bodies hee was pâ—inted sometimes like a childe sometimes like a man because in the winter the dayes are short and his heat weak but in summer his heat is strong and dayes are long hee is clothed with the spotted skin of a Deer to shew his swiftnesse and multitude of starres with which hee seems to be covered at night the travels of Bacchus do shew the motion of the Sun 7. Originall sin like Bacchus reeceived life by the death of Eva who for her disobedience was struck with the thunder of Gods wrath and it hath been fomented by Adams thigh that is by generation this unruly evill hath travelled farther then Bacchus did and hath an attendance of worse beasts then Tygers Panthers c. to wit of teâ—rours and of an evill conscience and actuall sins it hath subdued all mankind and as Bacchus turning himself unto a Lion made all the mariners in the ship wherein he was carried leap into the sea so this sin turned us all out of Paradise into the sea of this world 8. Christ is the true Diomsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde of God the internall word of the Father born of a woman without mans help as the Graecians fable their Bacchus to be and yet they give credit to their figment and not unto our truth hee is Liber who makes us onely free the great King who hath subdued all Nations whose Diadem is glory Hee hath killed Amphisbaena the divell the two headed Serpent his two stings are sinne and death with the one hee hath wounded our soules with the other our bodies hee triumpheth over all his foes his body was torn with thorns nailes and whips and went down to hell but hee revived and rose again he is the true friend of wisdome and learning and who hath given to us a more comfortable wine then the wine of the grape that wine which wee shall drink new with him in his kingdom his lips were truely annointed with honey grace was diffused in them and never man spake as hee did he is that Lion of the Tribe of Judah who hath overcome the Giants and the Pirats who would have bound him that is the wicked Angels and Tyrants of this world hee is still young as not subject now to mortality BELIDES THese were the fifty daughters of Danaus the son of Belus who killed their husbands all in one night by the perswasion of their father except Hypermnestra who saved her husband Lyncius these daughters for their murther are continually in hell drawing water in a sieve which is never full The INTERPRETER 1. HEre wee may see that incestuous marriages are unfortunate and the end of them for the most part fearfull for Danaus and Egyptus were brothers the fifty daughters of Danaus married with the fifty sons of Egyptus too neer an affinity and against the law of nature 2. Whereas these women murthered their owne husbands wee see how little trust is to be given to many of that sex and that there is no security here nor confidence if the friends of our own bosome prove treacherous 3. Our mother Eva for murthering her husband with the forbidden fruit hath this punishment imposed on her and all her children that they are still drawing water in a sieve which will never be filled that is still toyling and labouring for that which will never fill and content them the covetous man is still drawing riches the ambitious man honours the voluptuous man pleasures the learned man is still labouring for knowledge and yet they are never full but the more they draw the more they desire the drunkard is still drawing liquor but his body like a sieve is never full there be also sieves that we are still filling but never full unthankfull people on whom whatsoever good turn wee bestow is lost hollow-hearted people to whom we can commit no secret but pleni rimarum being full of chinks and holes they transmit all prodigall sonnes for whom carefull parents are still drawing but these sieves let all run out and sooner then the parents could put in Preachers and School-masters have to do with sieves whose memory can retain nothing of that they learn 4. Let us take heed of sin which hath a virgins face but is secretly armed with a dagger to wound us 5. Children must not obey their parents in that which is evill left they be punished in Gods just judgements BELLEROPHON HEe being falsely accused by Antaea the wife of Praetus for offering violence to heâ— was sent with Letters by Praetus to Jobâ—tes his father-in-law to be killed by him who being unwilling to kill him himself sent him against the people Solymi Chimaera and Amazons who by the help of the winged horse Pegasus which Neptune sent to him overcame them all afterward offering to ride up to heaven was by Jupiter thrown downe The INTERPRETER 1. THe Poets by the fictions of Bellerophon riding in the air upon a winged horse of Phryxâ—us riding on a ramme over the sea of