An anatomical lecture of man, or, A map of the little world, delineated in essayes and characters by Samuell Person ...

An Anatonical Lecture of Man.

Character of a Cha∣racter.

IT is an Hyerogliphick, a little Enchiridion that Ensphears much, like Ho∣mers Iliads in a nut shell, or the Chariot and Hor∣ses curtained with the wing of Myrmicedes Fly; It may be termed a Chrystaline Mirrour or Looking-Glass, wherein every man may see his Face; a stigmatizing Iron to those that are bad, branding them with a black Theta, the worst characteristical letter that may be, and also it will be an R. in their cre∣dit; but like the Planet Mercury, its good with the good, and bad with bad, it will

set a glorious glore upon the virtuous, but an ignominious mark upon the vi∣tious; it makes the former petty Proe∣bus's, and their virtues are like those twinckling winking eyes that attracts all other to behold them; for when as virtuous man sees himself delineated, he by and by accounts himself another Felix. Policrates and Narcissus-like, falls in love with himself, and that fair face of virtue he saw in the forementioned myrrour; But when the virtuous mans Antipode vir, a wicked one studies Op∣ticks and Glances into this Glass that reflects his true Shape and Effigies, he will be fit to do with this, as the de∣formed woman did with her Looking-Glass, who broke it and made it a mul∣tiplying one, because she saw such a Spectrum as through her self, and by that means reduplicated her deformed Face and Image, and made her a Janus faced Monster, just thus will he be ser∣ved, who out of his Vatinian hatred to Images (being conscious of his fair one) will dispise those that are reflected by this Speculum; A Character is the Pi∣cture or Draught of each person, it has not only the signatura rerum, but also,

Personarum stamped upon it; it is the Counterpane of Natures Book, and also of each Individuum; the Mark or Badge that every man hath, by which he may be known, it alters with a man as (Ge∣murists say) the Turmois in a ring looks wel or ill as with him, the umbra or shad∣dow which continually follows him, and is his concomitant; they may be term∣ed petty Chronologies or Chronicles, the impress and token that is stamped upon each man, his Nature, Dispositi∣ons, and Qualities are here known; the pulse by which you may know whether well or ill with him; a Microcosmo∣graphy or a Map of man, the Anotamy of the Soul, which rips up mens Quali∣ties, as old Democritus did Beasts in his Garden at Abdera, and there sees with∣in them; a kind of Legitimate augury that looks into the intestines of things, then it may be called the hand in the dyal, that points at each one its mimi∣cal, that imitates all things Cynical, that carps at all things Scomical, that de∣rides all things with the forenamed Phy∣losopher; It is a Tautological eccho, a greater blab then Patto, they are the Registers that put all things upon Re∣cord,

the Diurnal that tells News of such and such men, and gives notice in what State and Condition things are; no dumb Mercuries, but give intelli∣gence, yea and understanding too; to the Reader they are not Flesh-marks, but infallible symptoms of things and persons; it may properly be Baptized a mans Zodiack, for in it are all his signs, both good and bad, especially a bad mans Character may be named, so be∣cause there be so many Beasts and Mon∣sters in it, and it is his Flag, Banner, or Ensign that hangs out, intimating whats within; Characterizing is a kind of Physiogmony, and that which is writ∣ten in the book of a mans Soul, it be∣holds and copies it out, and transcribes it into another Book, in blak and white Characters, whatsoever was inscribed, they are Hierogliphical, or Emblemati∣cal Writings (such as the Egyptians used) that write with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, great and little Letters in Na∣tures Alphabet, rather then other Printed Letters, for here a man writes a great deal in a little room, and so these Characters will in this sense agree with those other Characters, called Brachi∣graphy,

and certainly those Figures or Letters drawn by Natures pencil, are more significant then those that are the result of a mans fancy; Characters are like Ingenious Pictures that look at every one, they are the Prospectives that a man should well eye, the Wea∣ther-glasses, or Urinals in which one may take a survey of humours; It is good for all men, good and bad, to look in these, as the Phylosophers coun∣sell'd his Schollers to see themselves in their reflecting Glasses, so that if they be Fair and Beautiful to do that which becomes them, if soule and deformed, then to compensate it by the beauty of the internals; so let them rectifie their obliquities by the straight lines of this Coppy; I would counsel them to have (as one Antipheron thought he did,) car∣ry their Images before them in their sight, or else they will never obey that oracular precept, Nosce te ipsum; but many will call the Character of some bad man, A Libel, that is, a Bell with a lye that rings about the Coun∣try, but it is far otherwise, the worst mischief of it is, that it is true, to con∣clude, a Character is every mans Phy∣sicks

Epitomized, viz. his Nature; Hi∣storia animalium, it is an harmonious clinching of divers senses, all ending with a sweet finiall flowrishing cloze, and relish: the word Character intimates a thing engraven, so that it should have a deep impression upon men, and now my Character is conceived, and brought into.

The World.

IS the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Universe which contains all living things, it is the habitation of all the Creatures, Na∣tures Mansion-House, and the recep∣tacle of all humane entities. The World is round, no marvel then if it be so unconstant, so voluble, so soon turn∣ed topsy turvy, although it is a vulgar errour for men to say the World stands still and is constant, which the Famous Phylosoper Copernicus proves nothing to be more unconstant, more frail, more giddy then it; The World is a Centre, the Heavens are its circumference, which do encircle it, yea the VVorld it self is a circle, and the Devil is the Con∣jurer

in it, men are bewitched, and are so charmed with enchantments, that they do nothing but sleep in the bed of insecure security; That is a very good Emblem of the frailty of the VVorld, the VVorld being pictured, and a hand from Heaven holding it in a string which string is the threed of this Life, during its Duration in the VVorld, which when it is divided by Atropus the desti∣nies knife, then the VVorld falls into an abysse of nothing, from whence it came; and so according to that distick,

Omnia sunt hominum tenui pendentia filo, Et subito casu quae valuere ruunt. All humane things hang by a slender thred, VVhat stands most strong, is quickly ruined.

Experience that severe Mistris, teaches us every day how unconstant, how brittle, how unstable the World is, and what man is there now that will not believe the opinions of the New Philo∣sophers and Mathematicians that the World turns round.

This World is a stage, or a theatre, upon which all men come to act their

parts; Heavens are the Spectators, they fight or should fight against the Devil, and divellish vices.

This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Phylosophers calls it, is a Labirinth, and death is the Mi∣notaure in it, which devoures all men in its devouring jawes; but our Heaven∣ly Theseus will be the death of this death, and the life of our life.

The World is more filthy then the Augaeano Stable, oh! for a Hercules which might clense it by letting the Alphean Rivers of Justice run through it, to purge it from the dung of sin, and pud∣dle of iniquity; This Structure of the VVorld is as an Ark swiming and float∣ing in a Sea of Miscry delug'd with floods of iniquity; Oh there is too many un∣clean Beasts in it, not only whose feet bears the Image of the Beast, the Devil, but whose Souls have upon them his Devillish inscription; The VVorld is round, as though it stood for a Cypher, but in my Arithmetick it is one, though in the laughing wise-man Democritus's account, there were plurality of Worlds, but Mundus wants the plural number.

The VVorld by that ingeniousest of Poets Ovid, is said to have four Ages, the

first Age, was the Golden or best Age, the second the Silver Age, the third the Brazen Age, and this last and worst Age, is the Iron Age; well may it be called so, for so much war and so many Iron in∣struments of it, that it seem'd as though Mars had made the World his field of War: So here is an end of my descripti∣on of the World, though not of the World it self.

A Man,

IS by the Phylosophers called a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a little World, and by a witty Characterist, the world is called a great man, and man a little World. Man is a Map or Description of the great World, he is the World in Epitomy, man is Na∣tures darling; This Microcosme, is a compendium and an abridgment of the great World. Let us peep in the cranyes of secret Anatomy, and let us symbolize mans parts with the worlds. Man is com∣pounded of the foure Elements, viz. Fire, Aire, Earth, and Water, and so is

the World a compound of these; his Li∣ver, Blood and Moisture, is as the Sea which sends out its streams into all parts of the body, by little sanguine Rivers, in Violet veins, which are as so many leaden pipes to convey his blood. Mans natural heat is his fire, his radical moi∣sture, his Water, his breath, blown out and in by the bellows of his Lungs, his Air, and his Flesh is earth; but mans soul by the tenent of all Phylosophers and Christians is held to be of a spiritu∣al substance, like to the Angels, and his soul is the angellick intelligences, so it doth move its little orb, its body in its right course, as do the coelestial inte∣ligences or Angels, move their orbs, e∣very one in their proper sphear; mans body is of admirable Architecture, Frame and Composure, but mans soul, which Ovid calls his better part, which some bruitish men makes the worst, it is as the heavens of an heavenly existence, though his body be but as the earth. Mans reason is the sun that shines in the Firmament of his soul, and gives light to his body, the little world: his soul is a little heaven (as I may call it) his fa∣culties, viz, Fancy, Imagination, Wit,

Memory, Understanding, Will, &c. are the Stars that gives light to his lesser VVorld. Man is the model and extract of nature, he is all the creatures epito∣mized in his little coppy, he is the grea∣test letter in the book of nature; mans soul is indued with such exquisite facul∣ties, his soul can fly from one pole to a∣nother in a moment, & with this wing∣ed motion, can ascend to the heavens in a minuite, and descend into the abisse in an instant, & can pierce with the Lynx's eyes of his Imagination and Fancy into the secretest places, yea and behold ima∣ginarily, the centre of the Earth.

A man is a master-piece, in which there are a thousand several motions, a soul indued with such excellencies, as in one minuite, it can be in a thousand pla∣ces, mounts up to the top of the world, fadoms the universe without touching it; which goes, glisters, sparkles, which is the great indagatrix, which searches all the treasures and magazines of na∣ture, which finds out all sorts of inven∣tions; which frames Arts, which go∣verns States, which orders Worlds Man is a book which he ought to dedicate to his Maker, and this man is the King,

Lord and Master of all other creatures, which man shall be an inhabitant of heaven or hell; if he be a valiant Cham∣pion and fight his Battel on the Stage of the World, and can say truly Caesars three Triumphant words, Veni, Vidi, Vici. Then he shall be an inhabitant of the Coelestial Paradise, where he may eat of the tree of Life, freely drink of the Waters of Life abundantly, and enjoy the Tree of Knowledg eternally, when he shal know what soever is to be known, but if he be vanquished, he may say of heaven and happiness, as one said in a∣nother case, Vale & in aeternum Vale, fare∣well, and forever farewell; but he shall be a prisoner in the subterraneal Gaol of hell, settered in chains of darkness. The World is a Center, and men are the lines about it, he who moves in a larger Orb, he is further from the Center of the World and neerer heaven; but he who moves in a narrower Orb and Sphear, is neerer the earth, and further from Heaven.

Riches are trash, and pleasures a toy, But peace of conscience is a perfect joy.

