Mars his cha∣riots, &c.

THE MYSTERIES.

THese Cyclopes are by some meant the vapours which by the influence of heaven are drawn out of the earth and sea, and being in the air, ingender thunder and lightning to Iupiter, as their a 7.18 names shew; they dwelt in Sicilie about hill Aetna, because heat is the breeder of thunder; they were thrust down to Hell by their father, and came up againe, because in the cold winter these vapours lie in the earth, and by heat of the spring are elevated; wise Vlisses over∣came Polyphemus, that is, man by his wisdome and observation found out the secrets of these naturall things and causes thereof; Apollo was sayd to kill these Cyclopes, because the Sun dispelleth vapours. 2. I think by these Cyclopes may be understood the evill spirits, whose habitation is in burning Aetna, that is, in Hell burning with fire and brimstone, being thrown down justly by God, from heaven for their pride, but are permitted sometimes for our sins to rule in the air, whose service God useth sometimes, in sending thunder and stormes to punish the wicked; they may well be called Cyclopes from their round eye, and circular motion; for as they have a watch∣full eye, which is not easily shut, so they compasse the earth to and fro; they may be sayd to have but one eye, to wit, of knowledge which is great; for

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outward eyes they have not; their chief food and de∣light is in the destroying of mankinde; Polyphemus or Belzebub is the chief, who having devoured Vlisses fellowes, that is, mankinde; the true Vlisses, Christ the wisdom of the father, came, and having powred unto him the full cup of the Red wine of his wrath, bound him, and thrust out his eye; that is, both re∣strained his power and policie; these evill spirits, be∣cause they are the chief sowers of sedition and wars among men, may be said to make Mars his chariots. 3. Here we see that little Vlisses overcame tall Poly∣phemus; policie overcomes strength. 4. We see also the effects of drunkennesse, by it we lose both our strength, and the eye of reason. 5. Servius a 7.19 thinks that Polyphemus was a wise man, because he had his eye in his forehead neere the braine, but I say, he was but a foole because he had but one eye, which only looked to things present; he wanted the eye of providence, which looks to future dangers, and pre∣vents them. 6. Here we are taught to beware of cru∣eltie, and securitie, for they are here justly punished. 7. The state of Rome, which at first had two eyes, to wit, two Consulls, became a Polyphemus, a huge bo∣dy with one eye when one Emperor guided all; this Gyant fed upon the flesh of Christians in bloody persecutions; but when she was drunk with the blood of the Saints, Vlisses, that is, wise Constantine, thrust out the eye, and weakned the power of Rome; of that Gyant which had made so much thunder of war in the world, and so many chariots for Mars.

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8. A common wealth without a King, is like great Polyphemus without an eye; and then there is no∣thing but a 7.20 Cyclopian crueltie and oppression, great men feeding on the flesh of the poor; then is no∣thing but intestine wars and broils, the servants of Vulcan making thunder bolts and chariots for Mars; Aetna b 7.21 resounding with the noyse of their ham∣mers on the anvill; Brontes{que} Steropes{que}, et nudus membra Pyracmon; so it was in Israel, when every man did what he listed. 9. An envious man is like blinde c 7.22 Polyphemus, he hath no charitable eye; he feeds and delights himself with the ruine and de∣struction of other men. 10. The Sun in the firma∣ment is that great eye in the forehead of Polyphemus, which is put out oftentimes by vapours and mists arising out of the earth.

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CHAP. IV. D (Book 4)

DAEDALUS.

HE was a famous artificer; who having killed his sisters son fled to Creta, and was intertained of King Minos, whose wife Pasiphae being in love with a Bull, or a man rather of that name, she obtained her desire of him, by the help of Daedalus, who shut her within a woodden Cow; and she brought forth the Mino∣taure, or man with a Bulls head, which the King perceiving, shut the Minotaure and Daedalus with his son Icarus within the labyrinth that Daedalus had made; but by a thread he got out, and flew away with wings which he made for himself and Icarus: who not obeying his fathers advice, but flying too neer the Sun, fell and was drowned; the wings he used were sails and oares.

THE MYSTERIES.

HEll is the labyrinth unto which we were cast for our sins, by a juster Judge then Minos; and should have bin devoured by Satan the Minotaure, had not Christ helped us out by the thread of his word, and

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wings of faith. 2. They that give themselves to un∣lawfull pleasures, with Pasiphae, shall bring forth that Monster which will devoure them. 3. Daedalus made this labyrinth, and was cast into it himself; so the wicked are caught in their own nets, and fall in∣to the pit which they dig for others. 4. Daedalus was guiltie of murther, therefore is justly pursued, for murther is never secure. 5 Icarus is justly punished for refusing to hearken to his fathers counsell, a good lesson for all children. 6. Let us take heed of curiosi∣tie, pry not too much into the secrets of God, least we have Icarus his reward; for all human reason is but waxen wings. 7. Here we see for the most part that young men are high-minded and proud, but pride alwayes hath a fall. 8. Astronomers, and such as will undertake to foretell future contingencies, or will take upon them such things as passe humane power, are like Icarus; they fall at last into a Sea of contempt and scorn. 9. The golden mean is still best, with what wings soever we flye; whether with the wings of honour, or of wealth, or of knowledge and speculation; not to flye too high in pride, nor too low in basenesse. 10. If we will fly to Christ with the wings of faith, we must not mount too high in pre∣sumption, nor fall too low by desperation. 11. We see by Pasiphae, that a dishonest, and disloyall woman, will leave no means unattempted, to fulfill her lustfull and wanton desires. 12. Many women are like Pa∣siphae, outwardly they seem to be mortified, having the skin of a dead Cow, or woodden cover; but with∣in they burne with wanton lusts.