Daedalus flying in the air of Phaeton riding in the chariot of Phoebus of Endymion with whom the Moon was in love by these fictions I say they did encourage men to vertuous actions and to sublime and heavenly cogitations 2. Here wee see the malice of a whore in the wife of Praetus who not attaining her fleshly desire of Bellerophon goeth about by false accusations to undoe him 3. Here all men in authority are taught not to be too rash in giving credit to accusations though their owne wives be the accusers 4. Bellerophon was a good Navigator who in the swift ship called Pegasus pursuing the Lycian Tyrant who in the ship called Chimaera on whose snout was the image of a Lion on the poop a Dragon in the middle a Goat had done much mischiefe gave occasion to this fiction 5. Bellerophon is an Aâ—tronomer who finding out the qualities and effects of the Starres was said to ride up to heaven but when they fail in their predictions as oftentimes they doe then their horse Pegasus may be said to sling them down 6. They that search too much into the secrets of Predestination are like Bellerophon they climb so high till at last they are overthrown in their imaginations Caelum ipsum petiâ—us stultitia 7. Bellerophon may be the Sun who by the help of swift Pegasus that is the winde which Neptune the sea affords doth overcome Chimaera that is the pestilentiall air and drives away infectious mists 8. A wise man is Bellerophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who encountring with difficulties joyneth with prudence the courage of an horse and celerity of a winged horse by which means Alexander became such a conquerour 9. By the example of Bellerophon beware of pride which will spoile all good actions in us and at last will give us a fall 10. Mark here that God is the miraculous preserver of innocencie a cleer conscience will at last overcome all false accusations and like Pegasus carry
coâ—cnis that is the due proportion of the naturall heat and radicall moisture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the true cause of health Then 〈◊〉 is killed with Apollo's arrows when the naturall heat dege 〈◊〉 into a feverish inflammation and driâ—th up the moisture but when the heat returns to its former temper 〈◊〉 that is health is recovered and nourished by a goat because goats milk is good to seed and restore decayed nature 6. By this fiction I think is represented to us the properties or a good Physician hee is the son of Apollo and Coâ—enis that is of knowledge and experience knowledge kils experience when the learned Physician trusts not to experiments but by art and knowledge hee cures for indeed in physick experience is little worth for what experience can one have of such infinite varieties of temperaments which are amongst men every man having a peculâ—r constitution which is also still differing from it selfe as 〈◊〉 was nursed by a goat or 〈◊〉 so Physicians are maintained by gluttony and Venery Saturn's son was Aesculapius School-master for time hath brought the knowledge of physick to perfection or because Chiron being half a man and half a horse sheweth that a Physician must be a Centaur that is a man in judgement and a horse in courage it is fit that Physicians should be brought to Rome that is to great Cities infected with sicknesse the Serpent Cock and Raven were consecrated to Aesculapius so was the Goat also to shew that a Physician must have the Serpents wisdome the Coâ—ks vigilâ—ncy the Ravens eye and forecast and the Goats swifâ—nesse for delayes are dangerous and if Physicians cure desperate diseases they must not be proud and attribute the glory to themselves or skill but to God lest they be punished in his just anger as Aesculapius was 7. Christ is the true Aesculapius the Son of God and the God of Physick who was cut out as it were of his mothers womb by the power of God without mans help and cured all diseases the true brazen Serpent hee onely who was struck with the thunderbolt of his Fathers wrath and sent to hell to deliver us from death and hell ALPHAEUS HEe was a great â—unter and fell in love with the Nymph Arethusa who that shee might esape him was by the help of Diana turned into a Fountain and bee afterward sorrowing becaâ—e â— River which still runs after Arethusa The INTERPRETER 1. ALphaeus was worshipped as a god and his image was placed upon the same altar with Diana either because they both delighted in the same sport to wit in hunting or to signifie the mutuall relation the one hath to the other Diana was the goddesse of woods Alphaeus was a River bâ—t woods prosper best that are neeâ— to rivers or Diana is the Moon but the moon is a friend to rivers and all moist things which are begot preserved and moved by the Moons heat light and inâ—â—uence 