A Wise man,

IS one of Apollo's Disciples, yea he is a second Apollo himself, his words are Oracles, he partakes of the Serpents wisdome, and Doves innocency, the Serpent amongst the Egyptian Priests, was an emblem of Wisdome, which doth extricate and winde it self out of the maze of troubles and dangers, and it insinuates it self into rocks, and winds it self out again. In like man∣ner doth a wise man winde himself out of the Labrynths of trouble, and winds himself out of the Rocks of Error, and there finds the Pearl of Truth. This Wisdome he is indued with, is like to that Mahumetan Dove that inspires him.

This wisdome is the quintescence of other moral Vertues; the World is a Ring, and this divine Sapience is a Dia∣mond in it, all other pretious stones are but glistering Pebles, spangling Foppe∣ries;

yea Ʋtopias toys. This this is the Stone of Stones, Pearl of Pearls, and Jewel of jewels, a wise man is not only a Phylosoper but a great traveller, and has encompas't the World before he could compasse this Wisdome; yea he is a Phylosopher, and this Sapience is the Phylosophers Stone, that will turn all things into Gold; this Wisdome is the Chymists Elixar that is spoken of, that will prolong a man unto Nestors age, yea Methusalams years: O happy prolonger! that with its holy oyle, will make the Taper of mans life burn unto infinity of years, I mean it will be a means for a man to soar to the Hyacinthian Skyes, with the wings of this Eagle-like Sapi∣ence: Wisdome is a wise mans Guardian Angel, that protects him from all hurt: A wise man is like a Star that shines tran∣sparently in his Horison, but wisdome or Apollo the God of wisdome, is the Sun that darts his beams into his little Orb, and inlightens his Microcosme. It is said in natural Phylosophy, that Forma dat esse rei, but wisdome is the divine form (may I call it image) Quae dat esse sapienti, Dio∣gines and the Antient Phylosophers fai∣ned Wisdome, to be in a deep pit, yea

in an abysse, but who can fadom this fathomless Pit; I doubt wisdome now a dayes is buried in such profound graves, but yet some of its divine sparkles are left in some, unlesse Behmen the German, that Teutonick Philosopher in his misti∣cal or Magical, Teutonick Philosophy means, that Wisdome is the Center of all things; I know not what his intent is; Scaliger did think, that Wisdome did inhabit among the Rocks, (so it had better, then live among such stocks and stones as some men are,) and that this Pearl is there to be found, Pearl call I it, yea I rather miscall it, for all other Pearls are but Pebels in comparison of it. Wisdome is pretiouser then the pre∣tiousest of Pearls, the Carbuncle is as it were, incenst in slames; that this Pearl of Wisdome out-shines it; the Ruby, or rather the Purple Amethist blushes, that this Ruby of Rubys should out-shine it, the Diamond looks pale for envy: Wis∣dome is a spell against all the worlds en∣chantments, an Antidote against the poyson of Vice, the all heale that will heal our distempers. Wisdome is the milky way, its vertues are the Stars and this is the way, and the innocent

snowy path that leads to felicity: This is the Primum Mobile, that moves the wheels of mens affections, yea makes men move every one in his proper sphear; Wisdome in the garden of this World, is a herb that may be termed life everlasting, yea it will make men sage; wisdome is a Charriot of fire, and Appolo is the Phaeton, the four Cardinal virtues, viz. Justice, Fortitude, Tem∣perance and Prudence, are as the four horses; Prudence differs from this, Wisdome, as it is an ethical morral, Ver∣tue and pertains to the manners, as the Phylosophers define it: but let us define what Wisdome is; It is a divine vertue; whereby a man knows all things to be known, sees all things, doth all things to a right end, it is the soul of souls, and it is a knowledge infused into mens hearts, whereby a man knows all divine mysteries, searches into the causes of all things, orders all things, wisely doth all things, discreetly thinks on all things, judiciously judges of all things, justly understands all things rightly. It is the quintescence and extraction of all wit, the product of all excellent judg∣ments, the understanding of all under∣standings;

the wit of wits, the reason of reasons, the vertue of vertues, and all these in perfection. This Serpentine Wisdome is the Ariadneean thred, that winds men out of the Labyrinth of mi∣ry, and now I may cry out with the Poet.

Pinge duos angues, —

With the Egyptians (as I said be∣fore) a Serpent was the Hyrogli∣phicks of Wisdome, it being one of the wisest Creatures in the World; Wisdome is the great Rabby that teaches all its Disciples, that Sophe's, his Angelical wisdome is a Cherubin for knowledge, or knowledge in the ab∣stract, knowledge it self it is a Serpent for wisedome, a Dragon that keeps the Golden Apple of virtue in its Hespe∣rides, it is a Cock for Vigilancy, a Dove for Innocency, a Lyon for Courage and Strength, and what not? There is a story of one of the Romane Emperours that saw a Serpent at his bed side, as it were to defend him, so wisedome is a safe-gard to wise men; (May I say with∣out prophaneness) that wisedome is the Tree of Life in the Paradice, or VVil∣derness of this world, and that Mer∣cury's Rod which signifies wisedome, is

a twig of that Tree that whips out folly.

O thou Divine Sapience! thou Cae∣lestial Cherubin, descend unto us, and the Hyacinthian Clouds shall screene thee again; I doubt wisedome hath plu∣med its feet, and flowne to Heaven, no∣thing but folly remaining on Earth; VVisedome is a Eortress to the weak, strength to the strong, a glory to the rich, riches to the poor, Power to the impotent; VVisedome in a mans Mi∣crosme, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is pictured in the forme of a woman, as that Divine Plato said of virtue, so I may say of wisedom, Could it be seen with mortal eyes, it would with its beauty attract all eyes unto it.

Then surely, it may see well its hearts∣ravishing forme, and divine beauty would amaze all eyes, and dazle them with its Phaebian rayes; its voice is sweeter harmony, then the Harmony of the chiming Sphears, or the Musick of Orpheus's Harp; VVisedom, me thinks its very Name is a charme; If I were to decipher and picture out wisedome, I would picture it full of eyes to see all things, full of hands, to do all things, full of eare; Midas-like, eares to hear

all, and full of tongues; Apollo the God of VVisedom streams out his Oracles in Rivers of Mercurial eloquence; he is endued with Mercuries Golden tongue, to speak as many Languages as that rare Linguist Mithridates. VVisedom is so profound, that I have not sounded its depth; its an Abyss Abyssus, Abyssum invo∣cat; A wise man is an Argos, his eyes keep Centry, he is so circumspect, no∣thing can circumvent him, he sees and fore-sees things past, present and to come; This Terrene Apollo is a second Solomon; A wise man is led by reason and judgement, others by their sensual appetites, he is with-held from vice by the chain of virtue, and this bondage is true liberty; other mens liberty is their bondage, in sin, or bondage in comparison of this freedom; A wise man looks at the end of things, others at the beginnings, which is a Preposte∣rous speculation, for as our English Pro∣verb saith, All is well that ends well; Exi∣tus acta probat; And as Solon said to Craesus, when he was demanded by Crae∣sus to judge, whether he was happy or no, for his Honour and Riches which he shewed to Solon; wise Solon shaking

his Head, said to him, He would judge whether he was happy or not, when he saw, Craesus's end, or the end of these things; this is a wise mans practical syllogisme, his Major is for virtue, his Minor is for earth and earthly things, but his conclusion will be Heaven and Happyness; A wise man is his own guide; his Ship is him∣self floating in the Ocean of the world, he sailes by Compass and keeps within compass, and so is seldom blown and ship-wrakt against the Rocks of Adver∣sity; neither is blown about with the wind of vain Doctrine, nor is charmed with the Syren Songs of vices, but sailes on, neither is swallowed up in a Sylla of Misery, nor in a Charibdis of dispair, but at last arrives at the Holy Land: This Grand Sophy, he fixes his eye of con∣templation on Heaven, and cares for his Country, As Anaxagoras the Philoso∣pher, who being asked by his Country-men why he cared not for his Country, He pointing with his finger to Heaven, said, I care for my Country.

A wise man is a Phenix, for being burned (if a Martyr) or, when he yields to the fates, the Son of Glory out of his ashes, will raise him again, and so the

Phenix's Motto fitts him, viz. Ex morte Imortallibus; A wise man is a good Phy∣sitian, for out of Poisonous things he can bring out wholesom Medicines; He (with Promotheus) flyes to Heaven, to steal this Heavenly fire of wisedome to in∣spire his lumpish clay, and also to warm and refresh him in the winter of Ad∣versity, when the Storms and Tem∣pests of Affliction do not breath into him the breath of life, but storms him to death; he waits upon the goddess Occasio & tempus, he rides upon times flying winges, his actions may be exam∣ples; When the Rivers of Affliction would deluge his little world; wisedom is the Ark that saves him from drown∣ing, and as the saying is, it keeps his Head above water; nay, when he is in a Sea of misery, sorrow, and grief, like the devouring Leviathan, would swal∣low him up, and hurry him down into a Gulph of woe, then he is like the many eyed Lamprey who sets his eyes as so many Watch-men, dives and swims out, and at last arrives at the Pacifick Sea, after he has been floating in a Tur∣bulent Ocean of Misery. A wise man is an Arithmetician, for he has learnt

the Golden Rule of Wisedome; He has obey'd the Graecian Sophyes injunction, Nosce te ipsum, and has studied Vossuis's Book de Cognitione Sui.

A Fool,

IS Diametrically opposite to a wise man, The Poles are not further di∣stant from one another, then a wise man is distant from a Fool; a Fool is one of Simplicius his Off-Spring. A Phylosoper saith, A Fool may be known by these three things; 1. By his Talk, 2d. By his Cloaths, 3d. By his Cate or walking; for his Speech bewrayes what he is; A Fool is a Mute, when he should be a Consonant, and a Consonant when he should be a Mute; so me times he is so loquar, talkative, that you would think he were all tongue, and other times he is so silent, that you would think he is an Egyptian that Sacrificed to the god Harpocrites, and had lost his tongue, and he is dumb with silence.

Then for his Cloaths he wears them so

fantastically in such a fashion, nay ra∣ther out of fashion, that they are ensigns of his folly; And lastly, for his Gate, swinging both his Armes as though he would cast them away, and as a dog goes many wast Journeys, so doth he.

A Fool is a meer Animal, though not Animal sociabile; He is no more usefull to his Generation then the fifth wheele is serviceable to a Chariot; A Fool is Natures Hiroclite. He is sent into the VVorld to make up the Order of the Universe, but he doth rather disorder it; A Fool is Thema Simplex, he differs from a beast only in shape; yea and that he has understanding, and reason in Po∣tentia; yea but the chief difference is Resibilitas, for by his laughing too much he is differenc't from other men, what∣soever he apprehends, he will do it, per fas aut nefas, be it right or wrong, and this simplex apprehensio spoiles him; yea he comes not so far as Discursus.

