AN Anatomical LECTURE OF MAN.  
OR A Map of the Little World, Delineated in ESSAYS and CHARACTERS.  
By Samuel Person, Late of King's College, Cambridge.  
London, Printed by T. Mabb, for Samuel Ferris, in Cannon-street under St. Swithins Church, 1664.   


an anatomical LECTURE of MAN or a MAP of the Little WORLD Delineated in Essays & Characters.  
by Sam: Person, late of Kings Coll: Cambridge  
Sold by Sam: Feris Book seller at London stone    

Imprimatur  
Novem. 17. 1663.  
Roger L' Estrange.   

TO THE Right Honourable Sir John Robinson, Knight and Baronet, Lieutenant of his Majesty's Tower of London.  
Honoured Sir,  
FAme, which is the World's Herald, having proclaimed Your honour with his Golden Trumpet in the Maeanders of all men's Ears, and every place Echoing with Your rare encomiums, hearing this, these did call upon me to fly unto You, with my winged Devotion to serve You, and become the least of the least of Your devoted Servants. Therefore I make bold to Dedicate these Rude, Barbarous and unpolished Essays and Characters unto Your Honor.  
Right Honourable, do with these as that great Persian Emperor Xerxes, who accepted with a kind Aspect, and loving Respect, a Cup of Water presented to him by a poor man, with both his hands  
I confess that they rather deserve to be disowned then owned; because they may lay a blot on the door of Your Innocency; because they are delivered from my Pia Mater, in such Adulterate and bastard Phrase: I have Essayed and tried to  every man, but I have Characterised none so clearly as I have done myself, in showing mine Ignorance, Folly and Imbecility: These are Iron or Leaden Essays, yet being Coined with Your Image, and having on them Your Inscription, they will go currant with all that beholds them.  
Worthy Sir, Do not esteem me a Gnatho, for what I speak, I think, but all that I think, I cannot speak.  Quid enim nisi verbis inane. 
Essays and Characters, are as so many Peculums, mirrors and Glasses, wherein one may see every one clearly and perspicously, but these Glasses unless they be guilded by such a Mercury, as you are with Silver Aspects, what reflection will they have? None can see any thing in them, no more then in Looking-glasses, with out Silvered on the one side.  
Sir, If You look with a kind Influence, with the two radiant Stars of Your Eyes upon me, frozen in the frigid Zone of Fear, than I shall rejoice; but contrary if You scorch me with the flagrant flames of Your Anger, than You will melt me into Tears.  
Pardon (Great Sir) pardon my Audacity, in Presenting this little Pamphlet unto You, who am a stranger; but my reason is, that I would show my good will to, and highest esteem of such Famous and Virtuous men; I therefore cast them and myself at Your Honour's Feet; Accept of them if You please, reject them if they do displease, they are not worth presenting, much less worth receiving; What shall I say more? look I pray You for no profundity of matter, no Rhetorical Flusculations, no witty Inventions; but for a few plain Essays, mean Characters, and meaner Language, and think the Author meanest of all, Vtra Posse non est esse, no man can do no more than he can: but be pleased to consider, they were every one written Extempore, and therefore by reason of other Studies; I had no time or very little to Study and Writ them over; but according to my good will, I pray you Gracious Sir) accept them, and do not intercept my weak endeavours, my poor Labours, and my painful Pains: But in the Scales of Justice, allow me grains of allowance, and do not scruple at them.  
But I draw to a Conclusion, and to a beginning of my Work too; but the Gate ought not to be Great, when the City is so little; I crave leave, And  
Remain Your Honours Devoted Servant, Samuel Person.   

TO THE Critical READER (if any such there be.)  