2. Alphaeus is a River of Elis in Arcadia through secret passages running under the earth and sea it emptâ—es it self in the spring Arethusa in Sicilie which though Strabo denyeth iâ— it cannot be otherwise seeing so many witnesses confirm that whatsoever is cast into Alphaeus is found in Arethusa 3. As this water running thorow the Sea loseth not its sweetnesse by receiving any salt rellish so neither must we lose our integrity and goodnesse by converâ—ing with the wicked 4. Husbands must learn of Alphaeus to be kinde to their wives and to make them partakers of all their goods as Alphaeus imparts all it receives to Areâ—husa 5. Wee must never rest till we have obtained him whom our soule loves the salt sea of afflictions and the distance of place must not hinder our course 6. Areâ—busa is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue which we should still run after 7. Alphaeus is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spot wee are full of spots and sin therefore had need to be washed in Areâ—husa that is in the water of Bâ—ptisme 8. This water was held good to kill the Morphew called therefore Alphos for which cause it was consecrated to Jupiter and it was unlawfull to wash the altar of Jupiter Olympius with any other water so Baptism doth wash us from originall sinne and by iâ— wee are consecrated to God 9. Alphaeus is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of truth which runs after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verâ—ue to shew that knowledge and theory should alwayes be joyned with goodnesse and practice AMPHION HEe was Jupiters son of Antiopâ— shee flying from Dirce to a solitary mountain was there delivered and the childe was there brought up by shepherds hee learned his musick of Mercury and received his Luâ—e from him by the force of his â—â—sick bee caused the stones to follow him with which the waâ—â—â— of Thebes were â—uils but afterwards â—ut-braving Latonas children and 〈◊〉 them for want of skill was by her kiâ—â—d The INTERPRETER 1. WHereas there were three sorts of musick to wit the Lydian the Doric and the Phrygian the first was mournfull and for funeralls the second masculine and for warres the third esseminate and for marriages Marsyas was the inventer of the Phâ—ygian 〈◊〉 of the Dorian and Amphion of the Lydian musick 2. Amphion was Jupiters son because musick is from God or because the heavens by their perpetuall revolution shew that musick without continuall exercise cannot be attained unto or to shew that there is in the heavenly bodies an harmony as well as in musick or if by Jupiter wee understand the aiâ— as sometimes Poets do then as Jupiter gave life to Amphion so doth aire to musick for no found is either by voice instruments or water without air 3. Jupiter in the form of a Satyr begot Amphion Satyrs were great dancers and dancing requires musick 4. Amphion was bred by shepherds for these living an idle and solitary life were invited to invent musick partly by the singing of birds and partly by the whistling of the wind among the trees or by the running of waters 5. Heâ— was born in a remote hill because musicall inventions require quietnesse and a private life far from troubles and businesse 6. Mercury taught him and gave him the Lute to shew the resemblance and equall power of eloquence and musick eloquence being a speaking harmony and musick a speechlesse eloquence the one by words the other by sounds working on the affections 7. His building Thebes walls by his musick shews what is the force of eloquence to draw rude people to religion policie and civility 8. His out-braving of Apollo and Diana doth not onely shew the insolencie and pride of some men when they have got some perfection in an Art but also I suppose may be meant the power and delight of Musick that it no lesse affects and delights the soule by the ear then the light of the Sun and Moon doth the eye So that Musick may as it were challenge
hee poysoned our first parents his three mouthes or hundred rather doe shew the many wayes that death hath to sease on us the snakie hairs doth shadow out the uglinesse and fearfulnesse of death it lyeth in hell-gates for the wicked must by death come to hell this dog doth suffer all to go in but none to return from hell is no redemption but Hercules by his strength overcame and bound him and Sybilla by her wisdome cast him asleep so the Sonne of God by his power and wisdome hath overcome death and taken away its sting 5. An evill conscience is Cerberus still barking and with his snakes affrighting and stinging the wicked and lieth in hell-gates for the wicked mans hell is begun here it vomits out all by confession when it is convinced by the light of Gods word and that inward light which is in the