It is the opinion of most Phyloso∣phers, that by reason of the indisposi∣tion of the Organs men become fooles; alas, folly misbecomes them, and this indisposition of his Organs is the cause

why there is such bad harmony, nay ra∣ther such discords in his thoughts, words and actions; He has wisedome in Potentia, folly in Acta: The definition of a fool, may be that of Heaven, Est corpus simplicissimum, and he wilders himself in a wilderness of trouble, and so becomes an Individuum vagum; A Fool is an Intelligible Asse; It is a hard thing to tell where his reason and un∣derstanding is, whether it be in Sr. Tho∣mas Moores Ʋtopia or not; If he be a Shep∣heard, then his mind, wits, runs a wooll gathering, he commonly busies himself about de lana Caprina; A Fool, is Natures Antipode, he doth alwayes contrary to it: He is so missed by the Ignis fatuus of his imagination, and wanders up and down in a maze of folly, in the Mean∣ders of trouble, and Tabrinth of per∣plexities; yea he is sick of the Apoplexie, besotted in a Lethargy, and may make the eighth sleeper; he proves the best of any, that mans life is a dream, for he is alwayes asleep; but he never dreams of these things, viz. what he came into the VVorld for, nor of Death, Judgement, Heaven, or Hell, &c.

The World (as I said before) is a

Stage or Threatre, and he acts his part, viz. The Fool in the play, he is come into the world to make one, though I think he stands but for a cypher; Let me speak à Sarcasmos Mundo, he is sent into the World to be an Emblem to mock other men that account them∣selves wise, and shews what indeed they are, though in specie, in shew they be o∣ther wise, and his foolish actions are the mocking of most mens businesse, he laughs at other mens folly, and men de∣ride his foolishnesse, he laughs men loudly to scorn: I have read a witty feigned story in Lucian, where Charon was Conducted by Mercury to a high place, it may be Glympus, where he might see all the world at once; Mercury would needs know of him what he observed: He told him he saw a great Multitude of People, their Habitations like Mole∣hills, the Men as Emmetts, he could dis∣cern Cities, as so many Hives of Bees, wherein every Bee had a sting, and they did nought else, but sting one another, some tyrannizing-like Hornets bigger then others, some like filching VVasps, others like lazy Drones, over their heads was hovering, a confused number of

perturbations, Hope, Fear, Anger, Ava∣rice, Ignorance, &c. and a multitude of Diseases hanging, which they still pulled on their heads; some were Brawling, some were Fighting, Riding, Running, Solicite ambientes Calidelitigantes for toyes and trifles, and such momentary things. Their Towns and Provinces meer Facti∣ons, Rich against Poor, Poor against Rich, Nobles against Artificers, they a∣gainst Nobles, and so the rest; In Con∣clusion, he Condemned them all for Mad-men, Fools, Idiots, Asses, O Stulti quaenam haec est amentia? O Fools, O Mad Men, he exclaims, Insana studia, in∣sani labores, &c.? Mad endeavours, Mad actions, Mad foolish, Mad Oseclum insipiens & infacetum, a giddy headed age. Heraclitus the Phylosopher out of a serious meditation of mens lives fell a weeping, and with continual tears bewailed their misery, madnesse and folly; Democritus on the other side burst out a laughing, their whole life seemed so rediculous, and he was so far carried with this Ironical Passion, that the Ci∣tizens of Abdera took him to be mad, and sent Embassadors to Hippocrites the Physitian, that he would exercise his skill upon him.

O if now that Cynick Phylosopher Diogenes, should search with a Lanthorne and Candle, he should travel as far as Drake or Candish did before he could find a man, a wise man, such as he desired to find (with this exception) one Wise, Honest, and just in every thousand. A Wise man is one of a thousand but one of a thousand is scare a wise man; Suppose all the wise men were put in one scale, and all the foolish should be put in the other scale, in which the Fools were, would ore weigh and have the Praestat, as the Emblem is; and now in a strict Arithmeticians ac∣count, in so many millions of millions of men, deducting all the Fools, and then in his numeration numbring how many Wise, he would hardly come to his thousands; But to return to him from whence I came; A Fool, if he be a little world, surely the Sun of wise∣dome shines not in his Horizon, his Orb goes all out of frame, because he has not his Intelligence to direct it in its right Course and Sphear; Nature is onely in him, and therefore he is called Natural, and yet none more unnatural

then he; A Fool is Natures Embryo, he is a materia prima absque forma Sapientia, he is deformed, and wants that divine forme of wisedom, he is a Chaos rather then a world.

A Knowing Man,

A Learned man is a Cherubin on Earth, he doth well prove that our first Parents tasted of the Tree of Knowledge, neither doth the flamings sword of obscurities keep him from that Tree; He has Mercuries, or ra∣ther Trismegists rod, that will whip and beat out ignorance, he is ignorant of nothing but ignorance. VVe will not ascribe Omniscence to him, yet he knows all that men can take Cogniscence of, a Learned man is a great Traveller, for he travels far for this Pearle of knowledge, which like that Pearle will shine and give him light in the might of Ignorance, when the glorious Sun of

Knowledge is Eclipsed by the Clouds, and Mists of Ignorance.

Monstrum horrendum ingens cui lumen ademptum.

Learned men are not usually Con∣jurers (though it may be some are) though they see all things in this Glasse of knowledge; The Learned man knows what to do, a Learned wise man doth what he knows; yea a learned man and a wise man commonly go together, they are Termini Convertibiles, for the most part a Learned man is a wise man, and a wise man usually is a Learned man, A Learned man studies to know, and la∣bours to be unknown; Speculation is the life of a Scholler, Practise is the life of speculation, and Zeal is the life of Pra∣ctise; I have seen wisedom Pictured with three faces, to see things past, present, and to come; I think Learning ought to be Pictured in like manner, and wise∣dom is said to be the Basis of the world; I think learning may be said to be the basis and foundation of wisedom, and therefore Learning is the Foundation of Foundations; These Seth's Pillars, I mean Learning, which was engraved on them (as Josephus relates,) one whereof

was made of stone, least the deluge should wash it away, the other of brick, that when the VVorld is destroyed by fire it might remain; These I say are the Pillars that uphold the world from fal∣ling into a vacuum of ignorance (as I may call it) it being so empty of Know∣ledge, yea now adayes, there are many illiterate Asses that would pull down the Babel of Learning (if I may call it so) as it reaches almost to Heaven; where is so many Languages: in these respects it may be termed a Babel, but of this Monument and Pillar of Learn∣ing; I may say with Martial, as when he spoke of the Roman Amphitheatre,

Barbara celarent sileat miracula Nem∣phis.

And now these Monuments of Learn∣ing, are rather like so many Tombs un∣der which Learning lies buried, and this Glorious Babel of Learning is fallen down; Oh where is Bacon's advance∣ment of learning if we listen, may we not hear the Brazen Head speak these words, Time is past; unless time be past, and so we cannot hear it, but Time was when Learning was advanced on the highest spire and pinicle of Glory that

could be, but now alas Ovids Metamor∣phesis is verified about men, being transformed into ignorant Beasts, and men now adayes make nothing of learning; Of learning, there is now a sad annihilation, Minerva is not ado∣red, but ignorance is followed, is not Minerva the goddess of Knowledge drowned in the Euxine Sea of ignorance, and doth not Neptune bath himself, therefore in brinish tears, in salt Seas for sorrow: A Learned man has Lynex's eye, that he may see into the intestines of all things, he is an accute and ex∣cellent Anatomist, for he unrips every thing, and sees Nature throughly; He is a Philosoper, a good Logician, for he is rational, and all for reason; He is an Excellent Moral Phylosopher, and skil∣led in Ethicks, but he has such Ethical virtues in practise, as well as in specula∣tion; He is an expert Physitian, skilled in Nature and natural Phylosophy very well, and a rare Metaphysitian where he is above Nature. A Learned man is a good Orthographer, for he can spell right his destiny; A wonderful Arith∣metician, for he can by his reduction,

reduce all things to one thing, from whence they came; as did the Pithago∣reans of old, and practises his Division, and gives every mad his due; he is a sweet Musitian, for there is such sweet harmony proceeds from his Organs, and such Concord in all his thoughts, words and actions, every Learned man moving in their proper Sphears; Oh the harmony of these Sphears, and Orbs and besides these, he is a real Musitian, one of Therpsicore, or Ʋterpe's Sons; He is an Astronomer, for his eye is alwayes fixt on Heaven, and considers whether the Starrs, Heavens-eyes look with kind aspects on the Sons of Men, and a deep profound Astrologer, and considers the powerful working influence, and effects of the Starrs, the Caelestial torches, and an eloquent, eminent Rhetorician, who has Mercury's Golden Tongue; another Mithridates, a Schollar is a Geometrician, for he measures the Earth, and knows that the World is a circle, and mans heart a triangle; therefore the world cannot fill mans heart; He is also a Me∣dick or Physitian that can cure the sick∣nesse of the Soul, viz. ignorance by that All-heal knowledge, and the end of

other Sciences, is but the beginning of this Science, of Sciences, viz. Divinity: For he is a Divine; Whose object is his Maker; nay, and besides all these, he is an Exquisite Chymist, sucking the mar∣row of all Phylosophy, extracting out of it the quintescence; and by his Mercury, and other Alchymistical ingredients, He makes his Elixar, and Phylosophers Stone, if possible to be made, and then he makes his Furnaces, his Golden In∣dies from whence he gets his Gold, and all this is to an excellent end, to aspire to the top of Pythagoras Y which deci∣phers Wisedom, and he knows he can∣not climb to it without Craesus's Golden Ladder; A Learned Man is a Rabby that is skilled in the Oriental Tongues; This knowing man being pollish't by Mercury, and Minerva, may become one of the tall Caedars in the Lebanon of the Church or State, other shrubs be∣ing not fit Ex quovis ligno non fit Mercu∣rius: Learning to a Schollar is good Ar∣mour, Armour of proof against the He∣retical Cannons of Adversaries; yea, he is out of their Gun-shot, having drunk of the Muses Hellicon, that Spring and Fountain of Learning; He is then

as it were inspired by that Learned god∣dess Minerva with Heavenly fire, and ha∣ving tasted of Aristotles Well, he detests the muddy waters of ignorance; A learned man (with Esops fellow Ser∣vant) can do all things, not ascribing Omnipotence to any man, but all things that a man can do.

Learning is the stamp and super∣scription that is coyned upon learned men, and therefore they are currant, and runs with the swift Curranto's of his imagination over the Universe; Learn∣ing is the Jewel in a Learned Mans head, yea his Head is the Muses Store-House, their Capitol Learning is an Ornament to the Rich, Riches to the Poor, Power to the Potent, and what not? And now I have given you a Discription of the Learned, hear what difference that Cy∣nick Phylosopher Diogenes makes between the Learned and unlearned, saith he, As much difference there is, as between the dead and the living, so much differ∣ence there is between the learned and Ignorant; But I had almost forgot to play the Astronomer about Calculating the Learned's Nativity, they are com∣monly brought into the World, when

Mercury is culminating, which doth presage them to be Wise, Studious, con∣templative.

An Ignorant Man,

IS a meer Simplicius, he may have St Austins Confession written in Capitol Letters about his head (after the Ro∣mane manner) with this Inscription, HOC TANTƲMSCIO, QƲOD NIHIL SCIO, I onely know this, that I know nothing; Aske him any thing, and the Answer will be that Nes∣cunt word Nescio, I know not. When an Ignorant man is to bring his Verdict in about any thing, it will be this, Ignora∣mus; Yea, he is an Ignoramus himself; ask him what he has been Reading, he will say de nihilo, of nothing, if you draw many Interrogatories he is vext, and saith, He knows what he knows.