IF thou ask what pedantic Fellow is this, that presumes to intrude upon the paper Stage, my responsal is, that (being not at age, I need not Answer for myself, yet to give thee some satisfaction which is more than I own thee, my reason is, that I come upon this Paper-Stage to act that part, which thou actest upon the World's Theatre, viz. the Fool; But thou art not so much Worthy, that I should tell thee my Name; Suppose it be John a Nokes, Nicholas Nemo, or the Man in the Moon, what is that to thee? Spit thy Gall, vomit up thy Spleen, I care not; I have given thee as black a Character as thou canst give me; I have Gall in my Ink, as well as thou hast, I know thou wilt find nothing but Errates in my Book; 'tis pity but that thou shouldest have been a Corrector of the Press; Thou thinkest ' its good fishing in troubled waters, and thou art for nothing but Carp, and dost with the Elephant trouble the clearest streams (although these are none such) lest they should reflect thy ugly Visage; This is thy Dose or Pill; But though I am made ex quercu to thee, yet to the Courteous Reader, I am form ex salice, entreating them to be as Popes (though I would not have them Papists) to give me pardon, if they see any faults (as these cannot be without) remembering Venus has her Mole, Helen and Phoebe her spots, and none can expect so many written Assays without a blot, Humanum est errate; My unripe years might also Apologise for me; but I pass, and have past them over; I did at first intent that they should have seen no more light than my window, but by reason of Friend's importunity, I am made unwillingly willing, and therefore if thou be trapped in losing thy time, in reading of them, say nothing, others may be irretiated and entangled in the same gin, and if they deserve not to be read, thou mayest give my Book a Super sedendum; and if it should but cause other young Striplings to emulate or to Ape the same; I am contented, if thou seest my weakness, thou hast more need to pity and help me up, then quite to deject and cast me down; There is charity in the former, malice in the latter; But I must not stay thee no longer from thy peregrination over all my Living Regions; If thou please to be a Peripatetic here (I care not whether thou be a Philosopher or no) I wish thee a good Journey, and so Farewell.   

Courteous Reader.  
These Books following, are to be sold by Samuel Ferris in Cannon Street, under St. Swithins Church.  
CHoice Observations and Explanations upon the old Testament, by the Learned and Industrious John Richardson Bishop of Ardagh in Ireland, Folio.  
An Exposition, with practical observations, continued upon the fifteenth, sixteenth and seaventeeth Chapters of Job, by Joseph Caryl, late of Magnus, near the Bridge, London, Quarto.  
The Works of that Reverend, and Faithful Servant of Christ, Mr. Christopher Love, late Minister of St. Laurence Jury, London, viz.  
The dejected souls Case and Cure.  
The Ministry of Angels, to the Heirs of Salvation.  
Of God's Omnipresence.  
The Sinners Legacy.  
The Combat between Flesh and Spirit.  
The Christians Directory, to guide him in his several Conditions,  
All in Quarto.  
Speedy Conversion, the only means to prevent Eminent Destruction, very seasonable for these times, by the most Reverend Father in God, James late Lord Arch Bishop of Armagh, Quarto.  
The English Physicians Guide, leading the way to know all things, Past, Present and to Come; To Resolve all manner of Questions, etc. by J. H. Student in Physic and Astrology, Large Octavo.  
A Description, and Use of an Instrument, called the Double Scale of Proportion, by Seth Partridge, Large Octavo.  
Gildas Silvianus, the Reformed Pastor.  
The Mystery of Dreams, Historically Discoursed by Philip Goodwin, Large Octavo.  
Mensuration made easy, or the way of measuring all solid Regular Bodies, as of Timber, Stone, Glass, etc. by John Martin Surveyour.  
Canaan's Flow, or Milk and Honey, being a Collection of many Christian Experiences, Say, Sentences, etc. By Ralph Venning,  
The Theatre of the World, showing the Miseries and Excellencies of man, Translated out of Spanish by Francis Farrar, Merchant.  
Good News from Heaven, the fifth Edition, by Timothy Rogers.   

An Anatonical Lecture of Man.  

Character of a Character.  
