is sometimes described to us with wings and a crowne on her head standing upon a wheele with a cup in her hand on which are engraven the Ethiopians The wings show the celeritie and swiftnesse of Vengeance pursuing after wicked men the crown signifieth the command and dominion of Gods justice in the world on which were carried Stags and small pictures of Victorie with palms to shew that Justice or Revenge keep men in awe and make them fearfull and that the same Justice is a Conquerour or Victor over the world the cup with the Ethiopians shew that Vengeance can overtake a sinner though hee run to the remotest parts of Ethiopia the wheele signifieth the world which is subjected to the feete of Justice 5. By Nemesis the Sun may be meant therefore the Egyptians placed her above the Moon by which is signified that the seat of Justice or Vengeance is in heaven â— and as the Sunne seeth all things so doth divine Justice from which nothing can be concealed The Sun illustrates obscure things and obscures things lucid so Nemesis or Justice raiseth the humble and humbleth the proud bringing them to obscurity that shine like starrs in the world and raising them out of darknesse to the light of honour who have been low in their own eyes As by the Suns heat and light the earth is beautified and made fruitfull so it is by Justice that States and Kingdomes flourish and prosper 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nemesis signifieth both revenge and distribution for Justice is twofold punitive and distributive or remunerative not onely is Justice the punisher of wickednesse but also the rewarder of goodnesse 7. Jupiter fell in love with Nemesis and was cherished in her bosome in the formâ— of a white Swan of which two was engendred an egg and of this the faire Helena By this I suppose may â—e meant that Princes ought to be in love with Justice but withall they must be white and unspotted Swans in their lives For how can a wicked Prince whose life is full of blacknesse and darknesse be just But the actions of a godly and just Prince will prove more beautifull and lovely then ever Helena was though the daughter of the white Swan and begot of an egge NEPTUNUS HEe was the God of the sea the son of Saturn and Ops the husband of Amphitrite of whom and of sea Nymphs bee begot muluâ—udes of children he with Apollo built the walls of Troy and the first that taught men horsemanship The INTERPRETER 1. THe Gentiles gâ—ve divers names to one and the same power of God as it is diffâ—sed into divers parts of the world in heaven it is called Jupiter in the fire Vulcan in the air Juno in the waters Neptune in the earth Vesta c. so that by Neptune they meant that power which is in the sea moving it with divers motions preserving it from puâ—refaction and restraining it from drowning the earth for which cause perhaps they gave him a Trident or three-forked sâ—epter and as by Neptune they understood the divine power or nature of the sea so by Amphitrite they meant the body or matter of the sea of which multitudes of fishes are engendred which they called the children of Neptune 2. Hee is said to finde out the use of horsemanship because one of that name taught men first to ride or else because ships seem to ride on the sea as horses on the land therefore Plauius calls a ship a wooden horse Nolo vehi equo ligneo or else because sudden eruptions of the sea have caused men to get on horse-back for the greater expedition to avoyd drowning who perhaps otherwise had not rid at all or it may be that some horse might be seen swimming towards the shore which had escaped from ship-wrack which might give occasion to the ignorant countrey people to suppose that Neptune gave the first horse for which cause hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neptune the horseman or lastly by the horse may be meant the swisâ—nesse and mobilitie of the sea therefore because the starrs of Casâ—or and Pollux are very swift they were said to be horsemen 3. They used to paint Neptune Nereus and the other sea gods with a countenance sometimes frowning sometimes smiling to shew how the sea is sometimes stormie sometimes calme they made him gray-haired and gave him a blew gaâ—ment that by the one they might expresse the foaming by the other the colour of the sea therefore blue is called in Plauius Color thalas sius the sea-colour They gave him a chariot drawn with horses or as some say with great and monstrous fisheâ— to signifie the swiftnesse of the sea they give him a Trident in stead of a Scepter by which sometimes hee moved and shook the earth to shew that the sea by reason of some subterranâ—all passages getâ— under the ground and shakes the neighbouring shorâ—s with earthquakes in all the threâ— parts of the earth Asia Europe and Africa if they had known America they would have made his Scepter sâ—uâ—sorked and have called it not Tridâ—ns but Quadâ—ens They made the sea-nymphs or Neâ—eides wait upon his chariot as Virgil in the fifth of the Aeneads placeth Glauâ—us Palaâ—non the Triâ—ons and the whole company of Phâ—râ—us