OVID'S INVECTIVE or CURSE AGAINST IBIS, Faithfully and familiarly Translated into English Verse.

And the Histories therein contained, being in number two hundred and fifty (at the least) briefly explained, one by one; With Natural, Moral, Poetical, Political, Ma­thematical, and some few Theolo­gical Applications.

Whereunto is prefixed a double INDEX: One of the Proper Names herein mentioned; Another of the Common Heads from thence deduced.

Both pleasant and profitable for each sort, Sex and Age, and very useful for Grammar Schools.

By John Jones M. A. Teacher of a private School in the City of HEREFORD.

[...].
Carpere vel noli nostra, vel ede tua.

Printed by J. G. for Ric. Davis in Oxon. 1658.

Translator ad suam Ovidianae Ibidis Translationem, in laceris adhuc chartis latitantem.

IBIS, peribis? nec Liber tuam potest
Redimere vitam? ut Clericus quamvis legas,
Latinè, & Anglicè; novo, & veteri stylo,
Suspender, eheu, Furcifer caput Tuum?
Potiùs premaris, opto: Cur jugum ferant
Hoc liberi Homines, jure quod Liber ferat?
At, Te cremari, non premi velim, Liber;
Modò, qui premuntur, liberi forent jugo:
IBIS, peribis, omine hôc, silentio.

To Captain Anonymus Anargyrus.

What Captain can a common Souldier press
For publick service, lawfully, unless
Press-Money first he claps into his hand?
Man without Money will have poor command.
Such is my Book, no private promise may
Press it, nor Publick Faith, but present Pay.

To Momus.

I knew a Cobler once had skill in Awll,
Whom most of us did John Translator call,
So may'st thou me: my Cobling hath no End,
Yet where I Cobble thou wilt not com-mend.
J. J.

To all his worthy Friends in ENGLAND, J.J. Dedicates this his Translation of IBIS.

PLease read Mercurius Poeticus
Of Naso Englished: Politicus,
Nor Aulicus, nor large Britannicus,
Nor any of that Gang, e're brought to us
Such general News from all parts; Africa,
And Europe, Asia, and America.
How Machiavell hath plotted Treachery,
Ʋnder the reverend Mask of Piety:
How Kings are kill'd that do their subjects vex;
How Phaeton [...]ick spirits break their necks:
Such news are hither fled, though not so new,
Such Plots are practis'd; Would it were not true.
Yet in this Book are more prodigious things
Sent o're by Ovid upon Ibis wings:
Believ't who will, I cannot; He's a Poet:
Yet better trust him, then rake Hell to know it.
Heavens blesse you English, that read Ibis Curse,
Grudge not that time; 'tis spent in News-books worse.
Deign Ibis roost, she hath renew'd her Age;
Ʋncleaner Birds, in Europe, have a Cage.
Her good old Master's dead, her new one's dying,
And she for shelter throughout England flying.

To all his worthy Friends in the Dominion of WALES, J. J. Dedicates this his Translation of OVID'S Invective against IBIS.

ON Parnasse hill rose the Nectarian Font,
Where sisters nine, the Poets Mothers, wont
To fill themselves as publick Cisterns, and
Derive by Conduits, throughout every land,
Their influence: Thus Art will quickly bring
Waters so high in ascent as they spring:
Thus the Inanimate Messenger will streight
Convey from hill to h [...]ll, of equal height,
Though far remote. When I in Wales do passe,
Methinks some hills shew level to Parnasse,
The air no lesse acute: If any vein
Within my body doth a drop contein
Of purer bloud, that to the Welsh I ow,
Whence my fore fathers sprung; and who doth know,
But my Poetick ve [...]ne, if such thing be,
From that instinct of Nature came to me?
Philosophers are made so, Poets are
So born; but Nature void of Art looks bare.
As grateful Rivers tribute do return
Ʋnto the pregnant Springs where they were born:
So doth my Muse these First-fruits offer you,
And when she is more able more will vow.

To the READER.

THis Youthful study, (thus some Novellists have chil­dishly nick-named Poetry) for a man who have already lived more years then Ovid, who am almost worn out in Body and Spirits, by that unexpressible la­bour of Teaching Schoole, not much less then fourty years, might seem rather to condemn me of an affected Frenzy, then commend me for any ingenious Fancy. But the indefatiga­ble and real Love which I have, do, and ever will bear to Scholars, past, present and future, as well in others as my own Tuition, (back'd with animation of many good friends) hath induced me to adventure on this elaborate, though little Poem: A work I thought too hard for my greener, and find not easie for my riper age. A work so difficult, that the pa [...]e of Oedipus, or a Sybill, might sweat in the unridling of some pieces of it; so compendious and complete, that I may truly say, here is [Page] not onely Homer's Iliads in a Nut-shell, as it was once presented to the greatest of Emperours; but a meer Epitome of the most and the best of the Works of Homer, Virgil, and other Poets; of Plutarch, Diodorus, and other Historians; yea of all the Works of Ovid himself. This Enchiridion will prove, I hope, not a Pamphlet, but a Panoply, or Pandora's basket. Hence may Scholars, under the Ferula, find help for compo­sing of a Theme, both in Prose and Verse. Hence may young Gentlemen find help for discourse in History and Poetry. Hence may the Aged, if learned, recal to memory what they read in youth; if otherwise, they are not so old but they may hence learn somewhat. In a word, out of this Curse of Ovid, each sort, Sex and Age may pick a blessing, as Sampson did swe [...]t out of the strong, honey out of the Lion. If any of my English verses seem rugged, and to run like a bowl upon a rock, a civil and smooth censurer, without wrong to his judg­ment, may lawfully excuse me, for these ensuing rea­sons.

First, In the whole Poem I was as much bound to conclude each sentence in the narrow compass of one Distich, as each Distich is bound to the strict number of so many and no moor Feet.

Secondly, I have endeavoured, not Paraphrasti­cally, as some have done in many Authors, but punctu­ally, (as near as sense and verse could bear it) to ren­der my Poet in English word for word.

Thirdly, and lastly, Most of the Distichs in this book do comprehend Histories so narrowly couch'd, and [Page] chain'd together, that in the one Distich you will find sometimes fewer, sometimes three, or two, at the least one. So that I may boldly say, there are not so many histories of so few verses of any Poet now extant what­soever. All these histories I have one by one, briefly and fully illustrated and explained, by collecting and comparing the several conjectures of the choisest Au­thors that have walked in that path. The most that I have stollen in composing this small piece of Illustration, was many hours snatch'd from night, and my own re­pose: For the day was not mine, but dedicated to that Sisyphon-toil of the Education of Youth. And to add, as it were a M [...]nd to the Body, for the benefit of old and young, I have brought home each history to our own selves by Application. First Physical; for under the shadowing names of fictitious Heathen Deities is covered the Body and Substance of Natural Philosophy; Poets under Allegories expressing the wonderful works of Na­ture. Secondly, Ethicall; For the utmost scope the Poets aimed at, was not Fables, but Morality. Here be Precepts that will inform the Ʋnderstanding, reform the Affection, and direct the Will: Here are noble ex­amples, inflaming the mind with candid emulation; leading, as it were by the hand, through the temple of Vertue, to the temple of Honour. H [...]re be more per­fect Rules then those of Men or Fortune, in the exalt­ing of Vertue and suppression of Vice; shewing the Beau­ty of the one and Deformity of the other. Thirdly, Theo­logical: For let a skilful hand modestly draw aside the curtain of Poetry, there will fairly appear the sovereign [Page] face of the Queen of all Arts, Divinity. Tertullian is plain and pithy; Many of the Poetical fictions, saith the Father, had their original from the Scriptures. And without all question, as before Letters the Anci­ents expressed their conceptions in Hieroglyphicks, so did the Poets their Divinity under Fables and Para­bles. In Poetry you may discern an Ʋnity and a Tri­nity. One God under several attributes and effects; Three persons all Brothers, Jupiter, Neptune, Pluto. Their Ensigns a three-forked Thunderbolt, a three­forked Mace, a three-headed Dog. Three Graces, three Fates, three Furies. In Poetry are described the Joyes of Heaven charactred by the Elysian fields, the Torments of Hell deciphred in the burning lake of Phlegeton, and the Tortures of damned [...]xion and the rest. In this little Manual of IBIS is enough to fur­nish you with Political and Mathematical observations, as far as so small a bulk can hold. My Illustration may afford you a Key and a Clew, to guide you through every intricate room of this darksome labyrinth: But first and principally please to take in your hand this grand Key of the Porch or Entry; the Author and the Argument.

Publius Ovidius Naso, a Roman Knight, of an an­cient Family, one of the completest Gentlemen in Au­gustus Caesar's Court; a great admirer, and as much admired of the excellent Poets in that learned Age: He had an ample Patrimony at Sulmo, an house and Temple in the City, and another house near the Capital, with pleasant Gardens and plentiful Orchards. But [Page] in this so happy condition, in the one and fiftieth year of his age, he was banished, or rather confined to Tomos, a City in Sarmatia, bordering upon the Euxin Sea, by Augustus Caesar. The cause of this so cruel and deplored Exile is guest at more then known. Some do conjecture that it was for his too much familiarity with Julia the Emperours daughter; Others that he had unfortunate­ly seen the incest of Caesar. But the pretended occasion was, for the composing the Art of Love; and the Emperour to salve his own and his daughters honour, would have it thought so among the people. Having spent few years in this cold and comfortless Climate, he was possest (to add to his misery) with this unwelcome news, That one of Rome whom Caelius Rhodiginus calleth Corvinus, Suetonius calls Hyginus, but the most Cornificus; (a fit name for a Horn-maker) had in his absence solicited his wife, laboured against the Repeal of his Banishment, and being a great favourite of Augustus, endeavoured to gain the whole estate of the Banished Knight unto himself. Our smooth and gentle Poet, that never writ a virulent verse before, being half horn-mad hereupon, in a jealous apprehension, lips his Quill in bitterest Gall, and pens this last and least, but best of all his Poems; Masking his Enemy (as the Greek Poet Callimachus did Apollonius that stole his Verses, and published them for his own) under the ambiguous name of IBIS; a name more ugly then that D [...]lphical SMECTYMNUUS. This IBIS was a spurcitious unclean Bird of Egypt, hanting the River Nilus, feeding upon nothing but stinking carcases, [Page] spued thence upon the land by Inundations: She us'd to purge her gorged panch by sucking up salt water, and injecting it with her long Stork-like beak, into her narrow posterior ori­fice. Many more things of this Bird are re­corded by Aristotle, Herodotus, Aelian, Pliny, Tully, Strabo, Mela, and divers others. Pisi­das in a Greek Epigram merrily concludes, that she is more learned then Galen himself. Perhaps that Physicians from this Birds un­cleanly conveyance, were taught the use of a Clyster-pipe. To which purpose facetious Al­ciat hath compos'd an Embleme, which I here will transcribe, and translate, and submit all to your candid interpretation.

Alciati Emblema 87.
Quae rostro, Clystere velut, sibi proluit alvum
Ibis, Niliacis cognita littoribus,
Transiit opprobii in nomen, quo Publius hostem
Naso suum appellat, Battiadés (que) suum.
Ibis of Nile, that with her beak as't were
A Clyster-pipe, her fundament doth cleer,
Is an opprobrious name; for Ovid thus
Doth call his Foe; so doth Callimachus.
J. J.

To his Friend Mr John Jones, Tran­slator of OVIDS IBIS.

MUst I turn Poet too? and dress my lines
To measur'd feet, and Rythmes in Tropes and signs?
Well, wonder on, I thus should venture on it,
Who n'ere could Poem write, nor jugling sonet;
It seems far worse then madness now in me,
Verses to write in times of scrutiny.
Methinks I see some Mome hath with his eye,
Caught these poor lines, and with his fingers trie
Whether they hold proportion with their feet;
Not caring much whether with sense they greet:
Searches for Bombast, squeezed Epithites,
And in Seraphick non-sense much delights.
Friend, it is well for thee, my lines do make
Thee forlorne, and the shock of fury take
From off thy work; for else they'd rant [...]ng spend
Their malice all on thee before they'd end.
'Twas well thou met'st with such a subject too,
By which thy carelesness thou't fully shew,
In case they shew their rancour; do not care,
Just as your Poet Ibis spar'd, them spare.
'Twas Ovid gave the Theme, give him the praise;
But Jones that made the Comment, reach the bayes.
'Twas he that made the Roman Eagle aire
With his sweet Lure in Albions Isle, the fair,
And made ingenious Ovid speak a tongue,
That he did ne're so much as think upon.
'Twas not condoling Tristibus thou took'st,
Nor on his waggish Ars Amandi look'st;
But 'tis his crabbed Ibis, that in Rythmes
Thou English taught'st in these detracting times;
And dost not fear to let detractors see
Themselves in ancient Ibis destiny.
[Page]This thy Translation is not Paraphrase;
Nor do thy words his meaning ought disgrace.
Thou do'st not aim at blustring eloquence,
Rhombissian words, with peaking piteous sense;
But as th' Original is pure and clear
So is the Copy, they do close so near;
Where it before sounded all mystery,
Th'ast beautified it with plain history.
Thanks to thy pains and care, I can no more:
Pardon my Muse, it ne're had guilt before.
Had Ovid heard what I had wrote on's Ibis,
Like Delphian Oracle, he'd say Peribis.
Silas Taylor.

To the Author of the Translation of OVID'S Book in IBIN.

AT the first sight your pains did seem to me
A sullen rudeness to Civility:
Bringing by bold attempt, that book to light,
Which was in sable robes condemn'd to night.
But having read your sober Illustrations,
Moral, Divine, Poetical relations;
I handsomely saw couch'd what might in short,
Please both the learned and the vulgar sort.
The names of Phasis, Strymon, Hebrus, make
My Muse in Autumn, chill'd with cold to quake:
Yours broke muchice, since first you undertook,
To level precipices in this book;
And make aenigma's plain, that all the Nation
Might read a mysterie in your Revelation.
Reece Morrys.

To Mr Jo. Jones, Translator, Illustra­tor and Commentator of Ovids Ibis.

NOr do I weigh what any Mome may think,
(Onely I wish his Gall to make me Ink
When I a Satyr write) but now my quill
I'd wish to dip, where Ovids self did fill
His versing pen; for he who had the wit
To teach the art of Love, would practice it;
He, who what e're he thought on to rehearse,
Like Metal in a mould would run to verse;
He'd shew himself as grateful unto thee,
As e're to Ibis he could spiteful be;
For th'ast enammell'd his cast Poetry,
Making him, Heathen, speak Divinity;
And with choice Jewels ne [...] cut and enchac'd,
His Muse and thine, hast joyntly, richly grac'd.
Thou hast redeem'd him from his long Exile,
And made him Denizon of our English Isle.
The Act is past, but not by publick stealth,
He's Naturalized in our Common-wealth.
But stay, let's see; (Apollo be my guide)
How many Gordian knots are here unty'd?
And if the young King, when he cut but one
With's sword, 'twas destiny'd that he alone
Should the World's Monarch be; what honour's fit
For him, who hundreds loos'd with sharper wit?
But that this Iron age doth wisely afford
Less honour to the Pen, then to the Sword.
Yet stand again, what have I now espy'd?
After these ravell'd knots thou hast unty'd,
Thou knitt'st again their ends, (an endless pain)
Weav'st them with wists of thine own studious brain;
[Page]Then in fresh colours, lively to the eye,
Like Arras work, describ'st each History;
Thus fram'st a piece of curious Tapistry,
May any students study beautify.
Yours still JO. HILL.

To his much honoured Mr John Jones, Master of Arts, and School-master in the City of Hereford; upon his Translation, Comment, and Ob­servations upon Ovid his Ibis.

SO Phospher wakes the morn, with grateful light,
Translated from the obscure armes of night;
So Phoebus from a cloud rescues a ray,
At once to lighten and adorn the day.
This Book of all that's Ovid, I do think
Was like the Cuttle, hid in it's own ink;
Each line an History, and as it stood,
Then Ibis self less known or understood.
Thus a fair room in building, where no way
Is left by window to let in the day,
Conceals it's beauty, and by that abuse
Rich to it self, is Poor to every use;
But when the Artist's hand shall let in light,
At once we see with wonder and delight,
Embroideries, Arras, Tissues, we behold
Rich Persian carpets, fring'd with pearl and gold;
Then we first praise the riches, when once shown,
Before not understood, because not known.
Here you remove the veil, and let us see
The now known wealth of conceal'd historie;
[Page]So fully doth your Comment clear your rhimes
By Observations, to our use and times;
That while we suck these flowers, like Bees we do
At once draw pleasure thence and profit too.
While some men leave the Reader more perplext
With Comments far more hard then is the Text;
Or with a safer ignorance pass by
The ravell'd mysteries it cannot unty.
Others too full of fancy, (while their brain
Runs riot) still decline their proper aim;
So a rank Hobby with unbounded wing,
Wantons i'th' aire, and stoops at every thing.
Your Muse here flies not at so loose a rate,
Whiles others Paraphrase, 'tis you Translate.
No flyings out, your Muse though free, is bound
To word for word, to render, not confound
The Genuine sense so justly, that we might
Say Ovid's self did dictate, you did write.
No rack here shewn to make a word confess
Then what it signifies or more or less:
No virgin Muse here forc'd, no violence,
Or rape committed upon word or sense;
Each word so fitly married, as if ment
To shew you woo'd well first, then had consent.
So Adam tranc'd in sleep, did wake from it,
And found an helper for him meet and fit;
Even so, exactly so, we see a face
Translated in a glass, whose every grace,
Each aire, each line, each glance, each motion, all
Agree in one, the same Original.
Henceforth 'tis no more Ibis; you in this
Have made it Ovid's Metamorphosis,
More strange then all his changes, while you frame
A total change, which wholly is the same.
Ed. Bosworth.

An INDEX of all the proper names in the Histo­ries recited by OVID in his Invective against IBIS: which may be found by the number of the verse at each name here appearing: Thus.

A.
  • ABdera, Verse 465
  • Absyrtus 433
  • Achaeus 298. 540
  • Achilles 373
  • Achimenides 414
  • Acrisius 462
  • Actaeon 478
  • Adimantus 325
  • Adonis 564
  • Aeacus 187
  • Aegaeus 493
  • Aegyptus 177
  • Aetna 602
  • Agamemnon 352
  • Agenor 450. 570
  • Ajax Oileus 340. 618
  • Albula 138
  • Alcaeus 54
  • Alcibiades 32
  • Alcidice 510
  • Alcmaeon 340
  • Alebas 322
  • Alexander 295
  • Alexander Pheraeus 320
  • Allia 220
  • Amilcar 388
  • Amphiaraus 352
  • Amphion 582
  • Anaxarchus 568
  • Antaeus 392
  • Antiopa 534
  • Archilaus 293
  • Archilochus 54. 520
  • Aristophanes 521
  • Arsaces 463
  • Astyanax 493. 561
  • Atalanta 370. 600
  • Athamas 340
  • Atys 505
  • Atis 454
  • Atrax 468
  • Atreus 427
  • Augaeus 506
B
  • [Page]Battus 583
  • Belides 177. 353
  • Bellerophon 255
  • Biblis 356
  • Bistones 379
  • Blesus 537
  • Bôotes 610
  • Brotheus 515
  • Busiris 398
  • Butes 506
  • Buthes 612
C
  • Cacus 487
  • Cadmus 443
  • Caeyx 273
  • Callimachus 55
  • Cambyses 312
  • Canace 356
  • Capaneus 467
  • Cassandrus 460
  • Cercyon 410
  • Chaerilus 517
  • Charybdis 383
  • Cleombrotus 492
  • Clitretho 360
  • Cocalus 288. 507
  • Codrus 626
  • Caelum 271
  • Coronis 447
  • Corybantes 452
  • Crambus 269
  • Creon 602
  • Creusa 602
  • M. Curtius 442
  • Cybele 452. 455
  • Cyniphia 222
  • Cyphenes 552
D
  • Daedalus 496
  • Daedalion 273
  • Demasicthon 580
  • Danäe 462
  • Danaus 177
  • Dejanira 603
  • Demodocus 270
  • Diximanus 402
  • Diomedes 380
  • Dionysius 328
  • Dirce 533
  • Dolon 625
  • Dosothöe 473
  • Dryops 485
E
  • Egiale 347
  • Elpenor 484
  • Elysium 174
  • Empedocles 595
  • Erigone 610
  • Erisichthon 423
  • Eteocles and Polinices 35
  • Ethalus 619
  • Etracides 292
  • Evenus 512
  • Eupolis 528
  • Euridice 480
  • Euripides 592
  • Euristhenes 612
  • Eurition 40
  • Euryalus 285. 514. 630
  • Eurydamas 329
F
  • [Page]Fata tria. 75
  • Fatuarii 81
  • Faunus 81
  • Furiae 80
G
  • Galli 452
  • Ganges 136
  • Getae 635
  • Glaucus 553. 554. 555
H
  • Haemon 560
  • Halcyon 273
  • Hannibal 388
  • Harpagus 544
  • Hector 331
  • Hercules 346. 603
  • Hermias 318
  • Hippodamia 364
  • Hippolytus 90. 575
  • Hypermnestra 350
  • Hypsiphile 482
  • Hyacinthus 585
I
  • Iaziges 136
  • Icarius 610
  • Idmon 502
  • Ilice 497
  • Ino 275. 495
  • Io 620
  • Irus 415
  • Isis 620
  • Ister 136
  • I [...]ys 432
  • Jupiter Hammon 295
  • Ixion 175
L
  • Labyrinthus 372
  • Laödamia 304
  • Läocoon 482
  • Lares 81
  • Leander 588
  • Lemnon 393
  • Lestrigonia 386
  • Leucon 308
  • Leucothea 496
  • Limone 335
  • Linus 478. 574
  • Lycambes 54
  • Lycaon 430
  • Lycas 490
  • Lycophron 530
  • Lycurgus 343. 605
  • Lycus 533
M
  • Macedon 473
  • Magnates 395
  • Mamerthes 545
  • Marsyas 342. 550
  • Medea 433. 602
  • Medusa 552
  • Meleager 600
  • Melicertes 496
  • Menaecius 445
  • Menander 590
  • Menius 472
  • Mercuri [...]s 584
  • Metius Sufferius 277
  • Midas 296
  • Milo 323 608
  • Minos 288. 507
  • Minotaurus 406
  • [Page]Mnesymache 402
  • Myrrha 357. 537
  • Myrtilus 368. 535
N
  • Naphtha 606
  • Nauclus 506
  • Nauplius 338
  • Neo [...]les 315
  • Nereis 306
  • Nessus 403. 603
  • Niobe 584
  • Niobole 54
  • Nisus 360. 513. 630
  • Nyctimene 357
  • Nymphae 82
O
  • Ochus 314
  • Oedipus 260. 376
  • Oenomaus 365
  • Ops 452
  • Orchamus 572
  • Orestes 346. 525
  • Orpheus 598
  • Orythus 269
  • Osyris 450. 620
P
  • Pactolus 296
  • Palaemon 496
  • Palamedes 618
  • Palinurus 592
  • Paphages 500
  • Patroclus 373
  • Pelias 440
  • Pelope 358
  • Pelops 364
  • Penares 81
  • Penelope 390
  • Pentheus 531
  • Perdix 595
  • Perillus 435
  • Periphetes 403
  • Perseus 462
  • Phaeton 470
  • Phalaris 437
  • Philocteres 252
  • Philomela 432. 535
  • Phineus 263
  • Phoenix 258
  • Pigmalion 398
  • Pityocamtes 405 407
  • Planetae 215
  • Pluto 423
  • Plutus 416
  • Polydice 360
  • Polydorus 265. 578
  • Polyidus 555
  • Polymnestor 265. 578
  • Polyphemon 405
  • Polyphemus 267. 305
  • Porphyrion 469
  • Priamus 282
  • Prester 467
  • Procrustes 405
  • Progne 432. 533
  • Prometheus 289. 542
  • Pterela 360
  • Pyrrhus clarus 300
  • Pyrrhus filius Achillis. 302
R
  • M. Attilius Regulus 280
  • Remus 633
  • Rhamnes 630
  • [Page]Rhea 452
  • Rhesus 628
  • Rhodope 560
  • Romulus 633
S
  • Salmonius 471
  • Sardanapalus 310
  • Sarmates 635
  • Saturnus 272
  • Satyri 81
  • Sylla 384
  • Scylla 360
  • Scyron 405
  • Scythae 135
  • Semele 469
  • Sinis 405
  • Sisyphus 175
  • Socrates 558
  • Sphinx 375
  • Styx 77
T
  • Tantalus 180. 432
  • Taurica 382
  • Telephus 253
  • Tereus 432. 535
  • Thamyras 270
  • Theocritus 548
  • Theodomas 485
  • Theodotus 463
  • Therodomas 382
  • Theseus 90. 500
  • Thessalus 284
  • Thoas 382. 503. 510
  • Thraces 135
  • Thraseus 395
  • Thrasus 475
  • Thyestes 427
  • Tiberinus 512
  • Tibris 138
  • Tiresias 261
  • Tityus 181
  • Troja 250
  • Tullia 362
  • Tydeus 425
V
  • Vesta 456
  • Ulysses 275. 384. 386. 390. 565. 618

An INDEX of the common heads, deduced from the Histories recited in this Book.