IT is an Hyerogliphick, a little Enchiridion that Ensphears much, like Homer's Iliads in a nut shell, or the Chariot and Horses curtained with the wing of Myrmicedes Fly; It may be termed a Chrystaline Mirror or Looking-Glass, wherein every man may see his Face; a stigmatising 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 credit; 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 vicious; it makes the former petty Proebus', and their virtues are like those twinkling 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. Polycrates and Narcissus-like, falls in love with himself, and that fair face of virtue he saw in the forementioned mirror; But when the virtuous man's Antipode vir, a wicked one studies Optics and Glances into this Glass that reflects his true Shape and Effigies, he will be fit to do with this, as the deformed woman did with her Looking-Glass, who broke it and made it a multiplying one, because she saw such a Spectrum as through herself, and by that means reduplicated her deformed Face and Image, and made her a Janus faced Monster, just thus will he be served, who out of his Vatinian hatred to Images (being conscious of his fair one) will despise those that are reflected by this Speculum; A Character is the Picture or Draught of each person, it has not only the signatura rerum, but also, Personarum stamped upon it; it is the Counterpane of Nature's Book, and also of each Individuum; the Mark or Badge that every man hath, by which he may be known, it altars with a man as (Gemurists say) the Turmois in a ring looks well or ill as with him, the umbra or shadow which continually follows him, and is his concomitant; they may be termed petty Chronologies or Chronicles, the impress and token that is stamped upon each man, his Nature, Dispositions, and Qualities are here known; the pulse by which you may know whether well or ill with him; a Microcosmography or a Map of man, the Anatomy of the Soul, which rips up men's Qualities, as old Democritus did Beasts in his Garden at Abdera, and there sees within them; a kind of Legitimate augury that looks into the intestines of things, than it may be called the hand in the dyal, that points at each one its mimical, that imitates all things Cynical, that carps at all things Scomical, that derides all things with the forenamed Philosopher; It is a Tautological echo, a greater blab than Patto, they are the Registers that put all things upon Record, 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 intelligence, yea and understanding too; to the Reader they are not Flesh-marks, but infallible symptoms of things and persons; it may properly be Baptised a man's Zodiac, for in it are all his signs, both good and bad, especially a bad man's Character may be named, so because there be so many Beasts and Monsters in it, and it is his Flag, Banner, or Ensign that hangs out, intimating what's within; Characterizing is a kind of Physiogmony, and that which is written in the book of a man's Soul, it beholds and copies it out, and transcribes it into another Book, in black and white Characters, whatsoever was inscribed, they are Hierogliphical, or Emblematical Writings (such as the Egyptians used) that writ with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great and little Letters in Nature's Alphabet, rather than 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 Brachigraphy, and certainly those Figures or Letters drawn by Nature's pencil, are more significant than those that are the result of a man's fancy; Characters are like Ingenious Pictures that look at every one, they are the Prospectives that a man should well eye, the Weather-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 Philosophers counselled his Scholars to see themselves in their reflecting Glasses, so that if they be Fair and Beautiful to do that which becomes them, if soul and deformed, then to compensate it by the beauty of the internals; so let them rectify their obliquities by the strait lines of this Copy; I would counsel them to have (as one Antipheron thought he did,) carry 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 lie that rings about the Country, but it is far otherwise, the worst mischief of it is, that it is true, to conclude, a Character is every man's Physics Epitomised, viz. his Nature; Historia animalium, it is an harmonious clinching of divers senses, all ending with a sweet finiall flourishing close, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Universe which contains all living things, it is the habitation of all the Creatures, Nature's Mansion-House, and the receptacle of all humane entities. The World is round, no marvel then if it be so unconstant, so voluble, so soon turned topsy turvy, although it is a vulgar error 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 than it; The World is a Centre, the Heavens are its circumference, which do encircle it, yea the World itself is a circle, and the Devil is the Conjurer 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 World, the World being pictured, and a hand from Heaven holding it in a string which string is the thread of this Life, during its Duration in the World, which when it is divided by Atropus the destinies knife, than the World falls into an abyss of nothing, from whence it came; and so according to that distich, 
Omnia sunt hominum tenui pendentia filo,  
Et subito casu quae valuere ruunt.  
All humane things hang by a slender thread,  
What stands most strong, is quickly ruined.   
Experience that severe Mistress, 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 Philosophers 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 devilish vices.  
This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Philosophers calls it, is a Labyrinth, and death is the Minotaur in it, which devours all men in its devouring jaws; but our Heavenly Theseus will be the death of this death, and the life of our life.  
The World is more filthy than the Augaeano Stable, oh! for a Hercules which might cleanse it by letting the Alphean Rivers of Justice run through it, to purge it from the dung of sin, and puddle of iniquity; This Structure of the World is as an Ark swimming and floating in a Sea of Misery deluged with floods of iniquity; Oh there is too many unclean Beasts in it, not only whose feet bears the Image of the Beast, the Devil, but whose Souls have upon them his Devilish inscription; The World is round, as though it stood for a cipher, but in my Arithmetic it is one, though in the laughing wiseman Democritus' account, there were plurality of Worlds, but Mundus wants the plural number.  
The World 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 instruments of it, that it seemed as though Mars had made the World his field of War: So here is an end of my description of the World, though not of the World itself.   