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DEUCALION.

HE was the son of Promethus and Pandora, a just and religious man, who was the first that built a temple to the Gods, when the earth was drowned; he and Pyrrha his wife were saved on Pernassus; and being advised by Themis they flung behinde them the bones of mother earth, that is, stones, and they became men and women, with which the earth was again peopled.

THE MYSTERIES.

BY the circumstances of the dove which Deuca∣lion sent out, and by the ark in which he was sa∣ved, it is plain, the scripture hath been used in the contriving of this fiction. 2. Deucalion may be the tipe of a minister; he must be the son of Prometheus,

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and of Pandora, that is, he must have both prudence and forecast, as also all gifts fit for his function; his name should be Deucalion, which may be made of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to moisten or water, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to call; for their office is, to water the barrē ground of mens hearts, & to call them to repentance & grace; they must be just as Deucalion was, and build up the living temple of God; they must strive to save both thēselves & others from the floud of Gods wrath; and if others will not be saved, yet let them do their dutie, and be Deuca∣lions still, and so they shall save them-selves when others shall perish; Pyrrha, which may be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must be their wife; that is, they must have the fire of Zeal; and Gods word must be in their mouth like a fire to burne up the chaffe; Pernassus the hill of the Muses must be their place of retreat and aboad; without universitie learning they are not fit to save themselves and others, and when they come down from Pernassus, or come abroad out of the universities they must strive, of stones to raise up children to the God of Abraham; and they must fling behinde them all earthly and heavie burthens, forgetting that which is behinde, and striving to that which is before, and so they shall make the stony hearts of men, hearts of flesh. 3. By this fiction, the Gentiles might have taught themselves the doctrine of the resurection; for if stones cast on the ground could become men; why should they not beleeve that a 8.1 our bodyes fallen to the earth, shall in the last day resume their ancient forme, by the power of him

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who first gave it. 4. Magistrates and such as would bring rude and barbarous people to civilitie, and of stones to make them men, must have the perfections of Deucalion; prudence, religion, justice, &c. The∣mis or justice must be their counsellor, without which nothing should they do; but chiefly let them take heed of couetousnesse; they must cast the love of earthly things behinde them; and so they shall make men of stones, that is, men will be content to forsake their stonie caves and rocks, and will frame them∣selves to the Citie life; and what are men without a 8.2 religion and civilitie but stones, representing in their conditions the nature of the place where they live. 5. Deucalion turned stones to men, but Idola∣ters, of stones make gods, such a god was Iupier lapis among the Romans, by whom they used to sweare; and these stony gods turned the worshippers unto stones, for they that make them are like unto them, and so are all they that worship them; the Idolater is a spirituall fornicator, commiting whoredom with the earth, which affordeth the materialls, and he brings in the forme. 6. It is not the least happinesse, to hide ones self in Pernassus amongst the Muses; for a scholler to spend his time privatly and quietly in his studie, whilst the tumultuous floods of troubles and crosses prevail abroad in the world. 7. Here we see that God is a punisher of impietie, and a preser∣ver of good men. 8. By Deucalion and Pyrrha may be understood water and fire, heat and moysture, of which all things are generated in the earth.

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Page 118

DIANA.

SHee was the sister of Apollo, and daughter of Iu∣piter and Latona; the Goddesse of hunting, dan∣cing,

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child-bearing, virginitie; who still dwelt in woods and on hills, whose companions were the Dryades, Hamadryades, Orades, Nymphs, &c. she was carried in a silver chariot, drawn with white staggs; she was painted with wings, holding a Lyon with one hand, and a Leopard with the other; on her altar men were sacrificed.

THE MYSTERIES.

DIana is the moone, called Apollos, or the Suns sister, because of their likenesse in light, motion and operations; the daughter of God, brought out of Latona or the Chaos, she came out before her bro∣ther Apollo, and helped to play the midwife, in his production; by which I thinke was meant that the night wherof the Moon is ruler, was before the day; the evening went before the morning; so that the Moon did as it were usher in the Sun; therfore the Calends of the months were dedicated to Iuno, or the Moon, she hath divers a 8.3 names for her divers ope∣rations, as may be seen in Mythologists; in Macrobius she is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fortune, from her variablenesse, as both being subject to so many changes, and causing so many alterations. Scaliger observeth that she was called Lya, or Lua, from lues the plague, because she is the cause of infection, and diseases, by which the soul is loosed from the body; she was called Fascelis from the bundle of wood, out of which her image

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was stolen, by Iphigenia Agamemnons daughter; but I should thinke that she was called Lya, from loosing or untyjng of the girdle which yong women used to do in her temple, called therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which temple virgins that had a minde to marrie, used first to pacifie Diana with sacrifices; she was also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, earthly; because they thought there was another earth in the Moon, inhabited by men; doubtlesse in that they called her Hecate, or Proser∣pina. the Queen of hell, they meant the great power that she hath over sublunarie bodies, for all under the Moon may be called Infernus or Hell, as all above her is heaven; this free from changes, that, subject to all changes; and perhaps she may be called Hecate, from the great changes that she maketh here below, every hundreth yeere; she may be called Diana from her divine power, Iuno, from helping, Proserpina from her creeping, for though she is swift in the lower part of her Epicycle, yet in the upper part ther∣of she is slow; Luna quasi vna, as being the only beau∣tie of the night, Dyctinnis from a net, because fishers and hunters use nets, and of these she is sayd to have the charge; for the Moon light is a help to both, they called her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from cutting the air; Lucina, from her light; her hunting and dancing was to shew her divers motion, for she hath more then any planet, six at least, as Clavius observes; her vir∣ginitie sheweth, that though she is neere the earth, yet she is not tainted with earthly imperfections; she is a help to childe-bearing, for her influence, and light when she is at full is very forcible, in the production