minde 6. The grave is Cerberus the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh-eater still eating and never full the snakie haires shew that the ground is full of worms and snakes it is also the entry of hell The light of Christ the great Hercules when hee went downe to hell caused this dog to vomit up his morsels for the graves were opened and many of the Saints bodies arose and at the light of Christs second coming he shall vomit up all that he hath eat out of Cerberus his foame grew the aconitum to shew that poysonable herbs grow out of the corruption of the earth 7. Satan is the hell-hound whose many heads and snakes doth shew his many malicious and cunning wayes hee hath to destroy men hee is begotten of the Giant Typhon and the snakie Echidna because as parents live in their children so violence and craft live in him hee is the vigilant door-keeper of hell lying in wait to toll in soules but never to let them out The true Hercules Christ by his strength and wisdome hath bound him at the presence of whose light he foames and frets and was forced to vomit and restore those soules which hee held in captivitie 8. Time with his three heads that is past present and future is this dog which devoureth all things and he shall vomit up all hid things for Time revealeth all secrets hee lyeth in the gate of hell all must goe thorow his throat that goe thither that is all must have a time to die and it is time that bringeth forth poysonable herbs as well as profitable and time hath brought us to the knowledge thereof CERES SHee was the daughter of Saturn and Ops oâ— her brother Jupiter shee had Proserpina of Jason shee did bear Plutus and of Neptune a horse at which shee was so much displeased that shee hid her selfe in a dark cave and was found out â—y Pan whilest her daughter Proserpina was gathering flâ—wers with Juno Minerva and Venus Pluto carried her away in his chaâ—iot therefore Ceres lighted torches and sought her up and downe the woâ—ld and in her journey being kinâ—ely loâ—ged by Celeus shee taught him to sow corn and nourished his son Triptolemus by day with milke by night in fire which Celeus too curiously pâ—ying into was slâ—in by Ceres and Triptolemus wâ—s sent thorow the woâ—ld in a chaâ—iâ—â— dâ—awne with winged Dragons to teach men the use of corn Proserpina could not be delivered from hell because shee had tasted of a Pomegranate in Pluto's Orchard yet afterward shee was admitted to remaine six months above the ground and six months under The INTERPRETER 1 CEres being the goddesse of corn is painted with peace by her holding Plutus the god of riches in her hand to shew that corn with other fruits of the earth doe flourish and increase and money also abounds in time of peace which in time of warre are destroyed Therefore Ceres would not bestow her daughter Proserpina upon Mars though he was a suter to her nor yet upon Apollo the god of Wisdome to shew perhaps that as souldiers are not friends to husband-men so wise men are sitter to sit at the helme of Government then to hold the plow husband-men are not Statesmen 2. Of such reverend esteem were the sacrifices of Ceres that none were admitted to them who were conscious of any crime for this cause Nero being guilty of so many wickednesses durst never aâ—venture to be present at these sacrifices What boldnesse then is it in notorious and scandalous sinners to present themselves to the Lords table And what neglect is it in Ministers to give that which is holy to dogs Precul O procul este profani 3. Ceres is the Moon which one hâ—lfe of the yeer increaseth to wit fifteen dayes every month which time shee is above the earth the other half yeer that shee is decreasing shee is under her daughter Proserpina may be the earth which shee loseth when Pluto that is darknesse doth take away the sight of it and her lighting of torches is the increase of her light by which the earth is seen again her hiding in a cave is her eclipse by the earths interposition but Pan the Sun makes her appear again 4. Ceres is corn which Saturn and Ops that is time and earth produce Proserpina is the seed which Pluto ravishâ—th because it lyeth a while dead underground Ceres hides her self that is the corn is not seen till Pan the Sun by his heat bringeth it out Ceres begets Plutus corn bringeth mony to the Farmer and a horse also because the desire of corn makes the Farmer labour like a horse or because the plenty of corn makes men wanton and unruly like horses as it did the Sodomits the lighting of Torches is the heat and light of the Sun and Moon by whose influence the corn is produced the nourishing of Triptolemus by day with milk by night with fire is the cherishing of the corn with rain by day and heat in the bowels of the earth by night the