Were I to picture an Ignorant man, I would paint him without eyes, for he is blind, the eyes of his Soul, of his un∣derstanding; the chief part thereof are

blind, yea all those that wants the eye of Knowledge, may be said to be blind; in my Judgement, the Mole would be a good Hyerogliphick of an ignorant man, for as Naturalists say, it is blind, and alwayes plodding and digging in the Earth, so do ignorant men, and they with Aesops Cock in the Fable, had ra∣ther have Corn or a little Earth, then the Pearle of Knowledge; Ignorant men are Owles that howle for woe in a night of Misery; The Ignorant are in∣veloped in such Cymmerian darknesse, where the Sun of Knowledge never vi∣sits them, nor darts its joyful Beams into the crany's of their Souls; Ignorance is a Prison, the ignorant are the prisoners that are enchained with chains, and setters of slavery; yea untill the scales of ignorance be wipt from their eyes they will be blind; I may say just, and justly contrary of him; what I said of a Learned man, the Sword of obscurity keeps him from tasting of the Tree of Knowledge; yea his knowledge afterwards for want of knowledge will be a miserable knowledge to know his misery, which a Learned man shall be ignorant of; An ignorant man is a kind

of a fool, yea he may be embarqued in Barkleys Ship of Fools: You my know what an ignorant man is by the Rule of contrary, he is an opposite to a learned man, and I put them together, that you may see the greater difference, according to that Axiome, Cannon or Rule in Phylosophy, Contraria juxta se opposita maxime Avecseunt; Is it not a wonder that he objects not this; if a Knowing, Learned man know all things, then with Aesop, I Answer, I know nothing; if he know all things, what need I know any thing; he leaves nothing for me to know; But I Answer, one man cannot Monopolize all Know∣ledge, but every man ought to have his share of it; The World is a Wilderness, Knowledge is mens guide, now without this, they know not which way to go, nor what to do, neither (as the saying is) do the ignorant know what is what; An Ignorant man is unfit for all business, put to any, and his excuse will be, I am a poor ignorant man, I cannot; yet he thinks he is an innocent man, an Inno∣centius, though not a Pope; Every thing is a Riddle to the ignorant, with every unusual thing, they are caught with an

extasie of admiration, and think it a miracle, so indeed it is a wonder to him; and no wonder, he being so ignorant of Nature and Natural Causes; An Igno∣rant man is one of the Worlds Herd, grunting in a dung-hill of ignorance, and will never enter into Minerva's Pa∣radize, where is Trismegists Tree, or Rod of Knowledge; I do not say it was a bough or twig of the Tree of Know∣ledge, but it has such virtue in it, as it will be to him Lignum Sacrum, or a Holy Oke; Learning and Knowledge is the fruit of it, its leaves or bark, are (as it were) Books as in old time they were, out of which knowledge is gotten; It may be an ignorant man is of the opinion of some Phylosophers to think that when Souls are separate, they know all things, and so defers his knowledge till then; This Ignoramus, Oh! he will take heed of a book, for he thinks that will trou∣ble his head with knowledge; his Soul is as white paper he thinks, and not scribled with such intricate notions of knowledge as the Learned is; He can live very well in this Dungeon of Know∣ledge (as the Child that was born in a Dungeon) if he have but meat and

drink what cares he for Hellicon, or learning the food of the Soul, he likes the Tullianum of ignorance, far better then the Sun-shine of Knowledge.

A Covetous Man,

WIth ••rake, he compasseth the World, or at least he desires to do so; the world is his Zodiack, and he and his Gold makes Gemini; he may be called an Idolater, for he wor∣ships Images; and a Papist, for he adores Pictures; He would have been the first man that would have worshipped Ne∣buchadnezzar's golden Image; Poor simple man he is said that he lived not in the Gold Age; for then he thinks he might have gotten Gold enough, and he is sorrowful, he had not a being in the Silver Age, but is fallen into these hard times, into this Iron Age, last and worst times; He wishes with Midas, all were turned into Gold, and he loves to drink of the golden waters, and his ••est drink he thinks is Au∣rum

potabile, and Gold is his dainty, and in these (as Apitius in his dain∣ty Banquets;) he places his summum bonum: A Covetous man is alwayes for Arecipe, and the Lawyers Terms, To Have and to Hold, are his three Principle Tenents, but Yielding and Paying are as easily got of him, as fire out of a flint; but by the steele, if he be a coward, he is never in a good mood, but he is al∣wayes in the Optative Mood, with an Ʋtinam for Silver; This greedy man would (with Augustus Caesar) make all men Tributaries to him; A Covetous man is the rust that sticks to his Gold; He has heard Physitians say, that Gold is preservative, but to him it has a con∣trary quality, for it is destructive, Gold is the Center of all his hopes; yea the World is the least and most that he de∣sires, yea pieces of Gold and Silver are the circles in which he is conjured; these Images are laid up in fit places, and re∣positories, and he will never forget them; The Crosses on his coyne, are those upon which his mind is Crucified Excruciated and tormented; Well may he be called a Papist, yea a Pilgrime, that has so many Crucifixes and Crosses,

wandring in the Wilderness of the World; this greedy man well proves that he was made of red Earth; Adam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as this Hebrew VVord signifies, because he so unsatiably seeks after red∣dish Earth; This Covetous man, is the Ʋtopians fool, as they count Covetous men, because they adore the shining of Pearls, or Gold or Silver, when they may see a thousand times more in the Sun or in a Star, and because he is such reprobate Mettal, himself, he thinks he had need get Gold, or else every one would make light of him; A Covetous man makes himself more unclean then the Augean Stable, that might Purchase the Indies; O! Gold is a Covetous mans Paragon, he is a good Chymist, for out of his labours he extracts gold; he rather abuses then uses money, for his money is not currant as it should be, but it is dormant; He sometimes buries his money, yea alwayes when he dies, he buries it in graves (who knows) but he is of opinion of the men of China, who buries when a man dies all his Goods with him, to help him in the o∣ther World; A covetous man is a Grif∣fen, for he doth build his nest of Gold

(as Naturalists observe the Griffens to do so) We will not give a Covetous man so much honor, as to call him a King, because he has many Crowns; nor well guarded, because he has so many good Angels to protect him; money is the mark he aims at; A covetous man wishes for Democritus's plurality of Worlds; yea, and that there should be a Platonick year, and of all books of the World, he contemns none more then Petrarchs, de contemptu mundi, this man is a Heathen, would go to the Elysin fields, but he will not, because Charon will have too much for Ferrying him over Styx, and he would not go to Elysium, but he hopes there is besides that Paradise a land of Havilah, where he can get Gold enough; and now having Characteriz'd him, I will brand him with a black salt, is troubled much with the Ethical vice, Avacitia, Covetousnesse is an Abyss, a bottomless pit, a pit of destruction, a gulph; it is deciphered by the Poets, to be a Dog alwayes devouring never Satisfied. It is a vacuum, alwayes empty, never filled, and that which the Phylo∣sopher Democritus affirmed, De infinito vasto; that I may say of covetousnesse, it

expatiates its desire in Spatium Imagina∣rium, into that imaginary space beyond World's Heaven, and it would finde out a new America; truely this is like to the informed and deformed beast of Ameri∣ca. This Covetousnesse, it doth with men as Circes did with Ʋlisses compani∣ons, transforme them into Swine, and make them wallow in Gold and Silver, the red and white excrements of the earth, and such dung-hill pleasures, as it made that Roman Emperour Caligula wallow and lye all along amongst heaps of money; Covetousnesse is a Dragon, that keeps the Golden apples in its He∣sperides; made that great Emperour of Macedonia, Alexander the great weep, when he heard the Phylosopher Anax∣agoras say, there was no more worlds but one,

Ʋnus Peleo Juveni non sufficit orbis.

You may see what an irremiable La∣brynth, this covetousnesse is, it is a Hydra oh for a Hercules to destroy it; it is a Ly∣on Rampant, whose devouring jaws are never satisfied; here what Plutarch said of Covetousnesse; a covetous minde saith

he, is as restlesse in seeking, as it hath pleasure in finding; as fire is never satis∣fied with wood, nor earth with water; so the Avarous is never satisfied with money; The covetous mans desire is never termin'd nor bounded within the limits of reason; Covetousnesse is all hands and armes to hold and embrace all things; A covetous man was born, when Saturn had dominion, he is so co∣vetous: So here is an end of this Essay of a Covetous man, and of covetousness, and of Avarice, I wish there were a Finis.

A Free Spirited, or a liberal Man.

IS one, who is much for Plato's commu∣nity of goods, and of all countries, and form of Government, he likes Ʋ∣topia, and its community the best. He practizes the morral, Ethicall vertue, liberallity, most he knowes is speculative parts of Ethicks; morral Phylosophy, is

not enough for a man, unlesse he have the Practick too, it is a Practicall Sci∣ence. He knows, what he has is distri∣buted to him, by the hand of provi∣dence; and he must give account of it a∣gain, and that he is but a Steward; and therefore he with a liberal hand gives it away, and doth good in his generation. This law of nature is so deeply imprin∣ted on his minde; that he must doe as he would be done to, that time shall not raise it out, it being ingraven in the table of his minde, and printed in the book of his conscience, as with a pen of iron and pencil of brasse with indellible Characters. This man is surely in a good case, for he is commonly in the Da∣tive Case; he gives that away liberally, which he received freely, and he knows hereafter he shall be no looser by it. A liberal man is the best Usurer, for what he gives, it is but a lending, for he knows he shall be repaid hereafter in better coyne doubly and trebly. He is one of the most sensible members in a body po∣litick, for he simpothizes with others. A liberal man, is a sun that shines bright in his horizon, and his good influence is upon every one, and every one parti∣cipates

of his Golden rayes, his ears are open to all Petitions; Prayers, Sup∣plications and Requests, and his hands is liberall to supply their necessities. He knowns man is not made for himself, but ought to do good to one an∣other, though he be not Rich, yet nihil est nihil de est, he is very merciful; Mercy has its throne in his heart; Cha∣rity is the Diana that he worships, libera∣lity it self seems to be his essence. A libe∣ral man knows that excellent Paradox, give all and have all; he is a publick spirited man, he desires, labours and en∣deavours more after the good of his Country then his own private interest, It may truly be said of him as it was said of that Roman Emperour Titus.

He is Amor & delicium aetatis, I wish there were no end of such liberal men.

A proud self conceited Man,

IS a Castril; his Liver has too much blood in it, overflown with it, for he has a Plurifie; he had need be let blood by the Sword of Justice, and being Anato∣mized, his heart will be found a great one; he swells so with the poyson of pride, that he is like to burst; he has got this plurifie by fitting in, and being too much heated by the sun of glory; he soars up to the Clouds, being blown up thither by the Winds of Fame. A proud man with Iccarus with his waxen wings of pride, soars up to heaven; but the sun of righteousnesse, will melt their da∣ring wings with his fiery radiant beams; and then they must have Icarus's his fate fink down into a sea of misery, woe and calamity.