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and augmentation of things; her conversing on hills and in woods shews that her light and effects are most to be seen there; for all herbs, plants and trees feel her influence; and because she hath dominion over the fiercest beasts, in tempering their raging heat by her moysture; she holds a Lyon and Leopard in her hands, whose heat is excessive, but tempered by the Moon; her silver chariot shews her brightnesse; the staggs and wings do shew her swiftnesse; and be∣cause her light increasing and decreasing appeareth like horns, therefore the Bull was sacrificed to her, as Lactantius observes; her arrows are her beames, or influence by which she causeth death and corrup∣tion; in respect of her corniculated, demidiated, and plenarie aspect, she is called a 8.4 triformis, and trivia, because she was worshipped in places where 3 ways met, the dancing of all the Nymphs and Satyrs, shews how all take delight in her light; her hunting is to shew how in her motion she pursues and over∣takes the Sun. 2. A rich usurer is like Diana, for he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an earthly man, a great hunter after wealth; who hath his nets, his bands and bills, he wounds deeply with his arrows, Proserpina and Lya; for he creeps upon mens estates, and he brings a plague up∣on them; though he dwells in rich Cities, yet his hunting and affections are set in hills and woods, that is, in farmes and mannors, which by morgages and other tricks he catches, he is caried in a silver chariot drawn with staggs; because fearfulnesse doth still accompanie wealth, with which he is sup∣ported;

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he would fain fly up to heaven with the wings of devotion, but the Lyons and Leopards in his hands with which he devoures mens estates, keeps him 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. 3. 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 virginity. 4 Every good man should be like Dia∣na, having the wings of divine meditation, the cou∣rage of the Lyon, and swiftnesse of the stagge, his feet should be like Hinds feet, to run in the way of Gods commandements. 5. 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 fruitfull mother of spirituall children, whose conver∣sation is sequestred from the world; she is supported in the silver chariot of Gods word, in which she is carried towards heaven, being drawn with the white staggs of innocencie and feare; she holdeth in her hands Lyons and Leopards, the Kings of the Gentiles who have suffred themselves to be caught and tamed by her; she flieth with the wings of faith & devotiō; and hunts after beasts, that is, wicked men, to catch them in her nets, that she may save their souls, and with her arrows to kill their sins; Diana was mid∣wife to bring forth Apollo; so the Church travells in

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her 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 Erostratus, so it doth with the Church, whose Temples have bin robbed, defaced, and ruinated by prophane men.

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CHAP. V. E (Book 5)

ELYSIUM.

THe Elysian fields were places of pleasure, in which the souls of good men after this life did converse; enjoying all those de∣lights, which they affected in this life.

THE MYSTERIES.

ELysium is a place of libertie, as the word sheweth; for they only enjoy it, who are loosed from their bodies; not only Poets, but scriptures also have de∣scribed those heavenly joyes under earthly tearmes for our capacitie; 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 plea∣sure; there are the flowers of all divine graces; there is a perpetuall spring, the Musick of Angels, the sup∣per and wedding feast of the Lamb; the new Ierusa∣lem, all built of pretious 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 he was purged, so no unclean thing can enter into the new Ierusalem; the blood

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of Christ must purge us from all sin; and as they must passe Acharon, Phlegeton, and other rivers of Hell, before they can have accesse to those delightfull fields, so we must passe through fire & water, troubles and persecutions, before we can enter into heaven; and thus we see the Gentiles were not ignorant of a reward for good men, and of punnishment for the wicked.

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ENDYMEON.

HE was a fair shepherd, who falling in love with Iuno, who was presented to him in the forme of a cloud, was thrust down from heaven, into a cave, where he slept 30 years, with whom the Moon being in love came down oftentimes to visit and kisse him.

THE MYSTERIES.

IT is thought that Endymeon being an Astronomer, and one that first observed the divers motions of the Moon, gave occasion to this fiction, that the Moon loved him; but I think these uses may be made of this fiction. 1. Endymeon is a rich man; and riches make men fair, though never so deformed; and with such the Moon, that is, the world, as unconstant as the Moon, is in love, these are the men whom the world kisses and honoreth, but when these rich Endymeons set their affections upon wealth, (for Iuno is the god∣desse of wealth) then do they lose heaven, and fall into the sleep of securitie, saying, Soul take thy rest, thou hast store layd up for many years, with that rich farmer in the Gospell; and so they lose their souls for

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a shadow, for such is wealth; and this shadow brings upon them spirituall stupiditie, they that cannot be roused from their cave, though Gods word should shine on them as cleer as the Moon. 2. By Endy∣meon, Adam may be meant, who was fair whilst Gods image continued with him, but when he fell in love with Iuno, Iupiters wife, that is, affected equalitie with his maker; he was thrust out of Para∣dise, into this world as unto a cave; where he was cast into a dead sleep, or the sleep of death, from which he shall not be awaked though the Moon so often visit him, that is, so long as the Moon shall shine and visit the earth, which shall be till the dis∣solution of all things, man shall sleep in the grave. 3. By Endymeon may be meant these, over whom the Moon hath dominion; for Astrologers observe, that every man is subject to one Planet, or other, more or lesse, such men then over whom the Moon ruleth are instable, subject to many changes; nimble bodied, quick in apprehension, desirous of glory, and such a one perhaps was Endymeon; therefore the Moon was sayd to love them; and such because they affect hohour and popular applause, which is but air, may be sayd to be in love with Iuno, which is the air, and indeed honour is but air, or a cloud. 4. E∣very man may be called Endymeon, for we are all in love with air and emptie clouds, with toyes and va∣nities which makes us so sleepie and dull in heavenly things, and the Moon is in love with us; changes and inconstancie, still accompanie mans life, to signifie which instabilitie of human affaires, the feast of new