on the right hand of Neptune and on the left Theâ—is Melite Panopaa and the other seâ—-nymphs by which they meant the divers sorts of fishes as their names expresseâ— and among the rest Triton is called Neptunes trumpeter by the Poeâ—s aâ— the sound of whose shell-trumpet the sea ceaseth to rage because some sea-monsters have appeared in such a forme as they describe Triton and they seldome appear but after a storm in a great calm and as for Palamon or Poâ—â—unus hee was the god of harbours whom sea-men honoured with sacrifices upon their returning from any voyage 4. They used to paint Neptune holding of a â—low with a carâ— behind him intimating by this that without the sea the earth could not be fruitfull for not onely doe the sea weeds and sands serve in some places for dung to barren ground but also the sea-water is an help to fertilitie as wee see in sale marishes besides without rain the earth cannot sâ—uctifie but rain is begot of vapours â—xtracted out of the sea and therefore perhaps hee is the god of horses because in salt marishes horses are cured of worms and other diseases for this cause they used in Illyricum to fling every yeer four horses into the sea as a sacrifice for Neptune and the Romans to shew that Nâ—pâ—unâ— had the charge of horses appointed horse-races called Ludi Circenses to the honour of Neptune and as the foot-companies in their warres had purple for their Colours or Ensignes so the horsecompanies had blue which is the sea-colour Or I think rather that the horses whereof Neptune was god are the sea-horses called Hippâ—campi having two sore feet like those of an horse and the taile
chariot of time drawn by the winged serpents that is used guided and imployed by his diligence and prudence hee sendeth his corn abroad to those that want 6. Ceres may be the type of a earthly minded man who is not content with onâ— câ—lling but is still trying new wayes to grow rich sometimes he is in love with Jupiter or the air and of him begets Proserpina that is he will be a husband-man then finding that life too Laborious and not gainfull enough falls in love with Jason and playes the Physitian and of him begets blind Plutus that is mony and yet not being content he courts Neptune and will play the Merchant venturer and so being in love with the sea begets a horse that is a ship but losing this way what he had got before hides himselfe and dares not shew his head till Pan that is mony for mony is every thing get him abroad again in the mean while he is run so far in the usurers boâ—â—es that his Proserpina his land to which he would fain returne is carryed away by Pluto the usurer 7. In this fiction is reproved curiositie by the example of Celeus it is a dangerous thing to pry into the secrets of God 8. Here also we see the reward of hospitâ—y 9. Triptolemus is a spend-thrift who scatters abroad his goods as he did his corn in travelling being carried by winged serpents cunning flatterers who suddenly exhaust him 19. Let us take heed that whilstâ—we are gathering flowers with Proserpina that is delighâ—ing our selves in these earthly vanities Pluto the Devill do not take away our soules and so shall we be forced to leave the company of Minerva Juno and Venus that is be taken from all our wordly wisdom wealth and pleasures 11. Ceres that is parents should be very watchfull over their daughters for a Virgin that hath Minerva Juno and Venus with her that is wit wealth and beautie is in danger to be carried away by Pluto by some debauched and untoward ruffian 12 As Triptolemus could not be immortalized without Ceres milk and fire neither can we atain Heaven without the sincere milke of Gods word and the fire of affliction and as in the day of prosperiâ—ie we are content to drinke the milk of his good things so in the night of adversitie we must not refuse to suffer the fiery triall of persecution 13 Ceres was both a good Law-giver and feeder of men therefore her sacrifices were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thesmophoria so Princes should be both 14. Beware of eating Pomegranats in Pluto's orchard for that hindred Proserpina's delivery from thence so it is an hard thing to reclaim those from the power of Satan who do relish and delight in sin 15. Ceres is a type of Gods Church which is a grave matron in rustick apparell as being of little esteem in the world having the spade of discipline in her right hand and from her arm hangs a basket full of the seeds of Gods word by this hand stands two husband-men the one turning up the ground with a spade the other sowing the seed on her left hand which holdeth the book and â—â—ail of correction and excommunication stands two other husband-men the one reaping and the other threshing these are her ministers whose office is to root out and pull down to build and plant she sits upon the oxe of patience and labour with a crown of wheat ears upon her head as having power to distribute the bread of life her breasts are open and stretched forth with the sincere milk of Gods word over her right side Juno is dropping down rain