A
  • ABomination, Verse 616
  • Absence 390
  • Adultery 335. 402. 528. 533
  • Aequivocation 252
  • Affliction 385. 432
  • Agenor 442
  • Age, golden, iron 625
  • Alchemy 440
  • Alectrion 592
  • Ambition 36. 283 308. 362 437. 470. 530. 545.
  • Ambodexter 278
  • Aries 310
  • Arrogance 270
  • Art 370. 495. 553. 554
  • Aspick 506
  • Astrologers 501
  • Astronomy 290
  • Ayre 263
B
  • Babling 583
  • Bacchus 532
  • Baldness 360
  • Banished Princes 328
  • Barbarossa 553
  • Barrenness 533
  • Basilisk 438
  • Battology 583
  • Bayes 590
  • Bees 540
  • Believers 360
  • Bestiality 620
  • Beauty 563. 585
  • Birth 506
  • Blind-guides 262
  • Blindness 268
  • Body 484
  • Burial 302
C
  • Calf (golden) 620
  • Camelion 632
  • Censure 510
  • Chastity 454
  • Children 178. 260. 335. 355. 455. 468. 493. 585
  • Circe 483
  • St Nicholas Clerks 405
  • Clownes 82
  • Clymene 470
  • Cock 592
  • Cocks, why sacrificed. 465
  • Columbus 553
  • Commanders 331. 352
  • [Page]Comparison 325
  • Compulsion 403
  • Confidence 604. 608
  • Conjugal love 274
  • Conqueror 494
  • Conquest 216. 282
  • Conscience 54. 80. 187. 255 285. 386. 525
  • Constancy 538
  • Content 460. 472
  • Corne 181. 416
  • Correction 467
  • Covetousness 175. 265. 346. 386. 392. 460. 578. 583
  • Counsel 395. 435. 437
  • Counsel of God 436
  • Countrey 432
  • Cow 620
  • Cowards 352. 425. 612
  • Credulity 575. 604
  • Crocodile 592. 601
  • Crow 448
  • Cruelty 382. 398. 425
  • Curiosity 475
  • Curse of Parents 258. 425. 575
  • Curtesie 382
  • Custome 553
D
  • Death 76. 310. 406. 482. 490. 465. 506. 528. 565. 590
  • Death of the wicked 410
  • Deformity 515
  • Desires 470
  • Despair 383
  • Devotion 475
  • Discourse 520
  • Dissention 485
  • Division 485
  • Dogs 475. 573. 610
  • Dog-dayes 475. 610
  • Drunkards 82. 175. 268. 295
  • Drunkenness 267. 442. 483. 605
E
  • Ears 448
  • Earth 450. 452. 455. 563
  • Eclipse 426
  • Education 270
  • Egyptian Sorcerers 595
  • Eloquence 581. 583
  • Enemies 280. 388
  • Envy 182. 495. 558. 594
  • Equity 288
  • Event 345
  • Europa 442
  • Exaction 296
  • Example 470
  • Excuse of sin 533
  • Excuse 350
  • Executors 252
  • Exhalations 470
  • Experience 551
  • Extortion 296
  • Eyes 448
F
  • Faithfulness 545
  • Fame 512. 522▪ 590
  • Famin 423
  • Fate 365
  • Fathers 290. 480. 572
  • Favorites 475. 490
  • [Page]Fear 82. 320. 402. 493
  • Fear of death 442
  • Feasts 314
  • Fire 263
  • Fisher-men 553
  • Flatterers 355. 474
  • Flowers 585
  • Force 402
  • Forgiveness 616
  • Fornication 528
  • Fortitude 538. 612
  • Fortune 375. 634
  • Frankincense 571
  • Friends 283. 328. 513
G
  • Getes 635
  • Gifts of God 270
  • Gifts different 341
  • Gluttony 608
  • Gods 69
  • God 82
  • Gods service 325
  • Gold 462. 578
  • Good men 442
  • Goat scape 465
  • Governours 382. 547
  • Grace 555
  • Gratitude 82
  • Groves 423
  • Guardians 265. 545
H
  • Halcyonian dayes 274
  • Hallifax law 490
  • Hayre 360
  • Heaven 272. 490
  • Hell 183.525
  • Heresie 272.501.564
  • Hermaphrodite 263
  • Herods death 423
  • Honour 175.319.405 482
  • Horse 380
  • Hounds 478
  • Humility 472
  • Hunger 423
  • Husbandmen 353.450
  • Husbands love 480
  • Huswife 82
  • Hyaena 302
  • Hypocrites 632
I
  • Idleness 340
  • Jealousie 320. 345. 426
  • Jests 504
  • Ignorance 264. 463. 477
  • Images in wax 600
  • Imitation 469 472
  • Immortality 492
  • Impatience 266
  • Impiety 423. 430
  • Impostors 595
  • Incendiaries 435
  • Incest 36. 258. 355. 356. 560
  • Indulgence 345. 470. 478. 498
  • Ingratitude 283. 292. 610.
  • Inhospitality 430
  • Insolence 405
  • Insultation 330
  • Intemperance 437
  • Joseph 450
  • Joy 492
  • Judges 188. 262
  • Judgments 365
  • [Page]Ivory 432
  • Justice 480. 634
K
  • Kingdome (rich) 500
  • Kings 282. 310. 315. 322. 426. 436. 437. 472. 490. 494
  • Kings fisher 273
L
  • Lapwing 432
  • Laws 468
  • Lawyers 315
  • Learning 432. 463
  • Levellers 405
  • Liberty of subjects 325
  • Life 310. 364
  • Lightning 469
  • Lions 382. 455
  • Love 254. 358. 360. 588
  • Love of the Countrey 441. 445
  • Love of Christ 442
  • Lust 293. 305. 308. 356. 358. 432. 478. 551
  • Lycurgus 545
M
  • Magistrates 335. 468. 623
  • Magnanimity 612
  • Man 290. 322. 375
  • Manumission 415
  • Marriage 178 355 470. 569
  • Martyrs 566
  • Masters 414
  • Massinello 553
  • Mean estate 383
  • Melancholy 430
  • Mercy 188. 425. 468. 525
  • Michael 548
  • Mind 448
  • Misers 180
  • Mocking 513. 524
  • Moderation 480
  • Moloc 430
  • Money 625
  • Monuments 512
  • Morning 496
  • Mortification 434
  • Mother 495
  • Mourning 498
  • Multitude 531
  • Murder 282. 303. 345. 383. 390. 515. 525
  • Murder of ones self 492. 515
  • Murmuring 468
  • Muses 518
  • Musick 581
  • Myrrhe 536
N
  • Names 512
  • Naphtha 601
  • Nature 370
  • Nature crossed 553
  • Nightingall 432. 535
  • Noah 531
  • Nurses 495
O
  • Oaths 78
  • Obedience 355. 455. 482. 548
  • Offerings 378. 432
  • Off-scouring 465
  • Old age 440
  • Opinion 523
  • Oppressors 175. 315. 393
  • [Page]Oratory 432
  • Owles 358
  • Ox 450
P
  • Pallas 551
  • Paradise 174
  • Parents 335. 426. 470. 493. 498
  • Passion of women 610
  • Passion 80
  • Pastors 290
  • Patience 375. 472
  • Pa [...]ricide 346. 623
  • Pedigree 453
  • Pelican 485
  • Perjury 583
  • Persecutors 540
  • Physician 433. 573
  • Pilat 390
  • Pitty 485
  • Pleasure 384. 480
  • Plenties 500
  • Poetry 432
  • Poets 548. 594
  • Policy 280. 365
  • Poligamy 346
  • Polypus 632
  • Pope 405
  • Potentates 393
  • Poyson 618
  • Plague 580
  • Prayer 303. 395 533. 571
  • Preachers 481. 501. 518
  • [...]seditious, Mechanick 482
  • Preservation of Princes 543
  • Presumption 383. 608
  • Pride 255. 274. 290. 295. 341. 472. 550. 580. 581
  • Priests 482
  • Princes 293. 330. 470
  • Prodigality 341. 415. 423. 428
  • Professors 595
  • Promises 54
  • Profaneness 340. 615
  • Prosperity 274. 39. 493
  • Protection of God 332
  • Protector 545. See Guar­dian.
  • Providence 290. 385. 628
  • Provocation 605
  • Punishment 510
  • Punishments of God 403. 600
Q
  • Quakers. 452
R
  • Rayling 497. 547
  • Reason 480
  • Recompence from God 432
  • Reformation 532
  • Religion 382. 432
  • Repentance 260. 262. 356
  • Reputation 524
  • Resurrection 432
  • Rest 543
  • Relatiation 264
  • Revenge 330. 378. 426. 508. 602.605.618
  • Reviling 468. 496
  • Revolters 175
  • Reward and punishment 174
  • Riches 419
  • [Page]Riddle of Sphinx 375
  • Riot 312
  • Robbers 403
  • Ruffians 282
  • Rulers 546
S
  • Sabboth 504
  • Sacriledge 504. 615
  • Sanctuary 303
  • Satan 372. 375. 398. 444
  • Schisme 563
  • Scholars 178 358. 432
  • Secresie 406
  • Secrets 180. 360
  • Secrets of God 469. 478
  • Security 500. 592. 631
  • Sedition 274
  • Seducers 338
  • Sensuality 406
  • Serpents
  • Servants 414
  • Serving-men 415
  • Siege 250. 252. 300
  • Shepherds 581
  • Silence 448
  • Sin 355. 358. 372. 462
  • Sin, not single 265. 350
  • Single life 598
  • Sleep 505. 592
  • Souldier 288. 340. 358. 404. 460 496. 625. 630
  • Souldier of Christ 278
  • Sorrow 274. 580
  • Sodomy 293
  • Soul 175 406. 483
  • Southsayers 501
  • Spirits 268
  • Stars 470
  • Stepmothers 264
  • Strangers 283. 288. 430
  • Strength 608
  • Students 180
  • Subjects 322. 474
  • Sufferings 426
  • Sun 311. 392. 563. 450. 564
  • Superstition 532
  • Swallow 432. 535
  • Swysse 592
T
  • Tale-tellers 175. 448
  • Taxes 296. 315. 405
  • Teachers 492
  • Temple 312. 340. 615
  • Temperance 483
  • Temptation 300. 352. 370. 501. 370. 462. 475. 534
  • Thales 501
  • Thieves 488. 583
  • Thoughts 340
  • Thunder-bolt 469. 472
  • Tythes 504
  • Time 272
  • Timists 435. 632
  • Tongue 448. 570
  • Treason 251. 314
  • Trechery 268. 368
  • Tribulation 174
  • Trust 402
  • Tumults 330
  • Typhon 450
  • Tyrants 175 382. 532
V
  • [Page]Valour 280
  • Vain-glory 550
  • Venery 263. 288. 310
  • Vengeance 402
  • Vertue 383. 474. 488. 575
  • Vice 383. 474. 485
  • Unthankfulness 178. 270. 283. 370
  • Vow 252
  • Vulgar people. 470
W
  • War 268
  • War-like policy 388. 460
  • Watching 592
  • Wealth 175
  • Whores 370. 380. 384. 483. 587
  • Wife 178. 320. 349. 352. 395
  • Wine 344. 358. 610
  • Winter 563
  • Wisdome 264. 434. 485. 501. 550. 551
  • Wit abused 520
  • Witchcraft 600
  • Witness 557
  • Women 300. 352. 355. 358. 360. 394. 542. 587. 604
  • World 372. 385
  • Wrath 36

OVID'S INVECTIVE, OR CURSE AGAINST IBIS, Faithfully translated, and the Histories therein contain­ed briefly explained, and vari­ously applied.

NOw fifty of my years are past and gone,
And of my Muse be armed verses none:
Nor, of so many thousands penn'd by me,
One bloody verse of Naso's could you see,
5. Not one did my book hurt, but me alone,
When th' Artist by his Art was overthrown.
One man (and that one thing is mighty wrong)
Cannot endure my Title should live long.
Who e're he be, his name Ile spare; my Muse
10. He hath compell'd strange weapons now to use.
He doth me grudge, exil'd to Northern cold,
My banishment in quietness to hold.
[Page 2]My half-cur'd wounds he cruelly doth pierce,
And openly my small offence reherse.
15. He stops her that's my own by Nuptials,
From wailing her poor husbands Funerals.
He, that should first the sudden flames allay,
From mid'st the fire this Robber seeks a prey.
Of my torn ship few pieces could I save,
20. Yet he, the plank whereon I stand, would have.
He works my banish'd age may want supply,
Oh! he's more worthy of this misery.
Gods were more kind, of which he's far the chief,
That lets me not, though banish'd, want relief.
25. Therefore deserved thanks to him Ile give,
For so great favour, where, and whil'st I live.
Pontus shall hear this, and perhaps I may
Vow by a neerer place to him, one day.
But thou, that kick'st me being down, 'gainst thee,
30. Unto my power a mortal foe Ile be.
Between the fire and water shall be love;
The Sun and Moon shall both in one Sphere move;
One coast shall East and West-winds too send forth,
The Luke-warm South shall blow from freezing North;
New love shall to the brothers flame return,
Which old wrath sever'd, while their corps did burn.

E [...]eocles son of Oedipus king of Thebes by his own mother Jocasta, contracted with his brother Polyni­ces, that each should yearly reign by course; the first year ended, Polynices being denied his turn, made war, wherein both were slain, and the flame of their bodies being burned together, parted.

Wrath once kindled among neighbours is hardly reconciled, but among brothers scarce­ly extinguished by death it self, chiefly when a kingdom lies at stake. Tanta est discordia [Page 3] fratrum [...] yet the brood of incestuous parents are more bloody then any other.

Spring shall be Autumn, and the Summer shall
Be Winter; Rising of the Sun, the Fall;
E're Ile disarm me, or renew old league
40. Which thou by thy offences do'st reneague;
E're this my wrath shall vanish, or my hate,
While time and houres do last, one jot abate.
Such peace between us, while I breathe, Ile keep,
That is between the ravenous wolves and sheep.
45. First Ile by verse encounter, though these feet
For penning martial things are not so meet.
A Champion first on yellow sand makes bright
His spear, before he lists into the fight:
So, sharpened weapons, yet, I will not use,
50. Nor shall my spear thy hateful body bruise;
My book shall not thy name or deeds reveal,
And, who thou art, I will as yet conceal:
But cease, else shall my keen Iambick dart
Shafts dipp'd in blood of false Lycambes heart.

Lycambes not performing his promise, to marry his daughter Niobole to Archilochus, the Poet so bit­terly inveyed against the father and daughter, in Iambick verses, that they both hanged them­selves.

Criticks derive fides from fio, because whatsoever is faithfully promised by word, should be fully performed in deed. B. Hall Med. Some promise what they cannot do, as Satan to Christ; Some what they could, but mean not to do, as the sons of Jacob to the Shechemites: Some what they meant for the time, but af­ter retreat, as Laban to Jacob, and Lycambes to [Page 4] Archilochus; so great distrust is there in man, either by impotency, or unfaithfulness. But let wilful promise-breakers take heed lest they break their own necks, Dabit Deus his quoque funem.

55. Now as Callimachus did curse his foe,
Ibis, so curse both thee and thine I doe;
In stories dark Ile wrap my book, as he;
Although that method's seldom us'd by me:
His form Ile follow in his Ibis now,
60. And my own wonted fashion disavow:
And of thy name 'cause Ile no mention make,
Do thou the name of Ibis also take.
And, as something of night my verses have,
So let thy life prove black unto thy grave.
65. On New-years day, and on thy birth-day, let
All with true lips this book to thee repeat.
Ye Gods of Sea and Earth, and ye with Jove
That better Kingdoms do enjoy above,

Gods of the Sea are Neptune, Castor, Pollux, &c. Gods of Heaven that drink of Nectar, are Jupiter God of power, to help; Mars God of war, to fight; Apollo God of wisdom, to counsel; Liber God of wine, to comfort.

To us Christians there is but one God, re­presented under those fictious names: He is All in All, our Help, Wisdom, Captain and Comfort.

To me, to me with ears and hearts attend,
And let my prayers have their weight and end.
Hear me O Earth, hear me O boysterous Main,
Hear me O skie, let me your favours gain
[Page 5]O Starres, O Sun most glorious in thy rayes,
O Moon, appearing not alike alwayes,
75. O Night renown'd for shade, O Triple Fate,
That spin our lives to the appointed rate.

The Gentiles made Night a Goddess, but gave her no Temple, nor sacrifice. She is painted like a wo­man, because that sex is more fearful; and so are men by night more then day: She bears a white child in the right hand, that is Sleep; and a black one in the left, that is Death.

The three fatal Sisters are Clotho that holds the distaff; Lachesis that spins the thred of mans life; and Atropos that cuts it off.

(1) There is a three-fold estate of man, Birth, Life, Death. Hence the first Fate is called Nona, because man is born in the ninth moneth: the second Decima, because man liveth ten times ten years: the third Morta, Death. They are called Parcae, because Death spares none: They are the daughters of Jupiter and Themis, God of Heaven, and Goddess of Justice: for Death is Gods just decree for sin.

Styx, whom the Gods do swear by, that dost glide
With murmuring noise through valleys by Hell side.

Styx indeed is a Well in Arcadia, whose water is strong poison, so cold that nothing can contain it but a Mules hoof; with this Alexander is thought to be made away by Antipater, not without some asper­sion upon Aristotle. The Poets feign, that this is a ri­ver in Hell, & that the Gods did swear by it, which oath if any brake he was for certain years debarr'd from Nectar and Ambrosia the food of Deities.

1. Styx signifies Hate, because men dying begin to hate their former sins. Heathens durst not take the name of Styx in vain: but Chri­stians take the name of God in vain; what then may such sinners expect, but to be de­barr'd from Nectar and Ambrosia, life and immortality?

Furies, whose tresses winding snakes do tie,
80. Who at the gates of that dark prison lie.

The three Furies, Alecto, Megaera, and Tisiphone, daughters of Pluto and Proserpina, were called in heaven Dirae, in earth Harpyae, in hell Furiae.

(1) These are taken for the tortures of a guilty conscience, where the torments of hell begin; or for the commotions of the mind, Covetousness, Envy, Discord; or for Gods three judgments; Megaera, Plague, sweeping all away; Alecto, Famine, never satisfied; Tisiphone, Sword, a murtherer, and revenger of sin. These are worshipped, not because they can do good, but lest they should do hurt.

Fawnes, Satyres, Lares, Gods of low degree,
Rivers, and Nymphes, and you that half-Gods be.

1. Faunus king of the Latins had a wife called Fauna or Fatua from prophecying, she read for­tunes. Hence foretellers of things are called Fa­tuarii, and inconsiderate speakers Fatui. The Faunes are thought to have sent the disease called Ephialtes, or Night-mare, which Pliny terms Fau­norum ludibria.

[Page 7] Faunus was worshipped as a God for teach­ing Tillage and Religion; much more should we worship the true God, that giveth all good things. These Gods had hornes to fright men to religion whom reason would not draw, Primus in orbe Deum fecit timor.

2. Satyres were lascivious creatures, their de­scent I find not, they were like the Faunes, with a m [...]ns head horned, all hairy, with Goates feet; they were Deified because they should not hurt the catel.

(1) These are but rude rustick clownes, given to drinking, wenching, and dancing; [...]acchus is said to be their companion, because [...]ine provokes lust. This conception of Sa­tyes may proceed from savage men, discover­e [...] in woods by the civil, wearing beasts skins on [...]heir tawny bodies, with the tail hanging do [...]n behind, and hornes on their heads, ei­ther for ornament, or terrour, such are yet amo [...]g the West-Indians: Mr Sandys. to these ignorance and [...]ar ascribed a celestial Deity.

3. Lares [...]ere begot of Mercury and Lara: Some think, the L [...]rvae and Lemures to be the same; they are as Penates Gods of houses, and Lar is painted like a dog, a good house-keeper, which is kind to the houshold, fie [...]e to strangers. Men sacrificed to him in the ch [...]ney, hence the house, and so the fire is called La.

(1) Th [...]se were Gods of low degree among the ancient Romans, and what higher have the new?

4. Nymphae quasi Lymphae, were Deities of the Waters; if sprung from Mountains, they were called Oreades; if from Woods and Trees, Dryades and Hamadryades; if from moisture of flowers, Na­peae; if from the Sea, Nereides; if from Rivers, Naiades.

(1) These Nymphs were daughters of Ocea­nus, because Rivers return into the Sea fro [...] whence they came: So should we return thanks to God from whence comes all. These Nymphs are painted spinning; It is no sh [...]me for a Lady to be a Spinster or a [...]us­wife.

(2) In Poets there be Gods of Haven, Earth, Hell, Woods, Waters, &c. T [...] shew that Gods power and providence d [...] reach unto every place. If I climbe to [...]eaven, thou art there; if to Hell, thou art t [...]ere al­so. Enter, presenter, Deus hic & ubiq potenter.

Gods old and new, that do remain till now
From the first Chaos, listen to my vow:
85. While 'gainst this hateful wretch with c [...]rms I pray,
While grief and wrath their several parts di [...]play.
Gods of each rank, let power my wish att [...]in,
And let no jot nor point of it prove vain
As I do wish, Gods do; that all may be
90. Thought by Pasiphäes step-son said, ot me.

Theseus son of Aegeus, that took [...] wife Ariadne daughter of Pasiphäe, whom Bacch [...] after married, being too credulous to the false acusation of his son Hippolitus, made by Phoedra [...]s Mother-law, prayed Neptune to destroy him; [...]e caused a Sea-calf [Page 9] to startle his Coach-horses, they threw him, dragg'd him, and kill'd him.

(1) If Theseus his curse prevailed against his own son, why not Ovids against his foe? 2. Note the malice of a Stepmother. 3. Take heed of a parents curse.

Let him endure those pains which I omit,
And let his torments far exceed my wit:
I feign his name, but let my vote no lesse
Vex him, or with the Gods find less success.
95. He whom I curse goes now on Ibis score,
That knows he hath deserv'd these plagues, and more.
Ile not delay, but speedily proceed
To sacred Rites: all people hear and heed:
Utter such dolefull words become a Herse,
100. And let your faces overflow with tears,
Come to him with bad Omens, and left feet,
Put on such robes as be for Mourners meet.
Ibis put on thy sacrificing weed:▪
Here stands the altar for thy death, make speed.
105. The pomp's prepared for thy Obsequies;
Hasten, lay down thy throat, curs'd sacrifice.
Earth thee no food, no water streams allow,
A prosperous gale wind on thee never blow;
Let neither Sun nor Moon on thee shine clear,
110. Let no propitious Star to thee appear.
Let Fire and Aire deny thee common use,
To yield thee passage Sea and Land refuse.
Wander thou poor and banish'd, haunt the door
Of strangers, crusts with trembling mouth implore.
115. From grievous pain be soul nor body free;
Be night than day, day worse than night to thee.
Be fit for pitty, but still pittilesse;
Let man and woman laugh at thy distresse.
[Page 10]Let tears gain hate: be thou thought worthy mo [...]e
120. To suffer, having suffered much before.
And (which is rare) instead of favour, let
The view of thy sad fortune envy get.
Of pain want store, not cause: let panting breath
Of thy tir'd life, miss long desired death.
125. Then, let thy soul thy tortured corps forsake,
Yet no great haste in her departure make.
'Twill be: by signes Apollo lately sayd,
And an unlucky bird on left hand fled.
That day shall ease me which takes thee away,
130. That day shall ease me, though it long delay.
First, this my life much envied by thee,
Shall death cut off, which comes too slow to me;
Before my kindled anger shall decrease,
Or my deserved hate against thee cease.
135. While darts shall Thracians, and while bowes shall arm
Jazigs, while Ister's cold, while Ganges warm.

Thracians and Scythians were of old one nation, and were taught by Scythus Apollo to fight with darts.

Jaziges, people neer bordering to Scythia, fought with bowes and arrowes.

Ister is a river in Germany called Danubius, it runneth into the Northern seas, therefore cold.

Ganges, a river in Scythia, it runneth from the East, therefore it is luke-warm.

While Oak in Woods, while Grass in Medows grow,
While Thuscan Tibris shall with water flow,
Ile fight, nor shall thy death conclude my rage,
140. But with thy ghost fierce skirmishes Ile wage:
And when my breath to aire is chang'd by fate,
Then my revenging ghost thy ghost shall hate;
[Page 11]Yea, then remembring thy old wrongs, Ile dare
A bony shape into thy face to stare.
145. If I by age, which Jove forbid, shall die,
If to be murder'd be my destinie,
If ship wrack'd in the Ocean I shall perish;
And my drown'd carkass forreign fish shall cherish,
If ravenous birds shall make my fl [...]sh their food,
150. And greedy wolves shall glut them with my blood:
If earth I be vouchsaf'd, or if some friend
Shall to a simple grave my bones commend:
What e're I be, from Styx Ile break away
And on thy guilty face my cold hands lay.
155. Awake thou shalt me see in silent night,
A ghastly shade I will thy sleep affright.
Do what thou wilt, before thy face Ile flie,
And shreek: in no place shalt thou quiet be.
Smart stripes shall sound, before thee hell-brands smoak
160. Tw [...]sted with snakes, thy damned soul to choak.
These Furies thee alive and dead shall tear:
Thy life's too short all thy deserts to bear.
May'st thou of burial and of mourning fail,
Cast out with scorn let no man thee bewail.
165. The people shouting, by the hangmans hand
Thou shalt be dragg'd, hooks in thy bones shall stand.
The fire that all consumes shall thee defy,
Just earth to thy base corps shall room deny.
Vultures but slow, thy guts with beak and claw
170. Shall pluck out, dogs thy perjur'd heart shall gnaw.
And (though this honour mak [...]s thee proud) I wish
That wolves may strive who first shall taste thy flesh.
In parts far distant from th' Elysian coast,
With damned shades shall dwell thy horrid ghost.

Elysium, or the Elysian fields, was a pleasant place, as some report, between Britan and Thule, or in the Fortunate Islands; here the soules of good men are [Page 12] feigned to converse, enjoying all delights, where­of the chief was a fruitful tree; the way to it was through Acheron, Phlegeton, and other Hell-ri­vers.

(1) The ancient being ignorant of true blisse, conceived, as the Mahometans do now, that reward after death consisted in the frui­tion of sensuall delights: therefore to incite the mind to virtue, invented this fiction of happy fields; perhaps derived from the Ter­restrial Paradise. (2) In Jerusalem above, our heavenly Paradise, is the tree of life, and pleasures for evermore. Hither we must pass through fire and water, persecutions and tri­bulations.

175. There's Sisyphus, whose stone no ease doth feel;
Ixion bound unto a restlesse wheel.

1. Sisyphus, son of Aeolus, Secretary to Jupiter, a great Robber neer the Corinthian Isthmos, for his treachery in divulging his Lords secrets, and op­pression of men, was killed by Theseus, and cast in­to hell, where he rolls a stone up a hill that still tumbles down again.

1. Learn by Sisyphus his torments to keep close the secrets of friends, chiefly of Princes. 2. Oppresse not now on earth, lest you be punished in hell hereafter. 3. Trust not in wealth and honour; they roll as Sisyphus stone. To day a high King, to morrow a low Beggar.

2. Ixion, son of Phlegias King of Thessaly, killed [Page 13] his father-in-law, and after was a vagabond; Ju­piter pittied his misery, expiated his crime, and re­ceived him in heaven to his own table; but hea­ring that he had tempted his Queen Juno, pre­sented to him a cloud, of which he begat the Cen­taurs: after he was thrown to the earth, thence, be­cause he boasted that he lay with Juno, he was cast into hell, where he was bound to a wheel that still is whirled about.

(1) Though God the true Jupiter hath pardoned our sins, and received us to mercy, we still offend him with spiritual fornication. (2) Covetous and ambitious men, when they think to enjoy real happinesse, they find all like Ixions cloud. (3) The spirits of Tyrants as Ixion are wracked on the wheel of restless cares. (4) The Heathens perswaded them­selves the soul was immortal. (5) Ixion ha­ving tasted of Nectar could not dye. (6) To what insolencies and preposterous humours doth drunkenness provoke? Ixion being drunk presently lusts for Juno.

And Belides, that husband-killing crew,
That pour and pour, and still their work renew.

Belides, the fifty daughters of Danaus, son of Be­lus, by the command of their father were married to fifty sons of their uncle Aegyptus, all whom they killed in one night, but Hypermnestra saved her hus­band Lynceus: those murderers in hell draw water in a sieve which is never filled.

(1) Marriage with too neer of kin is both in­cestuous & unfortunate. (2) What trust can we [Page 14] repose in others, when friends in our own bo­somes shall prove treacherous, as these wives unto their husbands? (3) Children should obey their Parents, but not in evil. (4) Co­vetous, voluptuous, yea, and learned men, the more they draw, the more they desire. (5) Unthankful and hollow-hearted men are like these sieves: benefits are lost, secrets do run out of them. (6) Schoolmasters too oft find boyes like sieves: they retain nothing which they learn. (7) All humane indeavours are done, and demolished like water, leaving no impression behind.

There Tantalus, though apples be at hand,
180. Doth starve and in a river thirsty stand.

Tantalus son of Jupiter and Plote, being admit­ted to the councel of the Gods, revealed their se­crets, he was therefore condemned to hell, where in plenty he is hungry and thirsty, up to the chin in a river, and with apples at his nose: for the water declines, and the apples fly from him.

(1) See by Tantalus, how dangerous it is to be acquainted with, and how fatal it is to di­vulge the secrets of Princes. (2) A serious student, in contemplation can as willingly abstain from corporal food, as Tantalus against his will. (3) A rich miser in midst of plenty wants, not onely what he hath not, but what he hath: I cannot be said to have more then I use, the rest of a world of wealth can please me no otherwise then by looking on, and so I can solace my self in the wealth of others.

[Page 15] There's Tytius that giant long and great,
Whose unconsumed heart is Vultures meat.

Tytius son of Jupiter and Elara was hidden in the earth for fear of Juno, therefore he was called the son of the earth; he offering violence to Latona, was tumbled into hell, where his body covereth nine acres of ground, and his heart though eaten by a Vulture groweth still.

(1) Corn, like Tytius by Jupiter, that is, the aire and the earth, is fomented and produced, this covers many acres; by the arrowes of A­pollo, that is, the Suns beams it is ripened for the Mower, to cut it down; it is eaten by the Vulture, that is, putrified by moisture,Mr Sandys. in the heart of the earth, and then growes again. (2) The envious mans heart is eaten, and growes again, and may be well said to be hell. (3) No man of how many acres of land soever, of how great power soever, can avoid the hand of divine justice. (4) The conce­ption of that fable was indeed translated from the fire of hell, that ever feeds upon the damned, that suffer without diminution. (5) All these forementioned punishments are Allegorically referred to the perturbations of the mind. The cares of Love which proceed from the liver, whose expence is daily repair­ed; is the Vulture of Tytius. The famine of Tantalus may be Covetousness. Ixions wheel the circular afflictions of the guilty for sin past. Sisyphus stone, still toyling am­bition: and the Belides sieve, the unexpliable desires of the soule.

[Page 16] One fury shall thy flesh whip to the bone,
While thou thy faults confessest one by one.
185. One shall thy mangled limbs 'mong Hell-snakes scatter,
The third shall boyl thy ugly face in water.
Thy Ghost shall suffer thousand torments; yet
For new supplies shall Aeacus strain his wit.

Aeacus, Rhadamanthus, and Minos, sons of Jupiter, are feigned to be Judges in hell.

(1) These may signifie the three Effects of Conscience, to accuse, condemn, torment. (2) All Judges are called the Sons of God, as these three were Sons of Jupiter. (3) Before these three Judges none appeared but naked souls; here we have something about us that may corrupt an earthly Judge. And it is great shame that there is more justice in hell then is in earth. (4) Aeacus and Rhadamanthus were both mild, Minos onely cruel. To shew that Mercy should triumph above Justice. Two for one.

Torments of ancient souls he'l lay on thee,
190. Ease to old damned spirits thou wilt be.
Sisyphus thy rowling stone to Ibis give;
Now shall the wheel a new Ixion drive.
He's that in vain shall catch at streams and fruit,
His heart shall feed the bird, and still recruit.
195. Another shall succeed when one death's past;
Unto thy pains no hour shall be last.
Some few Ile touch, as if from Ida's top
I take a leaf, or from the Sea a drop.
Of Hybla flowres can I the number know;
200. Or Saffron crooks that in Cilicia grow?
[Page 17]Or when sharp winter on the North wings flie,
How many Hail-stones upon Athos lie.
Nor can my words count all thy torments now,
Could'st thou a thousand tongues on me bestow.
205. Such, and so many woes shall thee invade,
That me (I think) to tears they may perswade.
Those tears shall prove long happiness to me,
Sweeter then laughter will that weeping be.
Unluckie wast thou born (so Gods design'd)
210. And at thy birth no lucky Planet shin'd.
Nor Venus, nor did Jupiter appear,
Nor Sun, nor Moon mov'd in their proper sphere.
Neither did he whom Maia bare to Jove
Smile, with least influence or aspect of love.
215. But those ill-promising and disastrous Stars,
Old crabbed Saturne, and Bloud-thirsty Mars.

These are seven Planets: Saturne and Mars, al­wayes very bad: Jupiter and Venus alwayes very good: Sol, Mercury, and Luna ind [...]fferent, as they are in conjunction, or aspect with others.

(1) Astra regunt homines, sed regit astra Deus: Stars govern men, but God the Stars. I think we parents were born under the first two; I hope our children were born under some of the last.

And thy birth-day, lest comfort thou might see,
Was black with clouds, and foul as foul may be.
This day our Kalender did Allia call
220. That brought forth Ibis common plague to all.

The Romans at the River Allia received a blou­dy blow by Brennus: therefore they put this day being the 16. of July, in their Kalender among the unluckie.

Too many such Allian dayes have happene [...] within few years past in Europe.

When he from's filthy mothers womb did fall,
First in Cyniphia did this monster crall.

Cynips, or Cyniphos, is a river in Africa, near which are many tall goats: thither divers kinds of beasts do come for water, and ingendring together, do beget monsters.

Such a monster Ovid calleth Ibis; he hath many kindred in the world.

Near to the place there sate a screetching Owle,
That grievous notes with hideous voice did howle.
225. The Furies him in muddy water dipt,
That from the swarfie lake of Styx had slipt.
His breast smear'd o're with hellish serpents gall,
Thrice their bloud-stained hands they clapped all.
They season with a Bitches milk his throat,
230. This food they first had for the baby got.
From this dams teat this whelp hath fierceness drawn,
Therefore, with dogged words, doth bark and yawn.
With iron-coloured clouts they wrap the chit,
Took from base corps late thrown into a pit.
235. Departing, they a fire of green wood make,
And at his nose the smoky fire-brands shake:
He wept, when once his tender eyes felt smoke,
And thus one of the Furies to him spoke:
Such tears as now we have provoked, shall,
240. And not without just cause, for ever fall.
Clotho gave her assent this doom should stand,
And spun a cole-black thred with her left hand.
I list not now, quoth she, summe all thy fate,
Ere long a Prophet shall the whole relate.
[Page 19] 245. I am that Prophet, I thy destiny
Will read: the Gods fulfill my Prophesie:
Let reall weight unto my words accrew,
That by thy torments thou may'st find them true.
And, lest thy sorrows may example need,
250. Let thine the Trojan miseries exceed.

Troy was a city in Asia the less. Paris, son of Pri­mus King of Troy, took away Helena wife of Menela­us a Grecian King, and kept her in Troy, therefore the Grecians besieged the city, and in the tenth year of their siege burned it.

(1) Woful experience hath taught us, by too many a short siege, what lamentable ef­fects a long one will produce. Lord defend our Troynovant. In wars without send us peace within.

As Paeans son club'd Hercules his heyre,
So in thy thigh a poyson'd ulcer beare.

Philoctetes, son of Paean, swore to Hercules, dying on the hill Oe [...]e, that he would never reveal his grave; to bind which trust, Hercules gave him his arrows. Without these arrows Troy could not be stormed. Philoctetes, earnestly sollicited by Ulysses, would not express by words, but gave signs with his foot, where Hercules was buried. Philoctetes carry­ing those arrows towards Troy, was wounded by one of them in that part which divulged the secret.