A Man,  
IS by the Philosophers called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Epitome, man is Nature's darling; This Microcosm, is a compendium and an abridgement of the great World. Let us peep in the cranyes of secret Anatomy, and let us symbolise man's parts with the worlds. Man is compounded of the four Elements, viz. Fire, Aire, Earth, and Water, and so is the World a compound of these; his Liver, 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. Man's natural heat is his fire, his radical moisture, his Water, his breath, blown out and in by the bellows of his Lungs, his Air, and his Flesh is earth; but man's soul by the tenant of all Philosophers and Christians is held to be of a spiritual 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 celestial inteligences or Angels, move their orbs, every one in their proper sphere; man's body is of admirable Architecture, Frame and Composure, but man's soul, which Ovid calls his better part, which some brutish men makes the worst, it is as the heavens of an heavenly existence, though his body be but as the earth. Man's 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 faculties, viz, Fancy, Imagination, Wit, Memory, Understanding, Will, etc. are the Stars that gives light to his lesser World. Man is the model and extract of nature, he is all the creatures epitomised in his little copy, he is the greatest letter in the book of nature; man's soul is endued with such exquisite faculties, his soul can fly from one pole to another in a moment, & with this winged motion, can ascend to the heavens in a minute, and descend into the abyss in an instant, & can pierce with the Lynx's eyes of his Imagination and Fancy into the secretest places, yea and behold imaginarily, the centre of the Earth.  
A man is a masterpiece, in which there are a thousand several motions, a soul endued with such excellencies, as in one minute, it can be in a thousand places, mounts up to the top of the world, fathoms the universe without touching it; which goes, glisters, sparkles, which is the great indagatrix, which searches all the treasures and magazines of nature, which finds out all sorts of inventions; which frames Arts, which governs States, which order World's 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 Champion and fight his Battle on the Stage of the World, and can say truly Caesar's three Triumphant words, Veni, Vidi, Vici. Then he shall be an inhabitant of the Celestial Paradise, where he may eat of the tree of Life, freely drink of the Waters of Life abundantly, and enjoy the Tree of Knowledge eternally, when he shall know what soever is to be known, but if he be vanquished, he may say of heaven and happiness, as one said in another case, Vale & in aeternum Vale, farewell, and forever farewell; but he shall be a prisoner in the subterraneal Gaol of hell, settered in chains of darkness. The World is a Centre, and men are the lines about it, he who moves in a larger Orb, he is further from the Centre of the World and nearer heaven; but he who moves in a narrower Orb and Sphere, is nearer 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 Serpent's wisdom, and Doves innocency, the Serpent amongst the Egyptian Priests, was an emblem of Wisdom, which doth extricate and wind itself out of the maze of troubles and dangers, and it insinuates itself into rocks, and winds itself out again. In like manner doth a wise man wind himself out of the Labrynths of trouble, and winds himself out of the Rocks of Error, and there finds the Pearl of Truth. This Wisdom he is endued with, is like to that Mahometan Dove that inspires him.  
This wisdom is the quintessence of other moral Virtues; the World is a Ring, and this divine Sapience is a Diamond in it, all other precious stones are but glistering Pebbles, spangling Fopperies; yea Vtopias 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 encompased the World before he could compass this Wisdom; yea he is a Philosopher, and this Sapience is the Philosophers Stone, that will turn all things into Gold; this Wisdom is the Chemist's Elixir that is spoken of, that will prolong a man unto Nestor's age, yea Methusalams years: O happy prolonger! that with its holy oil, will make the Taper of man's life burn unto infinity of years, I mean it will be a means for a man to soar to the Hyacinthian Skies, with the wings of this Eaglelike Sapience: Wisdom is a wise man's Guardian Angel, that protects him from all hurt: A wise man is like a Star that shines transparently in his Horizon, but wisdom or Apollo the God of wisdom, is the Sun that darts his beams into his little Orb, and inlightens his Microcosm. It is said in natural Philosophy, that Forma dat esse rei, but wisdom is the divine form (may I call it image) Quae dat esse sapienti, Diogenes and the Ancient Philosophers feigned Wisdom, to be in a deep pit, yea in an abyss, but who can fathom this fathomless Pit; I doubt wisdom now a days is buried in such profound graves, but yet some of its divine sparkles are left in some, unless Behmen the German, that Teutonick Philosopher in his mystical or Magical, Teutonick Philosophy means, that Wisdom is the Centre of all things; I know not what his intent is; Scaliger did think, that Wisdom 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 Pebbles in comparison of it. Wisdom is pretiouser than the preciousest of Pearls, the Carbuncle is as it were, incensed in slames; that this Pearl of Wisdom outshines it; the Ruby, or rather the Purple Amethyst blushes, that this Ruby of Rubys should outshine it, the Diamond looks pale for envy: Wisdom is a spell against all the world's enchantments, an Antidote against the poison of Vice, the all heal that will heal our distempers. Wisdom is the milky way, its virtues 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 