This self conceited proud man, looks at his vertues (if he have any) with his

eyes as multiplying Glasses; and sees, ra∣ther thinks, he sees two vertues when he has but one; if he have done a good deed, he thinks he is the tenth Worthy, but unworthy of such a dignity, and may be registred amongst Plutarchs selected Heroes, and that famous act Chronicled and with Augustus Caesar in this Thea∣ter of the World, he thinks he has acted his part gallantly and deserves a plau∣dit. A proud man thinks he is a Phaebus, and he would have all men Parthian∣like, worship such a sun as he is, and he thinks his vertues like starrs, and when soever he reflects upon himself, his eyes are dazled when they look upon such a Phaebian Transparency, Transpa∣rent splendor, and splendent glory and brightnesse, which he thinks he contains in his sphear and orb; nay, more he thinks his eyes, or the glassy humour of them after he has lookt upon him, the Sun as he thinks himself; they may be as burn∣ing-glasses reflecting his Sun-like splen∣dour on men to enflame their hearts with love to him, and admiration of his glory, and glorious brightnesse, and bright excellency, and excellent beauty; A proud man is a Camelion, he lives by

Aire, with the breath of praise; He cannot think of his excellencies with out an extasie, when he doth any thing, he stiles it Opus aureum, a golden work, as Erasmus colloques were named; he has not learned the Wise mans Apo∣thegem yet; Nosce Teipsum, but he is a great stranger to himself.

A proud man, if he can speak two or three languages, he thinks he may com∣pare with Scaliger or Mithridates, for a Linguist, and thinks he has Mercuries golden tongue; he conceits for every word that he speaks, and for every thing that he doth, he may fly upon the wings of fame and add golden feathers to it; besides to say the truth of him, he is fa∣mous for infamy. A bladder blown full of winde, he looses himself, when he spyes what prodigious parts he has, so indeed; tis true, he has so, for he is a Monster; he is a flattering Gnatho to himself, he proves the best, that mans life is but a blast; he is a self conceipted fool, and a fool in a play on the Worlds Stage, and at the end of his Tragedy; serpentine wisdome instead of a plaudit, shall give him a hisse: Pride is like gun powder, that blowes him up to the clouds

to heaven, that he may fall as low as hell, and so pride has a fall.

A proud man, he is the second of Eng∣land; if a native, he thinks he is the man, a brave Heroick spark, a Lucifer or a bright Star in his generation; and he sings an Euge to himself: This Weldone annimates him exceedingly, he will be chief, aut Caesar, aut nullus; he with Cae∣sar; will have no superior; and with Pompey will have no equall, he thinks all his words be Oracles, and he thinks he is a second Apollo himself, his words he esteems axioms, and would have all men to have his words, of that authori∣ty as Pythagoras speeches was to his disci∣ples, Ipse dixit, all his commands must be laws; yea, and as the laws of the Medes and Persians, that must not be al∣tered, he has diminutive thoughts of all other men, but he thinks he has su∣perlative parts, though they be nothing in comparison to others; I do not wish him a Vale, unlesse he will descend into the Vally of humility, and puts to his pride an end.

A meere Physitian.

A Meer Physitian, is a kind of an Em∣perick, but is distinguish't by his garb; his Authors are Gallen and Hypo∣crates, yea he sometimes reads Alexis of Piemont, or the regiment of Health; the subject of this Physick, as well as Physicks natural Phylosophy, is, Corpus naturale; yea, he has some skill in Tacticks, for he feels Pulses; yea, and his speculation is an Urinal, which Urinal is a looking to him, to see the faces of all Diseases; and though the Patients water cannot drown them, yet with his Druggs, he will poyson and expell them: He is a Quacksalver, and Paracelsus is his Pa∣tron; his sentences are Aphorismes; He reckons up the names of Diseases, though he cannot tell you the nature of them; it may be he will reckon them in Greek, he cracks much of his All-health, and o∣ther quirkes, that he has to get money. This dull Physitian is a pretty good Chymist, for out of these Druggs of his, he can extract gold; yea, and he la∣bours

to get the Phylosophers Stone, but he will knock out his brains against it, if he have any; his practise is so much about bodies, he never mindes souls, but is all for the body, that I think is the rea∣son of that sharpe sentence, ubi sunt tres medici duo Atheist: Where there is three Physitians, there two of them are Athe∣ists, and he has a sad sicknesse of his soul; and now there is need of Rosse, that our Medicus may be Medicinatus, our healer heald, and Physitian cured. This Phy∣sitian is of the strangest disposition, he is sick when others are well, and when others are fick he is well; Hierophilus, saith a Physitian, meaning a right learned and skillfull one, is manus Dei, but this if he be so, is sent to hurt, rather then to heal; Paracelsus his Author, would have Physitians to be Magitians too; I think he has followed his masters de∣sire, and can by his Prefisciens prevent Witchcraft: there is a witty flout put upon Physitians, but is proper to such Quack-salvers as he is, that they of all men can kill scot-free, and then they cure men of all Diseases.

A Divine,

HE thunders in his Doctrine, and lightens in his conversation, he is or should be a divine man, whose con∣templation is fixt as with Eagles eyes on the sun of righteousnesse, and is like the pretious pearl; Afterities contains those suns beams, and rayes in it, and reflects them unto others; but is not like the Gloe-worm, onely to give light to him∣self; but is a shining Lamp to his Gene∣ration: He is endued with Mercuryes golden tongue; for truly to declare his message, he needs to have the tongues of men and Angels, and to deliver those divine Oracles to his people; he is an Embassadour from the King of Kings unto men, that they may become his Subjects and enjoy an heavenly King∣dome. He is a Prophet, to prophesy, and a Priest to offer the Incense of pray∣er for the sins of his people: He is a shep∣hard, his people are a flock, the Church

the fold, he doth not fleece them but feed them. First, by his good exam∣ple. Secondly, by sound Doctrine. Thirdly, subsidio vitae sustenance, which if he have it, he is charitable to the poor, yea he reduces and brings them back from the by wayes of sin; His Longus are his bellowes, that he may blow the winds of Doctrine into them, which is the breath of life. He is a good Physitian which heals the sicknesse of mens souls with heavenly Balsome, and the falling sickness, when they fall into sin; that sad Epilepsy he pores in Oyle of consolation into their wounded consciences; He shews them a neerer way to heaven then by Homers chain, or Aquinas's aurea Cate∣na; but his chain is, Aura Virtutum Ca∣tena, the golden Chain of Virtues: Re∣ligion is a Charriot, and Christians are those that bear the Yoake of this Reli∣gion and Christianity. This Charriot of Religion has almost been overwhel∣med in a Sea of blood, a red sea, in the time of those butcherlike Emperours, but this Divine is an Aaron, and the Cap∣taine of Salvation is our heavenly Moses, that will lead Christians, those true Isra∣elites out of this Wildernesse of trouble;

yet giving them the Heavenly Manna, and will bring them out of this red Sea, and conduct them into their Heavenly Canaan, after they are got out of this Aegypt of the World and Wildernesse, where the Scripture, or God will be a Pillar of Fire by night to direct them in this night of Ignorance. This Cha∣riot of Religion will be a fiery Charriot to convey us to Heaven, like to that of Elijahs; A Divine is a Pillar of the Church, and one who is alwayes hur∣ried in the Fiery Charriot of Zeal; He is a Cherubin for Knowledge, and a Se∣raphin for Zeal, as the word Seraphin signifies, Burning, Flaming; He is some∣times a Boanerges, a Son of Thunder to conitruate comminations and threat∣nings against evil doers; other times he is a Barnabas, a Son of Consolation, He is a Good Souldier of Jesus Christ, and a good Captain in the Church-Mi∣litant, and therefore shall be glorified when the Church is Triumphant, when all its Enemies are under its feet, yea, and that squattie Moon; This Divine, I say with the Silver Trumpet of the Gospel, Summons and Alarams all Chri∣stians to come to their Spiritual War∣fare,

and to Arme themselves with the Sword of the Spirit to fight against the World, Flesh and Devil, that grand E∣nemy of Man, who is the Dragon that foams out Fire and Brimstone, but our Heavenly Hercules will slay him; This Dragon kills many with his breath, the wind and breath of False Doctrine, breathing the wind of temptations and afflictions, and so storms poor Souls to death; This Divine is Learned, that he may teach the unlearned, wise to teach the unwise; He is a Merchant that has travelled over all Arts and Sciences to the Pearle of Learning, yea, he makes his Arts to be Hand-maids to wait on Divinity, which is not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his Studies; yea, at the end of his Life; (with Luther) he desires his Disciples to Read his Books, Audi, Lege Libros; Yea, his last Speeches are (as it were) his Funeral Sermons, wherein he himself is a Spectacle of Mortality, in which they may see Death clearly.

A Grammarian.

IS one that can spell his destiny; as well as words, yea, and he can spell it by the accents; He puts on mans birth an Asperate; and on tender Infan∣cy he puts a Lene; Mans youth and man∣hood will have an Accuit; Old age will have a Circumflex when they bend; and death at the end of all will have a Grave. A Grammarian is an utter ene∣my to Barbarisme and Solacisme, he is a very orderly man, he puts all things in method and order, he laies the foun∣dation of tongues, he is a punctual man and minds all his stops, he uses more then Lypsian curiosity in his pronuncia∣tion, which other Nations deride; He puts all things into good Syntax; and surely he is a peaceable man, for he is all for concord; A Gramarian would have Women to be Supines, and himself to be in the Genitive case, in Casu gignendi, if he be one of Pluto's Troops, or be skill'd in Ovids de Arte Amandi; all books

that are not punctual about Orthogra∣phy, nor the Language not linked with the Cords of good Syntax, whose Sen∣tences are as Nero said Senaca's was, to make ropes without sand; These Books he saith, deserve to be put in Pantagruells Library, or bound with Tartaretus de modo cacandi,

A Grammarian whose Art, viz. Gram∣mitica, consists of four Pillours, First, Orthography; Secondly, Etymology; Thirdly, Syntax; Fourthly, Prosodia: First, For Orthography, Cato's discern∣ing-eye, could not descry a knot, sooner then he will perceive his Orthogra∣phy corrupted; Secondly, for his Ety∣mology, he will slice words in twain, and mince them so long, until he finds out the root he diggs for, he ab∣stracts all compounds, and at last he comes to Simples, he runs from one thing to another (as the Pythagoreans did to find a Deity) from whence came this word from, that from whence that, un∣till he comes to the Theme and Radix he trases words; And for Syntax, whoso∣ever doth not tye his speech with its tyes, he wishes a rope were about his neck, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and hanged within the

Letter II which is a figure of a pair of Gallows, neither doth he ever abide to see womans manuscripts, and that which would break Prisians Head, will break his Heart; The last part or Pillar upon which his art depends on his Prosodia; and here he speaks sometimes in a grave tone, sometimes he is an Asper, some∣times a Lene, and he has sometimes a rough Spirit, Spiritus Asper, sometimes of a mild Spirit, Spiritus Lenis, yea to conclude, he is part of a Musitian, for he keeps his time, and scans words.