tasting of Pluto'sâ—ruit â—ruit is the food which the corn receiveth from the ground 5. Ceres is the earth by whose benefit we have Proserpina corn Plutus mony and a horse that is all cattell fit for use this is the nurse of all living creatures astording them milk and fire food and heat hence come these phrases cereale solum cereales caenae for plentiful suppers and a fruitfull ground and cerealis aura for a temperate climâ—â— when Proserpina gathering flowers that is the corn which groweth with the flowers especially the Poppie therefore consecrated to Ceres was carryâ—d away by Pluâ—o that is faileth by reason of sterilitie of the ground and intemperance of the air then Ceres hides her self that is the earth loseth her beauty but by the meâ—â—s of Pan that is the shepherd with his sheep-fold the land is inriched and Ceres comes abroad in her best arâ—y and by the help of her two lamps the Sun and Moon shee recovers Proseâ—pina or corne again for halfe of the year he affordeth corn to Tiâ—ptolemus the husband-man who in the
falleth upon all alike 7. Now the four horses that draw fortune are the four branches of providence whereby Gods love is communicated to us to wit creation preservation gobernation and ordinations of all things to their ends 8. In that they called fortune the daughter of the Sea by this they would shew her instabilitie still ebbing and flowing like the Sea therefore they made her stand upon a wheel and shee was called in a common by-word fortuna Euripus Erâ—s in adag because of the often ebbing and flowing thereof I grant that as one and the same effect may be called fortune and providence fortune in respect of the particular cause but providence in regard of the first and generall câ—use which is God so the same may be called instable in respect of the particular cause but most stable in respect of God with whom there is no variablenesse nor shadow of turning though contingent causes produce contingent effects yet nothing is contingent to God for all things come to passe which he foreseeth and yet his forâ—knowledge imposeth no necessity on contingent things but indeed we are instable our selves and evill and wee accuse fortune of instabilitie and evill a good man may make his fortune good â—uisque suae est fortunae faber 9. I have read that in some places fortune was wont to be pained like an old woman having fire in oâ—e hand and water in the other which I thinke did signifie that providence doth still presuppose prudence whereof old age is the Symbol and because of the mutable and various effects of fortune shee was presented by a woman the Symbol of mutabilitie but the Romans upon better consideration made her both male and female to shew that though the particular and secondarie causes of fortunall effects be various and unconstant like women yet the supreme cause hath the staiednesse of a man the fire and water shews that our firie afflictions which fall not without Gods providence are so tempered with water of mercy that though they burne good men yet they consume them not as we are taught by Moses fierie bush and the furnace of Babylon CHAP. VII G. GANIMEDES HEe was the King of Troys son who whilest hee wâ—n hunting was caught up to heaven by an Eagle Jupiters bird and because of his extraordinary beauty Jupiter made him his Cup bearer The INTERPRETER 1. WHen Ganimedes was caught up to heaven hee let fall his pipe on which hee was playing to his sheep so whilest we are carried up by divine raptures and contemplations wee must sling away all earthly delights 2. Whilest Ganimed was piping on his cane and keeping of his fathers sheep then was hee caught up to heaven God is never better pleased with us then when wee are faithfull and diligent in our calling Not the sad and melancholy but the cheerfull minde is fâ—rtest for God and heavenly râ—ptures 3. Ganimedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that delights in divine counsell or wisdoâ—me and wisdome is the true beauty of the minde where n God takes pleasure 4. Every Eagle is not Jupiters bird as Aelian observeth but that only which abstains from flâ—sh and râ—pine and that was the bird that caught up Ganimedes so fleshly mindes and thoughts set upon rapine and carnall pleasures are not sit to serve God nor to carrie the soul up to heaven 5. The quick-sighted Eagle is divine contemplation or meditation by which Ganimedes the soul is caught up to heaven 6. When by holy raptures we are carried up to heaven the best Nectar that wee can powre out to God is the teares of repentance and of a broken heart 7. Ganimedes was caught up by one Eagle only but if we have the true inward beauty of the mind we shall be caught up in the air by Legions of Angels to meet the Lord and shall for ever serve him