men's affections, yea makes men move every one in his proper sphere; Wisdom in the garden of this World, is a herb that may be termed life everlasting, yea it will make men sage; wisdom is a Chariot of fire, and Appolo is the Phaeton, the four Cardinal virtues, viz. Justice, Fortitude, Temperance and Prudence, are as the four horses; Prudence differs from this, Wisdom, as it is an ethical moral, Virtue and pertains to the manners, as the Philosophers define it: but let us define what Wisdom is; It is a divine virtue; 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 men's 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 quintessence and extraction of all wit, the product of all excellent judgements, the understanding of all understandings; the wit of wits, the reason of reasons, the virtue of virtues, and all these in perfection. This Serpentine Wisdom is the Ariadneean thread, that winds men out of the Labyrinth of miry, and now I may cry out with the Poet.  Pinge duos angues,— 
With the Egyptians (as I said before) a Serpent was the Hyrogliphicks of Wisdom, it being one of the wisest Creatures in the World; Wisdom is the great Rabbi that teaches all its Disciples, that Sophe's, his Angelical wisdom is a Cherubin for knowledge, or knowledge in the abstract, knowledge itself it is a Serpent for wisdom, a Dragon that keeps the Golden Apple of virtue in its Hesperides, it is a Cock for Vigilancy, a Dove for Innocency, a Lion for Courage and Strength, and what not? There is a story of one of the Roman Emperors that saw a Serpent at his bed side, as it were to defend him, so wisdom is a safeguard to wise men; (May I say without profaneness) that wisdom is the Tree of Life in the Paradise, or Wilderness of this world, and that Mercury's Rod which signifies wisdom, is a twig of that Tree that whips out folly.  
O thou Divine Sapience! thou Celestial Cherubin, descend unto us, and the Hyacinthian Clouds shall screen thee again; I doubt wisdom hath plumed its feet, and flown to Heaven, nothing but folly remaining on Earth; Wisdom is a Eortress to the weak, strength to the strong, a glory to the rich, riches to the poor, Power to the impotent; Wisdom in a man's Microsme, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is pictured in the form of a woman, as that Divine Plato said of virtue, so I may say of wisdom, Can it be seen with mortal eyes, it would with its beauty attract all eyes unto it.  
Then surely, it may see well its heartsravishing form, and divine beauty would amaze all eyes, and dazzle them with its Phaebian rays; its voice is sweeter harmony, than the Harmony of the chiming Spheres, or the Music of Orpheus' Harp; Wisdom, me thinks its very Name is a charm; If I were to decipher and picture out wisdom, I would picture it full of eyes to see all things, full of hands, to do all things, full of ear; Midas-like, ears to hear all, and full of tongues; Apollo the God of Wisdom streams out his Oracles in Rivers of Mercurial eloquence; he is endued with Mercury's Golden tongue, to speak as many Languages as that rare Linguist Mithridates. Wisdom is so profound, that I have not sounded its depth; it's an Abyss Abyssus, Abyssum invocat; A wise man is an Argos, his eyes keep Sentry, he is so circumspect, nothing can circumvent him, he sees and foresee things passed, 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 withheld from vice by the chain of virtue, and this bondage is true liberty; other men's 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 Preposterous speculation, for as our English Proverb saith, All is well that ends well; Exitus acta probat; And as Solon said to Croesus, when he was demanded by Croesus to judge, whether he was happy or no, for his Honour and Riches which he shown to Solon; wise Solon shaking his Head, said to him, He would judge whether he was happy or not, when he saw, Craesus' end, or the end of these things; this is a wise man's practical syllogism, his Major is for virtue, his Minor is for earth and earthly things, but his conclusion will be Heaven and Happiness; A wise man is his own guide; his Ship is himself floating in the Ocean of the world, he sails by Compass and keeps within compass, and so is seldom blown and shipwrakt against the Rocks of Adversity; neither is blown about with the wind of vain Doctrine, nor is charmed with the Siren Songs of vices, but sails on, neither is swallowed up in a Sylla of Misery, nor in a Charybdis of despair, but at last arrives at the Holy Land: This Grand Sophy, he fixes his eye of contemplation on Heaven, and cares for his Country, As Anaxagoras the Philosopher, who being asked by his Countrymen 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 Phoenix, 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 fits him, viz. Ex morte Imortallibus; A wise man is a good Physician, for out of Poisonous things he can bring out wholesome Medicines; He (with Promotheus) flies to Heaven, to steal this Heavenly fire of wisdom to inspire his lumpish clay, and also to warm and refresh him in the winter of Adversity, when the Storms and Tempests 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 wings, his actions may be examples; When the Rivers of Affliction would deluge his little world; wisdom is the Ark that saves him from drowning, 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 swallow him up, and hurry him down into a Gulf of woe, than he is like the many eyed Lamprey who sets his eyes as so many Watchmen, dives and swims out, and at last arrives at the Pacifick Sea, after he has been floating in a Turbulent Ocean of Misery. A wise man is an Arithmetician, for he has learned the Golden Rule of Wisdom; He has obeyed the Grecian Sophy's injunction, Nosce te ipsum, and has studied Vossuis' Book the Cognition Sui.   