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Moons was kept among the Iews; and the Roman Nobilitie used to weare little pictures of the Moon on their shooes, to shew that we are never in one stay; for which cause I thinke the Turks have the half Moon for their Armes. 5. When Endymeon, that is, mankinde slept in sin; the Moon, that is, our Sa∣viour Christ, (whose flesh is compared to the Moon, a 9.1 by S. Augustin, as his divinitie to the Sun) in his flesh visited us, and dwelt amongst us, this Moon was eclipsed in the passion, and this Moon slept in the cave with Adam; and the full of this Moon was seen in the resurrection; this is he who hath kissed us with the kisses of his mouth, whose love is better then wine, whose light shined in darknesse, and the darknesse comprehended it not. 6. The Moon fals in love with sleepie Endymeons; that is, carnall and sen∣suall pleasures, and earthly thoughts invade those, that give themselves to idlenesse, securitie, and lazi∣nesse; for the Moon, in regard of her vicinitie to the earth may be the Symboll of earthly mindes; and be∣cause she is the mistris of the night, and of darknesse, the time when carnall delights are most exercised, she may be the Symboll of such delights; and because of her often changing she may represent to us the na∣ture of fooles, which delight in idlenesse, as the Moon did in Endymeon. 7. Endymeon in this may signifie the Sun, with whom the Moon is in love; rejoycing, and as it were laughing in her full light, when she hath the whole veiw of him; and every month run∣ning to him, and overtaking him, whose motion is

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slow, and therefore he seems to sleep in regard of her velocitie.

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ERYCHTHONIUS.

THis was a monster, or a man with Dragons feeet, begot of Vulcans seed shed on the ground, whilst he was offering violence to Minerva the virgin; which monster notwithstanding was cherished by

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Minerva, and delivered to the daughter of Cecrops to be kept, with a caution, that they should not look into the basket to see what was there; which advice they not obeying, looked in and so grew mad, and broke their own necks.

THE MYSTERIES.

VUlcan shedding his seed on the ground, is the ele∣mentarie fire, concurring with the earth, in which are the other two elements, and of these all monsters are procreated; and by Minerva, that is, the influence of heaven or of the Sun, cherished and fomented, though not at first by God produced, but since Adams fall, and for the punishment of sin. 2. Vulcan offering wrong to Minerva, is that un∣regenerate part of man, called by the Apostle, the law of our members, rebelling against the law of the minde; of which ariseth that spirituall combate and strife in good men, which is begun by the flesh, but cherished and increased by the spirit, till at last the spirit get the victorie. 3. Minerva, that is, he that makes a vow to live still a virgin, must look to have the fierie Vulcan of lust to offer him violence, and so he shall never be free from inward molestation and trouble; therefore better marrie then burne; and if he intertains any unchast thoughts, though his bodie be undefiled, yet he is no pure virgin, as Lactantius a 9.2 sheweth, that Minerva was not, because she cherished Erychthonius; therefore an unchast minde

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in a chast body, is like Minerva fomenting Vulcans brat; he is a pure virgin, sayth a 9.3 S. Hierom, whose minde is chast, as well as his body; and this he in∣geniously confesseth was wanting in himself. 4. Mi∣nerva, that is, wisdom, hath no such violent enemie as Vulcan, that is, firie anger, which doth not only overthrow wisdom in the minde for a time, for it is short fury; but is also the cause of Erychthonius, that is, of all strife and contention in the world. 5. War is a firie Vulcan, an enemie to learning or Minerva; the cause of Erychthonius, of monstrous outrages and enormities; and oftentimes fomented by seditious schollers, and learning abused. 6. Erychthonius is a covetous man, as the world shews; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is conten∣tion, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the earth, and what else is co∣vetousnes but a presumptious desire of earthly things, and the cause of so much strife and contention in the world; this monster came of Vulcan the god of fire, that is of Satan the god of this world, who reigns in the fire of contention, and in the fire of Hell, and is fomented by Minerva the soul, which is the seat of wisdom. 7. Tertullian b 9.4 sayth, that Erychthonius is the devil, and indeed, not unfitly, for he is the fa∣ther of all strife, and of avarice, he hath a mans wis∣dom, or head to allure us to sin, but a Dragons feet to torment us in the end for sin; whosoever with de∣light shall look on him, shall at last receive destru∣ction. 8. Let us take heed we pry not too curiously in the basket of natures secrets, lest we be served as Cecrops daughters, or as Pliny and Empedocles were.

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9. A Magistrate or Governour must be like Erych∣thonius, who was himself King of Athens; he must be both a man and a Dragon; if the face of huma∣nitie and mercy will not prevail, then the Dragons feet of vigour and justice must walk. 10. If any firy or chollerick Vulcan shall offer us wrong, we must wisely defend our selves with Minerva; and con∣ceal the injury & our own grief, as she did Erychtho∣nius. 11. Though the preserving and cherishing of Vulcans childe is no certain proof that Minerva lost her virginitie, neither did shee lose it though Vul∣offred her violence, because there was no consent; yet it becoms all, chiefly virgins to aovid both the evil & the occasion therof, that there may be no supition,

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EUMENIDES.