at his table in the Kingdom of heaven 8. I wish that the Roman Eagle would not delight so much in rapine and mans flesh as he doth but rather indeavour to be carried up to heaven that is to their ancient dignity the decayed and ruinated parts of the Empire 9. As the Eagle caught up Ganimedes so the wings of a great Eagle were given to the woman Rev. 12. to carrie her from the Dragons persecution the great Eagle was the Roman Empire whereof Constantine was the head by whose power and help the Church was supported 10. Our Saviour Christ is the true Ganimedes the son of the great King the fairest among the sons of men the wisdom and counsell of the father in whom God delighted and was well pleased who by the power and on the wings of his Divintie was caught up to heaven where hee is powring out his prayers and merits before God for us and like Aquarius to which Ganimedes was converted is powring downe the plentifull showers of his grace upon us 11. Vespasian set up the image of Jupiter and Ganimedes caught by the Eagle in the Temple of peace so the image of God and heavenly raptures are found in that soul wherein is the peace of conscience 12. As the Eagle carried Ganimedes so Moses compareth God to an Eagle who carried the Israelites on his wings through the desert and S. Ambrose saith that Christ is the Eagle who hath caught man from the jawes of Hell and hath carried him up to heaven GENII THese were the sons of Jupiter and Terra in shape like man but of an uncertain sex every man had two from his nativitie waiting on him till his death the one whereof was a good Genius the other a bad the good ones by some are called Lares the bad Lemures and by Tertullian and his commentator Pamelius they are all one with the Daemones they were worshipped in the forme of Serpents The INTERPRETER 1. IT was a high degree of honor among the the Romans to swear by the princes Genius therefore Caligula put many to death because they never swore by his Genius so to falsifie that oath which was taken by the princes Genius was most severely punished by which we see that swearing by a superiour is an honour held due to him and therefore Anabaptists rob God of his honour when in cases of necessity they will not swear at all by him On the other side how doe they dishonour God who swear by his Name rashly and falsely and yet are not punished The Romans were more religious towards their Princes which were but men then we are towards the true God 2. The Roman Genius was wont to be painted with the horn of plenty in one hand and a dish with offerings reached out towards the altar in the other hand to shew that the Roman State and consequently all others are supported by outward plenty and religious bounty or devotion towards God 3. Genius à gignendo for by them we are ingenerated and so whatsoever is the cause or help of our generation may be called Genius thus the clements the
who upon the two white hoâ—ses of the two Testaments hath brought us good News of our victorie against our spirituall foes 7. This temple was erected both to Castor and Pollux but Castor the lesse worthy carried the name from the other by which wee see that honour is not alwayes given to those that deserve best 8. Diâ—sâ—â—i were preservers of men but Helena came out of the same egge which was the overthrower of Troy so in the same Church are good and bad savers and destroyers 9. It was love in Polâ—ux to share his immortality with Castor but in this he did him morâ— hurt then good for it had been better to dye once then so often thus our affâ—ctions are oftentimes preposterous 10. Christ hath done more for us then Pollux for Castor for he lost his immortality for a while that wee might injoy it for ever CENTAURI THese were halfe horses halfe men begotten of Ixion and of a cloud which was presented unto him in the form of Juno with which he was in love they quarrell'd with the Lapithae and carried away their wives being in drink for which cause many of them were killed they were given to many naughty qualities but Chiron who was Achilles Schâ—olmaster for his wisdome and justice was much commended but was wounded accidentally by one of Hercules his arrows which fell upon his foot out of his hand and was cured by the herb Centurie and was then made a Star The INTERPRETER 1. THe Centaurs were said to be begot of Ixion and a cloud because they were the subjects of Ixion King of Thessaly which Countrey is called by Plautus Centauromachia and the town where they dwelt was called Nephele which signifies a cloud 2. In Thessalie was the first use of horse-manship therefore the Centaurs were said to be halfe men half hâ—rses Peleâ—â—â—nius found out the use of bridle and saddle the Lapithae and Centaurs were people at first different but afterwards