(1) In trust be just; if thou be executor, performe the will of the Testator: Much more let Christians keep the covenant in the Te­stament of Christ, on their part. (2) With­out [Page 20] the arrows of Hercules Troy could not be taken: without the arrows of Gods judg­ment for sin, souldiers besiege us in vaine, (3) Equivocate not (as Philoctetes did, and Papists do) by words, nor by signs or tokens. (4) Though treason prevaile, the Traytor is punished. (5) God punisheth the member that sinneth, as Dives tongue and Philoctetes foot.

Be vex'd no less then he that Hind did suck,
Who by an unarm'd man, being arm'd was struck.

Telephus, son of Hercules and Auge, King of My­sia, was nursed by an Hinde; hindring the Gre­cians army to pass through his Countrey towards Troy, he was wounded by Achilles in his thigh: nothing could cure the wound but the rust of the same spear that gave it, which Telephus desired, and obtained. But some conjecture that he was cured by the Magnetical oyntment applied to the spear.

(1) It is no piece of safe policy in a Prince, to suffer a forreign Prince to enter into his territories: For give him an inch and he will take an ell. (2) If an army be terrible to a great kingdome, what may it be to a small Countrey? (3) They say the love of a La­dy that wounded the heart can cure it, as A­chilles his spear did Telephus; doubtless our of­fended God can wound by his darts of judg­ments, and cure us by his salve of mercy.

255. Or who in forreign parts from horse fell dead,
Whose beauty had his life endangered.

[Page 21] Bellerophon, a comely person, being falsly accu­sed of Antaea or Stenobaea, wife to King Praetus, for tempting her chastity, was sent by Praetus with Letters to Jobas, desiring that he would kill him; he employs him against the Solymi, Chimaera and Amazons: by the help of the winged horse Pe­gasus, he overcometh them all. For which no­ble acts Jobas gave him his second daughter, and half his kingdome. Antaea hearing of this hang­ed her self. Bellerophon proudly mounting his horse towards heaven, fell off and died.

(1) Note the malice of an harlot, missing her aime she will plo [...] thy undoing: Thus Potiphars wicked wife abused honest Joseph; but providence will alwayes preserve the in­nocent, and bring to a shameful end their persecutors. A good Conscience like a bra­sen wall retorteth all false accusation upon the head of the enemy. (2) Christians must fight against Solymi, Chimaera and Amazons, the world, the flesh, and the Devil; and raise their souls on the wings of meditation, as a Pegasus up to heaven. (3) The Proverb is fully verified in Stenobaea, Harme watch, harme catch. Envy not prevailing, turnes fiercely upon it self. (4) Some do physical­ly take Bellerophon for the moysture of the earth, exhaled by the Sun, and falling down again: but the morality of this story may be this; Pride will have a fall.

Or like Amyntors son, be thou struck blind,
And trembling grope with staff thy way to find.

[Page 22] Phoenix, son of Amyntor, by his Mothers advice, lay with his Fathers Concubine: for which bold attempt his Father cursed him: he flying to Pele­us, was made Tutor of his son Achilles: he is re­ported to have first invented the Greek Letters; but at last he was struck blind.

(1) Climb not thy fathers bed, with Phoe­nix, and Reuben, lest a curse befall thee. (2) Follow not thy own mothers counsel to do evil. (3) Take heed to thy wayes, and in­cur not a parents imprecation: for it happen­eth too often very fatal.

See thou no more, then whom his daughter led,
260. That kill'd his Father, did his Mother wed.

Oedipus, son of Laius King of Thebes, and Joca­sta, whom the Oracle foretold should kill his Fa­ther, and marry his Mother, as soon as he was born was by his Father delivered to his shepherd to be killed; the shepherd pittying him, bored two holes in his feet (whence, he gain'd the name of Oedipus, that is swollen-foot) and hanged him on a tree. Phorbas the King of Corinths shepherd found him, and gave him to his Queen being then child­less; when he came to mans estate, he unawares killed his Father, and married his Mother, which when he once knew, he plucked out both his eyes, and was led by his own daughter Antigone.

(1) Let not childless parents repine, or be impatient: better want, then have a son like Oedipus. (2) Too many, by ill courses, bring their fathers gray hairs with sorrow to the grave. Therefore Augustus Caesar wished, that [Page 23] he never had been married, or never been a father. (3) Oedipus repenting, plucked out his eyes. Eyes are the holes through which sin enters into the soul, yet we must not fol­low his example: when our Saviour bids us pluck out the offending eye, the meaning is, that it is better lose an eye, then a soul, better to part with a sin as dear as thy eye, then lose heaven.

Or that old Judge i'th' merry case of Jove,
That famous in Apollo's art did prove.

Tiresias, son of Udaeus, one of the five captaines that survived the unnatural war of Cadmus, killing of a female Serpent, was turn'd to a woman; long after, killing a male, was turned into a man againe Being a fit and elected Judge betwen Jupiter and Juno, he gave this sentence, That the woman had nine ounces in the vigor of Love, and the man but three; therefore Juno deprived him of his sight, which Jupiter supplies with the gift of Prophesie.

(1) Histories (if we may believe them) tell us, that some women have been turned to men, not men to women. (2) Tiresias judg­ment between Jupiter and Juno, was in this kind just; as Jupiter is taken for the element of fire, and Juno for the air: For the air con­fers thrice as much as the fire to the genera­tion of vegetables; moysture yielding the chiefest part of the materials, and heat produ­cing form and maturity. Nor, without cause, among Grammarians, are the two superiour elements, Fire and Air, of the masculine gen­der, and the two inferiour, Earth and Water, [Page 24] Feminine; because the superiour have pre­dominancy over the inferiour, as the husband hath or should have over his wife. (3) As Tiresias was both male and female: so are turn-coats, hodiè mihi, cras tibi, to day mine, to morrow thine; So is the multitude, Neu­trum modò, Mas modò vulgus. (4) Many that are blind in body are quick-sighted in their mind, as Tiresias. (5) When a great power, as Juno, doth oppress us, a greater, as Jupi­ter, may relieve us. Saepè premente Deo, fert Deus alter opem. Lucian reports that Tiresias is feigned to be male and female, among the Grecians, because he divided the wandring stars into male and female.

Or he be whose devise a Dove was guide,
Where Pallas ship should on the Ocean ride.

Phineus, son of Agenor, had by Cleopatra two sons, Orythus and Crambus, whose eyes by the counsel of his second wife Idaea he plucked out; in revenge whereof the Gods plucked out his. He advised the Argonauts to follow the Dove which Pallas should send, and so avoid the rocks called Symple­gades.

(1) Phineus may be feigned to have lost his sight, because he was so blind with avarice, that he could not look unto himself, nor af­ford necessaries unto life, which is contented with a little. (2) Stepmothers, like Idaea, seldome love the children of a for­mer wife: Injusta noverca. (3) Retalia­tion is a just judgment of God, an eye for an eye. (4) Parents that blind their [Page 25] Children with ignorance, not allowing them education, God will punish; so that the blind shall lead the blind. (5) Let e­very Elymas that blind mens souls and draw them from the faith, expect not onely corpo­ral blindness, but utter darknesse. (6) If you will avoid the offensive rocks of schisme and heresie, follow the true Pallas, Christ, the wisdom and the Dove which he hath sent, the spirit of truth, so will you safely arrive at the haven of heaven: Mean time, from blindnesse of heart good Lord deliver us.

265. Or he whose eyes, the infants Gold surpriz'd,
Which to her son the mother sacrific'd.

Polymnestor, King of Thracia, received into his Guardianship (with a vast summe of money) Po­lydorus son of Priamus King of Troy; whom when Troy was sacked, coveting the money he inhumane­ly killed. Hecuba, mother of the child, sent for Polymnestor, pretending to deliver him another summe, when he came, she scratched out both his eyes.

(1) Guardians should be defenders, not destroyers of their Pupils. (2) Covetousnesse is the root of all evil. (3) No sin comes sin­gle, Robbery and Murder will hang together. (4) The natural, much more the violent death of a child moves a mother to impati­ence.

As Aetna's shepherd whose blind fate of old,
One Telamus Eurymons son foretold.

[Page 26] Polyphemus was a shepherd on the hill Aetna, and chief of the Cyclopes, he had one eye in his fore­head, which Ulysses put out with a fire-brand, when he had besotted him with wine, after he had eaten four of his men, that came to lodge in his cave. One Telamus prophesied his misery. These Cyclopes made thunderbolts for Jupiter, and chariots for Mars.

(1) Injustice armed with power is most out­ragious and bloudy; but Polyphemus was more savage then the West Indians, these eat but their enemies onely, he his guests. (2) These Cyclopes may be evil spirits, whose service God sometimes doth use in raising thunder and stormes, to punish the wicked; Polyphe­mus, or Beelzebub is the chief, he devoured Ulysses men, that is, man-kind; but the true Ulysses, Christ, pouring into him the red wine of his wrath, thrust out his eye, restrained his power. When Polyphemus the shepherds eye is blind, what a blind guide hath the sheep? (3) When there was no King in Israel, the light was quenched, the Eye was out, then followed intestine wars, and Vulcans sons did work for Mars.

Like Phineus sons, whose eyes one gave and took,
270. Like Thamyras, and Demodocus look.

Orythus and Crambus their eyes by their Step­mothers counsel were plucked out by their own fa­ther Phineus, whom divine vengeance after blin­ded for his unnatural cruelty, and sent Harpyes to eat his meat, and defile his table.

(1) Mark the just judgment of God upon an [Page 27] unmerciful father, provoked by the false sug­gestions of a femal night-crow. (2) These Harpyes might be covetous desires, not suf­fering him to eat what was set before him; himself polluting it with his own sordid dis­position.

2. Thamyras, or Thamyris, a Poet, and Musici­an, comparing himself with the Muses for skill, was deprived of his harp and sight.

(1) Boldness puts men forth before their time, they run before they are sent, like Lap­wings, with some part of the shell upon their heads: so it follows, as they began presum­ptuously, they proceed unprofitably, and end not without shame; every man condemning them of arrogance and ignorance: and indeed these are inseparable twins, for, who is bolder then blind Bayard? as the proverb passeth.

3. Demodocus was an admirable harper, but he was blind.

(1) No man is so happy to have all gifts, no man is so miserable but to have some: Of the two I had rather be blind Homer, with his acute mind, then nimble-eyed Lynceus with his obtuse capacity. (2) Note that Ovid wisheth to Ibis, not any of these mens good qualities, but blindness.

Let one thy members crop, as Saturne that
Wherewith his ancient father him begat.

Saturn son of Coelum and Thetis, cut off his fathers [Page 28] testicle [...], the bloud whereof ingendred the Fu­ries.

(1) Saturn, that is Time, cut off the genitals of Caelum, that is heaven; because the hea­vens at last shall grow old, and by time shall lose the power of generation. (2) Gelders of ancient Records, Fathers and Scripture, re­bel against heaven like Saturne; and hence proceed those Furies of Heresie, Dissention and Schisme.

To thee let swelling Neptune prove the same,
As him whose wife and brother birds became.

Caeyx King of Thracinia, son of Lucifer, his bro­ther Daedalion being turned to a hawke, went to the Oracle, promising his wife Halcione, to return with speed; She seeing his dead body in the sea, would have drowned herself, but the Gods turned her into a Kings-fisher, and him into a Sea-mew.

(1) When the Halcions lay eggs, the sea is calme; hence peaceable dayes are called Hal­cionian, or Alcian dayes. (2) Alcione was the daughter of Aeolus that could imprison the winds; and a dead Kings-fisher hanged up by the beak will turn her belly to the wind. (3) The Male and Female accompany all the year, not for lust but love. I wish no lesse modesty and love in all married people. (4) Moderate sorrow for friends is comely; immoderate dangerous; it made Halcione desperate. (5) These Halcions were begot of the Morning-star Lucifer, and calmed [Page 29] the sea, but some soul birds in the world, be­got of hellish Lucifer, do raise stormes and disturb the sea of the State, laying eggs of dissention, and fishing in troubled wa­ters.

275. Or the wise man on shipwrack'd plank that sat,
Whom Semele's sister did compassionate.

Ino sister of Semele, advised Ulysses to leave the ship and trust to swimming, offering him an im­mortal ribband to gird his paps; he refused her counsel, but at last being shipwrack'd, he betook himself to a plank, and so was saved.

(1) Ino was called Matuta, Goddesse of the sea and the morning, perhaps because the morning seems to rise out of the sea; she is feign [...]d to appease the sea, because winds that rage by night use to fall in the morning. (2) The World is a sea; the Church is a ship, if we leave this ship, we may be drowned eternally; when the Church is torn in pieces by schismes and he­resie, we must not leave it so, but hold fast to one plank, where two or three are gather­ed together in the name of Christ, keeping the ribband, the bond of love and unity.

And left this kind of death but one should know,
At two horse tailes in pieces drawn be thou.

Metius Suffetius, General of the Albans, stood with his army, expecting the event of the battel [Page 30] between the Romans, with whom he was in league, and the Fidenates; on purpose to incline to the pre­vailing party. Tulbus Hostilius having got the day, condemned Metius to be drawn in pieces between two horses.

(1) True valour doth more respect and ho­nour a professed constant foe, then an uncon­stant ambodexter friend: Pietas & in hoste probatur. (2) As Metius being alive was in mind between two, so is he in body being dead. Thus commonly Jack-on both-sides come to an untimely, untoward end. (3) Pretend not God, and intend the Devil; serve not God for Baalams wages of iniquity. (4) Too many have fought, not so much for the Cross of Christ, as of the Coyn. Cruxillos maneat.

Die thou as he whom Carthage souldiers caught,
280. That seorn'd a Roman should be chang'd or bought.

Marcus Attilius Regulus Consul of Rome, was in battel taken captive by the Carthaginians, and sent to Rome to return their captives in exchange for him; he disswadeth the Romans, and returneth to the enemy, they cut off his eye-lids, that he might not sleep, and put him in an hollow tree full of sharp nails; there he died.

(1) One pearle is of more value then Mil­lions of barly cornes. One Sun more glorious then a numerous company of Stars. One wise and magnanimous Leader is of greater price then a numberless army of common-souldiers: such an one will rather indure a torturing death, then live, that his Countrey may there­by [Page 31] suffer disgrace or damage. (2) Heroick valour is more expressed by dying honourably, in a good cause, then saving his life, by a base submission, upon dishonourable termes. (3) A mature final battel hath been account­ed less disadvantagious then frivolous delay by exchange of captives. (4) When our enemies take off our eye-lids, our eyes are made the more open to behold the heavens. (5) Per­secutors are as pricks in our sides: Lord prick their hearts to repentance.

Gods thee assist, no more, then th' Altar did
Of Jove Hyrcaeus him that there was hid.

Priamus King of Troy fled to the Altar of Jupiter Hyrcaeus; whence Pyrrhus dragged him by the hair of the head, and slew him.

(1) Princes are subject to mutability and misfortunes, as much, if not more, then sub­jects. (2) Bloud-thirsty Ravilliacks fear nei­ther God, nor Man, respect a Prince no more then a Peasant, regard a Temple as little as a Tavern (3) Smite the Shepherd and the sheep will be scattered. Fight not against small or great, but against the King, 2 Chron. 18.30. An Helmet is safer then a Crown to defend the head.

As from mount Ossa Thessalus was thrown,
So headlong from a rock be thou cast down.

Thessalus, King of Thessala, most courteously en­tertained a stranger called Euryalus: Walking to­gether on the hill Ossa, Euryalus thence cast him [Page 32] down and killed him, and so possessed his king­dome.

(1) Some heretofore in the shape of stran­gers have entertained Angels, but some, since, have in the form of Angels of light entertain­ed worse then Euryalus. (2) Cherish not a snake in thy bosome, lest it sting thee to death. (3) Ambition doth think Aceldama the nearest way to a throne. (4) Ingratitude was the first of sins, and is the worst. Call a man unthankful, and then tell him what you will. Si ingratum dixeris, omnia dixeris.

285. As of Euryalus th'Usurper, let
The flesh of thee to greedy snakes be meat.

Euryalus, that kill'd King Thessalus, had his head eaten with Snakes.

(1) Divine justice will not suffer murder, chiefly of a kind and noble Thessalus, to be un­revenged. (2) These snakes may be torments of the soul for sin. What joy is it, with Damo­cles to enjoy all things, that may content all my senses, when the point of a naked sword lies at my throat, or which is far worse, a sting in my conscience▪ A good conscience is a con­tinual feast, and a bad one a perpetual hell. From bloud-guiltiness good Lord deliver us.

Let scalding water poured on thy pate,
As Minos, hasten thy appointed sate.

Minos King of Crete married Pasiphäe: a Bull by means of a wooden Cow made by Daedalus, had [Page 33] carnal commerce with the Queen. Daedalus fearing the Kings revenge, flies to Cocalus King of Cilicia; Minos pursueth him, and is kindly entertained by Cocalus: The daughters of Cocalus, pouring water upon his head in the Bath, killed him.

(1) Though Minos, for his equity and strict life on earth be feigned to be Judge in hell, he had a loose Queen to his wife on earth. And indeed the Proverb is as true as trivial; The honester man the worse his luck. (2) The history of Pasiphae runneth thus. A ca­ptain named Bull, incontinently used the Queen: Mars affecteth Venus: A souldier aimes at the fairest mark (that is no Bull.) (2) Many pats have been scalded with the daughters of Venus, and live longer then Mi­nos, but it was hot service. (3) Be not so un­hospitable to entertain a stranger and kill him; that is the part of a Crocodile.

Or as Prometheus fierce, not free, thy bloud
290. To lofty Eagles be continual food.

Prometheus son of Iapetus and Themis, because he made a man of clay, and stole fire from heaven to put life into him, was by Jupiter bound to a pillar on the hill Caucasus, where an Eagle eats his heart, which daily reneweth, and Pandora's basket of mi­series do afflict him.

(1) Prometheus might be an Astronomer, that upon the hil Caucasus continually looked on the Celestial fires, that is the Stars, and observed the motion of the Sun, and so his heart was eaten with cares and studies. (2) Man may be called Promethus, for of all sublunary [Page 34] creatures Man is most prudent, and provi­dent; yet none more subject to Pandora's box of miseries then Man, none more eaten with the Eagle of cares then Man. (3) Pro­metheus is said to have first found out the use of fire among men, therefore after death, is honoured with Festivals; as Vulcan the God of Fire, and Ceres the Goddesse of Corn. To this (me thinks) alludeth that simple (I wish not sinful) Ceremony in some parts of England, upon St Clements night, among Brewers, Bakers, Smiths, and such hot artifi­cers. But Morally, Prometheus as the word importeth, is the Mind foreseeing things to come, with prevention of evil. Epimetheus is Knowledge after events, whose daughter is Repentance. Hence came the Proverb, Prae­stat esse Prometheum, quam Epimetheum. Bet­ter beforehand to prevent, then after to re­pent.

Be slain and drowned like Etracides,
The fifteenth by descent from Hercules.

Etracides (concerning whose right name many cavil) lovingly entertained one Cleba, son of Do­rus, affording him all things necessary; but in the end this unthankful guest slew his so courteous friend.

(1) It is most horrid and devilish ingrati­tude to take life from him that preserved ours. Jupiter, the feigned God of heaven is called Hospitalis. It was a heinous offence to the Gods for the host to kill his guest, how much more heinous for the guest to kill his host?

As to Amantus son, a boy with hate
And sword, thy lustful love remunerate.

[Page 35] Archeläus the twelfth King of Macedonia, was slain by a boy called Cratera, whom he too lascivi­ously affected.

(1) The least offence or transgression in a Prince, is like a great Mole in the face, more conspicuous then in any other part; much more is open Lasciviousness, most of all that unnatural sin of man with man, called Sodomy. To this abominable vice the people of Hispaniola were addicted.Purchas. But this loth­some sin had among the Turks this lothsome punishment; they cut a hole in the panch of a new killed beast, and thrusting the offen­ders head into this dung-wallet, they carried him about the towns in pomp. Dignum patellâ operculum.

295. Let treacherous cups be mingled unto thee,
As him that son of horned Jove would be.

Alexander the great Monarch of the word, be­came so proud by his victories, that he affected to be called the son of Jupiter Hyrcaeus, or Hammon; he was excessively given to wine; at last he was poy­soned by his own butler Iöla.

(1) Jupiter is horned, because in a Rams shape he procured water for thirsty Bacchus, therefore Bacchus built him a Temple and an Image like a Ram. But proud men may bet­ter be called the sons of Lucifer the Devil, then of Jupiter a God. Pride is a worm that eats down the tallest gourds of honour; one dram of it poysons a great measure of virtues. Let us not be more afraid of doing good things, [Page 36] then of pride when we have done them well. (2) A drunkard is worse then a beast, for a beast will drink no more then will do him good; and how can he be a ruler of men, that is not his own man, nay scarce a man? It is not for kings to drink wine, it is not for Prin­ces to drink strong drink, Prov. 30.4.

Die as Achaeus whom his subjects took,
And hang'd him headlong in the golden brook.

Achaeus King of Lydia, because he exacted more then ordinary tributes, was by his subjects hanged with his head downward, in the river Pactolus, whose streames are feigned to be golden. Now Midas having obtained of Bacchus, that all he touched might be gold, was almost famished; for his food became gold; by Bacchus counsel he wa­shed himself in this river and was restored; Since the streams are feigned to be golden.

(1) Pactolus may be called golden, because it enriched the Countrey by watering it; or because Midas spent much money in cutting it into small streames. (2) Nothing can quench the flame of the high hill Chymera but onely earth, nothing can satisfie the muddy thoughts of the covetous mind but the grave; like a hog, he is never good till he be hang'd by the heels. The unsati [...]fied disease of this dropsie of cove­tousness drives a man on beyond reason or ju­stice to cover more and more, till this man of metal, like a Tinker breaks his back with his own budget. (3) If any Publican hath exacted or extorted, better for him, with Zacheus, re­store [Page 37] it four-fold, then with Dives hang in the lake of fire.

As once Achilles Nephew whom they call
300. Famous, a foe thee with a tilestone mall.

Pyrrhus, King of Epirus, at the siege of Argos, was wounded by a tilestone off the wall, thrown by a womans hand upon his head. He was s [...]rnamed Clarus, for his valour.

(1) It is fool-hardy rashness, chiefly for a General, to venture too nigh a besieged wall, for he is not sure of a safe retreat and to come scot-free to his tent; witness Hereford. (2) Pro­vidence may guide a Womans hand to do more then a whole Army; as Judith to Holo­phernes; Jael to Sisera. (3) When thy spi­ritual enemies shall besiege thy soul, take up Christ the corner-stone, the seed of the wo­man, he will bruise the serpents head.

Thy bones (like Pyrrhus) shall have rest no where,
That on th' Ambracian coast dispersed were.

Pyrrhus son of Achilles, was slain by Orestes, Virgil. 3. Aen. and his bones were scattered in Ambracia, a coast of Epirus.

(1) It is a most noble act in a conquerour to vouchsafe his conquered foe an honourable grave, if not a monument; For the glory will be his as much, yea more then the dead persons. So it is most sordid cowardise to tear a carcase, or abuse the dead in word or deed.

Defuncti tumulum turpis Hyaena fodit.
Hyaena that most filthy beast
Digs up the graves of men at rest.
[Page 38] Or as Achilles Neece let darts thee kill,
This sacrifice will pease Dame Ceres well.

The last of Pyrrhus bloud was Nereis and Läoda­mia; the yonger in a tumult, though she fled to the Altar of Ceres, was slain by one Milo, for which the Goddess plagued that Countrey; the murderer fell mad, cut his flesh, and within few dayes died.

(1) It was forbidden the Jews by the law of Moses, to prosecute him that was unwillingly guilty of killing his neighbour, if he fled to a city of Refuge; how heinous then is it to mur­der the guiltless even at the Altar? (2) For one mans offence a whole Countrey may be punished, but the offender manifold. (3) In tumults and troubles flie unto God, the best sanctuary and refuge in distress. (4) If I must be slain, let me be slain in my prayers.

305. As Nephew to that King of whom I spoke,
Thy Mothers hand thee with Cantarides choke.

Nereis wife of Gelon King of Cilicia, with green venomous wormes, named Cantarides, poysoned her own son Magnates, because he would not yield to her horrid provocation to lust.

(1) Covetousness and lust admit of no bounds or limits; the one will rob a father of money, the other a son of chastity. (2) In all carnal temptations, resolve upon the que­stion with honest Joseph; How can I do this great wickedness and sin against God?

[Page 39] A whore by stabbing thee may honour gain,
As she by whom was faithless Leucon slain.

Leucon committed adultery with the wife of Oxi­locus, who was his own brother, and in hope to enjoy the kingdome, killed the King; in revenge the Queen killed him; for which fact she was cal­led Pia.

(1) Hunters knowing that the Panther much desireth the poysonful Aconite,Dalling­ton. Aph. do hang it up in vessels above their reach, they g [...]eedily leap and strain themselves, and so are taken; so do ambitious men that aim at honour too high for their reach, and too great for their merit. For a heart over-grown with this r [...]nk poyson, neither admits the beams of grace to mollifie the hardness, nor the bounds of nature to restrain the swelling, but is unnaturally carried on to wrong those of his own bloud. (2) Unchast love doth justly turn to reven­ging hate.

Thee and thy best things int' a bone-fire send:
310. Sardanapalus so his life did end.

Sardanapalus the last King of Assyria, was so ef­feminate that he blushed not to spin with Harlots, in a womans habit; being conquered in battell, he fled to his Palace, where he made a fire, and therein burnt himself and all that he had.

(1) Venery is the mother of Misery. (2) When the head is weak, the body cannot be strong; Like King like People. (3) Sar­danapalus lived basely, died nobly; but Furor [Page 40] est, ne moriare, mori. It is a desperate madness to avoid death by killing my self. (4) Many as Balaam would gladly die the death of the righteous, but live not the life of the righte­ous. Qualis vita, finis ita. Those that live ill, seldome die well; A good life seldome meets a bad death.

Let whirle-wind sands thee suffocate, as those
That Hammons Temple to pluck down arose.

Cambyses King of the Medes, sent an army to de­molish the temple of Jupiter Hammon; but all the souldiers were destroyed by stormes and sands.

(1) Jupiter Hammon may be the same with Ham, Sandys Met. son of Noah, who was the original of Idolatry, he on his helmet wore the carved head of a Ram. Or Hamon may be the Sun, from Hamah, which in Hebrew signifieth heat; and because the year begins in March, when the Sun enters into Aries, he is painted with Rams horns. (2) If so fearful judgments fell upon those that sought to destroy the temple of a false God, how will those be plagued that demolish the temples of the true God? Nay what may they expect that pluck down the Living temples of the holy Ghost, their own bodies and souls by riot?

Hot ashes thee consume, as them who thus
Died, by the fraud of second Darius.

Ochus, who was also called Darius secundus, fea­sted all those that had assisted him in his faction, in a room wherein was a trap-door, under which [Page 41] were hot ashes; the guests being drunk, the trap was opened, and they all fell into the ashes and were smothered.

(1) The treason is loved, not the Traytor. When complices have acted their part, and the design is accomplished, they smell like a close stool in the nostrils of the projector. (2) Sweet meat hath sowre sauce. Feast-makers do oftentimes invite their guests to trap them in their words, sometimes to un­dermine their lively-hood, perhaps their lives.

315. As upon Olive-bearing Sycions King,
Let cold and hunger death upon thee bring.

Neocles King of Sycion, a city in Laconia, abound­ing with Olive trees, for cruelty, exaction and op­pression was deposed, and not long after died with cold and hunger.

(1) Golden was that Symbol of the pru­dent Emperour. A good shepherd will rather fleece then fley his sheep: By the first he will have wooll every year, by the other but once. Silly was the plot of that covetous woman, that in hope of a great treasure, killed her hen that laid her every day a golden egge. (2) Milk-purse Lawyers (so Erasmus termes them) are far more tolerable then Cut-purse tyrants. (3) Pharisaical oppressors seldome miss their just reward alive: after death their souls are feigned to enter into Asses, so to be crushed with such burdens as they laid on others.

[Page 42] As Acarnides that in Bulls-hide lay;
Be thou so brought unto thy Lord a prey.

Hermias son of Acarnus, taken captive by Mem­non, was sewed in the hide of a new-slain Bullock, and fed under his table till vermin killed him.

(1) A noble conquest may be too much ble­mished by ignoble deportment toward the conquered. (2) The All-seeing Eye, not blind Fortune, giveth the victory, the Lord of Hosts the All-able hand is stronger then Reason or Means. Hodiè mihi, cras tibi, To day mine, to morrow thine. Do therefore to others as thou wouldst be done to. Renown­ed Caesar wept on the dead body of Pompey. It is inhumane, sarcasmically to insult over a captive, as a Cat over a Mouse. Advance­ment shews the man; the higher the Ape climbs, the more she shews her naked parts.

Or as Pheraeus, be thou stabb'd in bed,
320. Whom with a sword his new wife murdered.

Alexander Pheraeus loved his wife Thebe very well, yet before he would go in unto her, he commanded some of his guard to search if any weapon were in the chamber, fearing she would slay him. After­wards suspecting him of Adultery she killed him.

(1) Jealousie is the daughter of extreme love, and mother of extreme hate. (2) A wife is an earthly heaven or hell. (3) Fear of death is worse then death it self. (4) More danger is in an home-bred conspirator, then a forreign enemy. Injury from a bosome-friend [Page 43] strikes deeper then from any other. That stab from Brutus cut Caesar to the heart. [...]; what thou my son?

Let those thou thinkest faithful, by a wound,
As to Alebas, false to thee be found.

Alebas King of Larissa, ruled with much cruelty, and for his safety chose a guard of valiant men, who at length slew the King.

(1) The strongest and safest guard for a Prince (next to a good conscience) is the free and faithful love of loyal subjects. (2) Di­vine justice so abominates a cruel King, that he maketh the best defence wherein he trust­ed to become most offensive to him, and the spils of the staff on which he leaned to run into his hands. (3) Man was made to be as a God to man, but he becomes a Wolfe, a Devil; so was Judas to his Lord and Master. Pernicies homini quae pessima? solus homo alter.

As Milo that did Pisa long torment,
Alive into the sea be headlong sent.

Milo King of Pisa, shewed himself most unmer­ciful in exactions; wherefore the people rebelling, tied a stone about his neck and drowned him.

(1) It is a more Princely thing to enrich then to be rich. (2) Free subjects are like smooth streams running in their ancient chan­nel, if any dam or obstacle stop them from enjoying their wonted liberties and immuni­ties, they swell the higher, at last they break [Page 44] down, carry away and drown all the oppo­sing matter.