THese were the 3 furies, the daughters of Pluto and Proserpina, or of hell, darknesse, night, and earth; in heaven they were called Dirae, in earth Har∣piae, in hell Furiae, they had snakes in stead of hairs, brasen feet; torches in one hand, and whips in the other, and wings to fly with.

THE MYSTERIES.

COmmonly these 3 furies are taken for the tortures of an evill conscience, proceeding from the guilt

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of sin, they cause feare, and furie, as the word E∣rinnys signifieth; hell is the place of their aboad, and where they are, there is hell; the tortures wherof are begun in the conscience of wicked men. 2. There are three unruly passions in men, answering to these three furies; covetousnesse is Alecto, which ••ever giveth over seeking wealth, and indeed this is the greatest of all the furies, and will not suffer the 〈…〉〈…〉r to eat & injoy the goods that he hath gotten; a 9.5 〈…〉〈…〉∣riarum maxima, juxta accubat, et manibus p〈…〉〈…〉 contingere mensas; this is a Harpie indeed, 〈…〉〈…〉∣ly delighting in rapine, but polluting every t〈…〉〈…〉 hath; b 9.6 contracting omnia faedat immund〈…〉〈…〉 may be called Iupiters dog, or rather a dog 〈…〉〈…〉 manger, neither eating himself, nor suffering others to eat; the other furie is Megaera, that is, en••••••, full of poyson and snakie hairs; the third is Tisiphone, which is inordinate anger, or a revengefull dispositiō; the burning torch, and wings shew the nature of an∣ger; all these have their begining and being fr•••• Hell, from darknesse and night, even from Satan, and the two-fold darknesse that is in us, to wit, the ig∣norance of our understanding, and the corruption of our will; but as the Furies had no access unto Apollo's temple, but were placed in the porch c 9.7 ultrices{que} sedent in lumine Dirae, although otherwayes they were had in great veneration; so neither have they ac∣cesse unto the minds of good men, which are the tem∣ples of the holy Ghost. 3. Gods three judgements which he sends to punish us, to wit, plague, famine,

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and sword, are the three furies; a 9.8 Megaera, is the 〈…〉〈…〉t sweeps and takes away multitudes; the fa∣〈…〉〈…〉lecto, which is never satisfied; and the 〈…〉〈…〉Tisiphone, a revenger of sin, and a murthe∣rer▪ ••••••se have their seat in hell, as they are sent from, 〈…〉〈…〉ed by Satan, and in heaven also, as they are〈…〉〈…〉y God, without whose permission Satan can 〈◊〉〈◊〉 nothing; they may be called b 9.9 Harpies, as the furies were; because they snatch and carry all things h••ad-long with them; and, Dirae quasi dei irae, being the effects of Gods anger, they are Iupiters dogs, the ••••••cutioners of Gods wrath, and devourers of sinn••••s; they come swiftly with wings, and tread hard with their brasen feet; the plague is the snake that poysoneth, the famine is the torch that consumeth and burneth, the sword is the whip that draweth blood. 4. Ministers should be c 9.10 Eumenides, that is, gracious, benevolent, of a good minde, as the word signifieth, being properly taken; they should have the wisdom of Serpents in their heads, the torch of Gods Word in one hand, the whip of Discipline in the other; the wings of contemplation, and the brasen feet of a constant and shining conversation.

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CHAP. VI. F (Book 6)

FORTUNA.

SHee was the daughter of Oceanus, and ser∣vant of the gods, a great goddesse her self, in sublunarie things; but blinde, and carried in a chariot drawn by blinde horses, she stood upon a globe having the helme of a ship in one hand, and the horn of plentie in the other, and the heaven on her head.

THE MYSTERIES.

FOrtune is either an unexpected event, or else the hid cause of that event; the blinde Gentiles made her a blinde goddesse, ruling things by her will, ra∣ther then by counsell; therefore they used to raile at her, because she favoured bad men, rather then good; and called her blinde, as not regarding mens worth; but I think, that the wiser sort, by fortune understood Gods will or providence; which the Poet a 10.1 calls omnipotent, and the Historian, the ruler of all things; she may be called fortuna quasifortisuna, being only that strong ruler of the world; she had many temples at Rome, and many names; she stood upon a Globe,

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to shew her dominion of this world, and the heaven on her head, did shew that there is her begining; the helm & the horn of plentie in her hands, are to shew, that the government of this world, and the plenty we injoy is from this divine providence; and though they called her blinde, yet we know the contrarie, for she is that eye which seeth all things, and a far off, and before they are, as the word providētia signifieth; therefore they called her, and her horses blinde, be∣cause they were blinde themselves, not being able to know the wonderfull wayes and secret ends of this providence, why good men should here live in affli∣ction and miserie, and the wicked in honor and pro∣speritie; wheras they should have known, as some of the wiser men did, that no miserie could befall a good man, a 10.2 because every hard fortune doth either exercise, amend, or punish us; he is miserable, saith Seneca, b 10.3 that never was miserable; they are mise∣rable who are becalmed in the Sea, not they who are driven forward to their haven by a storm; a surfeit is worse then hunger; but see himself speaking excel∣lently to this purpose; therfore they had no reason to rail at Fortune when she crossed them; for to a good man all things fall out for the best; yet in good sence Gods providence may be called blinde, as Justice is blinde; for it respecteth not the excellencie of one creature above another, but Gods generall providence extendeth it self to all alike, to the worme as well as the Angel; for as all things are equally subject to God in respect of casualitie, so are they to his providence;