and over her left Apollo shineth to shew that by the heat of the Sun of righteousnesse and influence of graces from Gods Spirit she doth flourish and fructifie 16. Christ is truly Ceres which having left mankind being carried away by the divel he came and with the torches of his words found him out and being drawn with the flying Serpents of Zeal and Prudence dispersed his seed through the world went down to hell and rescued us from thence CHARYBDIS See SCYLLA CHARON HE was the sonne of Erebus and Night the â—â—at man of Hell who admitted none â—o his boat without money and till they were dead and buried yet Aenaeas by his piety Hercules and Theseus by their strength Orpheus by his musick were admitted there before their death The INTERPRETER 1. BY Charon Time may be meant who was the son of Erybus and Night because Gods secret decree which was hid from man in an eternall night gave being to time before which was night or darknesse his aboad is said to be in hell or here below for this sublunary world may be called hell in respect of heaven because above in heaven there is no use of time for there is eternity 2. Charon was said to ferry souls over the river Styx to the other bank to shew that Time brought us in and time will bring us out of this world which is like a troublesome river the two banks whereof are our coming in and going out or our estate before our birth and after our death whilest wee live here we are sailing in the rotten feeble and brittle boat of our bodies over the river Acheron by which is expressed the comfortlesse condition and joylesse state of this life 3. Charon was old but not weak his age diminished nothing his strength or vigour sed â—â—uda suit viridisque senectus so time suffers no diminution of vigour by continuance or diuturnity 4. Charons garments were ragged and fordid so is the condition of this life being compared to that of heaven 5. By Charon doubtlesse death was understood from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig or make hollow for death is still hollow eyed or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy for good men in death have true joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is a benefit and death is such and an advantage to good men but so it is made by Christ for in it self death is the child of Hell and Night and as Charon is described by the King of Poets Aeâ—aead 6. to be old but yet vigorous ugly furious terrible sad covetous so is death that which they fable of Aenaeas Hercules c. was true in our Saviour who overcame Charon or death by his piety strength power of his word c. He that would be admitted into Charons boat that is have a joyfull death must carry monâ—y in his mouth that is make him friends of his unjust Mammon for what wee bestow on the poor that wee carry with us to wit the benefit and comfort of it and wee cannot have a joyfull death or be admitted into Charons boat till our body of sin be buried by repentance 6. Charon is a good conscience which is a continuall feast this carrieth us over the infernall rivers that is over all the waters of afflictâ—on in this life 7. Charon is the sin of drunkennesse
crowned with Palmes to shew the sweetnesse comfort and perpetuitie of Learning For the sâ—me cause the Poets were crowned with Bayes and Ivie to signifie the perpetual verdure and beauty of Learning 6. The Muses had divers Names from divers occasions they are called Nymphae the Goddesses of Water to shew the dâ—lights benefit and cleerenesse of Poetry Also 〈◊〉 and Heliconides also Pierides Aonides from the hills Parnassus Heliron Pieria and the Countrey Aonia where they dwelt they are called also Pegasides and Aganippides from the Well Hippociene which Pegasus mâ—de with his hoose the Water of which Well made a kinde of Musicall sound which also other waters make in their running for which cause also I thinke the Muses were called Nymphes and because they drunke Water rather then Wine notwithstanding Horace speakes against Water-drinkers that they cannot be good Poets He loved Wine and Wenching to well to beleeve his commendation of either a far better Poet then he who was called the Virgin Poet both for his temperature and abstinence was no Wine-bibber I finde that Wine in some dull and Palegmatique bodies may a little helpâ— the invention yet doubtlesse it is an enemie to judgement which is most of all required in a Poet They were called also Libethrideâ— from that Well in Magnesia dedicated to the Muses and Thespiâ—deâ— from a Towne called Thespia in Boâ—tia and Ilissides from Ilissus a River of Allicâ— and Pimpleides from a Fountaine in Macedonia and Casâ—alides from the Well Casâ—aliâ— Olympiadâ—s from hill Olympus Corycides from the cave Corycium Mnemosynides from their mother Mnemosyne Ardalides from the place Ardalus Pateides from a well in Macedonia Ligiae from a kind of song called Ligium Maeonides from the countrey Mâ—onia 7. The particular names of the Muses are Clio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for great is the glory of learning though ignorance be its