325. As Adimantus the Philesian King,
So Jove his thunder-bolts upon thee fling.

Adimantus King of Philesia, scorning to offer sa­crifice to Jupiter, but braging that he was mighti­er then he, was struck with a thunder-bolt.

(1) For a man to make comparison with another man is odious, with God impious and damnable. Give unto Caesar the things that are Caesars, and to God the things that are Gods. Give him the honour due unto his name. Omne sub regno graviore regnum. The highest earthly King is under a higher, and to him he oweth service and homage. His ser­vice is perfect freedome, he that denieth this, will be a reprobate slave to sin and Satan. Better submit to his golden Scepter, then be bruised by his iron rod. It is a fearful thing to fall into the hands of the living God.

As Dionysius from Amastrix gone,
Thou in Achilles course be left alone.

Dionysius (or Lerneus) King of Heraclia, being banished by Mithridates from Amastrix, a city built by his wife Amastrix, fled to a place called Achilles course, whither Achilles had pursued Iphigenia, and there forsaken by his friends, was slain.

(1) Princes exiled may expect more danger and less comfort then a private person. Pliny reports that the river Novanus in Lumbardy runs over the banks at Midsummer, and is dry in Winter. Prosperity finds too many friends, Adversity few or none. Whosoever revolts was never a friend.

Thrice with Eurydamas 'bout Thrafill's urne,
330. Let Larissean wheels thy carcas turne.

Eurydamas that slew Thrasillus King of Larissa, in a tumult, was afterwards killed by Simo the Kings brother, and three times dragged about Thrasillus grave.

(1) In a rabble of the giddy multitude, a sovereign Prince is sooner destroyed then a sturdy peasant. (2) One viol set in tune, and hanged in a room with others, being touched, the rest do smpathize with a grum­bling sound. Thus the sensitive tree, if ye touch one leaf the whole tree will quake. Injury offered to a brother will move com­passion, and revenge. We may-seek retalia­tion of bloud for bloud; that in a right way is warrantable. But insultation upon a dead foe is most ignoble. Instant morientibus ursi. The magnanimous Lion scorns to touch a liveless creature.

[Page 46] Like him whose corps we dragg'd about Troy's wall,
Which he long kept, which after him did fall.

Hector son of Priamus and Hecuba, the most va­liant Captain of all the Trojans, slew Patroclus, and the best of the Grecian Captaines; at last he was slain by Achilles, and dragged about the walls of Troy, shortly after his death Troy was taken.

(1) Cut off the head, how can the body move? Smite the shepherd and the sheep will be scattered. A thousand of souldiers amount not to the value of one wise valiant Chief, a trusty Trojan. The losse of an heroick He­ctor is the fall of a kingdome. Except the Lord keep the city, the watch-men watch in vain. When the Lord of hosts leaveth Jericho, rams horns may blow it down.

Strange death Hippomedes daughter suffered,
Horses through Athens hale th'adulterer dead.
335. When tired life thy limbs forsake, a nag
Along the ground thy loathsom carcass drag.

Hippomenes King of Athens, having found his daughter Limone guilty of adultery, shut her up with an hungry horse, which at last devoured her; and the adulterer was dragged at the horse taile along the streets: for which horrid fact the King was banished.

(1) Adultery is a beastly sin, and capital among Jews and Heathen, but among some Christians it is more often threatned then punished; because perhaps the executioner of justice cannot without fear of a recoil, cast [Page 47] the first stone. (2) Children have covered the nakedness of their father (witness Noah, Gen. 19.) why may not a father do so to his child? though in conscience he cannot co­ver the sin, he may for his credit cover the shame; and upon hopeful signs of conversion, endeavour a pardon from God and Man. (3) The love of parents is extreme, too in­dulgent, or too impatient. A passionate fa­ther is no competent judge upon an offending child. Parents provoke not your children to wrath, Eph. 6.4. much less, in your proeoved wrath destroy a child, lest your father which is in heaven destroy you for it.

Be split upon a rock as many a Greek,
Upon Caphareus in the Eubaean Creek.

Nauplias in revenge of his son Palamedes, who by the false accusation of Ulysses was put to death, made great lights on the promontory Caphareus in Euboea, whither the Grecians returning from Troy struck saile, taking it for a haven, and there perished.

(1) A spring naturally descends, not a­scends, so is love between the ancestors and posterity. No child or grand-child can so dearly love their progenitors as they do them. It appears by Nauplias. (2) The new ignis fatuus of false lights have shipwracked the ten­der consciences of too many silly women and men laden with sin, upon the offensive rocks of Schisme and Heresie, more then Caphareus.

[Page 48] As Ajax dy'd by thunder-bolt and Sea,
340. Let fire assist the water to drown thee.

Ajax Oileus after the siege of Troy, returning home, lustfully and profanely forced Cassandra in the Temple of Pallas, and was therefore justly shot to death by a thunder-bolt, and drowned in the Sea.

(1) When a souldier is unbraced of the armes of Mars, he is quickly imbraced in the armes of Venus: Of idleness comes no goodness. A Bird sitting, not flying, is shot by the fowler. Water standing, not running, gathers filth. By doing nought we learn to do naught. (2) Gods presence is every where, but more perpendicularly in his Temple. Holiness be­cometh his house for ever. (3) Spiritual for­nication consenting to Satan, in a wandering or a wicked thought is sinful any where, but in that holy place it is all one as if the woman should act the filthy sin before her husbands face. But corporal fornication under that sa­cred roof, is not onely heathenish but devil­lish. For it doth at once defile both the Mate­rial and spiritual temple of that jealous God. And double sin, double punishment.

Let Furies wrack thy mind, be thou as mad
As he that one wound in his body had.

Marcyas son of Hyagnis the Musician, was so proud of his skill, that he presumed to challenge Apollo, and scorning to yield, had his skin plucked over his ears.

(1) The Frog in the fable, stretching to be as great as the Ox, burst to pieces. Thraso­nian prodigals, that wear whole Lordships on their backs, at once straining to be Lords, leap out of their skins, like puddings, and at last become scarce worth a pudding. If thou hast learning and art proud, I suspect thy learning; what hast thou that thou hast not received? and if thou hast received it, why boastest thou?

As Dryas son that Rhodopes kingdome held,
Who cut his legs when harmless vines he fell'd.

Lycurgus King of Thrasia, son of Dryas, perceiving that some of his subjects were too much given to wine, commanded all vines in Thracia to be cut down. Hence the Poet feign that Lycurgus, be­cause he envied Bacchus Wine for his sacrifice, fell mad, and cut his own shins.

(1) Harme watch, harme catch. Vinum immodicè haustum est venenum, modicè divinum, (especially to a Poet.) (2) God saw all things which he made to be very good, Gen. 1. and gave wine to make glad the heart of man, Psal. 104. why then should an abuse by one or few, extirpate the use of a creature? shall wine be a sin because Noah was drunk? One of the first and best Saints was advised by his Ghostly Father to drink a little wine, 1 Tim. 5. Why then should the dry Goatly Fathers of his Holiness rob their Lay-children of their due share in that cup of blessing in the Sacrament? They may as well make them vow with the Reckabites not to drink wine for ever.

[Page 50]345. Oetous and Dragons son in law be thy fate,
Tissamens Father and Callirhöes mate.

1. Hercules suspected by his wife Dejanira that he loved Iole more then her, sacrificing on the hill Oete, in a garment dipped in the bloud of the Centaur Nessus, sent as a token by his wife, fell mad and burned himself.

(1) Womens Jealousie is like their Lust, and both like the fire of hell, unquenchable. Some think that Dejanira sent her husband that token, not in revenging hate, but to gain his love. So often an ill event follows a good intent. Thus a cockering mother kills her best beloved child with kindness. Thus the Ape by hugging strangles her dearest dar­ling.

2. Athamas husband of Ino, daughter of Cadmus, that was turned to a Serpent, having in his mad­nesse killed his son Learchus, at last killed himself.

(1) Unreasonable creatures do not onely procreate, but preserve their issue, why then should man be so mad with reason, to murder his own child? (2) Let us strive to give dead­ly wounds to our sins, those bastards begot by the Devil upon our flesh. Happy is he that can dash these Babylonish brats against the stones.

3.Senec. Trag. Orestes father of Tissamenus, son of Agamem­non and Clytemnestra, having killed his mother that committed adultery with Aegysthus, fell mad.

(1) If a parent sins, how dare a child or any private person take up the publick sword to punish? This Matricide Orestes ran mad af­ter the fact: Parricides voluntarily are mad be­fore. The end of such is by their own or by anothers hand.

4. Alcmeon husband of Calirhoe, going to his other wife Alphesthaea, whom he had deceived, for a jewel, was slain by her brothers.

(1) Polygamie is double Misery. One may as easie serve two maste [...]s as please two wives. One at once is enough, if not too much. (2) Achans golden wedge procured his un­timely death. Covetousness endangereth bo­dy and soul.

Thy wife to thee no chaster prove then she,
Of whom old Tydaeus might ashamed be.

Diomedes son of Tydaeus, married Aegiale, whom Venus caused to make her body common, because her husband happened to hurt Venus when she de­fended Aeneas.

(1) An adulterous wise is Acteons park dis­pal'd; a whole pound of Harts-horn infused in Nectar will scarcely cure her husband of the head-ache. The urine cast by scolding Zantippe upon the head of her husband Socra­tes was less dangerous then an harder thing. A loose wife makes her husband horn-mad and heart-sad. Faelix quem faciunt aliorum cor­nua cautum.

[Page 52] Or Locris lass that with her husbands brother
350. Lay; and kill'd her maid the fact to smother.

Hypermnestra of Locris lay with her husbands brother, and killed her maid, to make the world think that she, not the mistriss was guilty of the offence.

(1) Sin scornes to go alone, Adultery hath Murder waiting at her heels: she that dares destroy her own soul by Adultery, will not stick to destroy anothers body by Murder. (2) Committing a second sin to cover the first, is to take a remedy worse then the disease. Boyes will excuse the fault of Treuantnes by the sin of lying▪ Adam to quit himself, will lay the fault on God. The woman Thou ga­vest me, &c.

Gods grant thy life be faithless, and so bad,
As Taläus and Tyndar's son in law had.

1. Amphiaräus husband to Eriphele, daughter of Talâus, one of the seven Kings that besieged The­bes at first, for fear of the war hid himself, his wife for jewels discovered him; he went to the siege and there was slain.

(1) An army of valiant Lions led by a cowardly Hart, is not so prevalent as an army of Harts led by a Lion. Like Captain, like company. (2) God made husband and wife one flesh. No man ever yet hated his own flesh, but woman doth hers. The Philistines could not plough without Sampsons Heifer. He was never taken but by means of a wife. Neither can the Devil tempt us to evil without [Page 53] the Dalilah of our own flesh. We have good cause then to pray in the sense of the Spa­nish proverb, O Lord deliver me from my selfe.

2. Agamemnon husband of Clytemnestra, daughter of Tyndarus, returning from Troy, was killed by his own wife and her Adulterer Aegysthus.

(1) My own house should be my castle of defence, not offence. Women, chiefly a wife, should be not woe to man, but a helper. (2) A sheep shunning a storm, shelters un­der a bush, where he loseth his fleece, per­haps his life. So the foolish fish leaped out of the frying-pan into the fire. A window wholly opened brings in less dangerous cold then a small chink. Open enemies abroad overcame not this royal Agamemnon, but that bitter-sweeting his wife at home.

Or Belus Neeces that did dare to kill
Their Husbands: Therefore carry water still.

Fifty daughters of Danâus son of B [...]lus, marr [...]ed to fifty sons of their uncle Aegyptus, Ovid. Met. in the first night killed all their new husbands but one, wherefore they are condemned to draw water in hell, till they fill a sieve or a pitcher full of holes.

(1) Husband-mens toyl is like these wen­ches, their work is never at an end. (2) Learn with the one sister Hypermnestro, rather to obey the command of your Heavenly, then Natural or Civil fathers.

[Page 54]355. With lust of thee thy sister burn, and be
True but in vice, as Biblis, Canace.

1. Biblis daughter of Miletus and Canace, lustful­ly loved her brother Caunus, Natal. Comes. travelling many Coun­treys, and not finding him, she dissolved into a fountain, the monument of her punishment and perpetual sorrow.

(1) Here we may observe the impotency of passion and wicked affection, Woman is na­turally of a more cold complexion, and tem­pered with less impudency then Man, yet that devillish Cupid findeth the weaker vessell to be the fittest instrument to kindle his fiery darts. (2) It is true that Cain and his sons out of ne­cessity married their own sisters, which was afterwards forbidden by the law of Nature, acknowledged by all Nations.Justin. But Cambyses perswaded by his sycophants that a King was liable to no law, durst infringe it. Nay among the Romans Claudius was the first that married his Neece.Tacitus.

2. Canace daughter of Aeolus, brought forth a child begotten by her own brother Macareus; her father discovering the child by the crying going to nurse, killed it with his doggs.

(1) All kinds of sin by the law of Heathens, so by the law of God, were accounted equal; yet by the laws of Man, Fornication is a great sin, Adultery greater, Incest greatest of all in that kind. A great folly was committed in Israel when Judah lay with Thamar his daugh­ter in law, Gen. 38. A greater when Ammon [Page 55] defiled his sister Tamar, 2 Sam. 13. (2) God will visit the sins of the fathers upon the chil­dren of them that hate him; yet not unless the children hate him as their fathers did. Why then should unmerciful murdering man punish a guiltless infant for the guilty pa­rents sin? As Aeolus did the child of his daughter Canace.

If thou hast daughter, may she prove to thee,
As Pelope, Myrrha, and Nyctimene.

1. Pelope daughter of Thyestes lay with her own father; the child by them begotten, as soon as it was born was cast into the woods to be devoured of beasts; a shepherd finds it and doth nurse it with Goats milk, whence he is called Aegysthus.

(1) Lot cannot so properly be said to lie with his own daughters as they with him, for he knew not when they lay down or when they rose up. Neither can his drunken­ness mitigate, but aggravate the sin. When bloud toucheth bloud in this kind, it is abo­minable out of kind. From such bloud-guil­tiness and bloud-thirstiness good Lord deliver us.

2. Myrrha daughter of Cynaras King of Cipria, by the means of the old witch her nurse, lay with her own father, being drunk; the child begot was Adonis; the father discovering his daughter, furi­ously pursued her; she fled to Arabia, there fearing to die, and not desirous to live, she is turned into a tree of her own name.

(1) Bodin observeth, that there is an hun­dred women Witches for one man Witch, as more easily seduced by the Devil, in regard of their Melancholy and Envy.

Non audet Stygius Pluto tentare, quod audet
Effraenis Monachus, plena (que) fraudis anus.
Not Stygian Pluto ever durst pursue,
What a bold Monk or cozening Hag durst do.

(2) Where Bacchus is Porter Venus seldome fails of entrance. Prodigal cups besot the un­derstanding, drunkenness confounds the Me­mory, and so bemists the eye, that things ap­pear not the same as they are.

3. Nyctimene daughter of Nycteus, by the help of her Nurse, enjoyed her fathers bed; after she living in woods, was turned by Pallas into an Owle.

(1) Ugly was the shape of Nyct [...]mene being now an Owl, but more ugly her crime of fil­thy incest. She is wondered at like a prodigie in nature, driven from the society of others, ashamed of her self, and stalking in the dark, when virtue though unfortunate shuns not the light, being a reward and praise to it self. (2) The Crow and the Owle express two dead­ly enemies; the Crow breaking the eggs of the Owl by day:Mr Sandys Met. and the Owl the eggs of the Crow by night. The Owl is the hieroglyphick of death, and the Crow of long life. The Owl was sacred to Minerva, and therefore Homer cals her Glaucopis, either for her gray eyes; for that coloured eye hath acutest sight: or from her faculty of watching and musing, the [Page 57] mind in silent night being more recollected and vigorous; or because the Athenians had many Owls, or that they stamped their Coyn with that figure.

And no more faithful to her fathers hair,
360. Then Pterela's or Nisus daughters were.

1. Clitvetho (whom Servius calleth Polidice) know­ing all her fathers secrets, being much taken with the beauty of Amphitrio an enemy; in hope to ob­tain his love, cut off her father Pterela King of The­bes his golden hair, which as long as he kept, Ne­ptune promised he should never be conquered. This hair she gave Amphitrio, who afterward killed her father, and rejected her.

(1) Dionysius, that would not trust his daugh­ters to cut his hair, but taught them to singe it off with burning shells of Wall-nuts, was more prudent then Pterela, or Sampson that discovered to his concubine the lock wherein his strength did lie. (2) Affection breaketh the strongest tie of relation, as we find in Po­lidice. Omnia vincit amor. (3) Let not thine enemy know one of thy secrets, let thy friend know some, let not thy child, no not thy wife know all. Hezechias disclosing his treasure lost it. Isa. 39.

2. Scylla daughter of Nysus King of Megara, cut off her fathers purple hair, and gave it Minos then besieging Megara, whose destiny lay in that hair, and so betrayed her father and city.

(1) Vespasians head without hair did more handsomly become a Crown, then [Page 58] Absalons hair without a head. (2) Torte [...]ing is that kingdome whose fate depends like Da­mocles sword upon an hair. Unless the su­preme head of the Mystical body do govern the politick, the power of an arme of flesh is not worth an hair. (3) Happy are true be­lievers, for the very hairs of their head be numbred. Though we are but as small hairs, no principalities nor power of earth or hell, can pluck away or separate us from Christ our head.

Or she whose bloudy act defam'd the place,
That rid in charet o're her fathers face.

Tullia daughter of Servius the sixth King of the Romans, wife to Tarquinius Superbus, to congratu­late her husband being new made King, comman­ded her Coach to be driven over her dead fathers face, then killed by Tarquin.

(1) Ambition tramples Natural and Civil Fathers under foot, making such opportunities a stirrop to mount into a throne, swimming through Aceldama to a Crown. But such puf­fed bladders when they are swollen to the ful­lest, one prick will empty them of all their windy honour.

Perish like those young men whose dismal fate
Was, limbs and head to hang on Pisa's gate.

Oenomaus King of Pisa, ordained that whosoever conquered him,Nat. Com. by running with horses in a Cha­ret, should marry his daughter Hippodamia, and that the conquered should die. Thirteen were [Page 59] overcome and put to death, and for terrour were hanged on the gate of Pisa. At last Pelops won the race by the help of Myrtilus the Coach­man, who for a bribe, omitted to put the pin into the Axle-tree, so the King fell to the ground, and his daughter and the kingdome fell to Pelops.

(1) Our life is a race, our Antagonists worldly pleasures and carnal affections, which are like furious horses. (2) Thirteen are conquered, onely one doth conquer; Many are called, few chosen, and few there be that shall be saved; he that conquers shall gaine the glory of victory and the crown of glory. So run therefore that ye may obtain. But the race is not to him that runneth; call for the help of God, he will weaken your adversary, and make you more then conquerours.

365. Or he that coloured with his own that land,
Which with the poor woers bloud he first had stain'd.

That cruel Oenomaus, Natal. Com. after he had hanged up the heads of so many, at last broke his own neck.

(1) The pitcher that comes too often to the water, in the end is cracked.

—Ne (que) enim lex justior ulla est,
Quàm necis artifices arte perire suâ.
Nor any juster law find I,
Then death-inventors by their art to die.

So Oenomaus by his own invention was de­stroyed. (2) Fate can and will effect its end, [Page 60] without any assistance, against all resistance, yet commonly it worketh not alone,Dallington Aph. but is at­tended with second and subalterne causes, concurring in the party himself whose ruine is destined. (3) If a Lions skin will not do it, sew a Foxes tail unto it. When force pre­vails not, policy is of force. (4) Divine ju­stice doth often pay the wicked in their own coyn, and trap them in their own snare.

Or the Kings faithless Coachman in that game,
Who to Myrtoan sea did give his name.

Myrtilus the coachman of Oenomaus, demanding of Pelops his promised reward for betraying his Lord, was thrown into the sea, whence that part of the sea is called Myrtoum Mare.

(1) Woe unto those that like Myrtilus and Judas, for the wages of iniquity do betray their own Lord and master. Myrtilus was drowned, Judas burst asunder and went to his own place, which is thought to be Hell. Let all that aim at such ends, beware of such an end.

Like those who wo'd the nimble lass in vaine,
370. Whose pace three golden apples did retaine.

Atalanta daughter of Scheneus, was so swift in running, that he onely should have her, that could out-run her;Ovid Met. which Hippomenes did, slackning her pace by three golden apples which he cast one by one in the way, so he won the race and the maid; but Hippomenes proving unthankful to Venus, [Page 61] was instigated in the temple of Cybele, to his un­seasonable using of his wife, and so were both tur­ned to Lions.

(1) Art, like Atalanta, by her own virtue, if not interrupted, is swifter then Nature or Hippomenes. Clay long ere it generate a stone, is by fire soon changed to brick; but all Arts and Sciences are hindred by Lucre, therefore Art obeyeth the commands of Nature, as a wife her husband. (2) Here is deciphered the unconstant mind of a woman, diverted by gold from obedience to the heavenly Oracle. (3) Ingratitude to Man is an hateful vice, but to God flagitious; it is seconded with im­pudence, and impudence is the conductor of uncleanness and profaneness. (4) As Atalanta, so is Astrea, justice too often stopped in her course by Gold.

Or those that entred the new Monsters room,
In that blind house whence none could ever come.

Pasiphae in the absence of her husband Minos, King of Crete, fell in love with a Bull, who inclo­sed by the art of Daedalus, in a Cow of wood, en­joyed her infamy, and brought forth a Monster; in his upper parts resembling a Man, in his nether a Beast: which of her husband and the brutish A­dulterer, was called Minotaure, Herodotus. whom Minos inclosed in a Labyrinth invented by Daedalus, which was a prison under the earth, contrived with intricate windings, whence none that were cast in could ever come out. To this Monster was thrown the ninth year Tribute of seven youths, and so many [Page 62] virgins to be devoured, in satisfaction of the mur­der of Minos his son Androgeus.

(1) Though like prodigious lusts are for­bidden by the laws of Moses, as by ours, which argues a possibility of the prohibited offence, yet it is by the best and most believed that this Taurus was Minos Secretary, or a Captain of his army, who with the privacy of Daedalus in his house, dishonoured Pasiphäe. (2) By a Labyrinth the Ancient decyphred the perplex­ed condition of Man, cumbred and intangled with many and innumerable mischiefs, through which it is impossible to pass, without the conduct of Wisdome, and exercise of unfaint­ing fortitude. (3) Pasiphäe is the soul mar­ried to Minos, (Justice or integrity) but carried away with sensual delights, is said to commit with a Bull; so brutish are the affe­ctions revolting from virtue, producing mon­sters of vice.

Or whom Achilles in his grief and ire,
Threw six and six into the solemn fire.

Achilles much grieved for Patroclus, slain by He­ctor, cast twelve Trojans into the fire wherein Patroclus was burned.

(1) Why should the loss of a friend make us lose our reason too? Passions are good ser­vants, bad masters. Let anger have leave to rule but one day, it will not onely with Pa­troclus kill subjects, but with Semiramis cut off his Sovereigne; Revenge, Avarice and Am­bition, are unreasonable, unsatiable. Let [Page 63] Christians be merciful, as their heavenly Fa­ther is merciful, and leave vengeance to him that can and will repay it.

375 Or those whom Sphinx with riddles did put down,
And after headlong from a rock were thrown.

Sphinx daughter of Tiphon and Echidna, had the face of a Virgin, wings of a Bird, and the rest a Lion or Dog: upon a Promontory near Thebes she proposed to passengers a riddle, which they that could not resolve were cast down the rock: when Oedipus had resolved it, she brake her own neck.Diodor. Sicul. But Diodorus doth believe that Sphinx was a meer docible Ape. Her Riddle out of the Greek I En­glish thus.Nat. Com. Mythol.

What thing can four-foot, two-foot, three-foot be,
At Morning four, Noon two, at Evening three?
Oedipus his resolve.
A child doth creep on four, a man doth stand
On two feet, old folke have a staff in hand.

(1) By the fable of Sphinx we are taught to bear all changes and chances with an un­daunted upright mind. Fortune, as Sphinx, hath wings, she is unconstant, claws fit for prey, she can take all away when she will: a face like a woman or man; for women and men are subject to vicissitudes of fortune, which we ought to suffer with hearts like Li­ons. (2) Satan like Sphinx hath a face like a Woman to entice; claws like a Lion to tear us; wings like a bird nimbly to assault us; and riddles sophistically to deceive us; Let us, [Page 64] like Oedipus, ask counsel of that true Minerva, Christ, the wisdome of God, to conquer him.

Or who in Bistons Church by sword did die,
Which made the Goddess turn her face awry.

People called Bistones, decreed and vowed to sa­crifice all strangers to their Goddess Pallas; so with others, they used the people of Lemnos, although they fled to her Temple; which fact did much dis­please the Goddess.

(1) Offer unto God, not other mens, but thine own; That vow and act of Jephte Judg. 11. in offering his daughter, was rather an incomparable paroxysme of his thankfull zeal to God, then a warrantable pattern for imi­tation to us. Much less should these barba­rous Bistons offer strangers in whom they had no interest. (2) Christ sacrificed his own life for us, being strangers from the covenant, it is Heathenish then for Christians to make a covenant to sacrifice strangers or any others life, to their own wrongful wrath.

Or who on crutches weltring in their bloud,
380. To horses of the Thracian King were food.

Diomedes King of Thracia, fed his horses with mans flesh, whom Hercules fed with the flesh of the Tyrant.

(1) This is a punishment agreeable both to the law of God and man, That offenders should suffer what themselves inflicted. (2) Some think that Diomedes was one that [Page 65] had wasted his estate, by keeping of horses, therefore Diomedes friends called his horses Man-eaters. (3) Others conceive that these horses were his lascivious daughters, who consumed the substance and strength of their lovers; horses being the Hieroglyphick of lust and foul desires, compared by holy writ to their neighings; for no creature is so prone to Venus as a Mare; and is therefore feigned to conceive with the wind. (4) Some do conclude these horses to be his followers, maintained by exactions, feeding on the bow­els, as it were, of his miserable subjects. But the horses and Master are slain by Hercules: Covetousness, cruelty and uncleanness corre­cted and subdued by the zeal of virtue.

Or who the Lions of Therodomas fed,
Or were to Thoas Goddess offered.

1. Therodomas, a King of Scythia, fearing that his people would rebel, fed Lions with mans flesh, that so they might become the more fierce to de­fend his person, and offend the people, if cause were given.

(1) Wicked rulers do more fear others, then others do fear them. A guard of simple men is more then enough for a conscientious King, a guard of savage Lions too little for a consci­ous Tyrant. Lions by nature are noble crea­tures, and sometimes more merciful then their ignoble masters, so those civil beasts of that cruel King to the patient Prophet, Dan. 5. (2) Except the Lion of the Tribe of Judah, the King of kings, be his tutelary God, no King can be saved by a multitude of horses, nor safely guarded by an host of men, and roaring Lions of hell.

2. Thoas King of Taurica vowed to sacrifice to his Goddess Diana, all shipwrack'd men and strangers that came into his territories.

(1) Dido was not so extremely courteous to shipwrack'd Aeneas, by recruiting his wasted livelihood, as Thoas extremely cruel, by ta­king away shipwrack'd men & strangers lives, when their livelihood was gone: And which is most abominable, pretending, forsooth, a sacrifice to his Goddess. Thus persecutors, as Christ did prophesie, by killing his Mini­sters, shall think they do God service, Ioh. 16.2. Simulata sanctitas duplex iniquitas.

Or those with whom Dulichian ships were fraught,
Whom swallowing Scylla and Caribd's caught.

Scylla daughter of Phorchus, was beloved of Glaucus; Circe the famous inchantress, diverts his affection to her self, and infects the bay frequent­ed by the Nymph, wherein she bathing, contracts that monstrous deformity, her loines environed with howling wolves and barking dogs, destroying all that come near her; as six of Ulysses ships.

(1) Scylla, so a virgin, while chast, at­tracts by her beauty the affection of all, once polluted by the sorceries of Circe rendring her maiden-honour to be deflowred by bewitching pleasures, she is transformed into an horrid monster, endeavouring to shipwrack others on the same rocks of vice and misery, (such is the envy of infamous women.) Scylla was soon after turned into a rock: So is the impudence of lascivious women hardened by custome. [Page 67] Near the Promontory of Pelorus, a sharp clift shuts out like a woman, this they call Scylla, full of holes, the enraged sea here making a noise, are the imagined dogs; on this many ships too fearfully avoiding the gulf Charibdis, have been split. Sailing between these two is safe, in the mean between two extremes, Pro­sperity and Adversity. Med [...]o tutissimus ibis. Give me neither poverty nor riches, Lord keep me below envy and above pity.

385. Or int'his his pa [...]ch whom Polyphemus sent,
Or to the King of Lestrigonia went.

Of Polyphemus see before.

While Ulysses slept, his companions peeping into the bladder or bag wherein Aeolus had given Ulys­ses the winds, lost both the winds and the greater part of the company, for they were carried to Le­strigonia, where Antiphates a Giant being their King, ate one of the messengers that were sent for victual­ing; Ulysses escaping thence lost eleven ships, and scarcely saved his own. After twenty years travel, and innumerable crosses he arrived home.

(1) The Sun shineth brighter through a vapour dispersed,Dalling. Aph. and shews the best lustre upon an incounter. So virtue. Behold in Ulys­ses a wise and good man drawn to life. He was wise, in not making haste to war; he was wise in joyning Achilles strength with h [...]s po­licy; he was wise in refusing the enchanting cups of Circe, &c. but no man ever was under pressures more then he, yet still supported and relieved by virtue. (2) Providence doth vouchsafe us helps, as the winds to Ulysses, to [Page 68] guide us to our haven; if we sleep as he, and neglect the means, we shall find our voyage very dangerous. But through many tribulations we must enter into the kingdome of heaven.

Or whom in ditch the Carthage Lord did drown,
And made the waters white by stones in thrown.

Amilcar drowned the Councellours of the Acerra­nii in a ditch, and threw in stones upon them. Some rather think here is meant Hannibal, Amilcars son, that made a bridge of dead bodies over the river Gella.

(1) Rather then try what an enemy can do, when thou seest what he would do, make him a bridge of silver to go his way. Rather then stay till they come on ours, let us pass though over a bridge of dead bodies, and sight him on his own ground. Turpius ejicitur quàm non admittitur hostis. An enemy is easier kept out then thrust out.

As maids and wooers of Ulysses wife,
390. And who to kill his master lent a knife.