A Logician.

A Logician is a Reasonable Man, he is skilled in the Art of reasoning; He with Phaeton rides upon the Sun of Reason, which is the eye of the Soul, which Sol with his bright rayes shines gloriously in the Firmament of mans Soul; But when our Great Sier Adam fell, then the Sun of mans Reason was Eclipsed, and then this Lucifer had its fall too; But this Logician he strives to

dissipate the clouds of ignorance, that bemists mans reason, so that men by this means recovers the sight of this eye of the Soul; But yet he hides this Gem, this Pearle in such a Trophonious Den of Obscurities, that men need have Tiberius his eyes to discover it, and Lynx its sight to perceive it; A Logician when he can∣not unloose knots of difficulties, more harder to unloose then that Gardian knot, then with Alexander he cuts them with the sword of distinctions; A Logi∣cian is an Aedipus, to unriddle those rid∣dles of that Sphinx Phylosophia, or Sphinx Phylosophica, which if a man cannot un∣doe, it kills him with Grief, Care and Study; yea and of Nature too; Another Sphinx which drowned our chiefest Phi∣losopher Aristotle in Euripus, and smo∣thered or Martyred, that great yea greatest Naturalist Pliny in Vesuvias flames; Logick is Philosophy, or Phy∣losophies Mechanick, that makes all its Instruments; A Logician distinguishes of all things, divides all things, rea∣sons and disputes of all things, and de∣fines all things; he disputes pro and con, he refutes errours stifly, answers Obje∣ctions throughly, distinguishes rightly,

explains things throughly, defends his opinions against gainsayers; A Logician is a very understanding man, and his art is to bring a reformation to reform the understanding, though this Art will puzzle Intellects; he is a cunning Sophi∣ster, who by his Sophistry can circum∣vent; yea he can sometimes delude by his fallacies, but to say truth of him, he has his veritas logica; he is not Thema Simplex, but singulare, a singular man; he is ens completum, he is homo omnium hora∣rum; But now I come to a Conclusion, which is Finis.

A Rhetorician, or an Orator.

A Rhetorician, or Orator, is one whose Speech is elevated to the height of the Ciceronian Pole, whose stile is copious, flexible and eloquent; he has gotten Erasmus's Copia verborum; He has a very well-tuned Genius, (as I may call it) for his Words are sweet

Harmony, that charmes men; He is one that minds the cadency, and chiming of words, as much as the density of the matter, his words are genuine and mas∣culine; He is very sententious, yea, as that famous Seneca, and he seems to have read Gabriel and Camaracensis books of Sentences.

Mercury the God of eloquence, is feigned by the Poets to have wings on his armes and feet, that he might fly to Heaven; so this our Mercury may be said to have so too, for he soars to the clouds sometimes with his winged Eloquence; His words are like Aresta's arrows that catch fire as they fly; surely Promethius is present with him with his heavenly fire, that doth inspire him; Mercury's Gol∣den tongue he has (which being a good tongue is) Aesops best dish, which makes a good relish in the Pallat of every Judi∣cious mans Judgement.

An Orator is a second Orpheus, who with the sweet Musick of his words, draws every one after him; He is a se∣cond Apelles, for he ran depict and sets forth every thing in lively Colours; He is another Proteus, for he can transform himself into what form and shape he

will; sometimes he will be a Dog to bark at all mens manners, a biteing Me∣nippus, sometimes a Serpent to sting men with reproaches, a stinging Hipponax; And thus he has as many delusions as a Jugler, but in them all, he shews that he has skill in Politicks, and is a Poli∣tician, for he doth all these things out of Policy; A Rhetorician is all Tongue, by which Instrument he overcomes and wins more then Mars by his Weapons, witnesse the Orator Cyneas, whom King Cyrus confessed he had gotten and won, more Towns by Cineas's Eloquence, then by Mars's Instruments; An Orator is so perswasive, that if he but say it, none can gain-say it; truly he by his charms of eloquence rocks men into such plea∣sing lul-la-bie, and dallies them in such a Dallilahs Lap of pleasure, that he takes all strength from such strong Sampsons.

An Arithmetician.

I wonder whether an Arithmetician, in the Book of Nature stand for a

cypher, or is a figure; He seems to play with his figures, and makes them fight with one another, and musters his Ar∣mies of Figures which are almost innu∣merable, and sets them in rank and file, and those that are overcome, he cancels them, but of all cancelling, he loves to cancel his debts in other mens debt-Books; His Art of Arithmetick consists of nine Figures, viz. 1, 2, 3, 4, &c. and a cypher it stands for no∣thing; but if that o Cypher, be well pondred in the scales of a Judicious mans Judgement, it will preponderate, and over weigh all the other nine fi∣gures; An Arithmetician saith, o the Cypher is no figure, but the Phyloso∣pers say, an o, or a circle is Figura Ca∣pacissima, the World is an o, the Hea∣vens the Caelestial Sphears are os; o is called figura divinissima; This o is the greatest Letter in the Book of nature, o is the figure in which Motus runs and moves in; o after figures increaseth the sum ten times, yea and will make them run into Infinitum.

An Arithmetician (with the Pytha∣goreans) minds mystical numbers, he saith, 1. 3. 5. 9. are mystical num∣bers;

but his prime words are Imprimis and Items; If this Arithmetician be for a Curtesan, a Whore, then he practises the Rule of Multiplication, and puts an Addition to the innumerable num∣ber of Men and Women; Arithmeticus is a nounce of number, and he is all for numbers; An Arithmetician is a good player at Tables, for by his Table of Numeration he Lives, yea and it is al∣waies furnished with such multiplicity of Unites, Tens, Hundreds, Thou∣sands, &c. of nothing but figures, He Lives by his Figures; VVe may call him a Rhetorician, for he uses figures, and when he writes, he writes figure-hand; He would think it a Pa∣radox for to say 200. Cyphers make 8. as they do 8. An Arithmetician is a piece of a Mathematician, but if he be Bacchus Companion, he Learns the Rule of Good Fellowship; When he breaks out, then he falls into Fractions, and then he exceeds the Golden Rule of Temperance; An Arithmetician, if he be covetous, and an Idolliter of money, he practises his Arithmetick most upon his money in numbring of it, untill he come to the Summa Totalis, he could wish he could practise the Rule of Mul∣tiplication

upon his Gold and Silver; In sum, I will tell you first what he is not, he is not a Cypher, but one, who of all men may number his dayes best, but of all other he numbers them least, because he thinks they are innumera∣ble; Item, he is a Figure in the Book of Nature until death come with his Dart, and Cancel him, and then there will be an end of this our Arithmetician.

A Musitian,

IS one of Therpsicore and Sterpes his Sons; He is a merry Fellow, He obeyes Heliogabalus's precept the most;

Ede, Bibe, Lude, post mortem nulla Voluptas.

He is a Chorister, and with his loud and unintelligible Chantings, Inchants men with his Charming Magick; He is Natures sweetest voice, and is Cupids Chanticlere, who with his Divine Ayres, chirps out his fringing matutines; A Musitian by his joyning of Concords

and Discords, betwixt them both strikes an heart-ravishing harmony; he is a con∣jurer in the circle of the ear, that Con∣jures men with his Conjuring Charms; A Musitian is onely a voice, and Aeolus lends him Ayr, and so by the Bellows of his Lungs, and by his wind-pipe, and other parts he has, which are the Or∣gans from whence this Musick proceeds; when the heart sinks down (as it were) into the Earth, and would be buried there, yea, when it is almost dead, he with the breath of his Musick resuscitates it again; by his Musick he warms the benumed Spirits that were frozen in the Freeze-land of grief and sorrow; He is another Orpheus, who with his Harmo∣nious Harp draws men after him; He is one that is skilled in the Ionick and Dorick Diolect of Musick; He is na∣tures Nightin-Gale, that sings Sweet, Sweet, and Jug, Jug, for he is much for drink, strong drink he thinks is Joves Nectar, and wishes that Ganemedes were his Cup-bearer; He is a Bird that is Im∣prisoned in the Cage of the World, sometimes he is a prating Fellow, and then he is a Parrat; sometimes he is ra∣venous, and then a Raven; He is a

merry man, a Jolly Fellow, a Boone Companion, and a Friend to Bacchus; if one be liberal to him, he will sing their Praises above Ela, yea above Hea∣vens Ela, but poor man, he is almost choaked with that Guttural Gam-ut, and when he is about paying his debt to Nature, his groans and fighs seems to be his Funeral Songs, his sad ditty; but when he is absolved from Natures debt, then he will stretch forth his voice until he come to his Diapasons, so that he may sing his part with those warbling Sphears, and he thinks himself happy to be an Auditor of the rare Harmony of these Celestial Sphears and Orbs, yea, and he aspires higher to bear a part in the Quire of Heavenly Angels, whose perpetual task it is to sing their con∣cording parts without pause, redou∣bling and discanting Halelujahs. A Musitian, his rare Harmony leaves as many Eccho's in the ears and hearts of his hearers; as Travellers reports, their is in the Pyrenian hills; A Musitian of all other men he keeps time the rest, but the flying wings of sechered time wafts away from others; But to be Brief, he

is but a sound, a voice; The Poets might have feighned a Musitian to be turned into a Nightin-gale, but death Metamorphises him, and he becomes a Bird of Paradise, I mean of Plato's Pa∣radise, the Elisian Fields.

A Geometrician.

A Geometrician is not an unmeasu∣rable man, for he measures all things, saving unmeasurable things; He by his Geometry finds the figure of the World that is round, and therefore he is almost perswaded to be an Athist, and to be of the Opinion of some Phyloso∣phers, viz. That the World is Eternal; He uses Jacobs Staf, more then he uses Jacobs ladder, viz. prayer to climb to Heaven, I think he is not proud, though he be high-minded; He Surveys all the World, and finds it to be but a Pun∣ctum (in respect of the vast circumfer∣ence of the Heavens, that are circular; A Geometrician beholds his figures (as it were) in sport and measures the di∣stance,

whether a thing be nigh or far off; He is not an unruly man, for he doth every thing by his Rule, and he keeps within compasse, he knows that the Diameter, the VVorlds Axel-tree is that upon which the VVorld hangs, as though the World were Crucificed, and wrack't upon the Tree of Knowledge; for Knowledge torments more then ig∣norance; you would think this Geome∣trician were a Conjurer, for he is al∣wayes drawing Circles, and Lines, and Triangles, and Quadrangles, and Cones, and such strange Figures; He seems to be a kind of a Phylosopher that has skill in Quantities, Lines, Superficies, and Corpus he knows has three dimensions. And when this Geometrician has view∣ed all the VVorld, he sees it is a Ball, and there he knows nothing that is round can fill his Triangular heart, but that the three Corners are empty, and those he ought to fill with those three that are one, and with that one which is three; This Geometrician he squares out his actions the best of any I know; He has skill in the Globes, both Terresti∣all and Celestial; If he be a Beastly fel∣low, he beholds his Emblem or Picture

in the glassy Terrestrial Globe which is a Looking Glasse, and sees Beasts in it, and especially a Swine; but truly I think he will never see himself in the Terrestrial Globe it self, nor any be∣sides; I doubt he will never come there, but may be Pluto will take him to mea∣sure his Subterraneal VVorld; A Geo∣metrician is like to Alexander the Great in this, for the whole VVorld cannot content him, if he be a Covetous ma••, but death fills his mouth full of Earth, who could not fill his heart with Posses∣sions; yea a yard or two of Ground will suffice him, when he yields to the fates, and he who by his Compasses would have Compassed the whole VVorld, I mean the Compasses of his Covetous∣nesse as well as his other; He now must be contented to lye in puncto. terrae could not this Geometrician with that wise Aesop, have made him a Tower in the Air, whose four Corners might have been born up with four Soaring, Flying Eagles, and that this Tower might have been as the Tower of Babel, whose top should have aspired to Heaven, and so cause these Eagles that are Joves Messen∣gers, carry his Soul to the Emperean

Heavens, as the heathens of old, when they used to Canonize their Emperours for gods; when their bodies was burnt, they used to set an Eagle or a painted Eagle at the top of the Rogus or funeral piler, to signifie; that the Emperours soul was transported to heaven by that soar∣ing Eagle: A Geometrician with Archi∣mides is drawing lines, when the fiery destinies is about burning the Mansion-house of his body; and then there is an end of him.