enemie Euterpe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighâ—full for there is no delight comparable to thâ—t of learned men Thalia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow green for learning will still flourish and never wither Melpomene that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making melodie for the life of a Scholar is still cheerfull and melodious Terpsiâ—hore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight in singing or dâ—ncing for the songs dancing and mirth of learned men are within themselves Eratâ— from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love for the more a man knowes learning the more heâ— loves it onely ignorant fools hate it Polymnia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mens mindes are so full of melodie and spirituall comfort as the minds of learned men Vrania from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaven for learning came from thence and the mindes of learned men are there and not upon earthly things Calliope from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good voice there is no outward voice so charming and melodious as the inward voice of knowledge in the minde by which a man discouâ—â—eth with himself and is never lesse alone then when he is alone 8. They write that divers men being taken with the melodie of the Muses forgot to eat and drink and so were turned into grashoppers who yet continually sing in the fields without meat and drink by this I think they meant thâ—t many men by too much study macerate and exteâ—uate their bodies looking rather like grashoppers then men who notwithstâ—nding with their spare diet live longer and healthier then fat Epicures feeding as it were upon and delighting themselves with the songs of the Muses 9. Seeing the Muses are Jupiters daughters and came from heaven and are perpetuall Virgins by which is intimated their divine originall puritie and modestie 't is an injurie to the sacred study of Poetry to call scurrilous and wanton versifiers by the name of Poets whereas Poetry is â— divine gift the end whereof is to praise and honour God the father of it who therefore hath given wings to the Muses that they might soare on high in heavenly raptures and that they might flee away from the company of such chattering Mag-pies 10. As all gods and goddesses had their birds dedicated to them so had the Muses these are the beeâ— which doe much resemble Scholars in their providence industry labours order and harmony temperance also and observance to their kings they are content with little yet afford much benefit to the owner so doe Scholars to the State neither is there any bird to which learned men and Students are more beholding then to the bees which both afford them food and physick in their honey and light in their lucubrations in their waâ— CHAP. XII N NEMESIS SHe was the daughter of Jupiter and Necessitie o◠〈◊〉 others say of Night and the Ocean the goddesse oftevenge punishing the wicked and revenging the good she was â—â—lled Adrastia from king Adrastuâ— who first built her a temple and Rhamnusia from a place in Attica where she had a stately image The INTERPRETER 1. NEmesis is Jupiters and Necessities daughter to shew that God in his justice punisheth the wicked which necessarily hee must doe or else hee were not just nor could hee guide the world if hee should suffer the wicked still to flourish and prevaile and good men to be still oppressâ—d therefore Nemesis is painted with a bâ—idle and a ruler by which is represented Gods justice in curbing and holding in of wicked men and in ruling of the world 2. Shee is the daughter of Night and the Ocean to shew that God oftentimes punisheth mens sins with darknesse as hee did the Egyptians and the world at Christs crucifixion and with spirituall darknesse too or ignorance of minde as hee did the Gentiles and the Jewes too who sâ—te in spirituall darknesse and saw not the Sun of righteousnesse so likewise hee revengeth sin with inundations of the sea as hee did the first world and many countries since Or else this may shew that ignorance signified by the night and wealth represented by the Ocean which enricheth the neighbouring lands are the causes of wickednesse and this the occasion of Gods just vengeance 3. Nemesis is called the daughter of Justice because God punisheth none but when hee is justly provoked thereunto Hence some have thought Nemesis and Justice to be the same which they paint like a virgin of a truculent aspect quick-sighted sad holding the ballance in the one hand and a whip or rods with a hatchet in the other to shew that Justice must not be partiall but pure from bribes and by-respects terrible to the wicked quick-sighted in finding out the hidden truth of a sad aspect for justice or vengeance doth not punish with delight the rods and hatchet shew the diversities of punishments according to the diversitie of sins and sometimes she is painted naked sitting on a square stone because Justice must be open not hid square and stedfast not moveable and unconstant 4. Nemesis