Ulysses when he came to his house he was not known to any: By the help of his son Telemachus, he slew the lascivious wooers of his Queen, hanged her unchast maid-servants, and mangled to death Melant [...]ius his man-servant, that lent a knife to kill his Lord.

(1) Visit not a friend too often, lest thou seem troublesome; not too seldome, lest thou be forgotten. (2) As Ulysses killed the impe­tuous Wooers, let us subdue our affections, that [Page 69] would seduce our souls to vice, that should be as chast Penelope. (3) Melanthius, that lent his knife had been as guilty as he that used it. In murder there is no accessary, the abettor and actor be all one. The Jews were as guilty as Pilate and the executioner. Just judgment overtook the Judge, and the bloud of their King still lies upon the Jews.

Or th' Wrestler that th' Aônian guest did kill,
That when he fell ('tis strange) was victor still.

Antaeus a Giant of Lybia 64 Cubits high, begot­ten of Neptune and the Earth: in wrestling,Nat. Com. when he was thrown down by Hercules upon the ground, his strength increased, which Hercules perceiving, lift him from the ground, and squeezing him to his breast stiffed him.

(1) Hercules, that is, the heat of the Sun, overthrows Antaeus, which signifies the con­trary with his too much heat: according to the Axiom. Contraries are cured by their con­traries. A Fever is not cured by hot things, nor a Hydropsie by cold and moist. (2) Her­cules [...]s the symbol of the soul, Antaeus the bo­dy, between Reason the essence of the one, and Pleasure the essence of the other, is a per­petual conflict. Reason cannot prevaile, un­less it so raise the body, that it receive no force from the earth, and that the desires and affections, which are the sons of the earth, be strangled. The covetous, the more their af­fections cling to earthly things, the more strongly covetous they are. (3) Prosperity by lifting up, chokes; adversity by casting down, doth strengthen.

[Page 70] Or whom Antaeus armes press'd out of breath,
Or L [...]mnian wives did put to cruel death.

1. Antaeus compelled forreigners to wrastle with him, and so strangled them with his matchless strength.

(1) Thus the mighty oppress the weak, as the greater fish devour the less: The brasse pot with one touch will crack the earthen; let the brittler then keep off, with a Noli me tangere. If the Frog swells at the Ox he will burst, so a Peasant medling with a Poten­tate.

2. The women of Lemnos for despising the sacri­fice of Venus, were by the Goddess made so loth­some, that their husbands left them, and lived with new wives abroad; at last coming home, the old slew the new wives and their husbands, with all the male-children, save one.

(1) If no relation, no Religion, no other motive can perswade, methinks women should serve and love God, that the God of love may not permit their husbands instead of love to lothe them.

395. Or he that by inhumane sacrifice
Got rain, but suffer'd by his own device.

Thraseas or Thraseus a soothsayer, in a great drought, told Busiris the Tyrant of Egypt, that rain would fall if he sacrificed strangers to Jupiter. Busiris finding him to be a stranger, replyed, Then thou shalt first bring Egypt rain, and so offered him first.

(1) Drought in Egypt is rare,Herodotus. for the river Nilus doth over-flow it. (2) 'H [...]. Evil counsel proves worst to the counseller, as to Thraseus and Achitophel. (3). Let us, wanting raine, fall to the earth as Elias, and ascend to hea­ven with prayer; let us with David water our couch with tears for our sins, which make the heavens like brasse.

Or like Antaeus brother that did stain
Altars with bloud, whereon himself was slain.

Some take the brother of Antaeus to be Pigmalion, but I think more properly, it was Busiris (for he and Autaeus were sons of Neptune.) As he sacrificed men to Jupiter, so did Hercules him.

(1) Were that primordial Law of Nature well ponde [...]ed, applied and practised [Do as thou wouldest be done to] who would steal? who would murder? Now because men will not do to others as they would have others do to them, they suffer by others as others did by them. (2) Busiris is held to be the King of Egypt, Sandys Met. that so heavily oppessed the Israe­lites, the author of that inhumane Edict of drowning their male-children; hence he is said to have sacrificed strangers: his daugh­ter is supposed to be the same that fostered Moses. Reinesius proves that he was a King of a new family, who usurped that crown, inti­mated by that text in Exodus. There arose a new King in Egypt that knew not Joseph.

[Page 72] Or who his cruel horses, did insteed
400. Of grass and hay, with humane bodies feed.

Of Diomedes you may read before.

Like two by one revenger singly kill'd,
Diximanus son in law and Nessus still'd.

1. Diximanus of Olenum, was forced by Euricion to promise him his daughter Mnesimache, and to make him his son in law; on the appointed day of marriage, Hercules requested by Diximanus, came and cut off his head.

(1) Ingens telum necessitas. Fear makes a man promise what he is not onely unable, but unwilling to performe. (2) By one pin drive out another, force by force, plot by plot. (3) Involuntary love is like a Mushroome that hath no root, the least puff will blow it down. (4) Hercules better deserved a Deity then all the rest of the Heroes, he conquered nothing for himself, but ranged all over the world, not to oppress it, but to free it from oppressors, and by killing of Tyrants, and monsters, preserved it in tranquillity. He got immortal glory by Juno's mortal envy; before called Alcides, strong, he gain'd the name Hercules, compounded of Juno and ho­nour.

2. Nessus a Centaure, promised to carry Deianira the wife of Hercules, over the river Evenus, while himself did swim: the perfidious Centaure (he be­ing landed) attempts to ravish her, but is prevent­ed by a mortal wound from his arrow.

(1) It is not safe trusting a stranger with my goods, much less with a good wife. The counsel is general, Fide, sed cui, vide. Try be­fore you trust. For in this monstrous age, too many Centaures of two several natures do sur­vive, that pretend one courtesie to their neighbour, and therby intend two unto them­selves: as these double creatures inherit Nes­sus his condition, I wish they were inhabiting in his countrey. Mel in ore, verba lactis, fel in corde, fraus in factis. Words of milk, honey in mouth, gall in heart, no deeds of truth. (2) The arrows of vengeance will overtake the adulterer as Nessus. (3) Fear judgment and thou wilt forbear sin.

Like Saturnes Nephew whom Coronis son,
Saw yielding up the ghost from his own town.

Aesculapius son of Coronis and Apollo, from Epi­daurus, a town which he had built, saw that famous thief Periphaltes, or Periphetes, who was son of Vul­can, the son of Saturn, killed by Theseus, and his club taken from him, as the Lions skin by Hercules, whose example in most things Theseus followed. And now our Poet having past over the most re­markable acts of Hercules, begins with those of Theseus.

(1) Heathen Gods are feigned to have leaden feet and iron hands, in that divine vengeance, though slow, is sure and sore, and payeth offen­ders home in their own coin. Those that killed with the club, have perished by the club. So it was foretold by the Lord of the Prophets▪ He that [Page 74] takes the sword, shall perish by the sword. These knockers and cutters, my ever honoured friend, that reverend Divine, Dr Hoskins, in his Lecture upon the eighth Commande­ment, doth call St Nicholas Clerkes. I know that some of those Clerks have been well con­tent with so much of the Latine tongue, as Legit ut Clericus: others have aspired so high as the Greek Alphabet, and when they came to II, they made an end. (2) From Jericho to our heavenly Jerusalem, we often fall a­mong thieves; Lord give us complete armour of the Spirit to conquer them.

405. As Sinis, Sciron, Poliphemon and
His son, with him that was half bull half man.

Plutarch in Theseùs.1. Sinis, which is by Plutarch called also Pityo­camtes, that is, a wreather of Pine-trees, tied men to branches of trees bended down, so the cords or withes being cut, the strangers being jerked up were killed. So Theseus used him; for both These­us and Hercules made Tyrants undergo their own cruelties.

(1) The Eagle in the Fable, mounted the Tortoise aloft, on purpose to break it. Many Kings have advanced ambitious subjects, not in love but envy, not to prefer and raise them, but to precipitate and ruine them: the higher they climb, the lower they fall.

2. Theseus threw Scyron down a clift, who in cru­ell pastime caused those whom he robbed to wash his feet and kiss his toe, and while they were about it spurn'd them into the sea.

[Page 75](1) Many Kings have kissed the Popes toe, yet he hath kicked the Crowns off their heads. (2) Too low submission unto a lofty Tyrant doth heighten his insolence, and hastens the peoples down-fall. Asperius nihil est humili cùm surgit in altum.

3. Theseus put Polipemon and his son Damastres or Procrustes to the same death, which they had in­flicted on others, who rackt out or cut short to the length of their bed, such strangers as came to Har­monia.

(1) Thus Levellers, by Apocope, would pare off the superfluities of long Estates; and by Paragoge, add to the extremities of the short, so make both even to their own ends. Thus in some parts the Tax of strongest and longest means is shortned, and the lowest and weakest lengthened. But,

Deuce Ace non possunt, and Sice Sink solvere nolunt.
Omnibus est notum Cater Tray solvere totum.
Deuce Ace cannot pay scot and lot, and Sice Sink will not pay:
Be it known to all, what payments fall must light on Cater Tray.

4. The Minotaure in the Labyrinth, who was half Bull half man, wat slain by Theseus. Read of this before.

(1) The Romans bear a Minotaure in their Ensigns, to declare that the Counsels and Stratagems of a General should be muffled in the unsearchable blackness of secrecy (like a [Page 76] Labyrinth) not to be traced by the enemy, yea often to be concealed from dearest friends, according to the saying of Metellus, If I thought my shirt knew my purpose, I would tear it off my back. (2) Sensual and worldly people are like the Minotaure, like Men in Soul, like Beasts in Body. If sin kills the first, the other suffers alike. (3) The greatest Bulls of Basan, the stoutest Potentates, were they as strong as Minotaures, will be overtaken by death, vio­lent or natural: No place so intricate, or so strongly fenced a Labyrinth, can secure the highest person. Nullo fata loco pos­sis excludere.

As he that men from boughs to th'air up threw,
And billows did of this and that sea view.

Pityocamptes dwelt between the Iōnian and Aege­an sea, he is the same with Sinis, of whom I spake before.

Or like to savage Cercyons corps whose slaughter
410. By Theseus hand mov'd Ceres unto laughter.

Cercyon, as some report, was a notable strong th [...]ef; near Eleusis, he bowed the stoutest trees, and bind­ing men unto them, tote them in pieces. But Plu­tarch relates that Theseus killed him as he others,Plutarch in Theseus. by murdering those whom he conquered; he first devised the sleights of wrestling, which was carried onely by strength before: Ceres laughed to see him die, because he spoyled her countrey Eleusis.

(1) His own iniquity shall take the wicked himself, and he shall be held with the cords of [Page 77] his own sin, Prov. 11.10. Adoni-besech was punished himself as he had punished others, Judg. 2. (2) As there is joy in heaven for Gods mercy upon a repenting sinner: so may in some sort be on earth, for his judgment up­on impenitent reprobates, as they are enemies to the common-wealth of Israel. (3) The sur­viving Horatius in Florus, killed his own sister,Florus l. 1. because she wept on the slain body of an ene­my to the Romans.

All plagues implor'd by my just wrath on thee
Befall, let none thou sufferest lighter be.
As Achimenides in Sicily
Was left, the Trojan Navy being nigh.

Achimenedes son of Adamantus, one of Ulysses souldiers, was left in Polyphemus den, till Aeneas, three moneths after relieved him.

(1) When a jade is tir'd, and overworn, give one his skin, to knock him in the head. When a silk-worm hath done his work let him flie or die: when the war is off, and the Ge­nerals design and aim attained, let the souldi­er after sink or swim: the Amalekite howso­ever was too blame, that left his servant (or souldier) sick in the field, 2 Sam. 30.23. much more is he that leaves him in a dungeon.

415. Be thou as double-named Irus poor;
Of beggers on the bridge make thou one more.

[Page 78] Irus was first named Arnaeus, afterwards Irus, from Iris; for as Iris the Rainbow is the messenger or servant to Juno, that is, the Air, so was Irus to the Woers of Penelope; he had a singular art in begging, and hence came the Adage, Iro pauperior, Poorer then Irus: Ulysses with his fist cuffed him and killed him. Beggers commonly sit on a bridge, where most passengers do resort.

(1) Poverty is to any ingenious spirit the extremest misery. (2) A serving-man young, a begger old, chiefly if his master be luxuri­ous or lascivious; for when he hath consumed his revenue, himself and his retinue must beg or steal. When the prodigal feeds upon husks, what reversion falls to his needy gree­dy servants share? (3) Roman masters in their manumission by a cuff on the ear, put their slaves free into the world; but Ulysses freely cuffed Irus out of the world.

Pray still to Ceres son, but still in vain.
Call still upon him, yet no riches gain.

Plutus son of Ceres, is feigned to be the God of riches, and to lie in the subtreranean parts of Spain, which coast abounds with Minerals; but many Au­thors conclude, that Plutus is the same with Pluto, the God of hell, son in law to Ceres.

(1) In the division of the world between the three sons of Saturne, the heavens were allotted to Jupiter, the seas to Neptune, and hell to Pluto; that is, Jupiter reigned in the Orient, called the superiour part, whence light ascends,Sandys. as the occident the inferiour, assign­ed [Page 79] to Pluto. This tradition is derived from the partition of the earth between the three sons of Noah, Sem, Ham and Japhet; And because the Western Climats, where Pluto reigned, aboun­ded with gold and silver, wrapped in the se­cret bowels of the earth, he was called the infernal Deity, or the God of rich­es, as his name importeth: Nor unaptly were riches feigned to proceed from hell, which have carried such a number thither: This God is painted lame, and winged, for wealth comes halting to the honest, but gallops on Pluto's black horses unto others.

Because the waters ebb and flow, the sand
Is slippy; on't no foot can stedfast stand:
So let thy mean estate still melt away,
And slip between thy fingers day by day,
As he whose girle a thousands shapes did trie,
So be thou full, and yet with famine die.

Erisichthon, a Thessalian, despising the Gods, cut down a grove dedicated to Ceres, and was therefore punished with unsatiable hunger, so eating his own flesh, notwithstanding Metra his daughter, that could change her self into divers shapes, was con­tented often to be sold, to gain whereby to feed her father.

(1) Groves were consecrated to some Dei­ty or other, because such shady and de­lightful places affected the mind, and reduc'd it to sequestred contemplations, composing the thoughts, and inspiring a secret propensi­ty to devotion, begetting an apprehension of some latent or hidden power. But what being [Page 80] well applied might nourish devotion, was con­verted by abuse unto Idolatry. The Jews were often guilty of this superstition. (2) Erisich­thon perhaps was a prodigal glutton, who by wast expences, was reduced to such extreme beggery, that he was glad to prostitute his own daughter for his sustenance, who had Oxen, Sheep and other provisions given her by her lovers: Therefore Metra was scoffingly said to be changed into many shapes; for the An­cients cattle was their Money (Pecunia from Pecus) Judah sent such a reward to Thamar; Misery is the companion of impiety. (3) Per­haps Erisichthon had a wolf in his breast, or had a dog-like appetite, ever hungry, never thriving; of which disease, Eusebius reports the Murderers of the Innocents died.

425. Let mans flesh prove delicious unto thee,
So of our time a Tydeus thou shalt be.

Tydeus son of Oeneus King of Calidonia, when he was mortally wounded by Menalippus, desired and had brought unto him, the head of his enemy, which he gnawed like a dog, and so died.

(1) The biting of a dying serpent is deep. (2) That mans hate is almost immortal, that is not satisfied with the head of his mortal foe. Heroick Caesar wept over Pompey dead, whom he could not indure alive. A Coward, like Dametas, will fearfully abuse that person dead, whose face without trembling fear he durst not look upon alive.

[Page 81] Act that which may the Horses of the Sun
Affright, and make to th' East from West to run.

Thyestes adulterously used the wife of his brother Atreus: he in revenge, killed the children of Thy­estes, and made of them a feast for their father: at sight of which horrid fact, the Sun is storied to run back.

(1) Jealousie and abuse of the marriage bed, burneth like fire, and is seldome quen­ched without some bloud. Pelopis domus ruat vel in me, dummodo in fratrem ruat, Senec. Thyest. saith Atre­us. Let Pelops house fall on me too, so it falls upon Thyestes. Revenge is delicious, ma­licious, ingenious, and ambitious. Thyestes was wicked in wronging Atreus wife; Atreus was more wicked, in slaying Thyestes innocent chil­dren. We blame the heathen for killing other mens children, and we more cruelly kill our own, either in giving them that we should not, by Indulgence, or not giving them that we should, by Education. Yea, some de­vour them alive, if not in persons, yet in their portions, by luxury and lust.Virgil. 2 Aen. (2) Atreus (as Servius noteth) was the first that found out the Eclipse of the Sun, therefore the Sun is said to hide his face. (3) When the Son of God suffered, the Sun of the Skie did hide his face. The Sun of righteousness is of purer eyes then to behold iniquity.

Do thou revive Lycaons bloudy feast,
430. And seek by guile to cozen Jove thy guest.

Lycaon the Arcadian King with rost and sod limbs of a Molossian, entertained Jupiter walking on the [Page 82] earth in the shape of a man, on purpose to kill him; the God burn'd his house, and turned him into a Wolfe.

(1) Pontanus thinks this to be derived from th [...] eighth chapter of Genesis. Thus many Poe­tical fables (saith Tertullian) had their origi­nal from the Scriptures. (2) Lycaon an inhu­mane Prince feasted the Cretan Jupiter (then with him on an embasie) with the flesh of a stranger, which discovered he overthrew the table, and raised the citizens, who by Joves conduct drove him out into the woods, where living like an out-law, he committed many robberies; hence arose this fable. Men in­fected with the Melancholy disease or rather madness, called Lycanthropia, think them­selves Wolves and lurk in woods. This fable deterreth us from impiety, treachery and in­hospitality; and exciteth us to the contrary virtues, seeing the Gods, though disguised, are alwayes present, punishing and reward­ing according to our actions. In all affections our Poet proportioneth the transformation, according to the quality of the transformed; as this of Lycaon.

Let one tempt God and make a meale of thee,
Thou Tantalus and Tereus boy shalt be.

Tantalus cut his son in pieces, and set it before the Gods in a feast, either to see if they could dis­cern it, or for the greater magnificence, in sacrifi­cing unto them that which was most in estimation: None was eaten but the shoulder, by Ceres. The Gods pitying Pelops, supplied the want with Ivory, [Page 83] and revoked his soul to the body.

(1) This sacrificing of children is thought to be derived from the immolation of Isaac; A wretched custome, not onely among the Heathens but Jews, who offered their sons and daughters unto Moloch. Tantalus offering his son to the Gods, allegorically declareth that nothing should be so near and dear to us which we would not sacrifice to God and Re­ligion, who restores what we give with greater perfection. For Tantalus being rich, despised all wealth and pleasure, to attend the Gods service, and thence is said to starve in plenty. For the History: It is conjectured, that Pe­lops was inhumanely handled by his father, therefore feigned to be cut in pieces and ser­ved to the Gods, who recompenced his suffer­ings with future plenty, reputation and pow­er; for Ivory signifieth riches, and shoulder strength. (2) Though Ceres, that is, the Earth shall consume our flesh, it shall be re­stored stronger, our bodies sown in weakness shall be raised in power.

2. Tereus son of Mars, ravished Philomela, sister of his own wife Progne, and fearing discovery, cut out her tongue. Progne being certified of it by lines written in the bloud of Philomela, killed her son Itis, gotten by Tereus, and boyled him, for her husbands supper; which being discovered, he drew a sword to kill her, but she was turned into a Swal­low, and escaped; he into a Lapwing, and Philo­mela into a Nightingall.

(1) Lustful Kings resemble Lapwings, they have Crowns, as these have tuffs on their heads, they take delight in sensual pleasure, as these birds in filthy dung. (2) By Progne and Philomela may be meant Oratory and Poe­try. Oratory delights in Towns as the Swal­low in houses; Poetry as the Nightingall in woods.Ovid. Trist. Carmina secessum scribentis & otia quae­runt. And as far as the Nightingal exceeds the Swallow, so doth the Poet excel the Ora­tor: for the Poet adds delight unto per­swasion. (3) Learning by sons of Mars, as Tereus, is made tengue tied. Scholars like the Nightingall, have a prick at their heart; if they sing, the burthen must be Lachrymae or Lamentation.

So let thy limbs be scattered in the way,
As his that did his fathers pursuit stay.

Medea flying after Jason, taketh her young bro­ther Absyrtus with her, to retard the violence of her pursuing father, she kills the child, and straw­eth his mangled limbs in the fathers way.

(1) The Devil is not so black as he is paint­ed, nor Medea so bad as she is feigned. Medea signifies Counsel, daughter of Iduia, that is, Knowledge; she followeth Jason, that is, a Physician; this declares, that he is no Phy­sician, but a Fool, that wanteth counsel and understanding: She was begotten of the Sun, for all Counsel and Understanding comes from Heaven. (2) Let us kill out inordinate affections, our bosome-sins, though so near and dear as a brother, to follow Christ the [Page 85] Physician of our souls. If thine eye offend thee pluck it out.

435. Let that of old Perillus be thy fate,
Bulls voice in brasen bull to imitate,

Perillus in hope of a reward, taught Phalaris King of Agrigentum to fry men to death in an En­gine of Brasse made like a Bull, which Perillus first seasoned with his own death.

(1) The Water is commonly even, till he undermining wind doth force it into surging billows: A small sparkle of severity in a Prince hath not seldome been kindled into unexpect­ed flames of Tyranny, by the ominous breath of ambitious and covetous spirits; but the sparks have often retorted into the faces of those incendiary Boanerges. Self-end Timists have brought upon themselves untimely ends. When Achitophel saw that his counsell turned to foolishness, he foolishly saved the Hang­man a labour.

As cruel Phalaris let thy tongue be cut,
Then Bull-like rore in brass of Paphos shut.

Phalaris long practised the torture that Perillus taught, and at last suffered the same death in his own Bull.

(1) A free horse being pricked runs on till he break his own neck. Ill counsel, like the Basilisk, kils the object with its pestiferous influence. (2) Qui nescit dissimulare, nescit [Page 86] regnare. Princes that have acted what they would, have suffered what they would not. The wicked fall themselves into the same pit which they digged for others. Hamon shall be hanged on the same gallows he made for Mordecai.

Or like Admetus father-law that would,
440. Return to youthful years when he was old.

Pelias (whose daughter Alceste was married to Admetus) in hope by the medicines of Medea, to renew his old age, was cut in pieces, and sod in a Caldron, mean time Medea upon her winged ser­pents fled in the air away.

(1) Medea was the first that invented Phy­sical baths, whereby she cured many diseases, especially Consumptions, and restored men to their former alacrity; and because her Com­position was called a decoction, she was feig­ned to effect her cures by boyling of her Pati­ents. But Peleas being old and weak, is said to have died in the bath, through extreme imbecility. That is the ground of that fable. (2) Thus many are seduced by vain hopes to attempt things impossible, with fruitless labour and irrepairable loss So those that by the cun­ing of impostors, are seduced to study that foo­lish art of Alchymy, hoping to turn all metals into gold & silver, turn themselves out of all. (3) We all desire old age, but when we have it, we are weary of it. Ubi ad metam per­veneris, ne velis reverti. When thou art come to thy journeys end, 'tis madness to return on purpose to begin again. I have been [Page 87] young and now am old, and would not be young again; for I have suffered already enough of misery, and acted too much sin.

Leap into th' earth alive, like that stout Roman,
But let thy act be Chronicled by no man.

Marcus Curtius when he heard that a great cleft in the midst of Rome, presaging the ruine of all, could not be shut, unless some noble man leaped into it, he armed on horsback rid into it, so pre­sently the gap was closed, and the city saved from sinking: hence that place was called Curtius lake.

(1) Why should Christians tremble at death, by which they hope to gain a better life, when a Pagan meets and embraceth death, whereby he thought his life and all future hopes were lost? (2) A good man is a com­mon good: The heathen accounted it the greatest honour to sink, that so their Countrey might swim in honour. What then is that Christian who cares not if his countrey sink so that himself may swim in wealth and plea­sure? (3) Christ willingly submitted his [...]o­dy to death and the grave, that Christians souls might not be swallowed up in hell.

Perish like those that in the Grecian land,
Sprung up of teeth sown by Sydonian hand.

Cadmus that ruled in Sydon, sent by his father Agenor, to seek his lost daughter Europa, killed a Serpent, whose teeth being sowed in the earth produced armed souldiers, which presently killed each other. Cadmus himself was turned into a Ser­pent, [Page 88] and at last sent by Jupiter to the Elysian fields.

(1) Agenor by interpretation is a valiant man, Cadmus his son doth confirm it. Europa is immortal glory, carried away by Jupiter, whom to find is a labour of excessive difficulty, therefore Cadmus consulteth with Apollo: for divine advice is the best Philosophy, and one­ly guide to noble endeavours: By thi [...] we shall be enabled to kill the serpent of hell, and those snakes in our own bosoms, Intemperance and all evil desires. (2) This history or fable, gives me hint of civil war; but I dare not touch that string (Infandum renovare dolorem) lest I drop more tears then ink: But to our comfort Christ was the true Cadmus, who was sent by his father to seek that which was lost, he was the destroyer of the great Dragon, the Devil and all his armed teeth, his associats the Hereticks and Sch [...]smaticks.

445. As Pentheus Nephew and Medusa's brother,
For cross misfortunes, be thou such another.

Menaecius a Theban, son of Creon, who was grand­child to Pentheus, when he heard that the Oracle answered, If the last of the posterity of Cadmus were sacrificed to Mars, the city Thebes then besieged by the Argives should be saved, thinking the matter concerned him, with his own sword killed himself. As for Medusa's brother, I return ignoramus, for Medusa one of the Gorgons had no brother; per­haps Ovid means Archilochus: of whose death read before.

(1) Pro patria sit dulce mori licet at (que) decorum; Vivere pro patria dulcius esse puto.

Though for my countrey sweet it is to die:
To live for it 'tis sweeter far say I.

I cannot much condemn him, that living by the dim candle of Nature did sacrifice himself to Mars, by sword, to the honour of his God, himself, and his countrey; as him that under the clear sun-shine of the Gospel, doth sacri­fice himself unto Bacchus by riot, to the disho­nour of God, himself, and his countrey. Plures n [...]cat gula quam gladius.

Such as the bird was doom'd to that did chatter
Small secrets, and doth wash her plumes in water.

Coronis informes of the infidelity of Aglauros, Pandrosus, and concerning Erichthonius given them to keep in secret: she is therefore banished the ser­vice of Minerva, and of a white Nymph turned to a black Crow.

(1) The Crow is the symbol of Garrulity, and therefore rejected by Minerva; because much talking interrupts the meditation of the mind, and is offensive to wisdome. And no Crow comes near Athens, (called so from Athena, the Greek name of Minerva) of which city Minerva was Patroness; That per­haps may be the ground of this fable. (2) Si­lence is secure, when speaking truth is often obnoxious unto danger. We have given us by nature two Eyes, two Ears, [Page 90] and but one tongue to inform us, that we should hear and see twice so much as speak. The Eyes and Ears are Receivers, the Mind the Treasurer,B. Hall Med. and the Tongue the Steward; if the Steward disburseth more then, or as much as is brought in, there will be but a poor trea­sury: Therefore let thy mouth be shut with fidelity, nor to blab secrets, and let thine ear not be too open to receive them. (3) One justly wished, that Tale-bearers should be hanged by the Tongue, Tale-hearers by the Ears.

So many wounds maist thou endure as he,
450. At whose great sacrifice no knife must be.

Osiris was cut in pieces by his brother Typhon, therefore his Priests in remembrance of that, do use no knife at their sacrifice. After his death, they thought an Ox which they met, had been the soul of Osyris, this therefore the Egyptians did worship for a God, calling him Serapis, that is, an Ox head, and Apis, that is, an Ox face.

(1) That is the very name whereby the Fa­thers used to express Idolatry, derived from the Egyptians to the Israelites, first set up in the wilderness, and after at Dan and Bethel by Jeroboam; Some say the first institution was in memory of Joseph: for what fitter Embleme to continue the remembrance of Joseph (had it not proved an Idoll) then an Ox, the lively Hieroglyphick of an indu­strious husband-man, by whose care the [Page 91] Egyptians in the famine were (preserved. (2) Diodorus Siculus thinks that the Egypti­ans worshipped an Ox for the Sun, that is strong like a Giant to run his course. Typhon, that is, the Earth, doth seem to kill the Sun, by cutting off his light three hundred sixty six times in the year. (3) As those Priests did in their sacrifice, commemorate their slain Osiris; So (with reverence be it sp [...]) we celebrate the Sacrament of the supper, in re­membrance of the Lamb slain before the foun­dation of the world.

As those, whom mother Cybele forc'd to daunce
To Phrygian notes, thy privy-members launce.

The great mother was called Rhoa, from [...], to flow; because the Earth thereby signified, doth flow and abound with all good things: and Ops, because it affordeth all kind of wealth: and Ve­sta, because it is clothed with all sorts of fruits and flowers; and Cybele from Cymballs or from Cybelus, a hill in Phrygia. Her Priests were called Galli, or Corybantes. At their sacrifice they daunced with drums and timbrels, being possessed with madness; they gelt themselves and ran about, shaking their bodies and their heads.

(1) The Earth is the mother of all, why then should Grandees boast of their Pedigree? The King and the beggar came out of the same Earth, and the one shall enjoy no more of the Earth then the other, when they are dead.

(2) The same Cybele, which was mother of the Gods, was mother also of the Giants: the same earth produceth food and poyson, the same Church affordeth sons of God and children of Satan. (3) These new Quakers do much resemble those old Priests for their madness, shaking, and many other giddy qualities, but ('tis pity) they want ca­stration.

Of man, as Atys be nor man nor mad,
Harsh tymbrels by thy lustful hand be plaid.

Atys, a beautiful boy, was beloved of Cybele, and made chief of all her Priests, upon condition that he should live chaste; but he defloured a Nymph called Samgarit, therefore the Goddess struck him with madness, wherein he gelt himself, and by his example, all her Priests after were gelt: But many authors do report, that Atys, not willing to yield to Cybeles lustful fuits, to preserve his much tempted chastity, gelt himself.

(1) Atys is said to be turned into a Pine­tree, by reason of that trees infertility, there­fore said to be gelt; beloved of Cybele, because the Pine is consecrated to that Goddess. (2) It is less damage, far less disgrace, to lose my coat with honest Joseph, yea my privy mem­bers with Atys, then to lose my soul by making my body, which is the member of Christ, the member of an Harlot. The Beaver perceiving that the hunter pursueth him for his testicles, cuts them off, and so doth save his life.