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he is the preserver of man and beast, his Sun shineth, and his rain falleth upon all alike; now the 4 horses that draw fortune, are the four branches of provi∣dence, whereby Gods love is communicated to us; to wit, creation, preservation, gubernation, and ordi∣nation of all things to their ends. In that they called fortune the daughter of the Sea; by this they would shew her instabilitie still ebbing and flowing like the Sea; therefore they made her stand upon a wheel, and she was called in a common by-word fortuna Euri∣pus, a 10.4 because of the often ebbing and flowing therof, I grant, that as one and the same effect may be called fortune and providence; fortune in respect of the particular cause, but providence in regard of the first, and generall cause, which is God; so the same may be called instable in respect of the particular cause, but most stable in respect of God, with whom there is no variablenesse, nor shadow of turning; though contingent causes produce contingent ef∣fects, yet nothing is contingent to God, for all things come to passe which he foreseeth, and yet his foreknowledge imposeth no necessity on contingent things, but indeed we are instable our selves and evil, and we accuse fortune of instabilitie and evill; a good man may make his fortune good; quis{que} suae est fortu∣nae faber, I have read that in some places fortune was wont to be painted like an old woman, having fire in one hand and water in the other; which I thinke did signifie that providence doth still presuppose pru∣dence, wherof old age is the Symbol, and because of

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the mutable and various effects of fortune, she was represented by a woman, the Symbol of mutabilitie; but the Romans upon better consideration, made her both male and female, to shew, that though the par∣ticular and secondary causes, of fortunall effects be various and unconstant like women, yet the supreme cause hath the staidnesse of a man; the fire and water shews, that our firie afflictions (which fall not with∣out Gods providence;) are so tempered with water of mercy, that though they burne good men, yet they consume them not; as we are taught by Moses fierie bush, and the furnace of Babylon.

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CHAP. VII. G (Book 7)

GANIMEDES.

HE was the King of Troys son, who whilst he was hunting, was caught up to heaven by an Eagle, Iupiters bird; and because of his extraordinary beautie, Iu∣piter made him his Cup-bearer.

THE MYSTERIES.

GAnimedes, is one that delights in a 11.1 divine coun∣sell or wisdom; and wisdom is the true beautie of the minde, wherin God takes pleasure. 2. Every Ea∣gle is not Iupiters bird, as Aelian observeth, but that onely which abstains from flesh, and rapine; and that was the bird that caught up Ganimedes; so fleshly mindes, and thoughts set upon rapine and carnall pleasures, are not fit to serve God, nor to carrie the soul up to heaven. 3. The quick-sighted Eagle, is divine contemplation or meditation, by which Gani∣medes, the soul is caught up to heaven. 4 When by holy raptures, we are carried up to heaven, the best Nectar that we can power out to God, is the teares

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of repentance, and of a broken heart. 5. Ganimedes was caught up by one Eagle only; but if we have the true inward beauty of the minde, we shall be caught up in the air by Legions of Angels, to meet the Lord, and shall for ever serve him, at his table in the King∣dom of heaven. 6. I wish that the Roman Eagle would not delight so much in rapine and mans flesh, as he doth; but rather endeavour to be carried up to heaven, that is, o their ancient dignity, the decayed and ruinated parts of the Empire. 7. As the Eagle caught up Ganimedes, so the wings of a great Eagle were given to the woman, Revel. 12. to carry her from the Dragons persecution; the great Eagle was the Roman Empire, whereof Constantine was the head, by whose power and help the Church was sup∣ported. 8. Our Saviour Christ is the true Ganimedes, the son of the great King, the fairest among the sons of men, the wisdom and counsell of the father, in whom God delighted, and was well pleased, who by the power, and on the wings of his Divinity, was caught up to heaven, where he is powring out his prayers and merits before God for us; and like Aqua∣rius (to which Ganimedes was converted) is powring down the plentifull showers of his grace upon us. 9. Vespasian set up the image of Iupiter and Ganime∣des, caught by the Eagle in the Temple of peace; so the image of God, and heavenly raptures, are found in that soul wherein is the peace of conscience. 10. As the Eagle carried Ganimedes, so Moses compareth God to an Eagle, who carried the Israelites on his wings through the desert; and S. Ambrose saith, that

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a 11.2 Christ is the Eagle who hath caught man from the jaws of Hell, and hath carried him up to heaven.

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GENII.

THese were the sons of Iupiter and Terra in shape like men, but of an uncertain sex, every man had two from his nativitie waiting on him, till his death; the one whereof was a good Genius, the other a bad; the good ones by some are called Lares, the bad Le∣mures; and by Tertullian, and his Commentator Pa∣melius they are all one with the Daemones; they were worshipped in the forme of Serpents.

THE MYSTERIES.

GEnius a gignendo, for by them we are ingenera∣ted; and so whatsoever is the cause or help of our generation, may be called Genius; thus the elements, the heavens, the stars, nature, yea the God of nature in whom we live, move, and have our being, may be called Genii; in a large sence, and Genii quasi Geruli, a gerendo vel ingerendo, from supporting us, or from suggesting good & bad thoughts into the mind; ther∣fore gerulofiguli in Plautus, is a a 11.3 suggestor of lyes, and so by these Genii may be understood, the good and bad Angels which still accompanie us, and by inward suggestion stir us up to good or evill acti∣ons. The form of Serpents, in which the b 11.4 Geni were worshipped, doth shew the wise and vigilant care, which the Angels have over us; when after this life they punish us for sins, they are called c 11.5 Manes