A Fool,  
IS Diametrically opposite to a wise man, The Poles are not further distant from one another, than a wise man is distant from a Fool; a Fool is one of Simplicius his Offspring. A Phylosoper saith, A Fool may be known by these three things; 1. By his Talk, 2d. By his , 3d. By his Cate or walking; for his Speech betrays 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  he wears them so fantastically in such a fashion, nay rather out of fashion, that they are ensigns of his folly; And lastly, for his Gate, swinging both his Arms as though he would cast them away, and as a dog goes many waste Journeys, so doth he.  
A Fool is a mere Animal, though not Animal sociabile; He is no more useful to his Generation then the fifth wheel is serviceable to a Chariot; A Fool is Nature's Hiroclite. He is sent into the World 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 Potentia; yea but the chief difference is Resibilitas, for by his laughing too much he is differenced from other men, whatsoever he apprehends, he will do it, per fas aut nefas, be it right or wrong, and this simplex apprehensio spoils him; yea he comes not so far as Discursus.  
It is the opinion of most Philosophers, that by reason of the indisposition of the Organs men become fools; alas, folly misbecomes them, and this indisposition of his Organs is the cause why there is such bad harmony, nay rather such discords in his thoughts, words and actions; He has wisdom 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 Ass; It is a hard thing to tell where his reason and understanding is, whether it be in Sr. Thomas Moores Utopia or not; If he be a Shepherd, than his mind, wits, runs a wool gathering, he commonly busies himself about de lana Caprina; A Fool, is Nature's Antipode, he doth always contrary to it: He is so miss by the Ignis fatuus of his imagination, and wanders up and down in a maze of folly, in the Meanders of trouble, and Tabrinth of perplexities; yea he is sick of the Apoplexy, besotted in a Lethargy, and may make the eighth sleeper; he proves the best of any, that man's life is a dream, for he is always asleep; but he never dreams of these things, viz. what he came into the World for, nor of Death, Judgement, Heaven, or Hell, etc.  
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 cipher; Let me speak à Sarcasmos Mundo, he is sent into the World to be an Emblem to mock other men that account themselves wise, and shows what indeed they are, though in specie, in show they be other wise, and his foolish actions are the mocking of most men's business, he laughs at other men's folly, and men deride his foolishness, 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 Molehills, the Men as Emmetts, he could discern 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 than others, some like filching Wasps, others like lazy Drones, over their heads was hover, a confused number of perturbations, Hope, Fear, Anger, Avarice, Ignorance, etc. and a multitude of Diseases hanging, which they still pulled on their heads; some were Brawling, some were Fight, Riding, Running, Solicit ambientes Calidelitigantes for toys and trifles, and such momentary things. Their Towns and Provinces mere Factions, Rich against Poor, Poor against Rich, Nobles against Artificers, they against Nobles, and so the rest; In Conclusion, he Condemned them all for Madmen, Fools, Idiots, Asses, O Stulti quaenam haec est amentia? O Fools, O Mad Men, he exclaims, Insana studia, insani labores, & c.? Mad endeavours, Mad actions, Mad foolish, Mad Oseclum insipiens & infacetum, a giddy headed age. Heraclitus the Philosopher out of a serious meditation of men's lives fell a weeping, and with continual tears bewailed their misery, madness and folly; Democritus on the other side burst out a laughing, their whole life seemed so ridiculous, and he was so far carried with this Ironical Passion, that the Citizens of Abdera took him to be mad, and sent Ambassadors to Hippocrites the Physician, that he would exercise his skill upon him.  