[Page 93]455. Of that great mothers beast assume the face,
As she that lost, and he that won the race.

Cybele the mother of the Gods, was drawn in a charet by Lions, into which kind of creatures she turned Hippomenes and Atalanta, for their unreaso­nable lust in her Temple.

(1) See here the dignity of the Earth, meant by Cybele, the mother of All, she is drawn by Lions, the most noble of all creatures. Those children therefore be worse then beasts that do not submit themselves to their parents, when Lions bow their necks to their common Mother the Earth. (2) In regard of the sa­vage fury of lust, Hippomenes and Atalanta are said to be turned into furious Lions.

And left Limone thus should die alone,
Let Horses gnaw thy flesh unto the bone.

Of Limone read before.

Or as Cassandra's King, thou worse then he,
460. With clods of eath may'st thou o're whelmed be.

Cassandrus King of Cassandra, for his cruelty and his covetousness, was by his subjects quelled with Earth.

(1) It is no paradox to be rich with a little, and to be poor with much; because content is the poor mans riches, and desire the rich mans poverty, for it is never satisfied. That head of Cy­rus that so much thirsted after bloud, at the last was drowned in a barrel of bloud by Tomyris. [Page 94] covetous earthly Muckwormes have never e­nough till their mouths are full of earth.

As Abas Heir, as Lyrness King be slain,
And headlong cast into the restless main.

Acrisius the Argive King, being told by Oracle, that he should be slain by the son of his daughter Danae, inclosed her to prevent his destiny, toge­ther with her Nurse, in a tower of brass, where Ju­piter descending in a golden showre, was received into her embracements. Perseus, the child of them begotten, was shut up by Acrisius with his mother in an Art, and exposed to the fortune of the Sea: Ovid wisheth Ibis not onely to be cast into the sea, as Perseus, who was saved, and became after King of Lerna, but to be kill'd and drowned.

(1) Jupiter, saith Lactantius, indeavouring to violate Danäe with store of gold, corrupted her chastity. Gold conquers Virginity, Tow­ers, Castles, easier than the Sword. Let a golden Ass come to Athens he may reve­rently proceed Quid non? Perseus is feigned to be born of Jupiter, for his noble atchieve­ments and felicity; he had the wings of Mercu­ry, which signifie celerity, tied to his feet and not to his shoulders, to declare, that in war­like affairs men should deliberate in the be­ginning, but be swift in the prosecution: He had Mars his Fauchion, which expresseth po­licy and circumvention; Pluto's Head-piece a concealment of Councels, and Pallas Shield a provident Preservation; being all the ne­cessary accomplishments of a Souldier. (2) No place can secure us from temptations and sin: [Page 95] Angels fell in Heaven, Adam in Paradise, as Danae in the tower of brass. Therefore I say unto all, Watch.

At Phoebus altar sacrifice thy breath,
Conquer'd Theodotus suffer'd such a death.

Theodotus presuming to be called King of Bactri­ans, was overcome by Arsaces King of Persia, and af­ter sacrificed by him to Apollo the God of Lear­ning.

(1) Were all the enemies to Apollo and Learning sacrified upon altars, revived Muses would again ascend their own Parnassus, pluck down their harps from the mournfull willows, and be re-adorned with their wonted joyfull bayes. Knowledge hath no worse enemy then impudent ignorance. Ahab was punished for sparing Benhadad the enemy of God. Amici (much more inimici) vitia fi feras facis tua. Connivance at sin is compliance with sin.

465. Thee let Abdera one day vote to dye,
Let stones upon thy head like hailstones flye.

People of Abdera a town in Thracia, the native place of Democritus the Philosopher, and Protagoras, at the beginning of each year were wont to vote one man for the Common-wealth to dye, and he was stoned.

(1) The ancient Jewes, at the Feast of Ex­piation used to offer two Goats,Godwins Moses and Aaron. whereof one was sacrificed; on the head of the other, cal­led the Scape-Goat, the Priest disburdened the [Page 96] sins of the whole congregation, and let him scape into the wilderness. By the scape Goat is shadowed the impassibility of Ch [...]ists divine nature, by the other his sufferings in his man­hood. The modern Jews upon the same day, the Men take a white Cock, and the Women a Hen, and thrice swinging it about the Priests head, do thus speak: This Cock shall be a propitiation for me. And why a Cock? because (say they) Gibher hath sinned, there­fore Gibher shall make satisfaction; Now Gibher in Hebrew signifies a man, in their Talmud a Cock: Hence I conceive came that common saying, oftner read then understood. Albo Gallo ne manum admoliaris, Lay not thy hand upon a white Cock, that is, Rob not God of his offering. The Grecians at the year­ly expiation of their Cities, tumbled down condemned persons into the sea, saying, [...]. Be thou a propitia­tion for us. So in a great infection, they sa­crificed men, and called them [...]. The Apostle useth both these words, 1 Cor. 4.13. We are [...]. Filth and off-scouring. We are as odious, and laden with cursing and reviling, as those persons who were offered up by way of publick expiati­on. Christ was made a sin for us sinners, and freely offered himself for us, the just for the unjust.

Or l [...]ke Hippomenes son, Jove in his ire
With bolts thee kill, or like Dosithoes sire.

1. Prester, son of Hippomenes, railed at Jupiter, for that he had justly thrown his father out of his [Page 97] kingdome for his cruelty, and was therefore killed with a thunder-bolt; but Vegetius reports this of Capaneus, son of Hipponous.

(1) To make and not execute laws, is to make a private mans offence the sin of the publick: For to omit the punishment of it,Dal. Aph. is to commit it. (2) To take offence at the just punishment of the offender, is to disapprove justice, and approve the offence. Such a re­viler should be whipt into good manners and obedience, for example; lest he breaks forth into like enormities, and draw more after him: Caesar when his Nobles could not come to his royal Feast for tempests, commanded his Archers to shoot up arrows at Jupiter in heaven, but they turned back on their own heads. No sin of Israel was so grievous to to God as Murmuring. Repine not when God doth punish the sins of thy friend, lest he dip his arrows in thy bloud too.

2. Atrax was slain by a thunder-bolt for destroy­ing his own daughter Dofithoae, because she [...]ay with Jupiter.

(1) In the hands of a Parent is the power of correction, not destruction of their chil­dren. Parents should pray that God would give their sinful children grace, and time to repent, not ungraciously to cut off their time of repentance by untimely death. The Magistrate beareth the sword in vain, if a private person may execute pub­lick justice. (2) Divine vengeance will not leave cruelty unrevenged: Therefore if [Page 98] thy brother offend, forgive him seventy times seven times, considering that if God should call thee to an account, thou canst not an­swer one of a thousand.

Si quoties homines peccant, sua fulmina mittat
Jupiter, &c. —

When the child falls into a gross offence, put thy hand into thy own bosome and ask, What have I done?

Autonoes sister Maia's sisters son,
470. Or that unskilful Coachman Phaeton.

1. Semele sister of Autonoe, daughter of Cadmus, having too often injoyed the company of Jupiter, at last denied him any further approch, unless he came to her as to Juno, with the ensigns of his dei­ty, he embracing her with lightning and thunder, killed her.

(1) Those who too curiously and boldly search into Divine Majestie, shall be op­pressed with the brightness of his glory. (2) Jupiter and Juno are said to couple with thunder and lightning, because lightning and thunder proceed from the conjunction of the etherial heat and acrial cold. Jupiter had a three-forked thunder-bolt, so there be three sorts of lightning, the drier dissipates, the moister blasts, the other melts money in bags, and swords in scabbards, instantly lifting up liquor in vessels, without breach or impair to the thing contained, slaying Infants in the womb without mortal prejudice to the mo­ther. By the variety of lightning, learn that God doth not equally punish all offenders. (3) Be not unequally yoked. Semele is an [Page 99] unfit match for Jupiter Si qua velis aptè nubere, Ovid. nube pari. If the Earthen pot swims with the Brazen, one touch will break it. Pry not, peep not into the Ark; The Satyr kissing the light­ning burned his lips. The Flie busie with the Candle burns her wings. The common people must not come nigh the Hill, where was lightning and thunder, lest they die. Exod. 19. Be content with things revealed, think­ing thy self happy that God hath made thee of his court, though not of his counsel.B. Hall.

2. Porphyrion son of Sisyphus by Ops, following the wicked example of his father, was slain by a thunder-bolt.

(1) Patris ad exemplum soboles componitur omnis. Though original sin be derived by propagati­on, yet actual sins are for the most part com­mitted by imitation and example. Patterns work upon us more th [...]n precepts. A good fa­ther is like a sweet oyntment, perfuming all the house, but a wicked one is worse then the fiery serpent, he stings the children to death of body and soul. Follow not a multitude to sin, much less a single person; though he be thy father; lest like sin draw on like judg­ment.

3. Phaeton son of Sol and Clymene, obtained of his father leave to rule his chariot one day; but for want of strength and skill, the Horses ran so near they had almost burn'd the earth, had not Ju­piter struck him down with a Thunder-bolt.

(1) God could not punish a man more [Page 100] sometimes, then in granting him his desires. The father here grants what an enemy would have wished: thus ruine comes by indulgence. For History: Phaeton King of the The sports is feigned to be son of Phoebus, and to fall from his chariot, in that he first assayed to find out the course of the Sun, but was prevented by death.Nat. Com. In that time abundance of fire fell from heaven, therefore he is said to burn the world. Physically, Phaeton, as his name signifies, is a bright and burning inflammation, which proceeds from the Sun. Clymene his mother, is water, from whom the Sun attracts those exhalations; these set on fire produce a ve­hement heat, which thunder and lightning follow; hence he is said to be struck with lightning by Jupiter. For Morality; Behold here a rash and ambitious Prince, presented to the life, inflamed with desire of rule. The horses of the Sun are the common people, un­ruly and prone to innovation; who finding the weakness of their Prince, flie into all ex­orbitances, so to a general confusion.

As Aeolus son, and one of that fierce straine,
Whence Arctos came that seldome threatens rain.

1. Salmonius son of Aeolus (not the King of the winds) was King of Elis, where he built a City; not so contented, he gave out that he was Jupiter, and to gain credit to his report, he feigned thun­der and lightning, by ratling of brass pans, and drums in his coach, and casting up squibs into the [Page 101] aire: at last Jupiter by true thunder killed him.

(1) Content is a lesson too hard for the headst of the highest forme, a King. We seldome see an humble Prince, but we com­monly see proud beggars. (2) Tempests beat at lofty Cedars, and thunder smites the high­est mountains, when humble shrubs, and lowest vallies be in safety. (3) We may and must imitate our Redeemer, as he is Man, in Mercy and Humility; not as he is God, in Miracles and Majesty.

2. Menius son of Lycaon, brother of Calistho, that was turned into a dry Star in the North, called Arctos, seeing his father turned into a Wolfe, and his house on fire, railed against Jupiter, and was therefore slain with a thunder-bolt.

(1) The voice of a King is like the roaring of a Lion, but the voice of God like thunder. A King will do what pleaseth him, and who dare say, what doest thou? Eccles. 8.3. Who art thou then that contendest with thy Maker, who is just in all his works and holy in all his wayes? A swine will cry, a Lamb is dumb at the slaughter: so is the good Christian and the bad under the hand of affliction. Better with Eli say, It is the Lord, let him do what he pleaseth; or with the Church to tremble at the judgment of God upon Ananias, &c. then as Jobs wife bid her husband curse God and die. If we kick against the pricks, we shall like stubborn Jades be kick'd and prick'd the more.

[Page 102] As Macedon, by lightning, and her mate,
Were burn'd, on thee fall like avenging fate.

Macedon a Queen of Macedonia, with her hus­band, for their impiety were both burned to death with lightning.

(1) It is dangerous when subjects in a king­dome do give themselves over to impiety: for when the Body Natural or Politick is dis­eased, it will affect or infect the Head. More dangerous when the sickness begins in the head, for all the members are apt to sympa­thize. Regis ad exemplum; Therefore Jerobo­am in holy Writ is so often famed with this in­famous addition, (Jeroboam the son of Nebat that caused Israel to sin.) Though virtue seems more amiable, vice seemes more imita­ble, chiefly in a Prince. Therefore the strum­pet Lais boasted that she had a greater com­pany at her school, then Socrates at his.

475. Those tear thee whom Latona hath exil'd
From Delos, 'cause young Thrasus they had kill'd.

Thrasus a young man coming to offer sacrifice in Diana's Temple, was killed by dogs, therefore she commanded that no dogs should ever after come near that place, and sent a plague among them.

(1) Thus the Devil, that hellish Cerberus, who is like a dog in a manger, is most busie in tempting us, when we are most busie in ser­ving God. So Pharaoh was never so vio­lent against Israel, as when they were depart­ing from Egypt towards Canaan; And have [Page 103] not later ages afforded some snarling curres to bite, and blind whelps to bark at us, when we offer to serve the true God in his holy Tem­ple? God sent Lions among the Assyrians for hindering devotion, 2 Kings 17. and plagues upon the Egyptians. Beware of the concision, beware of dogs.

Or those tore him that spi'd Diana bare,
Or Linus who was King Crotopus heir.

1. Diana bathing her self in the valley of Gergaphia, Acteon by chance beheld her naked; the blushing and angry Goddess transformes him into the shape of a long-liv'd Hart, and his dogs tore him in pieces.

(1) Some Authors report that Diana pos­sessed his dogs with an imagination that their master was a Hart. And perhaps they ran mad in the Canicular dayes,Sandys. through the pow­er of the Moon, that is Diana, augmented by the entrance of the Sun into Leo: and what force then could resist the worrying of their master? Some do aver, that Lucian the Apo­stata and Atheist came to the like end. But this Fable may teach us, what dangerous curi­osity it is, to search into the secrets of Princes, or by chance to discover their nakedness, who thereby incurring their hatred, ever after live the life of an Hart, full of fear and suspi­c [...]on, often accused by their own servants, to their utter ruine. Let us therefore guard our eyes and ears, nor desire to know or see more then concern us. Acteon may be said to cast off the mind of a man, and degenerate into a [Page 104] beast, when he neglected the pursuit of virtue and heroick actions. Some imagine that he is said to be devoured of his hounds, because he was impoverished by maintaining them; but what was that expence unto a Prince? I rather agree with those that think it was by maintai­ning ravenous and riotous scycophants, who have too oft exhausted the Exchequers of wealthy Princes, and reduced them to extreme necessity. Those whom we feed at our own tables, will first seek to cut our throats.

2. Linus son of Apollo and Psammate, daughter of Crotopus King of the Argives, in fear of her fathers wrath, was hidden among sedge, where dogs came and devoured him.

(1) Indulgence of too kind mothers, hath I confess, undone more children, but seve­rity of unkind fathers hath destroyed too many. Some flying the fury of a dogged father, have desperately dispatched themselves by a dogs death. Art thou a father? take heed lest by cruelty to thy own child, thou prove to thy own self as Menedemus, Heautontimorumenos, thy own tormentor.

Be stung of venemous Snakes no less then she,
480. Oeägrus daughter by Calliope.

Euridice wife to Orpheus, son of Oeägrus and Cal­liope, sporting among the herbs and flowers, was stung by a Serpent to death, and was brought to hell, whither her husband went to redeem her by his Musick; by which he drew tears and consent from Pluto and Proserpina; provided that he looked [Page 105] not behind him to behold her, before they had past the confines of Styx; but he could not forbear, so lost her again.

(1) This Fable invites us to moderation in our desires, lest we lose what we affect, by too much affecting. Hell may seem but meer perturbations of Orpheus mind, for the death of his beloved, which was pacified by the harmony of reason, when looking back, that is, recalling her to his remembrance, he falls into a desperate relapse, and seems to lose her a se­cond time. (2) Justice, that is, Euridice, and a Prince, that is Orpheus, should be married together. If this be stung to death by the Ser­pent of war, the prince by the melodious har­mony of peace should revive it. Orpheus in love ventur'd to hell to redeem his wife: Some chri­stians will rather wish their Wives in hell, then strive to keep, much less to fetch them thence. (3) The soul of man like Euridice, delighting her self among the flowers of plea­sure, was stung by that old Serpent the Devil, and delivered from the nethermost hell, by the true Orpheus, Jesus Christ.

Or like Hypsiphiles boy, or who by force,
And point of sword did pierce the wooden horse.

1. Hypsiphile Queen of Lemnos, being condem­ned for saving her father, when all the men of the Isle were slain, fled to Nemea, where Lycurgus made her Nurse of his son Opheltes or Achimorus, who be­ing left by her in a Medow, was kill'd by a Ser­pent, for which she was sentenced to die, but was preserved by the Argives.

[Page 106](1) Note here the unconstancy of worldly honour, To day a Queen, to morrow a Nurse; to day as rich as Croesus, to morrow as poor as Irus. Crowns and Scepters are slippery things. (2) See how Providence protects and prolongs the life of those that like Hypsiphile do honour and preserve their parents. (3) Lycurgus sons name was not onely Opheltes, because he was killed by a Serpent, but Archimorus, from [...] beginning, and [...] death, because he di­ed an infant; Death loves green fruit as well as ripe, yea green hath lately tasted sweeter then any other, for more Infants died this year (by small pox) then in any one of this last age.

2. Laocoon son of Priamus King of Troy, was Priest to Apollo, he with the point of a spear or a sword, pierced the Trojan horse, for which the Gods were offended, and sent Serpents to kill him, as a despiser of the gift of Pallas.

(1) The Evangelical Prophet Esaias was son of Amos, who (as the best writers do conceive) was brother to King Azariah. In those times then it seemeth that Laocoon the son of a King, and the best of men, thought not themselves too good to be Priests; but in Je­roboams time, and later dayes, the worst of men are made Priests, and Priests are made the worst of men. (2) As sacred things should not be touched with unwashed hands, so State matters should admit no vulgar hand­ling. In business of War the Church-mans onely weapon should be prayer, he must not lift up his hand to reforme, or his voice to re­prove, [Page 107] much less take up a sword, as Laocoon. (3) Seditious Preachers against the Politick, and scandalous inveighers against the state Ecclesiastical, have brought distraction to the State, and destruction to themselves.Dal. Aph. A Minister should not intrude into the office or place of a Souldier or Mechanick, nor they in­to his. Ne sutor ultra crepidam.

No safer then Elpenor climb a ladder,
Let strength of wine make thee so mad or madder.

Elpenor one of Ulysses mates, being drunk with wine, in the house of the Enchantress Circe, climb'd a ladder and broke his neck.

(1) Circe turned many of Ulysses followers into swine, by making them drink of her char­med cup, and moving her rod over them; wherein perhaps the Devil Aped Moses rod, with which he wrought such wonders. Circe is so called from mixture, because the mixture of the Elements is necessary to generation:Sandys. She turned men into several sorts of beasts, because corruption of the one begets a form far diffe­rent from it self. Ulysses could not lose his shape, who being fortified with immortal power of wisdome, was not subject to mutati­on. The body composed of the four Elements is like Ulysses mates, obnoxious to change, by diseases and corruption, the Soul like Ulysses can by no assault of nature be converted into a beast, so highly participating of Reason. Drunkenness breaks the neck of a mans estate, sometimes of his body, as here of Elpenor. But a man bewitched to a whore shall be brought [Page 108] to a morsel of bread, and so go down to the chamber of death by famine, if he comes not sooner to his ladder end.

485. Do thou like each fool-hardy Dryops fall,
Whom rash Theodomas to war did call.

Theodomas denieth Hylas son of Hercules provisi­on of victuals, Hercules killeth some of his Oxen; Theodomas raiseth an army against him; Hercules conquers him, and the people called the Dryopes, that came to aid him.

(1) It is good sleeping (they say) in a whole skin; A man being near drowning in a river, sinks himself and the party that comes to help him, if he once catch hold. (2) The Pelican to save her young ones from the fire, which the shepherds make to catch them, seeks to blow it out with her wings, and so burns her self. I had rather bewail the fire of dissention afar off, then stir in the coles, lest I fire my own wings,B. Hall. before I quench that. In Church-division, I will not meddle more, then by prayers to God, and intreaties to men, seek­ing my own safety and the peace of the Church, in freedom of my thought, and si­lence of my tongue. (3) That foolish chur­lish Nabal, 1 Sam. 25. like Theodomas, denying David some provision, endangered himself and his whole family.

Or in thy den some valiant man thee slay,
As Cacus whom stoll'n oxen did bewray.

[Page 109] Cacus a mighty Giant, son of Vulcan, depopu­lated part of Italy that lies about mount Aven­tine, with his robberies; he is said to vomit fire, in that he burnt the corn on the ground, and envi­ously destroyed what he could not reap. He, while Hercules slept, took away the best of his oxen, and drew them into his cave by the tailes, that no im­pression might be seen of any feet going thither, but they were discovered by their bellowing: So Hercules with his club killed Cacus.

(1) The she Bear retires backward into her den, that she might not be traced by the hunter. A cunning thief to avoid susp [...]cion, turns the shooes of his stollen horse backward: Such is the Delphick language of ambiguous Turn-coats. (2) Cacus by interpretation is Evil, which lurkes in Caves, because never secure, when Hercules or virtue vindicates his own by the destruction of the other, although with hypocrisie and fraudulent mists he en­deavours to conceal himself.

Who brought, with Lernian poison di'd the gift,
430. And di'd with's bloud the Euboean sea and clift.

Licas servant unto Hercules, brought his master a garment dipped in the poysonous bloud of Nessus, for which cause Hercules being inraged, threw him down a clift into the Euboean sea, where he was turned into a rock.

(1) This rock lying against the Caenean Pro­montory, resembles a Man, which perhaps gave an argument to this fiction. (2) It is almost the highest pitch of Fortune, to be a favourite [Page 110] to a Prince, but it ofttimes proves unfortunate, not by any guilty intent of the servant, but innocent ignorance of his masters intention. (3) Rash Kings in an hasty passion, have killed their dearest friends, as Alexander did Clitus, and Hercules Lycas: It is Hallifax law, first to condemn and execute, and afterwards examine the cause.

Or into Tartar from a rock fall dead,
As he that Platoes book of death had read.

Cleombrotus a Philosopher of the Academick sect, as soon as he had read the book called Phaedon, con­cerning the immortality of the soul, compiled by Plato, who was scholar of Socrates, cast himself down from a rock into the sea, hastening to enjoy the happiness he had read of.

(1) Summum nec metuas diem, nec optes. No fear, nor wish thy latter end. Be not ashamed to live, nor afraid to die, nor hasten thy death in hope of a better life. The soul­dier ought not to move unless the Comman­der give the word. (2) Although our light afflictions are not to be compared to the eter­nal we [...]ght of glory immortal, though we have a crown of righteousness laid up for us, it is rather with patience to be expected, then preposterously to be snatched. The kingdome of heaven is not to be caught with such kind of violence. (3) Those heathen Philosophers may rise up in judgment against these modern Hereticks, that do hold that the body and soul die together.

Or he that Theseus guileful sail did view,
Or as the boy that one from Troyes wall threw.

1. Aegaeus standing on the shore, and seeing the black sail on his son Theseus ship, at his returne from conquering the Minotaure, contrary to his sons promise to put forth a white one, threw him­self down into the sea, which ever since is called by his name, the Aegaean sea.

(1) As well Joy as Fear distracts the facul­ties. (2) Prosperity makes a man forget his own father, many times himself. (3) Parents are not more carefully mindful of their chil­dren, then children are carelesly forgetful of their Parents.Virgil. Aen. Omnis in Ascanio chari stat cura parentis. Rivers never return a streame up to the spring from whence they flow, nor chil­dren like love unto their parents. Wise and true was the ancient saying; To the Gods, Pa­rents, and Teachers, equivalent recompence can­not be rendred.

2. Astyanax onely son of valiant Prince Hector, was by Ulysses thrown headlong from a Turret of Troy, lest he might afterwards claime the kingdom, and take revenge upon the Greeks.

(1) A Conqueror, if he would securely en­joy what he hath won, must pluck up both branch and root of the former stock. Caesar will indure no superior, nor Pompey admit an equal: Herod therefore would not onely have killed Christ, whom he heard to be King of the Jews, but burnt the ancient Records of the Kings. That government whose founda­tion [Page 112] is laid in bloud, and oppression is like a building, whose groundsels are rotten, it may for a time be under-propped and kept up, but once falling, no possible means can stay it.

495. Or Bacchus Nurse and Aunt, or who was sent
Headlong, because the saw he did invent.

1. Ino sister of Semele, mother of Bacchus, was his Aunt and Nurse, she being second wife to Atha­mas, whom Juno did infuriate, flying her husbands rage, that would have killed her for a Lioness, and her son Melicertes for a whelp, threw her self and her son into the sea.

(1) Ino is called among the Greeks Leuco­thea, among Latins Matuta, or the Morning. Melicertes is in Greek called Palemon, in Latin Portunus, which signifies the driving force of stormes; he is son of Matuta, the Morning, because a red morning brings forth tempests. (2) Learn by the pride of Ino, to be mode­rate in prosperity; No man knows what, where, or when, shall be his death. (3) Ino, a Heathen, disdained not to nurse her sisters child, but (the more shame and pity) some Christians refuse to nurse their own; thus they shew themselves but half-mothers, yea more unnatural to their young ones, then savage beasts.

2. Perdix, cousin and pupil to Daedalus, rejoycing at the death of Icarus, and because he was very in­genious (for at twelve years of age he invented the saw) was in envy thrown down by Daedalus from the [Page 113] top of Minerva's tower in Athens, but he was sup­ported by the Goddess, and turned to a Partridge, a bird of his own name.

(1) There is no envy so great and deadly as that between men of the same profession, as Daedalus and Perdix. Figulus Figulo invidet. Nay some will violate all obligations to re­move the rivals of their praise; wishing their necks broke that they may not stand in their light. But Minerva or admirable Art sustains, and giveth life to happy endeavours.

Or as the Lydian girle whose neck was broke,
'Cause against Mars reviling words she spoke.

Ilice daughter of Ibicus a Lydian, being lustfully beloved of Mars, by the help of Diana was kept from his violence, yet she reviled against him, wherewith Mars being much incensed, killed her father, with which Ilice being much grieved, fell mad, and threw her self from a rock into the sea.

(1) Innocent virginity had been too often a prey to the impetuous souldiery of Mars, had not preserving providence made a rescue. (2) A railing and reviling tongue bespeaketh destru­ction to it self and friends. But why should Ibicus the father suffer when the child offends? Perhaps the offence came by him, for want of due correction, restriction and instruction. The Mother in the fable rather deserved to be hanged then her son, for that she connived and not whipt him, being a boy, for stealing a book at school. (3) Grief for loss of friends deceased is a sign of love, not to them but our [Page 114] selves. It is misery enough to lose a father, why should I double it, in losing my self too?

Meet in thy field a whelping Lioness,
500. Let her thee kill as one did Paphages.

Paphages King of Ambracia, in his walke meeting a Lioness with whelp, was killed by her.

(1) Paphages may be a fat rich Prince, the Lioness with her whelps may be a numerous army invading his plenteous kingdome. (2) In natural bodies the longer they subsist in perfect health,Dal. Aph. the more dangerous is the disease, when it cometh, and the longer in curing, as having none of these humours spent, which by distemper give foment and force to the ap­proching malady: So it is in the body Poli­tick, when war once seiseth upon a Countrey, rich in the plenties of a long peace, and full with the surfeit of continual ease, it never leaves purging those superfluities till all be wasted and consumed. Thus the roaring Lion of hell falls upon a soul being full and se­cure.

As to Lycurgus son that climb'd a tree,
And Idmon bold, a Bore thy ruine be.

(1) Butes (whom some authors call Ancaus, or Angaeus) son of Lycurgus King of Thrasia, being fiercely pursued by a Bore, climbed a tree, but be­fore he was up, the Bore pulled him down again and slew him.

[Page 115](1) This when we are climbing the tree of knowledge and sublime understanding of di­vine truth, that Bore of the wilderness, the Heretick, labours to pluck us back into er­rours. Thus when we are ascending the tree of life towards heaven, that Serpentine Satan indeavours to draw us back, into deadly sin, and damned Hell.

2. Idmon a southsayer, among the Argonauts, was in Bythinia slain by a Bore.

(1) Southsayers and Astrologers can fore­shew to others what evils they may shun, but cannot prevent what hangeth over their own heads; Thales gazing on the Stars fell into a ditch. Nequicquam sapit, qui sibi non sapit. If thou be wise, be wise unto thy self. The Bell rolls in others to sermon, but hears not a word it self. Moses brought the Israelites to Canaan, but entred not in himself. Many (I fear) shew others the way to heaven, and come short themselves. Sic vos non vobis mellifica­tis Apes.

A Bore thy deaths wound give, when he is dead,
As upon whom fell such a creatures head.

Thoas a famous hunter in Andragathia, was wont to hang on a tree the head and feet of all he caught, as a sacrifice to Diana; at last having got a mighty Bore, he kept the feet and hang'd up one­ly the head by a string, which fell upon him, being a sleep under the tree.

(1) Although the Priests were allowed [Page 116] part of the Jewish sacrifice, the whole was offered unto God. (2) If so fearful and sud­den death befell Ananias and Saphira, because they detained part of their own gift devoted to the Church, Acts 5. what may sacrilegious latrons expect, who never gave to the Church as much as one of the widows mites, yet take from it to their own use, the most part of that was given to others? (3) Offer not to God the blind or the lame, serve not God by halfes, but give him the honour due unto his name; being Holocausts, whole presents to him the [...] ought to be feared. God might justly require all, yet he accepts the tenths of our means, and the seventh of our time, shall we grudge him that? God forbid.

505. Like them be thou, whom fruit of Pine-tree kill'd,
As Phrygia's hunter, and Berentius child.

Atys a Phrygian hunter, and Nauclus son of Be­rentius, sleeping under a Pine-tree, were both slain by apples falling from the same tree.

(1) Mille modis morimur mortales, nascimur uno. By one way we are born, by thousands we die. As God can save by small means, so he can destroy. Death is a long sleep, and sleep a short death; some have fallen into such a deadly sleep they never waked. Lie down therefore with the Prophet Davids petition in thy mouth or heart; Lord lighten mine eyes that I sleep not in death, Psal. 13.

And if to Minos sands thou voyage make,
Let Cretians thee for a Sicilian take.

[Page 117]For the death of Minos King of Crete, killed in Sicilia by King Cocalus or his daughter, in the pur­suit after Daedalus, the Cretians ever since so hate that people, that they put all to death that arrive in those coasts.

(1) The Aspick pursueth him which hath hurt or killed his mate, and knows him among a multitude; him he still hunteth and laieth for his life, breaking through all difficulties and dangers to come unto him:Dall. Aph. So is revenge furiously out-ragious, and out-ragiously furi­ous. Yea for the cause of one single person, families, cities, kingdoms fall at variance, and hardly or never be reconciled. In revenge of one Dinah, Simeon and Levi destroyed all the Sichemits, Gen. 34. but cursed was their wrath, Gen. 49.7.