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Therefore the Genii were painted with a platter full of flowers and garlands in one hand, and a whip in the other; to shew that they have power both to re∣ward & punish us. They have oftentimes appeared in the forme of men, therefore they are painted like men, but they have no sex, nor do they procreate; for which cause perhaps the fruitfull Palm tree was dedi∣cated to them, with which also they were crowned; & because they were held of a middle kind, between Gods and men, they were called the sons of Iupiter and earth; or rather in reference to Plato's opinion, which held Angels to be corporeall; our souls also are Genii, which from our birth to our death, do accom∣panie our bodies; every mans desire and inclination may be called his Genius, to which it seemes the Po∣et alluded saying, an sua cui{que} deus fit dira cupido, and perhaps Aristotles intellectus agens, is all one with Plato's Genius, for without this we have no know∣ledge; because the passive intellect depends in know∣ledge, from the active, in receiving the species from it; which by the active intellect is abstracted from time, place, and other conditions of singularitie; and this is all one, as if we should say we receive no in∣formation of good or evill, but from our Genius; and as the Gentiles beleeved the stars to be Genii, so the Jews thought them to be Angels, and that they were living creatures, therefore they worshipded them, called them the hoast of heaven; but indeed Christ is our true Genius, the great Angel who hath preser∣ved and guarded us from our youth, by whom we are both generated & regenerated, the brasen Serpent;

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from whom we have all knowledge, who alone hath power to reward and punish us; who appeared in the forme of man; and in respect of his 2 natures was the son of Iupiter and Terra, of God and earth; and who will never forsake us, as Socrates his Genius did him at last; who came not to affright us, or to bring us the message of death, as Brutus his Genius did to him; but to comfort us, and to assure of eternall life; let us then offer to him the sacrifice not of blood, crueltie, or oppression; which the Gentiles would not offer to their Genius, thinking it unfit, to take away the life of any creature that day, in which they had received life themselves; but let us offer the wine of a good life, and the sweet fumes of our prayer; a 11.6 and let us not offend this our Genius, or deprive him of his due; but make much of him, by a holy life; and though the Gentiles assigned unto every man his Ge∣nius, and Iuno to the women; yea we know that Christ is the Saviour and keeper both of men and women, & that with him there is no difference of sex.

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GIGANTES.

GIants were hairie, and snakie footed men of a huge stature, begot of the blood of Caelus, and had earth for their mother; they made war against Iupiter, but were overcome at last by the helpe of Pallas, Her∣cules, Bacchus, and Pan; and were shot through by Apollo's and Diana's arrows.

THE MYSTERIES.

IF by Gyants we understand winds and vapors, they have the Earth for their mother, and Heaven for their father; they are bred in the belly of the earth, & are begot of the raine, which may be called the blood of heaven; they may be sayd to war against Iupiter;

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when they trouble the air; and they were shot with Apollo's and Diana's arrows: when the beames and influence of the Sun and Moon do appease and ex∣haust them. 2. Notorious prophane men are Gy∣ants, and are begot of blood; to shew their cruell dis∣positions; and of earth because they are earthly min∣ded: their hairie bodyes and snakie feet, do shew their rough, savage, and cunning disposition; they war against Iupiter, when they rebell against God with their wicked lives; but Hercules and Pallas, strength and wisdom overcome and subdue such monsters; and oftentimes they are overthrown by Bacchus and Pan, that is, by wine and musick; drun∣kennesse and pleasure, at last prove the bane of these Gyants. 3. Rebellious Catelins, who oppose autho∣ritie, are harie snakie footed Gyants, of a sanguinarie and cunning disposition, warring against Magistrates; which are Gods; but at last come to a fearfull end. 4. Arius, and all such as appose the divinitie of Christ, are like these Gyants warring against God; but are overthrown with the thunder and arrows of Gods word. 5. Let us take heed as S. Ambrose a 11.7 exhorts us, that we be not like these Gyants, earthly minded, pampering our flesh, and neglecting the welfare of our soules; and b 11.8 so fall into contempt of God and his ordinances; if we doat too much on earth, wee shew that she is our mother; and that she is too much predominant in us; if we think to attain heaven, and yet continue in sin and pleasure; we mount our selves upon ambitious thoughts, and do with the Gyants im∣ponere

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Pelion Ossae, climbe up on those high conceipts, to pull God out of His Throne.

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GORGONES.

These were the 3 daughters of Phoreus, whose chief was Medusa; she preferring her fine hairs to Minervas, and profaning her Temple in playing the whore there with Neptune, had her hair turned into snakes, and her head cut off by Persius, being ar∣med with Minerva's shield, Mercuri's helmet and wings, and Vulcans sword; this head Minerva still wore in her shield, and whosoever looked on it was turned into a stone; these Gorgones had fearful lookes; but one eye, and one tooth amongst them, which con∣tinually they used as they had occasion; they never used their eye at home, but still abroad; when Persius had got this eye, he quickly overcame them; they had also brasen hands and golden wings.

THE MYSTERIES.

Many men are like the Gorgons, they are quick∣sighted abroad, but blind at home; they spye

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moats in other mens eyes, but not beames in their own. 2. Satan deals with us, as Persius did with Medusa, he first steales away our knowledge, then with the more ease he destroyes our soules. 3. Wee see here in Medusa, that pride, sacriledge, and whor∣dome shall not go unpunished. 4. From whence let us learne not to be proud of our beauty, for all beauty, like the Gorgons shall end in deformitie, and as Abo∣lous hair and Medusas here, brought destruction on them; so it may bring upon others; and shall if they doat too much on it. 5. The sight of these Gorgones, turned men into stones, and so many men are bereft of their sences and reason, by doating too much on womens beauty. 6. They that would get the maste∣ry of Satan that terrible Gorgon, must be armed as Persius was; to wit, with the helmet of Salvation, the shield of faith, and the sword of the word. 7. Mi∣nerva by means of her shield, on which was fastned Medusas head, turned men to stones; so the nature of wisdom is, to make men solid, constant unmovable. 8. I wish that among Christians there were but one eye of faith and religion, and one tooth, one common defence, that so they might be Gorgons indeed, and terrible to the Turks their enemies; that with a brasen hand they might crush the Mahumetans, and with the golden wings of victorie, they might fly again over those territories which they have lost. 9. Me∣dusa by seeing her own face in Persius his bright shield, as in a glasse, she fell into a deep sleepe, and so became a prey to Persius; so many falling in love with themselves; grow insolent and carelesse, and falling