An Astronomer,

AN Astronomer, is an Heavenly min∣ded man, he with the Phylosopher Anaxagoras cares for his Country; his contemplation is in heaven, about hea∣venly things, he has power over the Stars,

— Sapiens dominabitue.

An Astronomer considers the motion of the Star; he is a sublime Traveller, for

by his imagination, he Travells in that milky way; He looks on the Stars with a judicious eye, yea with his eyes, as two prospective glasses, beholding the caele∣stial eyes of heaven, whether or no they look kindly upon the earth; He beholds heavens countenance, that shines with those her orient Pearls, her many eyes, that are as though Titan the bright eyes of heaven were divided into so many eyes; He beholds those eyes, often weep their fiery beams, to see the flames of anger burn in men, yea he beholds what opposition there is in the houses of hea∣ven about Venus as well as in the houses of the earth. This Astronomer if skilled in Astrology too, considers the power∣ful working influence and effects of the Stars, Tycho and Braha are his Authors; He beholds Aquarias eye, that it weeps alwayes to look on the miseryes and ob∣liquities of men done upon the earth; of all signes he thinks Libra ♎, which is thought to be as the Scales of Justice, yea and as Poets feign, this Libra was a Justice on the earth, who is now flone to heaven; and that is the reason why we have so little justice on the earth; I say this Astrologer sees that Libra has the

least influence on men then any sign has, which is the reason why there is so few Aristides's just men: He also sees Leo, thats a bad sign, that it hath great influence on men below, thats the reason so ma∣ny men are so Lyon-like; He has casten his own Nativity, and can tell you that Mercury in his geniture was culminating, which is the reason why he is so Studious and contemplative: This Astronomer or Astrologer, Prognosticates what will come to passe, he knows that those hea∣venly Signes; viz. Stars are set up, that they may be as signes and tokens, what shall be done on Earth, which they first Presage. This Astrologer he sees future things in the Chrystaline or glassie hea∣vens; yea, and in his Gallilaean glasse, he sees heavens face clearly, and perspi∣cuously, and sees whether heavens face frowns upon the Earth or no; but oh! when he sees heavens Hyperion, its illust∣rious eye to be blinded, as to us, thick mists clouds, and the moon interposing, and Titan suffering by reason of these, a fatal ecclipse; then he saith it prognosti∣cates, that the sun of the worlds glory, or rather the sun of righteousnesse shall as to us be ecclipsed, by reason of a

world of sin and misery interposes: An Astronomer is swallowed up in Des Car∣tes Vortices, in which we leave him hope∣ing, that he (as Sir Francis Drake) will passe the Gulph.

Nemo.

NEmo is a negative; I will affirm, that Nemo potest omnia; Nemo is very wise, Nemo omnibus horis sapit; Though Nemo have no real existence, yea, we may have some confused notions of such non entitis, and have a Platonick Idea of him in our minds; many may wonder at this strange Chimaera, that never was, nor is, nor will be; but will suppose he is onely a Chimaera of our brain: The Poets have attributed much to this Nemo; he like Esops fellow servant, can do all things, then he leaves nothing for others to do; all blame and accusations are laid upon poore Nemoe's back; but that we may come to the knowledg of Nemo, we will dive into the Abysse, and see if we can finde him there; then with our fancies we will rove into that spatium imaginari∣um,

that imaginary place beyond world and Heavens, and we will fly into all Democritus's worlds; and we will fly to the Moon, and see if the opinions of the new Phylosophers be true, that there is a world there, and see whether that thing in the moon, that represents a man, whether it be so or not, and if it be no man, Nemo then I will cry out with Archimedes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have found him, I have found him; Nemo is some non-entity, he dwels in Sir Thomas Moores Utopia, and has his habitation, in terra incognita Magellanica; Nemo sure∣ly is something spiritual, for we use to define spiritual things negatively, and tells what they are not, rather then what they are; I think it would puzle the Delphick Oracles to declare Nemo unto us.

A Gyant.

A Gyant is a Hercules in a Lyons skin if he be wicked, he is a Zamzummim if rebellious, a Berisides, that with his

hundred hands, attempt to throw Ju∣piter out of his Ivory throne. A Gyant is natures Monster; mans wonder a co∣losse and doth little, but stands for an image. A Gyant thinks to be a King, for he has gotten his Iron Marke or Scepter, and he is called Terra Filius the son of the Earth, he is a Cy∣clops, he attempts to snatch Joves Light∣ning out of his hand to reach the stars, but Jupiter and they are out of his reach, he looks at other men as so many Pig∣mies, he has as little of goodness as he has a great deal of greatness and quan∣tity; but when he yeilds to the fates he is good for nothing but to make the birds of the Air a feast, and his bones Shields, and Mace, as Precious reliques for antiquaries to adore, and to shew as wonders to succeding generations; He lives in the bowels of the Earth, and may well be the son of the Earth, and lives in Cells, though I think he is no papist, not so devout; He is a Tytheus that shakes the Earth and makes the Earth-quake for fear; He is a puple to the Whirl-wine, and is a Cy∣clops skilled in the accents of the cracking sphears, when he speaks, he

speaks in Thunder and fulminates com∣minations: he sits upon the Center of the Earth then in all likelihood he is a Teutonick Philosopher that mind Cen∣ters much: Nature has expatiated him to such a length, and has reard him to such a height, that he might be an Atlass to bear up Heaven with his shoulders: This is his resolution when he cannot prevaile with his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Flectere si nequeo superis Acheronta movebo.

A Melancholy Man.

LIves in the subterraneal goal of grief and his sorrows are like so many fu∣rys to torment him crueller, then that ancient Rhadamanthe, that tear him as though he were already lodg'd in Acher∣onta's prisons, surely this Atrabilis is the Water of Stix or of that Laethean lake, I should call this humour Orcus, and his body Hell: this Melancholy humour though it be black, yet it may be tear∣med

a bloody humour for it kills him; A Melancholy man makes his body an Urine, and he seems to be a Mourner and to put on sables, all his hopes and joyes being buryed; A Melancholy man is a great Architect, for he builds Castles in the Air; He is as dull (as the Phraise is) as Dun in the Mire, he sits as though he were in Dole commans extasie, he muses as though he were a student in the Pla∣tonick Den, sometimes he has such freiks of fancy that would make Democratus (if he were alive) break his spleen with laughing; sometimes besotted in such a lethargy, sick with such an Apoplexy and bedlam-like possest with such a frensie, that it would have made weeping Heraclitus, if he had been a spectator of his misery have wept his Eyes out, that he might never again be a beholder of such woe, misery and calamity; surely this man need saile to Antasiria. A Me∣lancholy mans Hieroglyphick is a Dor∣mous: A Melancholy mans black humor, is like Stix its water, or it is some thick vapours that rises out of mans little world; O that the Sun of comfort would exhale them, but I doubt these vapours will Ecclipse it; A Melancholy

man lives, as they do in the Northern coasts, that are blinded in Cymmerian darkness, and have some glimmering light from the ignis fatuus of his under∣standing, as they have from the North Pole; but the Sun of comfort doth not visit him with his comfortable raies be∣fore the Egyptian Serpent encircles it self, I mean a year: A Melancholy man sees or rather thinks he sees such strang Phanomenons, but are but the Chime∣ra's of his brain, he with his plumed imagination flys into terra incognita, the earthly part, the worst part of him (as Ovid accounts it) is the terra del fugo, the Land of Smoke for the fates and destinies, have made him a martyr in the flames of their wrath, anger and displea∣sure; yea, and a Melancholike mans moisture is as the Euxime or dead Sea, yea he is, and hath been deluged in an Ocean of woe and misery, his Sun of Glory is Ecclipsed, his night of sorrow is come, his body is his prison, his fet∣ters are his vexatious thoughts, and this Melancholy, his Executioner; and now you may hear his sad Catastrophe, of this sad Tragedy of his; O Death is the end, Exit.

A Souldier.

A Souldier is one of Mars's Cham∣pions, when he comes out of a fight, then the Almanacks red Anatomy of a man is his Picture, his body, is (as it were) all of Iron, saving his Face, which is a Face of Brass; In the Zodiack of the world, he is Leo, he is a vigilant man for he is oft upon his guard, and if at any time Morpheus lull him in the bed of security, he is quickly rouzed by thun∣dering alarums, he deserves to be in∣dicted in the high Court of Justice, for he vi & armis by force he takes away mens goods: King James calls great War∣riours and Conquerours splended Rob∣bers, for they gild their Robberies with golden pretences; A Souldiers chief Mu∣sick, is that of Drumes and Trumpets, that are of a Jonick and Dorick Dialect; yea, his voice imitates them, he thun∣ders with his voice, and lightens with his power, he is another Ʋulcan, this Souldiers, sides are Iron sides, yea a man

of Iron and money, is the Load-stone, that draws this Iron man, this Souldier is something like that Image of a man that Albertus Magnus made, that could go, and speak, but what he can do else, I know not, Experience knows, saving that he can fight, and that's the essence of a Souldier, he seems to have this motto put on him, pro aris & focis, but I think this is a truer motto that he should have (for my self) as the Proverb is, evere man for himself, and God for us all: He has the crimson Oath Wounds, as oft in his mouth, as he has bloody Wounds on his body; if his name be William he calls himself William the Conqueror; He loves to be cloathed with Iron Cap a pe, and then he is all a mode, he is Bellona's Son, and she often makes Anatomies of them, and then there is a feast for Canibals, yea, and their fresh is carved before with the sword, and there bodies are roasted in sulphu∣rious flames, This poor souldier is often weather beaten, for when the Cannons reare like devouring Leviathans swiming in an Ocean of blood, there Mars takes Neptunes place, and then Deaths gulph swallows them up; I wonder that when

a souldier goes amongst the men he has slaine, the dead bodies do not bleed at the sight of the Murderer; I have won∣dered why so many souldiers have scar∣let cloaks, but I have fancied one cause, it is because they dye and imbrue their cloaks in blood, or else because they have been brave Chirurgions of Mars, and have let many blood and killed ma∣ny, and therefore are made Captains, and bears the badge and sign of their Office.