made one as the Romans and Latins 3. Many men are like Centaurus whose fore-parts are of a man but hinder-parts of an horse they begin in the spirit but end in the flesh their younger yeers are spent civilly their old age wantonly and profanely 4. Kings have oftentimes Centaurs for their Councellours Aâ—hilles had Chiron for his Schoolmaster they have mens faces fair and honest pretences for their advice but withall an horse-taile for the event is cruell and pernicious oftentimes these are children of clouds for their intentions are oftentimes wrapped up in a cloud and mist that they cannot be discovered 5. A drunkard is a right Centaur a man in the morning and a beast in the evening the son of clouds for whilest hee is sober hee is heartlesse melancholy and as a dead man but when his head is full of clouds and vapours arising from the wine then hee is full of life talk and mirth and then hee is most given to quarrell with the Lapithae even his deerest friends and to offer violence to women 6. Mis-shapen and hard-favoured men have harsh and ill-favoured conditions 7. Every regenerate man is in a sort a Centaur to wit a man in that part which is regenerate and a beast in his unregenerate part 8. There is no race or society of men so bad but there may be some good amongst them one Chiron among the Centaurs as one Lot among the Sodoâ—iâ—es and one Job among the Edomites 9. Drunkennesse whoredome and oppression are the overthrow of kingdoms as wee see here by the Centaurs 10. Sin is a Centaur having a mans face to perswade but a horses heels to kick us in the end 11. Where things are not ruled by lawes order and civility but carried headlong with violence and force wee may say that there is a Common-wealth of Centaurs 12. A Comet may be called a Centaur as having an horse taile and the wisdome of a man in foâ—etelling future events it hath its generation in the clouds or air and upon the sight of it bloudshed warres and desolation follow 13. Just Chiron was wounded by Hercules but was afterward placed among the Stars so although might doth oftentimes overcome right here yet the end of justice and goodnesse shall be glory at last 14. Our life is a Centaur for it runneth swiftly away and as the Centaurs are placed by the Prince of Poets in the gates of Hell so is our life as soon as wee are born in the gates of death Nascentes morimuâ— 15. Governours Souldiers School-masters should be Centaurs to have the wisdome of men and the strength and courage of horses CERBERUS PLuto's dog begot of Typhon and Echidna hee had three heads and Snakes in stead of hair and lay in the enâ—â—y of Hell who â—y Hercules was dâ—awn from thence who vomited when he saw the light and of his foamâ— sprung up the poysonable herb Aconitum or Wolf-bane The INTERPRETER 1. AS Pluto was held the god of riches so Cerberus was his dog who is painted with three heads still barking by Pluto's feet to shew us the great câ—re and vigilancy that rich men have over their wealth 2. Cerberus is a glutton whose three throats are his three-fold desire to eat much often and varieties he lyeth in the entry of hell for gluttony is indeed the gâ—te of hell and that which brings many men to untimely deaths Plures gula quam glaâ—io and intemperance of Diet causeth oftentimes that Bulimia and Canina appetentia dogs appâ—tite which is an unsatiable desire of eating the effect whereof is vomiting This proceeds of Typhon and Echidna heat and cold to wit of the heat of the liver and cold melancholy humours of the stomack when the stomachicall nerves are too much refrigerate but this is sometimes cured by Hercules the Physician 3. Cerbeâ—us is a covetous man whose greedy desire of having is never satisfied hee is Pluto's dog for hee makes riches his God and like a dog hee is continually watching his wealth and by conseqâ—â—â—ce his desire of having proceedeth of Typhon the Giant and the snâ—ke Echidna that is of opprâ—ssion and secret cunning the three heads or as some write an hundred heads do shew his unsatiable desire his snakie hairs do shew how ugly hee is in the sight of good men and how much by them abhorred hee lieth in the gates of Hell from whence gold cometh for his affections are there and his punishments are already begun in this life hee lyeth in a den as lying basely and obsurely and when hee is drawn out from thence by Hercules the King to any publick office or service for the State hee frets and foams and at last against his will or else profusely without judgement vomits out his wealth as a misers feast is alwayes profuse and this breeds a poysonable herb which is bad example 4. Death is Cerberus which is Pluto's dog Satans mastiffe by which hee bites us Typhon that is the divell begat death upon Echidna the serpent in which