510. As to Alebas daughter it befell,
And to her husband, let a house thee quell.

Alcidice daughter of Alebas, a Larissean, with her husband Lycoris, by the fall of their house were slain.

(1) Whether these persons suffered this punishment for any offence to the Gods (for the father Alebas was an oppressour) or their house fell by chance, I read not. But holy Writ reports, that while Jobs children were rioting, the house fell down and killed them. I will wind up this ap [...]lication with our Saviours caveat unto the Jews, and in them to all; Thinke ye that those on whom the tower of Shilo fell, were greater sinners [Page 118] more then you? verily, I say unto you, except ye repent, ye shall all likewise perish, Luke 13.

As Tiberinus and Evenus nam'd
The streams, where they were drown'd, be thou so fam'd.

Tiberinus or Tiberius King of the Albans, was drowned in the river Albiola, which since is called Tibris, or Tiberis, after his name. So Evenus, son of Mars and Marpesse was drowned in the river Ly­cormas, and gave that river his name Evenus.

(1) The noblest honour the ancients could invent for the dead, was a glorious Monu­ment, with their Names, Titles, and Deserts: but,

Auson. Mors etiam faxis, nominibus (que) venit. Death as well seizeth upon Monuments as Men. (2) Immortal fame was the utmost hope of the Heathen after death▪ And what more doth that Christian expect, who takes more care to have houses called of his name, then his soul in an heavenly mansion? The Lord be pleased to write my name in the book of life, then let my fame on earth be as mortal as my body.

As Hyrtacus his son one fix thee dead
Upon a stake, let mans food be thy head.

Nisus son of Hyrtacus, adventuring to redeem his friend Eurialus, being caught by the army of the Kutilians, willingly endured the same death with him, their bodies were cast to be eaten by men, and their heads put upon stakes.

(1) He that is a friend to all, is a friend to none; he that sincerely is a friend to one, is truly a friend to himself: for a friend is se­cond self. Let no man therefore, like Janus, bear two faces under one hood, nor blow hot and cold out of one mouth. Let friends like Harpocrates twins, laugh and cry together, partake and sympathize in every estate. Learn of our voluntary friend, and undeserved Sa­viour, that freely died, not with us, but for us, not for his friends, but enemies.

515. As Brotheus did, when death was his desire
Thy body cast into a flaming fire.

Brotheus, son of Minerva by Vulcan, because he was jeered for his deformed body, cast himself into the fire and died.

(1) Vasius that deformed Roman, to pre­vent others, would, first jeer himself. (2) What nature fails in one, is recompenced in another part. Who more ugly shapen then Aesop? who more ingenious? Better have the Foxes soul body and witty mind, then like the Leo­pard to be fair and foolish. Siqua latent melio­ra puto. Let no man call his brother Racha or fool, mocking him for deformity of his body, or infirmity of mind; lest he incur the judg­ment, Mat. 5. But why, because others deride me should I destroy what God hath formed? It is he that made us, not we our selves. Praised be his name that he made me a Man, not a Toad. The Potter might have made me a vessel of dishonour as well as honour.

[Page 120] Or suffer death shut in a Cave, as he
That did compile the gainless Tragedy.

Cherilus wrote the acts of Alexander the great: For every good verse in his Poem, he was promised a crown of gold, and for every bad one a lash: of all his verses onely seven were allowed, the number of the bad was so great that he was lashed to death in a secret room. Hereupon Alex­ander was wont to say, that he had rather be, in Homer, deformed Thersites, then, in Cherilus, the valiant Achilles.

(1) The Muses are the daughters of Apollo and Mnemosyne, to express Poetry that divine inspiration nourished by memory. Eupheme was their nurse, for praise doth cherish noble endowments. Their habitation was Parnassus and Helicon, pleasant places; For Poetry is a most delightful study. The Muses were crowned with green and bitter leaves of Law­rell; for the pains of Poets are bitter, and constant: They are Women for their preg­nancy in knowledge: They are Nine; of the tripple Trine, which flows from the perfecti­on of number: from these premises I may conclude; That Dull-man Cherilus, that ventures on Poetry, and Dominus Mechanick, that leaps from the pannel to the pulpit, de­serves as much a whip as the dull Asse that presumed to the Harp.

Or as he perish'd that Iambicks pen'd,
520. So let thy sawcy tongue procure thy end.

Archilochus, who first invented the Iambick [Page 121] verse, was banished by the Lacedemonians, and afterward slain by Crocalus a souldier; and his books condemned.

(1) Sometimes wit becomes a Woe, and Books a bane; Non hunc quaesitum munus in usum. Thus banishment was the bitter doome of my sweet Poet Ovid. The pen and the tongue be the gates as well of death as life: Dip not therefore thy pen in gall, lest it prove to thee like the writing on the wall unto Bel­shazzar. Rather then so,

Scinde leves calamos, & frange Thalia libellos. Break thy pens and tear thy books my Muse. (2) Let thy speech be seasoned with salt, that it may minister grace to the hearers▪ (3) If thou speakest what thou shouldest not, thou wilt hear what thou wouldst not.

As who with halting verse gainst Athens rail'd,
And hateful di'd after his victua's sail'd.

Aristophanes reviling against the praise of Athens, which the Orators before had so highly extolled, was by publick command famished to death. This is reported by Alcyat of Hipponactes, that railed against one Athenis in verses called Seazons, which are lame or halting Iambicks.

(1) When Fame is once fled out, Pegasus will hadly overtake it. If thou art cried up by a st [...]ong opinion of the Grandees; the rabble of the vulgar will never cry thee down. What is one malapert Aristophanes against all Athens? That's but an Owl who thinks with his single note to drown the warble of an hundred Nightingals. He deserves to feed upon the Commons like an [Page 122] Asse that brayes out his simple No, when the general vote of the whole house hath pronoun­ced I.

As that harsh Lyrick Poet dy'd, so may
Thy hand prove false, and be thy own decay.

Alcaeus the Lyrick Poet brake his promise which he made to Pittacus, by joyning right hands, and after railed also against him with bitter jeers and mocks, for which at last he was banished.

(1) A mans eye and his honour are two tender pieces,Dall. Aph. the one cannot abide the rough touch of the hand, nor the other endure the smart jerk of the tongue. As therefore by the owners they are carefully preserved, so by others that deal with them, they should be tenderly used. (2) Such pregnant wits as had rather lose their friend then their jest, must learn the lesson that is taught a souldier, to take heed while they level and discharge upon others, they lie not so open that they be hit them­selves.

525. To Agamemnons son a Serpent gave
Deaths wound, so Poyson bring thee to thy grave.

Orestes son of Agamemnon and Clytemnestra, for killing his mother and Aegystus the Adulterer, as also for murdering Pyrrhus King of Epirus, was so haunted with Furies, that he could not be expiated till he had sacrificed on the Altar of Diana Taurica, at last by divine justice he was stung to death by a Serpent.

(1) Furies are the stings and torments of a guilty conscience, which are the rudiments of the pains of hell, therefore some are of o­pinion that there is no hell but in the consci­ence. (2) What those Barbarians rashly said of Paul when the viper fastened on his hand, Acts 28. (surely this man is a murderer, whom thought he escaped the sea, yet vengeance suf­fereth not to live) may be truly said of Orestes, He escaped the sentence of the judges, and the torments of the Furies, yet the venemous serpent suffered him not to live, but kill'd him.

Thy marriage first night be thy last of life,
So di'd Eupolis, and his new 'spous'd wife.

Eupolis an Athenian (there was also a Poet of that name) the first night he lay with his wife Me­dulla (or Glycerium) they were both struck dead. Of which subject there is an Epigram 3 Antholog. So Quintas Sertullius a Roman, with his wife, were strangled the first night they lay in bed toge­ther. Servius on the first of Virgils Aeneids reports, that Hymenaeus with his wife were quelled the first night of their marriage; therefore at Nuptials for expiation he is invocated as a God.

(1) If such untimely death happened to man and wife in their lawful marriage bed, what may those impudent wretches that com­mit fornication and adultery look for? Me thinks they should fear that judgment would surprize them in the very act, as Zimri and Cosbi whom Phineas slew both together, and the execution was allowed by God himself. (2) Dionysius died laughing: Attalus King of [Page 124] the Hunnes died of Euexia, excess of health; so in the midst of jollity, mirth and pleasure, death may be in the pot.

As Lycophron that buskin-Poets heart,
530. So let in thine be stuck a fatall dart.

Lycophron, one of the seven ancient Poets, that were called Pleiades (the other six were Theocritus, Aratus, Nicander, Apollonius, Philetus, Homerus Junior) wrote an obscure Poem called Alexandria, containing the prophesie of Cassandra, from Her­cules to Alexander; at last contending about prio­rity, he was by an adversary slain with an ar­row.

(1) Ambition is torment enough for an Enemy; for it affords as much discontentment in enjoying as want, making men like poy­soned Rats, which when they have tasted of their ban [...], cannot rest till they drink, and then can much less rest till they die. It is a fools paradise, and wilful unquietness. (2) Am­bition is still climbing, but not on Jacobs ladder, for the higher it mounts, the farther it is from heaven: yet this sin doth ambiti­ously insinuat among the best, as Satan among the children of God, Joh 1. It crept in­to the very hearts of Christs own disciples, they strove as Lycophron, who should be the greatest.

Let kinsfolks through a wood thy torn limbs rake,
As him at Thebes, whose grandsire was a snake.

[Page 125] Pentheus grand-child of Cadmus, that was turned into a Snake, despising the religion in Thebes, esta­blished by Bacchus the God of wine, notwithstand­ing the counsel and requests of Cadmus and Atha­mas, with all speed would alter it; His mother, with his Aunts Ino and Autonöe, all distracted with the fury of Bacchus, supposing Pentheus to be a Bore, transfixed him with Javelins, and tore him in pieces.

(1) Noah was first after the flood that plan­ted vineyards, and taught men the use of wine; therefore some write, that of Noachus, he was called Boachus, Sandys. and afterwards by the Heathens Bacchus, by contraction or ignorance of Etymology. (2) Nothing, as King Pen­theus well perceived, can more please the vul­gar, then Innovation of government and re­ligion: to this they do throng in multitudes. (3) Wise Princes should rather endeavour to pacifie then violently oppose a popular fury, which like a torrent breaks all before it, but being let alone exhausteth it self, and is ea­sily suppressed. Reformation is therefore to be wrought by degrees, lest through their too forward zeal they encounter too strong oppo­sition, and ruine themselves and the cause, as this Pentheus did. (3) The blind rage of su­perstition extinguisheth all affection. Agave murders her own son, and their Aunt their Nephew; Nor have the latter ages been un­acquainted with such horrors.

Or as th' imperious wife of Lycas, thou
Be dragg'd by Bulls along a mountain brow.

[Page 126] Lycas King of Boeotia first married Antiopa, she was got with child by Epopus, and was brought to bed of Zethus and Amphion, whom she fathered up­on Jupiter. Dirce second wife to Lycas, caused Antiopa to be bound with chains; by prayer to Ju­piter her chains are loosed and she freed, her sons drag Dirce at Bulls tailes, the Gods turn her into a fountain.

(1) Many sin willingly as Antiopa, and lay the blame on God, whereas God tempteth no man to that which he hateth, forbiddeth and punisheth, but every man is tempted of his own lust. (2) Adultery overthrows whole families. Antiopa was the cause of her own di­vorce and imprisonment, or her husbands death, and the murder of Dirce. (3) In distress, as Antiopa, pray unto God, he will not onely loose thy chains and open the prison gate, as to Paul and Sylas, but in the end he will loose the chains of death, and open the prison of the grave.

535. As th' Harlots to her sisters husband let,
Thy tongue cut out, fall down before thy feet.

Tereus ravished Philomela his wises sister, and cut out her tongue. Progne revengeth it by killing their son Itys. Tereus is turned into a Lapwing, Philomela into a Nightingall, and Progne to a Swal­low; of this read more before.

(1) Pausanias observeth, that no Nightin­gall doth sing, nor Swallow build in Thracia, as hating the countrey of Tereus. But where Swallows build the Archietecture of their [Page 127] nest is admirable, and to rob it or pull it down was among some people held not onely unfortunate, but sacrilegious. When cold weather comes, and Flies which are their chie­fest food be gone, they creep into the clefts of rocks, or sink to the bottom of a water. Mr Burton and Mr Sandys do report, that it is not extraordinary to draw Swallows out of some ponds with the fish, which do seem dead, but being put in a stove, or to the fire, they revive and take them to their wing.

As Blesus that knew Myrrha dull'd to a tree,
So childless found mayst thou in all parts be.

Blesus it seems first knew the virtue of the Myrrhe tree, for he was childless. And Dioscorides saith, that Myrrhe openeth the Matrix, and helpeth child-birth, and why not child-begetting? Ovid here wisheth Ibis, that though he should change many climats, and many wives, yet he should still be childless. Which doubtless is an heavy curse and reproch to man, as Barrenness among the Jews was to a woman: For he heapeth up riches and cannot tell who shall gather them. See more of Myrrha before.

(1) Myrrha is feigned to be turned into a tree, because after that horrid fact in the fru­ition of her own fathers bed, she ever after hid her self, and though unsensibly, she shed bitter tears for her transgression, signified by the gumme distilled from that tree. (2) This tree doth prosper the better when the root is boared, and distills most juyce in blustering winds: So an upright setled mind remains [Page 128] immoveable, and I bears most fruits of virtue in the stormes of envy and affliction, appearing more comfortable and glorious, being oppres­sed. Virescit vulnere virtus.

Let busie Bees fix in thine eyes their stings,
540. Such creatures to Achaeus did like things.

Achaeus devising a Poem in his garden, was stung in the eyes with bees, and so made blind.

(1) Thus envious enemies of the Gospel of peace, as busie bees (or rather wasps) put pricks in our eyes to blind us, that we might not see the truth. But behold and tast that honey-like comfort of the sweet singer of Is­rael; They came about me like bees, yet they are extinct, as the fire among the thornes, for in the name of the Lord will I destroy them. Nay they will destroy themselves; As wheresoever a bee stings, she leaves her sting behind, and then turns a buzzing idle drone, despicable to all ingenious, industrious bees.

Fixt to a rock, gnaw'd be thy bowels, as
He to whom Pyrrha brothers daughter was.

Prometheus, brother to Epimetheus, that was fa­ther of Pyrrha, for his bringing fire out of heaven unto earth, was bound on the hill Caucasus, where an Eagle fed upon his heart.

(1) Menander the Greek Poet thinks that Prometheus was thus tormented, not because he brought fire from heaven, but because he bought woman (which is worse) into the [Page 129] earth. (2) Our daily labours be refreshed by sleep at night, as Prometheus heart. Cura cor urit.

Renew the pattern of Thyestes meat,
Thee like Harpagus son thy father eat.

Harpagus, because he killed not Cyrus, as his grand father King Astyages had commanded him, was invited by the King to a feast, where Harpagus own son was the chiefest dish, being killed, and his limbs sod and rost. Read this history at large in Ju­stin. l. 1. So was Thyestes served by his brother Atreus. Good Authors do relate this of Harpalice, who being forced by her father Clymenus, when she was deli­vered, killed the child, and made it for her fathers table. Of Thyestes read before.

(1) Maugre all the bloudy malice, and pre­venting plots of Astyages, Cyrus his grand­child and right heir is preserved, and proves the best of all the Kings that ever ruled the Medes and Persians. The Prophet Esay calls him the servant of God; it was he that caused the Temple of Jerusalem to be reedified. Thus Moses was saved from drowning. Paul from killing If God be with us, who can be against us?

545. Be hack'd in pieces by the sword of foes,
So was Mamerthes, as the story goes.

Mamerthes, brother of Sisapon, King of Corinth, desiring to be King, killed the young Prince, for which bloudy ambitious fact, Sisapon caused him to be torn in pieces. Some copies of this part [Page 130] of Ovid, for Mamerthes read Nycernus and Mycer­nus.

(1) See in Mamerthes the bloudy means and the end of ambition. How more noble was that consciencious Heathen Lycurgus, though Eunomus, his brother, the king of Sparta was dead, himself by election in his place, solli­cited by the Queen to marry with her, yet when he perceived that she was with child by the King, he put her off with sweet delayes until the birth; when she was delivered, he presented the young Prince unto the Nobles, saying, This is your King, not I. So by com­mon consent the child was, named Charilaus, that is, the grace, honour or love of the peo­ple. Hence it is thought came the renowned name of Carolus. This is the heir, said the Jews, come let us kill him, and the inheri­tance shall be ours; but by killing Christ, they like the dog in the fable, lost both what they had and what they hoped for.

As Syracusa's Poet be thou rop'd,
So let the passage of thy breath be stop'd.

Theocritus the worthiest of all the pastoral Poets, whom Virgil doth imitate, lived at Syracusae, where for railing against King Hiero, he was brought to the gallows, and fixt in a halter; in this posture, being asked if he would recant and forbear, he rai­led the more; so by the Kings command, though he were brought thither in jest, he was hang'd at last in earnest.

(1) Poetical licence hath been allowed for [Page 131] quantity of Syllables, not for rash liberty of speech against persons of quality and power. Saint Jude that forbids to have any persons in admiration, forbids also to despise the powers, or speak evil of dignities. Nero the worst of Emperours ruled, when Saint Paul exhorted every soul to be subject to the higher powers. Therefore thou shalt not revile the governour of Gods people, though he were a Jeroboam; for we must obey him for consci­ence sake. Michael the Arch-angel, one of the best creatures, in a very good cause, against the worst enemy of us all, the very Devil, would use no railing words, but said, The Lord rebuke thee, Jud. 9.

Thy skin pluck'd off, let naked flesh appear,
500. Like his whose name a Phrygian brook doth bear.

Marsyas, a man very skilful in wind-instruments, called a Satyre, for his rude and lascivious compo­sures, presumed to challenge Apollo with his harp; being overcome, he had his skin stript over his ears. The rural deplore their pipers death, and raise a river of his own name with their tears. The Phry­gians did believe that the stream sprung from his bloud. See more before.

(1) Marsyas is feigned to have the tail of a Swine, because audacious attempts have shameful ends: Curtius reports, that the river Marsyas falls from the top of a Mountain on subjacent rocks, with a mighty murmur, and passing thence, glides on in a quiet current: feigned a piper to have his skin strip'd off, and dissolved into water, because murmur of water [Page 132] renders a kind of harmony; the river suddenly changed by his abated violence, as if uncased of his skin, assuming another colour, and be­coming more Chrystallin. (2) Marsyas the Inventer of wind instruments may resemble ambition and vain-glory, which delights in shouts and loud applauses, but virtue and wis­dome have a sweeter touch, though they make not so great a noise in popular opinion.

Look on Medusa's face that turns to stone
Men, and did many Cipheus kill alone.

Medusa, daughter of Phorcus, transformed all that looked upon her into Marble. Perseus furnish­ed with the shield of Pallas, and falchion of Mer­cury, having got from the Graeae the other two Gorgons, the one eye which they both used in common, cuts off Medusa's head, yet looks not on her, but onely sees her deformity, in the shield of Pallas.

(1) We are taught by this fable, that no great action should be taken in hand with­out the advice of Pallas, that is, wisdome. (2) Perseus attempts her alone, that of all the rest was mortal. So we should pursue such designs that are feisible, not vast and endless. He striking, looks on the shield of Pallas; so must we by providence prevent instant dan­gers. (3) Perseus may be the reasonable soul, the Graeae knowledge and wisdome, got by old experience, without whose eye or con­duction, Medusa, Lust, and the inchantment of bodily beauty stupifies our senses, making us unuseful, and converts us as it were into [Page 133] stone. (4) Perseus killed Medusa; so Rea­son corporal pleasure: he looks not on her but onely in the shield of Pallas (as we may safely look upon the Eclipse of the Sun in water) It is not safe to behold what our hearts are prone to consent to. Therefore Job wisely made a covenant with his eyes. Perseus with the sight of Medusa's head, kil­led Cypheus and all his mates, that came to take from him his new married wife An­dromeda.

The bite of Potnia Mares with Glaucus feel,
Into the Sea with th'other Glaucus reel.

1. Glaucus a man of Potnia, hindred his Mares from the use of Horses; they in their madness tore him to pieces.

(1) Naturam expellas furcâ licèt, us (que) recurret. Cross nature with a fork, 'twill have recourse. Art and Education may correct and qualifie nature, not confound and nullifie it. (2) Cu­stome is another nature. When ancient liber­ties and accustomed immunities are denied and debarred; the brutish multitude will use their utmost force and violence against the in­fringer. Naturae sequitur semina quod (que) suae.

2. Glaucus, a second of that name, a man of Boeotia, an excellent swimmer, and a fisher, com­ing with a burden of fish to the city Anthedon, he sate on the grass to rest, and laid his fish by him, seeing one of the fishes, by biting of an herb revive, he ate of the same herb, and leaped into the sea, and was made a sea-God.

(1) There is none of so low and mean con­dition, whom extraordinary eminency in com­mendable arts and faculties cannot make im­mortal. Barbarossa a fisher-mans son made King of Tunis. Massinello a fisher-man, in few years past, was, though for no long time, com­mander of all Naples. Columbus by his glorious discoveries more justly deserved a place for his ship among the Southern Constellations, then ever the Argonauts by their so much ho­noured Argo. Peter and James and John, of fisher-men were called to be Apostles here, and Saints in Heaven.

555. Let Gnossian honey choak thy soul, as his
Whose name like those two lastly mention'd is.

Glaucus a third of that name, son of Mino [...] and Pasiphäe, playing with a tennis-ball, fell into a barrel of honey, and there died. Polyidus a Physici­an, was shut up with the dead body in a room, that he might restore him to life: Seeing a Serpent coming towards the body, he provoked him on pur­pose to be killed by him, but by chance he killed the Serpent: Another Serpent comes to the dead Serpent, and with an herb revives it; Polyidus with the same herb restores to life the dead body of young Glaucus.

(1) If by playing with the unconstant ball of the world we are drowned in mellifluous pleasures, whereby our souls are dead in sins and trespasses: none but Polyidus, our know­ing Physician, Christ, by the sovereign herb of grace can revive us to evarlasting life.

[Page 135]Or guilty drink with trembling hand that cup
Which Socrates undauntedly suck'd up.

Socrates, though by the Oracle of Apollo he was accounted the wisest, and by the vote of all men the honestest, yet by three envious neighbours Anytus, Lycon, and Melytus, being falsly accused, he was by the Judges condemned: so drunk to his enemy Anytus a cup of poyson wherewith he died.

(1) There are sons of Belial, knights of the post, knaves that be-lie-all by false accusation, will soon hang one true honest man. And what will not malice and envy act, chiefly being back'd with power? rather then not see his neighbours two eyes out, the envious man will gladly pluck out one of his own. Those persecuting prosecutors of Socrates, some were banished, someslain. Pilat though he knew that the Jews had delivered Jesus onely for envy, yet condemned him; He having drank of gall and vinegar, a health to his enemies, died upon the Cross; but the Traytor suffered a more dishonourable death.

If thou dost love, the steps of Haemon tread,
560. As Macareus, do thou thy sister wed.

Haemon married his own sister Rhodope, therefore the Gods revenging so foul a fact, turned them both into mountains.

(1) Peruse the histories of all the ancient au­thors, and you will scarce find one among an hundred of that unlucky brood, sprung from incestuous parents, but was monstrously inhu­mane [Page 136]and bloudy: and the end of the pa­rents ominous. Haemon and Rhodope were tur­ned into mountaines: In mountains and hills brute beasts do promiscuously couple without distinction or relation of brother, sist­er, dam or sire; I hope this beastly heathenish vice is not so much as named among Christi­ans, therefore it shall not defile my pen, nor offend my readers eyes or ears, for me.

Concerning Macareus and Canace read before.

See thou as when the fire burn'd all things down,
What Hectors son did from his fathers town.

How Ulysses cast down Astyanax son of Hector from the walls of Troy, read before.

Perish like him whose grand-sire was his sire,
His sister, mother, by incestuous fire.

Adonis, begotten by Cynaras on his own daugh­ter Myrrha, was slain by a bore, whose death Venus lamented with bitter tears, and converted him in­to a flower, which some call Anemony.

(1) Men of excellent beauties have been subject to miserable destinies. Rarò forma viris impunita fuit. (2) This lamentation for A­donis is mentioned under the name Tammuz, which Jerom takes for Adonis; but Tremelius, for Osyris, Ezech. 8. Allegorically both are one. Now Adonis was no other then the Sun, ado­red under that name by the Phoenicians,Sandys. as Ve­nus by the name Astarten: for the Naturalists [Page 137] call the upper Hemisphere of the earth which we inhabit, Venus, & the lower part Proserpina: Venus wept when Adonis was dead; so when the Sun enters into the six Winter-signs of the Zodiack, the widdowed earth weeps, over­flowed with raine. Adonis in the Hebrew signifieth Lord,[ [...]] and the Sun is Lord of all the Planets. Adonis was killed by a bore; so the savage horrid winter delighting in mire and cold, like a bore, unfit for Venus, doth as it were kill the Sun, diminishing his heat and lustre. Thus not onely the factious little foxes of schisme do pluck off her grapes, but the wild bore of Heresie endeavours to root up and kill the vineyard, the Church of Christ.

565. Let such a kind of dart in thy bones stick,
As Icarus son-in-law to death did prick.

Ulysses, husband of Penelope, who was Icarus daughter, was slain by a dart thrown unawares from the hand of his own son Telegonus, near his Palace in Ithaca, after that he had returned safe from Troy.

(1) No General, though so wise, valiant and triumphant as Ulysses, having passed the pikes, pistols and swords of the enemy, can scape the dart of the last enemy, which is death; and that if providence so permit, by the hand of one that is most near & dear. Alexander that con­quered all the world, was killed by a cup of wine from his own Butlers hand. (2) The time, man­ner and place of death is as much uncertain as death it self is certain. Let us therefore, with the Poet, think everyday the last; let us with Job, expect every hour, till our change come; let us [Page 138] still pray with the Church; From sudden death good Lord deliver us.

Like Anaxarchus be in morter pound,
Thy scatter'd bones like common grain resound.

Anaxarchus, a Philosopher of Abdera, being con­demned by Nicocrean, Tyrant of Cyprus, to be pound with iron pestels in a morter, suffered that torment so undauntedly, that he often repeated this memo­rable speech, Pound Tyrant, pound Anaxarchus his wind-bag, thou poundest not Anaxarchus. Being threatned that his tongue should be cut out, he bit it off in pieces, and spit it in the Tyrants face.

(1) I do confess that this Heathen was an unparalell'd piece of Heroick valour, but it merits the title of an effect of revengeful a­ctive malice, rather then a testimony of patient passive martyrdome, in comparison of Chri­stians. Hear the language of Saint Laurence, who being laid naked on a burning gridiron, is reported to have said thus; Tyrant, turn the other side, this is broyl'd enough. Those glo­rious Martyrs in Queen Maries fierce persecu­tion, kissed the flame, and clipped the stake, being fully assured that upon the wheels of faith, in that fiery chariot with Elijah, they should be carried into heaven.

And as the pratler off his horse fell dumb,
570. The passage of thy throat choke with thy thumb.

Agenor, a pratler, not sparing Jupiter himself in his reviling talk, fell off his horse and choked himself with his own thumb.

(1) Nature it self hath bound the tongue to the good behaviour, and shut it within the outward prison of the lips, and the inward of the teeth, yet the unruly member is alwayes apt to break out: But for so little a creature to flie out against Jupiter her Creator, de­serves death, not onely sudden, but eternal.

Like Psamate's father, thee let Phoebus throw
To deepest hell; he us'd his daughter so.

Orchamus King of Babylon, perceiving that his daughter Leucothōe had lain with Apollo, buried her alive. Apollo not able to revive her, sprinkled Nectar upon her grave, whence a Frankincense tree ascended; and used her father as he had used his daughter.

(1) See here the disposition of a cruel fa­ther; though the offence of a child be great, the punishment of a father should be gentle. Pro peccato magno paululum supplicii satis est pa­tri. It is unnatural for a man to be cruel,Terence. whose name should mind him of pity; Homo ab humanitate: but for a father to be cruel, is hard and barbarous.

(2) Frankincense serves for many uses in Physick, whereof Apollo is the God. It grows in Sabaea, as naturally loving heat; therefore Apollo and Leucothōe are feigned reciprocal lovers. (2) Frankincense smells not sweet, unless it be melted by the Sun or fire: so pray­ers in themselves have no savour, unless infla­med with zeal and devotion, expressed in the Ceremonial Law, by the Censer.

[Page 140] Such monster spoil Thine, as Chroraebus kill'd,
That ease unto poor Grecians did yield.

Linus begot by Apollo upon Psamathe, daughter of Crotopus King of Argives, was killed by his grand­fathers dog: In revenge whereof, Apollo sent a monster to plague the Countrey called Paena, that would pull the Infants from the mothers breast, and kill them before their faces: This monster was slain by Choraebus.

(1) A trivial saying there is, that Wine, Women and Dogs be the occasions of most part of mischiefs. (2) For a personal offence, though suffered, not acted, comes a National punishment, as here for Crotopus dogs. This Monster may be some filthy catching disease, as the small Pox, that plucks away and destroy­eth Infants. Choraebus the skilful Physician Conquers and kills it.

575. As Aethra's Nephew slain by Venus wrath,
Let scared horses drag thee unto death.

Hippolitus, son of Theseus by Antiope, who had denied Venus a courtesie, upon false accusation of his step-mother Phaedra, that he should tempt her chastity, was by his credulous father abjur'd, and cursed to death: which Neptune accomplished; for the horses of Hippolitus, affrighted with a sea calf, threw him down and dragg'd him to pieces on the [...]ock. Aesculapius restores him to life, and changeth his ominous name Hippolitus, to Virbius, signifying twice a Man.

(1) Curses of parents fall heavy upon chil­dren, though undeserved. (2) Rash belief is the author of much mischief, and unsuspend­ed [Page 141] wrath of too late repentance: The chast youth suffers for anothers inchastity; but vir­tue, though for a time afflicted, cannot be fi­nally suppressed. (3) This Virbius by some is thought to be a cunning impostor, subor­ned by the Priests of Diana Aricina, to draw a greater concourse to that grove, that their gain may increase by more frequent devotion. And have not others in later dayes used such incredible forgeries, to serve their own turn?

One host for his great wealth his guest did slay;
For thy small wealth thy host make thee away.