A Child.

AS a man is a Map, and Description of the World, so a Child is a little Map, and Desciption of a man; a little world is the great world in Epitomy, a Child is man in Epitomy, he is Iliads in a Nutshell; a Child is a little letter (if not the initial) in the Book of Nature, yet he is mans best Coppy and example, his Soul is as yet an abrasa Tabula, which is not blur'd, blotted, nor defiled with the black Stigian Ink of sin, he is white

and pale, whiteness is a sign of inocency, he is a Lamb for meekness, a Dove for simplicity and innocency, a Pigmy for Parvity, and is, or may be, an example for his purity, this his first Age is his Gol∣den Age; his youth, his filver Age, his Man hood his brazen Age, and his old Age, is his Iron Age; a Child is Natures Paragon, a darling, his first daies are the prime dayes; these are the halcyon days when the Sea of affliction doth not toss him with the Waves of trouble; he is a young guest, come into this Inn of the world, and according to Luthers phrase, the Devil is the Host; and therefore he cryes and exclaimes on the fates, when he comes into thee Wilderness of the world, where he must combat with beasts or beastly lusts, and now must be as a Bear baited in the circle of the World with cruel miseries, as so many Dogs; when he was buried in that vast abiss of nothing, none of these troubled him: A Child is the Diminitive of a man, An∣gels are Pictured like Children, to show when they are Children, they are like Angels, he is a good Coppy of innocency, for I may say saving his original sin, he 〈◊〉〈◊〉 the state of innocency, he is one

of Adams branches, but as yet there grows no bitter fruit on him; A Child shews us what our great fire Adam was for innocency, his playing with Rattles, Hobby-horses, Whistles, doth as it were mock and laugh at the folly of mans business, and are the Emblems thereof; his Parents Pens him as their little Hi∣story, and he is one of the best letters in the Book of Nature; A Child he is a good example and pattern for simplicity and innocence, there are but few that imi∣tates either of these, and when he yeilds to the fates, he changes time for an un∣changeable Eternity.

A Critick.

I Have heard there has been a great mur∣muring amongst the Criticks, because our Maker did not make our Breasts of Christial or Glass, that so through these Glass-Windowes they might see every ones heart, but fools that they are, I think their hearts are the worst of all: Where envy like, Radamanthe that tear∣ing

fury fits in her Majesty, her Head been perriwig'd with an Adders taile, and her Cresses are Serpents Tailes in which she hath stings swell'd with poison and venome, that will invenome every one that she has to do with; this Critick has Cato's discerning Eye, that can discry the least knot; This carping Momus with his Kene Teeth, like that grinning Cerberus bites every one, he is a nipping and sharp Menippus, a stinging Hipponax; if he be a Philosopher, he is a Cynick; He vomite up nothing but gall and bit∣terness, surely if this man were Anato∣mized he would be found to have a great gall, or else none at all, having spit it all out in mens faces; A Critick is a carping Zolsus when his curious Eyes goes a fish∣ing there will be many Carps; A Critick is a Severus that is so severe over all, but himself; A Critick with Augustus Caesar, will tax all the world, in the strict bal∣lance of his Judgement, there are ma∣ny scruples, yea and he will not allow any grains of allowance: He is a cor∣rectour of all mens manners but his owne, and he is the unmannerlyest fellow in the world: If he be a Scholler,

it seems he has not learnt good Ethicks. He is the cruellest sharp saty re in this wilderness of this world, who throws his Poisonous darts of envy against all men; A Critick he carries behinde him the wallet of his own faults, and before him the Wallet of others mens offences, as wise Aesop feigned every man to have two Wallets, the one of his own faults, and that he carries behind him, the other Wallet of others mens faults, and that he carries be∣fore him; a Critick doth not put Er∣rata's in the latter end of his Book of Remembrance; He views Books, and scans Words, Spells Volums and he is the Castigator of the Orthogra∣phy, and the Chyrurgion of Manu∣scripts.

Riches.

Riches are the Wings, yea the golden Wings upon which men soare to the Clouds; Riches are the earths treasure, which nature has hid in the bowels of the earth, and I wish it had been buried there yet; Riches are snares, golden fetters, which intangle mens mindes, and makes men slaves to it, living in Slavonia; Riches as Gold and Silver are Ʋtopia's rattles and baubles, they have been the wise Phylosophers contempt and scorn; men Idolize their glistering, glimmering brightnesse, when as the wise Ʋtopians say, a man may see a thousand times more lustre and brightnesse in the sun, or star; Riches are Golden baites, and hooks that catch men swimming in the Ocean of the World: Riches are coun∣ted the Al-heal, but they wound all with caret, grief and perplexities: Alas, if men should wallow always in Midas banquets it would be but lean chear, and they would desire to have their wishes revo∣ked:

Riches are cruel temptations, they are the Devils spels, wherewith he en∣chants poore mortals. Heavens grant that I may never be bewitch'd by them; Riches are not goods as they commonly are called; but they are the greatest mischiefes that can come to men, even the Heathen could say,

Effodiuntur opes irrittamenta malorum.

Riches is the cause of the strifes; Fight∣ing, Brawling, Scolding, Envying and what not? they are Pluto's treasure, for he is said to be lord of the earth's treasure; Riches are the fire-brands that are cast into the world, to burn in the flames of envy and making all men poore Sala∣manders, living in the fire of anger, con∣tention, discention; riches as silver, the out side of it glysters like Serpents stings, but it has a poisonous sting that inven∣oms men, and with its poyson swells them with pride; yea, at the end of a mans riches, there is such a sting, I mean such trouble and vexation of spirit, who can bear it?

Fortune.

THe Antients pictured Fortune in the forme of a Woman, fitting up∣on the Globe of the World, and also men do suppose that Fortune is blinde; this is because men cannot see her actions, but Fortune is not blinde, but rather they cannot see her La∣brinthical windings and turnings; simils, are sometimes lik't by some, and there∣fore by a simile I will declare Fortune: as when a man sends out two of his ser∣vants a Journey, and sends them two se∣veral wayes; now the master knows at what time these two servants will meet with one another, though they be igno∣rant; so Fortune is the prime cause, as the Phylosophers call him: He sends all things, into the world, and he knows and foresees what chances and things shall come to passe, but men knows no∣thing untill they do come; So that in respect of the Primary cause, there is no Fortuna nor Casus, but in respect of

men, there is Fortune and Chance. Our Precisians now adayes laugh at the word fortune; Fortune is Pictured by some to be blind, and standing above the Globe of the VVorld, and casting to some Crowns, to some Books, to o∣thers Mechanick Instruments; Fortune is overmuch adored by some, some take it for providence, but fortune is a Ac∣cidental Concurse of secundary causes; Some attributes a wheele to Fortune, and men depend upon this wheele of Fortune, as they say, and as it turnes, so men are sometimes high, sometimes low; They say, fortune gives Riches, and takes them away again, and there∣fore in Pythagoras's Tabula Cebetis, some are cursing fortune, others blesse their fortune; fortune is good to some, bad to others; Dame fortune it seems has been a good Hus-wife that has gotten all these things to give away; Fortune has the most contrarieties, she is good, and she is bad, liberal and niggardly, and all at the same time, but to sever∣all persons.

A Virgin.

A Virgin in the Zodiack of the world, she is Virgo, she is a Chast Diana, she will let no Herostratus burn the Temple of her chastity with the Fire of his Lust; yea, she is in a happy case, for she is secure; The Murus Aheneus the Brazen Wall of her Innocency will keep her from all hurt; I have heard that Fryar Bacon did intend to make a Bra∣zen Wall about England, but the Murus Aheneus of Justice and Innocency would better Fortisie it, then his Brazen Wall, or the Walls of Babylon: Virgo is a good sign, you may see her Constellation, or Emblem in Heaven; Our Terrene Virgo, will take heed of Scorpio, which in the Astronomers Anotomy of Man is the Secrets; she has a care least she be stung with it, least she be invenom'd, and her belly cause to swell; She is a sweet Vir∣gin, she seals her Virginity with her Virgins Wax, which the flames of fiery Lust shall never melt; Of all things, she

hath a care least she become an Hermo∣phrodite, to have a Male Child within her, or to make an Hermophredite her Husband, and she should constitute and make a Hermophite, as all Husbands and VVives are or should be Hermophre∣dites; A Virgin is a Dove for Innocency, simpler then simplicity; she keeps the Fort of her Chastitie against all that assail it, and she knows if she should loose it, men would point at her as at a Map of Misery; All uncivil words paints her face red, and beautifies it with crymson blushes; A Virgin is the purest, clearest, and most transparent piece that ever Nature drew, she is the Metaphisicks of her sex; other women that have lost their pearle of Chastity, are but like the Almanacks mishappen Anatomy (excepting Scorpio the secrets) in comparison of her that is like the Celestial Virgo for Glory and Lustre, she is a Phenix a none such; yea all the World (if I may say so) is but Her Per••∣phrasis.

Death.

ANd now Death is the end of all things, Death is the last line in mans Tragedy, Mors ultima linea rerum; Death is the Finis in the Book of Nature, it is the literae finalis, and it makes men literae quiescentes; Death is an Arithme∣tician, and especially practises the rule of Substraction, for it abstracts as fast from Natures numbers, as Nature can add to it; Death to good men, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, end of all Misery, Grief and Calamity; yea, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beginning of Joy, but Death to bad men is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Joy, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Misery; Death to the good, is rather life then Death, Death it is quies to the Godly, its the mino taure in the Labrynth of the VVorld, that kills every one that come into it; Death hath its Sythe, because all flesh is as Grasse; Death is a Skelle∣ton, and it makes men like it; Death Anatomizes men, and puts them out of the robes of mortality; Death

is the destinies Atropos, its knife that cuts the thred of Mans Life; death is mans Executioner, death is by the Phy∣losophers said to be a privation of life; it is Heavens Messenger that is sent for men; death is a cruel murderer, who has made a crimson deluge of the blood of myriads of men; death is the great change, it has its Quiver and its darts, and arrows, men are the marks it aims at, death lets fly its winged darts, and crosses mans heart, and makes (as it were) a Crucifix, and sends him to the Holy Land, or else to Tartary, to such a Purgatory or Lymbo where Vestigia nulla retrorsum; death is a Sargeant that Ar∣rests all men, and casts them into the Prison of the Grave, and makes them pay their debt to Nature; death is but a Sleep, striectly taken, but death is such an Opium, that wil make a man out∣sleep the seven sleepers; death when a man is running his full carear, is the full stop, there he pauses; death makes an end of all things, death is the end of all ends, this death is the Neplus Ʋltra, and lastly, death of all things is the

FINIS.