O if now that Cynic Philosopher Diogenes, should search with a Lantern 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 over weigh and have the Praestat, as the Emblem is; and now in a strict Arithmeticians account, in so many millions of millions of men, deducting all the Fools, and then in his numeration numbering 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 wisdom 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 Sphere; Nature is only in him, and therefore he is called Natural, and yet none more unnatural than he; A Fool is Nature's Embryo, he is a materia prima absque forma Sapientia, he is deformed, and wants that divine form of wisdom, he is a Chaos rather than 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 rather Trismegists rod, that will whip and beat out ignorance, he is ignorant of nothing but ignorance. We 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 Pearl of knowledge, which like that Pearl 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 Conjurers (though it may be some are) though they see all things in this Glass 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 labours to be unknown; Speculation is the life of a Scholar, Practice is the life of speculation, and Zeal is the life of Practice; I have seen wisdom Pictured with three faces, to see things past, present, and to come; I think Learning aught to be Pictured in like manner, and wisdom is said to be the Basis of the world; I think learning may be said to be the basis and foundation of wisdom, 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, lest the deluge should wash it away, the other of brick, that when the World is destroyed by fire it might remain; These I say are the Pillars that uphold the world from falling into a vacuum of ignorance (as I may call it) it being so empty of Knowledge, yea now adays, 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 Learning; I may say with Martial, as when he spoke of the Roman Amphitheatre, Barbara celarent sileat miracula Nemphis.  
And now these Monuments of Learning, are rather like so many Tombs under which Learning lies buried, and this Glorious Babel of Learning is fallen down; Oh where is Bacon's advancement 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 Ovid's Metamorphosis is verified about men, being transformed into ignorant Beasts, and men now adays make nothing of learning; Of learning, there is now a sad annihilation, Minerva is not adored, but ignorance is followed, is not Minerva the goddess of Knowledge drowned in the Euxine Sea of ignorance, and doth not Neptune bathe 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 acute and excellent Anatomist, for he unrips every thing, and sees Nature throughly; He is a Philosopher, a good Logician, for he is rational, and all for reason; He is an Excellent Moral Philosopher, and skilled in Ethics, but he has such Ethical virtues in practice, as well as in speculation; He is an expert Physician, skilled in Nature and natural Philosophy 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 Arithmetician, for he can by his reduction, reduce all things to one thing, from whence they came; as did the pythagoreans of old, and practices his Division, and gives every mad his due; he is a sweet Musician, 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 Spheres; Oh the harmony of these Spheres, and Orbs and besides these, he is a real Musician, one of Therpsicore, or Vterpe's Sons; He is an Astronomer, for his eye is always fixed on Heaven, and considers whether the Stars, Heavens-eyes look with kind aspects on the Sons of Men, and a deep profound ginger, and considers the powerful working influence, and effects of the Stars, the Celestial torches, and an eloquent, eminent Rhetorician, who has Mercury's Golden Tongue; another Mithridates, a Scholar is a Geometrician, for he measures the Earth, and knows that the World is a circle, and man's heart a triangle; therefore the world cannot fill man's heart; He is also a Medick or Physician that can cure the sickness 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 Chemist, sucking the marrow of all Philosophy, extracting out of it the quintessence; and by his Mercury, and other Alchymistical ingredients, He makes his Elixir, and Philosophers Stone, if possible to be made, and then he makes his Furnaces, his Golden Indies from whence he gets his Gold, and all this is to an excellent end, to aspire to the top of Pythagoras Y which deciphers Wisdom, and he knows he cannot climb to it without Craesus' Golden Ladder; A Learned Man is a Rabbi that is skilled in the Oriental Tongues; This knowing man being polished by Mercury, and Minerva, may become one of the tall Cedars in the Lebanon of the Church or State, other shrubs being not fit Ex quovis ligno non fit Mercurius: Learning to a Scholar is good Armour, Armour of proof against the Heretical Cannons of Adversaries; yea, he is out of their Gun-shot, having drunk of the Muses Helicon, that Spring and Fountain of Learning; He is then as it were inspired by that Learned goddess Minerva with Heavenly fire, and having tasted of Aristotle's Well, he detests the muddy waters of ignorance; A learned man (with Esop's fellow Servant) can do all things, not ascribing Omnipotence to any man, but all things that a man can do.  
Learning is the stamp and superscription that is coined upon learned men, and therefore they are currant, and runs with the swift Currantoes of his imagination over the Universe; Learning is the Jewel in a Learned Man's head, yea his Head is the Muse's 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 Description of the Learned, hear what difference that Cynic Philosopher Diogenes makes between the Learned and unlearned, saith he, As much difference there is, as between the dead and the living, so much difference there is between the learned and Ignorant; But I had almost forgot to play the Astronomer about Calculating the Learned's Nativity, they are commonly brought into the World, when Mercury is culminating, which doth presage them to be Wise, Studious, contemplative.   