Polymnestor, to enjoy the gold sent by King Pria­mus to him, with his son Polydorus, killed the young Prince his pupil. Read more before.

(1) The wisest Creator hath placed the basest part of his creatures as gold and silver under our feet, the noblest over our heads, on pur­pose that we should neglect and scorn the one, admire and love the other; yet we by a simple conversion, or Hysteron Proteron, embrace the worst, and slight the best, trampling under foot affinity, consanguinity, fidelity, yea Chri­stianity, and humanity it self, for filthy lu­cres sake, losing the crown of glory to gain a crown in gold.Virgil. Quid non mortalia pectora co­gis, Auri sacra fames?

With Damasicthon were six brothers slain,
580. So of thy kin let none alive remaine.

Amphion King of Thebes, had by Niobe seven daughters, and seven sons, whose names were Isme­nus, Siphus, Phedinus, Tantalus, Alphenor, Damasi­cthon, and Ilioneus. The daughters were slain by [Page 142] Diana, and the sons by Apollo's arrows, because Ni­obe presumed to prefer her self before Latona, and Niobe was turned into a Marble.

(1) Wealth and honour ingender pride in the hearts of Mortals, whence proceeds the contempt of God and man, and insolent for­getfulness of humane instability. Thus from the height of glory, by divine vengeance they are made spectacles of calamity, and subject to their pity, whom they formerly despised; so wanting valour to support, and virtue to make use of afflictions, with immoderate sor­row they are besotted and stupified like stones. (2) A raging plague in Boeotia swept away the children of Niobe, with other people, which is caused by extreme heat, and contagious vapors, signified by Apollo's arrows, and Dia­na. Niobe is said to be turned into a stone, be­cause excessive sorrow made her sensless.

Senec. Curae leves loquuntur, ingentes stupent.

The Harper to his children joyn'd his death,
So be thou justly weary of thy breath.

Amphion, husband of Niobe, son of Jupiter and Antiopa, was brought up among shepherds, and taught Musick by Mercury; he built the walls of Thebes with stones, drawn thither by playing on his instrument; Afterwards outbraving Apollo and Di­ana, he was killed.

(1) Amphion the Musician, is son of Jupi­ter, because that Musick is from God: Or Ju­piter is the air, because as Jupiter gave life to [Page 143] Amphion, so doth air unto Musick: Amphion was bred among shepherds; for these people leading an idle life, were invited to invent Musick, by singing of birds, whistling of winds, and running of waters; he was taught by Mercu [...]y, to shew that Eloquence and Mu­sick have equal power upon the affections: Elo­quence is a musical speech, and Musick a speechless Eloquence. He built Thebes by Mu­sick, that is, Eloquence; by it rude people are drawn to Religion, Policy and Civility. He out-braving Apollo and Diana, the Sun and the Moon, shews that Musick doth as much affect the soul by the Ear, as light doth the Eye. (2) Christ, the heavenly Amphion, by the harmony of his word, hath made us being dead and scattered, to become living stones toward th [...] building of his Church: Amphion civiliz'd sensless creatures, but could not charm his own wifes pride: Christ could not cure the pride of the Jews whom he had mar­ried to himself. He piped to them in the mu­sick of the Gospel, but they would not dance unto it by obedience.

Like Pelops sister, hard'ned stone become,
Or Battus-like, whose tongue did make him dumb.

Niobe sister of Pelops, was turned into Marble. Battus a shepherd, was turned into a Touch-stone by Mercury; because when Mercury had stollen from Apollo some of the Cattel of Admetus, he gave Battus a Cow to conceal the business, which he vowed to do; but Mercury having chang'd his habit, promising Battus a cow and a bull, he revealed to him where the cattel were, therefore he was so punished.

(1) Mercury it seems was a very early thief, for Homer reports that he stole those cattel the first day he was born. Not long after he stole Apollo's arrows, Vulcans tools, Venus girdle, Joves scepter, when he was yet a child; nay he had stole his lightning too, but that he was afraid to burn his fingers. (2) This ficti­on sheweth that Eloquence hath a bewitching power to deceive; and that those in whose Horoscope Mercury doth predominate, are crafty and thievish, that hot and dry Planet having such variety of motions. (3) In Battus see the just reward of Covetousness and Per­jury. (4) Perhaps Ovid here meant and in­tended the foolish Poet Battus, that redound­ed in vain and tedious repetitions, like this shepherd; hence such kind of speech is cal­led Battologia.

585. If Queit thou cast into the open air,
Let Queit thee kill, like Hyacinth the fair.

Hyacinthus was a very beautiful youth, with whom Apollo and Zephyrus were at once in love. Ze­phyrus in revenge that the youth inclined to Apollo more then to him, while he was playing at Queits with Apollo, by a sudden blast turned the Queit upon his head, and killed him. Apollo grieved at this loss, was comforted by Tellus, which drank up his bloud, and turn'd it to a flower of his own name: Some call it Crow-toes.

(1) Flowers are begot by Moisture and Heat, cherished by the Sun. (2) Beauty is like a flower, soon killed by a sharp blast, as Hyacinthus was. Zephyrus quasi [...], [Page 145] hath its name from bringing life, yet killed this youth; the same Wind that doth cherish animalls and vegetables, doth somtimes blast and destroy, according to the quality assumed from the earth and water,Sandys. from whence they are exhaled. (3) The Hyacinth expresseth Apollo's grief, Ai, Ai, an afflicted Ingemina­tion charactred in the leaves, into which he prophesied that Ajax should be converted, as Ai the two first letters of his name did present, whereof Virgil aenigmatically.

Dic quibus in terris incripti nomina regum
Nascuntur flores; & Phyllida solus habebis.
Tell me where grow the flowers whose leaves enshrine
The names of Kings; and Phillis shall be thine.

(4) The Poets that shadowed under fables, Philosophicall and Theologicall Instructions, by the love of Gods unto Boyes, do express the graciousness of simplicity and innocency; and like little children, or not at all, we must enter into celestial habitations.

If thou with nimble armes shalt water move,
Let every stream worse then Abydus prove.

Leander a famous youth of Abydus, being in love with Hero, a fair maid of Sestus, upon the opposite shore, used to swim over to her by night, many times with good success, but one night a storm a­rose and drown'd him.

(1) Behold in Leander the violence of Love, which all the water in the sea could scarcely quench, [Page 146] nor roaring waves, nor mingling sea with heaven could terrifie. In Hero see the nature of many women, she was [...]; a maiden by day, a wife by night. Many seem modest and chast by day, which may be notorious whores by night; they may delude the eyes of the world, but not his eyes to whom the night is as clear as the day. Fulgentius observeth that Hero signifi­eth love, from [...], and Leander the dissoluti­on of manhood, from [...]: for Love causeth men to undergo any danger, though by night, and makes them loose and dissolute.

As the Comaedian perish'd in a brook,
590. So let thy soul the Stygian water choke.

Menander the Comick Poet of Athens, who (as Suidas doth report) wrote eighty Comedies in Greek, swimming in a shallow water was drowned; So was Terence, his imitator, drowned in the sea.

(1) No souldier with his sharpest weapon, could ever yet repel the foil of death; no Phy­sician with his strongest antidotes prevent it; no Orator with the most insinuating rhetorick perswade it; no Poet with the most Nectari­an verses charme it to a pardon, or reprieve: yet though the body of Menander and others be drowned, their fame will never sink in the lake of oblivion, but live as long as rivers run into the sea. This perpetual honour, due un­to deserving Poets, was emblemized by their Bayes, which grows still green, and by their God Apollo's face, and hair still young.

Dignum laude virum Musa vetat mori.
Hor. Od.
When shipwrack'd thou shalt 'scape the boistrous main,
Safely arriv'd, thou on the land be slain.

Palinurus Pilot of Aenaeas his ship, being in a deep heavy sleep, fell into the sea, where being for three dayes tost, on the fourth he swam to the shore of Veliae; where the inhabitants in hope of pillage, killed him, and having robbed him, threw him into the sea again.

(1) Sleep could never seise upon great Ju­piter as it did upon Palinurus. Princes and go­vernours should not slumber in supine negli­gence; for so they may drop into an Ocean of danger, and be taken napping. Alectrion, which signifies a Cock, was once a youth, be­loved of Mars, and because he being put to watch while Mars▪ lay with Venus, fell asleep, he was converted into that Fowl, with a crest on his head, representing his Helmet; being mindful of that former neglect, he doth often crow every night. The Swisses going to war, carry with them a Cock, to mind them both of Vigilancy and courage. (2) Souls security is Satans opportunity: While the Crocodile sleeps with open mouth, the Indian Rat shoots himself into his belly, and gnaws his guts asunder. While the husbandman slept, the envious man sowed tares. Mischief enters at the open gates of security, but watchful pro­vidence preventeth imminent danger. Watch therefore and pray, lest ye enter into tem­ptation, or temptation into you.

Diana's guard the Tragick Poet slew,
So be thou torn by a watchful dogged crew.

[Page 148] Euripides that famous Greek Tragick Poet, was in great honour with Archeläus King of Macedonia, he returning one night from supper from a Kings palace, the Dogs that kept Diana's Temple, put on by his enemy Lysimachus the Kings servant, tore him in pieces, but afterwards that currish Courtier killed himself. The Grecians and Macedonians strove who should enjoy the bones of Euripides.

(1) Poets in former ages have been the grea­test favourites of the greatest Kings and Em­perours, as Virgil, Horace, and Ovid to Augu­stus, and Euripides to Archeläus; And why not now? Sint Mecaenates, non deerunt, Flacce, Marones. Yet a Welsh Bard hath been in a happier and safer condition, in a mountain-cottage, with whey and oaten cake, then the Greek Poet in a mighty Court, with sweet meat and sower sauce. But the enemies of Learning, as Lysimachus, have no great cause to boast, in the end Lysimachus laid dogged hands upon himself, and what better end can such envious puppies expect, that wrong in­genious Scholars?

595. On the Trinacrian Giants face leap thou,
Where the Sicilian Aetna flames doth spue.

Empedocles a Philosopher, and a Poet of Agrigen­tum, a city in Sicilia, which is called Trinacria, from the three Promontories near adjacent, secretly forsaking his companions, in the night leaped into the burning mouth of the hill Aetna, that he might be accounted among men an immortal God, but his Iron pantofles cast up by the flame, shewed [Page 149] what was become of their Master. Under Aetna was Tiphoeus buried.

(1) It is a most desperate devillish madness to leap really into the mouth of Hell, in a fond imaginary hope to be called immortal in the mouth of poor credulous mortals. But these Impostors have some odd slip or other, that bewrayes their jugling; as Empedocles shooes discovered him. The Egyptian Sorcerers, Exod. 8. could imitate Moses in the hardest miracles, but failed in the lowest, they could not make Lice. The Swan is comely white in body, but his feet are ugly black. Hypocriti­cal professors appear like Angels of light, yet the feet of their souls run not the narrow mil­ky way of Gods Commandments, but the broad black way of the prince of darkness; for they are not soundly shod with the preparati­on of the Gospel of peace.

Thinking thee Orpheus, let the wives of Thrace,
With mad nails tear thy limbs place after place.

Orpheus having lost his wife Euridice, determined to marry no other, but lived a single life, and dis­swaded others from marriage, at last he fell to the devillish use of boyes, and therefore the wives of Thrace by scratching killed him.

(1) A shipwrack'd mariner being once arri­ved home with his tattered vessell, hangs up his tacklings in Neptunes Temple, and fears to adventure to sea again; I could not blame perplexed Socrates, had he been so happy as [Page 150] to have buried his cursed wise Xantippe, if he had vowed perpetual abstinence. And were I a widdower, should I marry a worse wife then the former, I should grieve at her life; if as good, I should grieve at her death. Yet better it is (saith the Apostle) to marry then to burn. Nay, in such an extreme, the Devil with his fiery darts may kindle an obsti­nate Votary, as he did Orpheus, with those filthy men, Rom. 1. to leave the natural use of women, and burn in lust of one towards another.

600. Althea 's son was burn'd by flames not nigh,
So by a fatal brand live thou, and dye.

Meleager son of Oeneus, King of Calidonia, by Althea, was to live as long as the stick which the Fates gave his mother, should last. Diana being angry that Oeneus offered not sacrifice unto her, sent a Bore to devour the Countrey: Meleager accom­panied with his Uncles Plexippus and Toxus, and fair Atalanta, killed the Bore, and presented the head unto the Lady, which his Uncles took from her, and were therefore both slain by Meleager. In revenge of her brothers bloud, his mother cast the fatal stick into the fire, which being burnt out, Meleager died.

(1) No evil happens to a man but it pro­ceeds either from omission of divine worship, or actual impiety,Sandys. and though it seems to pro­ceed from natural causes, as concealed from our understanding; it is inflicted by supreme appointment. (2) Dishonour to a mistress is an injury to the Lover implacable and im­mortal, [Page 151] as Atalanta's to Meleager: But wich the brand in the fire his life was extinguish­ed. This is thought to have been effected by witchcraft, his image being carved upon the brand. Plinie speaketh of wax [...]n Images made by Magicians. And Bucanan relates that Duff, the eig [...]teenth King of Scotland, p [...]ned away with perpetual sweat; but when a witch that was [...]o [...]d rosting the Kings Image in wax at a [...]oft fire, was taken and executed, and the Image broken, the King recovered in a moment. From the crafts and assaults of the Devil, good Lord deliver us.

Or as the Phasian chaplet burnt the spouse,
With her, her father, and her fathers house.

Medea of Colchos (by which place the river Phasis runneth) drawn through the air by her Dragons, arrived at Corinth, where her husband Jason was married to Creusa daughter of King C [...]eon, whence being condemned to banishment, she obtain'd a dayes respite; in the interim, she sends a crown and robe to Creusa, which being put on, set her on fire, with her father that came to rescue her, and at last the whole house.

(1) All creatures and plants do increase to a period, and then do incline and decay, ex­cept the Crocodile,Dal. Aph. which grows bigger and bigger to her death. All perturbations of mind have their intentions and remissions, except malicious revenge, chiefly of aliena­ted love; the longer it lasteth, the stronger it waxeth, as we may see by Medea. (2) That wherewith she anointed the garment sent to [Page 152] Creusa, is by Plutarch called Naptha, which is a slimie chalk engendred among the rocks in Parthia; between this chalke and the fire is so great sympathy, that it draws the fire unto it, as the load-stone doth iron, and is incensed with the natural heat of the body, enraged rather then subdued by water. Alexander for sport sake, caused his boys garment to be a­nointed with it, which being set on fire, bur­ned him to death, though all means possible was used to quench it, and preserve the youth.

As bloud like poyson Hercules limbs did fill,
So let ranke poyson all thy vitals kill.

Hercules swom over the river Evenus, and trusted the half-horse Nessus, to carry over his wife Dejanira, but the perfidious Centaure attempting mean time on the bank to ravish her, was prevented by a mor­tal wound from Hercules arrow; Dying Nessus per­swaded her to give Hercules a garment dipt in his bloud, saying it would revive her husbands decaied affection; Hercules wearing it, broyls with extreme heat, and miserably dies.

(1) Nessus was one of those that fled from the battel between the Centaures & the Lapithits, whom Hercules helped to subdue, yet contrary to humane policy, Hercules gives credit to a reconciled enemy. But credulity proceeds from a mans own Integrity, a vice more honest then safe. Thus Dejanira, like a woman that is ei­ther too affectionate, or too jealous, acc [...]pts the gift, not considering that it came from an enemy, which ever tends to mischief. More [Page 153] circumspect was the Trojan, Timeo Danäos & dona ferentes. The Greeks though bringing gifts I fear. Thus noble and worthy Heroes have been ruined by too much confidence in perfidious cowards.

605. And as his heir revenged Pentheus son
Lycurgus, with like dart be thou undone.

Lycurgus son of Pentheus, that was son of Dryas, because he cut down the vines in Thracia, was infu­riated by Bacchus Priests, and so cut his own shins, Buthes (or Bethes) son of Lycurgus, in his fathers re­venge, slew them.

(1) It is too much like Bacchus Priests to be drunk alone, but to provoke others, doth ag­gravate the offence. Thus persons sick of the plague take delight to infect others. And as it was lawful in former times to kill a pestilent person, that presumed to go abroad upon that design; so was it natural in Butes, the son, to destroy the pestiferous Priests that did in­toxicate his father to his ruine.

As Milo stout, to cleave an Oak assay,
But faile to pluck thy fastned hand away.

Milo of Crotonia, a man of incomparable strength, carried an Ox on his back over the Olympian stage in one breath, then knockt him in the head with his fist, and in one day eat him every bit; being too confident of his strength, he took upon him to pluck out the wedges that the clevers had stuck fast in an oak, which he did per­form, but the gaping oak suddenly returned [Page 154] to its place, and held his hands so fast that he could not pluck them out, so he became a prey to the ravenous wolves.

(1) As it is a sorry horse that will not carry his own provender; so that man is worse then a beast that will in one day put so much in his belly as he can carry on his back; such an one is fitter to be h [...]nged then kept, for he robs many an honest man of his v [...]ctuals. (2) At­tempt nothing but what may be accomplished with dexterity and honour. He is neither a wise nor a valiant souldier that desperately adventures upon a design before he is sure of a safe retreat, otherwise he may become a prey to his wolf-like enemy.

Be thou as Icarus, by thy own gift harm'd,
610. A drunken rabble fall upon thee arm'd;
As his kind daughter for her fathers death,
Knit to thy throat a cord, and stop thy breath.

Icarius (not Icarus) son of Oebalus, and father of E [...]igon [...], was a guest to Bacchus, who gave him a Borachio of wine, and bad him communicate it to others. He gave it to certain shepherds in his re­turn to Attica, who immoderately drinking there­of, fell on the earth, and imagining that Icarius had poysoned them, with their staves they killed him. His Dog Nerea, by running before and howl­ing, shewed Erigone the place where her father lay unburied, who after she had interred him, hanged her self; but Jupiter changed them both into a constellation, calling Erigone, Virgo, one of the six Northern signs, and her father Böotes; be­tween whose legs shines the eminent Arcturus, [Page 155] which in revenge of his murder, riseth in tempests. But Icarius his Dog, that died at his hanging Mi­stress feet, was called Astricion, by us the Dog star; his malignancy, as they feign, proceeding from the former occasion, causing burning fevers, fren­zies, and other infections, whose reign determines with the rising of Arcturus, the season then suffering an alteration.

(1) Wine comforts the heart, strengthens the body, cherisheth the spirits, and helps the stomach, if used with moderation: there is no such poison as wine, nor the cause of more mischief, both in the body Politick and Na­tural. (2) See in Erigone the preposterous passion of a Woman. We should be patient at the loss of friends, not like those that be void of hope. (3) The fidelity and thank­fulness of this Dog Nerea, and many other I have read of, may condemn the treachery and ingratitude from man to man. Icarius was slain for his own courtesies. And who is worse rewarded then he that doth most good to the Common-wealth?

Be famish'd, shut up in a room, as he,
To whom his mother did his pain decree.

Euristhenes after an overthrow at war, returning home, was so hated among the people, that his own mother shut him up in a chamber, and there fami­shed him to death. Alciat, and many others do in­terpret this of Pausanias, Captain of the Lacedemo­nians, who for treason was shut up in the Temple of Minerva by the Edict of the Ephori, and his own mother put the first stone to fasten the door.

(1) The planks of ancient ships were made of Pine-tree, because heavy weight caused them not to bend down, but to rise upwards; such is the undaunted heart of a magnani­mous souldier; therefore victorious Generals riding home in triumph, wore a Pine branch in their Helmets, and were honoured of all men, alive and dead. But a timorous Coward not onely dishonours himself & his Countrey, but is rendred odious even to his own ingenu­ous parents that begat him. (2) Let us fight the good fight of faith, and resist to bloud: so shall we be more then conquerours, and re­ceive the Crown of Glory.

615. Minerva's Temple do thou so annoy,
As he that turn'd his course away from Troy.

Ajax Oileus coming out of his way, in his return from Toy, deflowred Cassandra in the Temple of Pallas, so Jupiter killed him with a thunder­bolt.

(1) Heathen Gods suffered not the profa­ners of their Idolatrous Temples to escape un­punished; how much less will our true and jealous God the polluters of that Sanctuary, wherein his Name is called upon▪ Christ whipt out of the Jewish material Temple the profaners of it, so let us whip sin out of our spiritual temple, the soul. Cast back an eye on some fore-going ages, and you will find that sacrilegious persons did not long enjoy themselves. Vix gaudet tertius haeres.

[Page 157] With Nauplias suffer death for no desert,
And not escape it, though thou guiltless art.

Palamedes son of Nauplus, King of Eubaea, be­cause he discovered Ulysses, and forced him to come with other Grecians to the siege of Troy, was ever envied by him; for revenge Ulysses in the leager caused a summe of gold to be hid in the Tent of Palamedes, and counterfeited Letters from Priamus King of Troy, to Palamedes, containing thanks for betraying the Grecians at his request, intimating that he had sent him so much gold for his pains and care: Hereupon Palamedes is accused of trea­son by Ulysses, the gold is found in his Tent, he is condemned and stoned.

(1) Poyson is of such a force that it cor­rupteth both bloud and spirit, besieging, sei­zing and infecting the heart with its veno­mous contagion, quite altering the complexi­on and disposition of the man that drinks it: So the pestiferous desire of revenge, though it seizeth on a prudent mind, and a mild, and a mansuete disposition, it is of such a forcible operation, that it not onely altereth mans na­ture, but maketh men unnatural; that truth is plainly proved by the example of Ulysses. (2) It is the onely valour in a Christian to remit an injury, and it is right noble, that we might hurt, and will not.B. Hall. Let us so remit wrongs, that we encourage not others to offer them, and so retain them, that we induce not God to retain ours to him.

As Isis Priest kill'd Ethalus, his guest,
620. Whose service angred Iö doth detest.

[Page 158] Iö, daughter of the river Inachus, was beloved of Jupiter, which that Juno might not suspect, he turn'd her into a Cow, which Juno begs and de­livers to hundred-eyed Argus to be kept, him Mer­cury kills: Juno sends a breeze which made Iö run mad up and down the world, till she came to Egypt, where she recovers her former shape, and being called Isis, she was married to Osyris: being dead she was deified and honoured with a Temple, Priests and Sacrifice. One of her Priests had kil­led Ethalus whom he entertained as a guest: the people to appease the Goddess being offended with the fact, deposed him out of his Priesthood, and decreed, that neither he nor any of his kindred should ever be admitted to that office.

(1) Iö is feigned to be the daughter of a river, because her father Inachus, the first that reig­ned in Argos, was accidentally drowned in Carmanor, which after bare his name. Diodo­rus writes, that Iö was a most beautiful wo­man, and married to Osyris, and that he was called Jupiter, and she Isis; thus Jupiter lo­ved Isis: Certainly the Egyptians worshiped Osyris under the shape of an Ox, and why not Isis in the form of a Cow? for she taught them husbandry and many arts. Nor do some of the learned doubt, but that the Israelites long sojourning in Egypt, brought thence their superstition of the golden calf, made after two by Jeroboam, Sandys. that lived an exile in that coun­trey. So much for History. But, Naturally, Jupiter lay with Iö, that is, the aetheriall heat draws up vapours from the earth perpe­tually, and is delivered to Argus, that is, the starry heaven,Nat. Com. to be kept. Morally thus. Iö [Page 159] was turned to a Cow, and delivered to Argus: so many by Gods permission degenerate into beastly affections, whereby they are made slaves to wealth, and are subject to watching and continual cares, like Argus his eyes.

Or as Melanthius son that guilty lay
In dark, by light his mother did bewray:
So let thy body he with weapons cut,
And of all friendly succour destitute.

Codrus son of Melanthius (not the King nor the Poet) having killed his father, hid himself; his mo­ther alone knowing where he lay, with a candle found him out, and delivered him to the Atheni­ans to suffer death.

(1) That famous Greek Law-giver being ask­ed why among other Laws he made none against him that killed his father; gave this worthy answer; I thought no man could be so wicked. Wickedness it is of a deep die, to kill a natural father, but it was a crime in grain for Ra­villiack to kill his civil father, That is but a pri­vate, This a publick person, and a common pa­rent: The bloud of a murdered st [...]anger will cry aloud to heaven for vengeance, of a brother lou­der, but of a father louder yet. If Cain shall be avenged seven times, Lamech shall be avenged seven times seven, Gen. 4.24.

Such as the desperate Trojan that did vow
To steal Achilles horses, rest have thou.

Dolon, a nimble-footed souldier of Troy, for a sum of money, promised to fetch away two of Achilles horses, but he was prevented by Ulysses and Diomedes, by whom he was all night examined concerning the affairs of Troy, and in the morning killed.

(1) Who can blame Dolon, a poor Pedee, for adventuring his life for Gold? What else, next to honour, is the highest aim of the chie­fest souldier? The first was the happiest of all ages, it was golden, not from money but manners; for then was no gold nor silver known, no war nor souldier used. This last and worst of Ages, though it be called the Iron age, because so much armes and weapons are made, it may indeed more properly be called the golden age, for never was gold in more esteem.

Aurea nunc verè sunt secula, plurimus auro
Venit honos, auro conciliatur Amor.
Now is the golden age indeed, for gold
Honour is bought, and love it self is sold.
Such sleep as Rhesus and his company,
May'st thou enjoy the night before thou die.

Rhesus King of Thracia had horses of whom it was destined, that if they drank of the river Xanthus, and tasted of the pastures of Troy, that Troy should not be taken (such was the fond conceit of the be­sieged) he approched very nigh unto his fatal steeds, but was taken by night of Ulysses, and both he and his company slain.

(1) Whatsoever Providence hath decreed concerning person or Nation cannot be avoid­ed. All humane policy, plots, and stratagems crossing this, are but labour in vain; sublu­nary and secundary causes are but subordinate instruments. The divine power is the first [Page 161] mover and director of all. (2) Man may pur­pose, God must dispose. But if God be for us who can be against us? [...].

If God thee aid, no force can thee assail:
If God helps not, no labour can prevail.
Or with Rutilian Rhamnes whom the son
630. Of Hyrtacus slew, and his companion.

Rhamnes a King and Southsayer, an auxiliary of Turnus, being a sleep in his Tent with many soul­diers, was taken napping, and slain by Nysus son of Hyrtacus, and his companion Euryalus.

(1) Augustus Caesar would gladly have bought that mans pillow whereon he could sleep, being in debt, not fearing a Catch-poll at the door to apprehend him. Despe­rate is the condition of that Mariner that falls asleep on the top of a mast-pole; and who will pitty that souldiers death, that s [...]orts in his tent, not dreaming that the enemy is still watching to surprize him? (2) Let us keep a continual guard over our souls. Be sober and watch, for your enemy the Devil walketh a­bout, like a roaring Lion, seeking whom he may devour, 1 Pet. 5.8.

As Clysias son hemm'd in with stifling fire,
Members half burn'd bring to the Stygian mire.

Alcibiades an Athenian, could frame himself to all manners, customes, and fashions. Plutarch in his life, bestows upon him this character. He could more easily transform himself to all manner [Page 162] of shapes, then a Chamelion; so that all people did wonder that in one man could be so divers na­tures. At the last by the means of Lysander, he was banished into Phrygia, whither Pharnabazus sent executioners to kill him: They set the house on fire, which Alcibiades espying, ran through the fire some­what sing [...]d; the Murderers shot him with darts, and killed him.

(1) The Chamelion is a small beast, much like a Frog or a Toad; it can change it self to all colours but white, so can Hypocrites to any thing but honesty. The Polypus in Lucian, is a small kind of fish, that can turn it self to the colour of any rock she swim [...] to. So Ti­mists & Hypocrites change their opinion, and swim with the tide like Alcibiades, to day a [...] ho­ly as a Monk, to morrow as wicked as a Devil: like Materia prima, omaium formarum capax; apt to entertain any form: Omnium horarum ho­mo; turn'd up and down, like, and as oft as an hour-glass. But such All-no-noth [...]ngs, though they may not, perhaps, with Alcibiades, suffer the fire and sword here, must expect their portion among their brother-hypocrites in the lake hereafter.

As Rhemus that upon th'unfinish'd wall
Presum'd to leap, thy pate rude weapons mall.

When Rome was building, Romulus the Founder and Namer of the City, made an Edict, that upon pain of death none should climb the walls, before they were finished: his brother Rhemus, not regar­ding the Kings command, ascended, but was killed for his pains by the workmen.

(1) Fortune and Justice are both painted blind; the one bestows without respect of per­sons, so should the other punish, not conni­ving at friends, or a brother as dear as Rhe­mus. Qui non vetat peccare cùm potest, jubet. Sen. Trag. An ill executioner of Laws is worse in a State, then a great breaker of them. Therefore Za­leucus, when his own son for Adultery should according to Law, have lost both his eyes, he pluck'd out one of his own eyes first, and then one of his sons; thus shewing himself a ten­der father, not onely to his child, but countrey, in preserving the Laws entire.

635. Lastly among the Sauromatick frie,
And darting Getes, here may'st thou live and die.

Sarmates are fierce and cruel people, inhabiting near the Euxin Sea, in the utmost part of Scythia; they feed upon horse-flesh, and mans flesh, and are therefore called Anthropophagi; by reason of the ex­treme cold of that Climat they lie in Caves un­der ground▪ they fight with darts, never know­ing p [...]ce. The Greeks call them Sauromates from [...], that is a L [...]zard, and [...] an Eye.

G [...]es are a people in Europe, near Scythia, some­times called Daci, or D [...]vi: therefore slaves among the Athenians were named Davi, or Ge [...]ae. To this cold and comfortless nook of the world was most unseasonably transplanted the choicest flower of Poetry, our most ingenious author Ovid.

(1) This one Distick is the acutest, and smartest in all this little & learned Poem: for it is not only most of all Satyrical, but succinctly [Page 164] Rhetorical. Ovid after many grievous miseries and mischiefs imprecated against Ibis, summes up all particulars in this one Total, and com­prehends all curses that he hath or could re­peat, in this brief Corollary (for worse he thought he could not invent) To live and die in that accursed coas [...] where he was ba­nished. And Oratorically herein he doth close­ly intimate to Augustus, that of all the punish­ments he could possibly inflict upon the most grievous offender, none could be more grievous then his banishment into Scythia.

These lines in brief, and in post-hast I wrot,
That thou might'st not complain I thee forgot.

(1) Surely he must have a memory brittler then Messala Corvinus, that forgot his own name, and a judgment shallower then a Baeoti­an, that having throughly perused this Book, will imagine that Ovid had forgotten Ibis.

My votes are few, Gods add unto the score,
640. And multiply thy tortures more and more.
More shalt thou read, which thy right name shall hit,
And in such feet as bloudy wars be writ.
FINIS.

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