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into the sleepe of securitie, become a prey to their spi∣rituall enemie. 10. If a woman once loose her mo∣destie and honor, be she never so fair, she will seeme to wisemen but an ill-favored Gorgon, he accounts her hair as snakes, her beauty as deformitie. 11. A Captain or whosoever will encounter with a snakie∣haired Gorgon, that is, a subtile headed enemie, stands in need of Minerva for wisdom, of Mercurie for elo∣quence and expedition, and of Vulcan for courage. 12. Persius got the victorie over Gorgon by covering his face with the helmet; that he might not be seen of her; the best way to overcome the temptations of lewd women, is to keep out of their sight, and to make a covenant with our eyes. 13. The Gorgons are like those that live at home a private life; and so make no use of their eye of prudence, till they be called abroad to some eminent place and publick office. 14. They that have fascinating and bewitching eyes, by which many are hurt and infected, especially yong children, may be called Gorgons, and that such are, both ancient records, experience, and reason doth teach us, for from a malignant eye, issues out infections, vapors or spi∣rits, which make easie impressions on infants and ten∣der natures,; therefore the Gentiles had the goddesse of cradles called Cunina, to guard infants from fasci∣nation; and we read that in Scythia and Pontus, were women whose eyes were double balled, killing and bewitching with their sight, these were called Bithiae and Thibiae and they used the word praefiscine, as a charme against fascination, and in Africa whole fa∣miles of these fascinating haggs were wont to be; and

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GRATIAE.

THe graces were three sisters, daughters of Iupiter and Euronyme; they were fair, naked, holding each other by the hand, having winged feet, two of them are painted looking to wards us, and one from us, they waite upon Venus, and accompanie the Muses.

THE MYSTERIES.

a 11.9 SEneca and the Mythologists by the 3 graces un∣derstand 3 sorts of benefits some given, some received, and some returnd back upon the benefactor, two look towards us, and one hath her face from us, because a good turne is oftentimes double requited. They hold each other by the hand, because in good turnes there should be no interruption, they are na∣ked, or as others write, their garment is thin and tran∣sparent, because bountie should stil be joyned with sin∣ceritie, their smiling face shew that gifts should be given freely; they are still yong because the remem∣brance of a good turne should never grow old; they have winged feete, to shew that good turnes should be done quickly, bis dat qui cito dat. 2. They that will be bountifull, must take heed they exceed not, least they make themselves as naked, as the graces are painted, there is a meane in all things; and no man should go beyond his strength; he may be bountifull that hath Euronyme for his wife, that is, large posses∣sions and patrimonies, as the word signifieth. 3. There

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be many unthankfull people who are content still to receive benefits, but never retnrne any; these are they that strip the Graces of their garments, and have reduced free-harted men to povertie. 4. The Graces are called in Greek Charites a 11.10 from joy, or from health and safety, and they still accompanie the Mu∣ses, Mercurie and Venus; to shew that where lear∣ning, eloquence, and love are conjoyned, there will never be wanting true joy, health and contentment. 5. I thinke by the three Graces may be meant three sorts of freindship; to wit, honest, pleasant, and pro∣fitable, honest and pleasant freindships, which are gtounded on vertue and delight looke toward us, be∣cause they both aime at our good, but profitable freind∣ship lookes from us, as aiming more at her own gaine then our weale, which as Seneca sayth, is rather traf∣fick then friendshipp, but all friendshipp should be naked, and without guile and hypocrisie like the Gra∣ces still yong and cheerefull, and still nimble and quick to helpe. 6. By the three graces I suppose also, may be meant the three companious of true love; of which b 11.11 Arist. speaks; to wit, 1 good wil or benevo∣lence 2 concord or consent of minds, idem velle et idem nolle; 3 bountie or beneficence, these three like three graces looke on upon another; and hold each other by the hand, these ought to be naked, pure, still yong; and where these three are sound, to wit, good will, con∣cord, and bountie, there shall not be wanting the three Graces, that is, c 11.12 Thalia a flourishing estate. 2. Agliae

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honour or glorie. 3. Euphrosyne true joy and com∣fort, for these are the hand-maids of love. 7. Faith hope and charitie, are the three divine graces, pure and unspotted Virgins, daughters of the great God; sincere and naked without guile; looking upon on an∣other, and so linked together, that here in this life they cannot be separated one from the other, but there posi∣ture is somewhat different from the other Graces; for of the other, two look on us, the third hath her back to us, but in these three divine sisters, one only looketh to us, to wit, charitie; the other two, faith and hope, fix their eyes from us upō God; faith is Aglaia the glo∣ry and honour of a Christian, hope is Euphrosyne, that which makes him joyfull, we rejoyce in hope, and charitie, that is Thalia, which would make our christi∣an state flourish and abound with all good things, if we would admit of her companie amongst us; but by reason there is so little charitie, I doubt me, there is as little faith and hope; for reject or admit of one, you reject and admit of all.

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••mprimatur

April 26. 1642.

THO: WYKES.