An Ignorant Man,  
IS a mere Simplicius, he may have St Augustine's Confession written in Capitol Letters about his head (after the Roman manner) with this Inscription, HOC TANTUMSCIO, QVOD NIHIL SCIO, I only know this, that I know nothing; Ask him any thing, and the Answer will be that Nescunt word Nescio, I know not. When an Ignorant man is to bring his Verdict in about any thing, it will be this, Ignoramus; 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 vexed, 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 understanding; 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 always plodding and digging in the Earth, so do ignorant men, and they with Aesop's Cock in the Fable, had rather have Corn or a little Earth, than the Pearl of Knowledge; Ignorant men are Owls that howl for woe in a night of Misery; The Ignorant are enveloped in such Cymmerian darkness, where the Sun of Knowledge never visits 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 until the scales of ignorance be wiped 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 embarked 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 Axiom, Cannon or Rule in Philosophy, 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 Monopolise all Knowledge, but every man ought to have his share of it; The World is a Wilderness, Knowledge is men's 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 Innocentius, though not a Pope; Every thing is a Riddle to the ignorant, with every unusual thing, they are caught with an ecstasy 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 Ignorant man is one of the World's Herd, grunting in a dunghill of ignorance, and will never enter into Minerva's Paradise, where is Trismegists' Tree, or Rod of Knowledge; I do not say it was a bough or twig of the Tree of Knowledge, but it has such virtue in it, as it will be to him Lignum Sacrum, or a Holy Oak; 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 Philosophers 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 trouble his head with knowledge; his Soul is as white paper he thinks, and not scribbled with such intricate notions of knowledge as the Learned is; He can live very well in this Dungeon of Knowledge (as the Child that was born in a Dungeon) if he have but meat and drink what cares he for Helicon, or learning the food of the Soul, he likes the Tullianum of ignorance, far better than the Sunshine of Knowledge.   

A Covetous Man,  
WIth ●rake, he compasseth the World, or at least he desires to do so; the world is his Zodiac, and he and his Gold makes Gemini; he may be called an Idolater, for he worships Images; and a Papist, for he adores Pictures; He would have been the first man that would have worshipped Nebuchadnezzar's golden Image; Poor simple man he is said that he lived not in the Gold Age; for than 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 Aurum potabile, and Gold is his dainty, and in these (as Apitius in his dainty Banquets;) he places his summum bonum: A Covetous man is always for Arecipe, and the Lawyer's Terms, To Have and to Hold, are his three Principle Tenants, but Yielding and Paying are as easily got of him, as fire out of a flint; but by the steel, if he be a coward, he is never in a good mood, but he is always in the Optative Mood, with an utinam 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 Physicians say, that Gold is preservative, but to him it has a contrary quality, for it is destructive, Gold is the Centre of all his hopes; yea the World is the least and most that he desires, yea pieces of Gold and Silver are the circles in which he is conjured; these Images are laid up in fit places, and repositories, and he will never forget them; The Crosses on his coin, are those upon which his mind is Crucified Excruciated and tormented; Well may he be called a Papist, yea a Pilgrim, that has so many Crucifixes and Crosses, wand'ring in the Wilderness of the World; this greedy man well proves that he was made of red Earth; Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this Hebrew Word signifies, because he so unsatiably seeks after reddish Earth; This Covetous man, is the Vtopians 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 Metal, himself, he thinks he had need get Gold, or else every one would make light of him; A Covetous man makes himself more unclean than the Augean Stable, that might Purchase the Indies; O! Gold is a Covetous man's Paragon, he is a good Chemist, for out of his labours he extracts gold; he rather abuses than uses money, for his money is not currant as it should be, but it is dormant; He sometimes buries his money, yea always 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 other World; A covetous man is a Griffen, 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 honour, 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' plurality of Worlds; yea, and that there should be a Platonic year, and of all books of the World, he contemns none more than Petrarches, 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 Characterised him, I will brand him with a black salt, is troubled much with the Ethical vice, Avacitia, Covetousness is an Abyss, a bottomless pit, a pit of destruction, a gulf; it is deciphered by the Poets, to be a Dog always devouring never Satisfied. It is a vacuum, always empty, never filled, and that which the Philosopher Democritus affirmed, De infinito vasto; that I may say of covetousness, it expatiates its desire in Spatium Imaginarium, into that imaginary space beyond World's Heaven, and it would find out a new America; truly this is like to the informed and deformed beast of America. This Covetousness, it doth with men as Circe's did with Ulysses companions, transform them into Swine, and make them wallow in Gold and Silver, the red and white excrements of the earth, and such dunghill pleasures, as it made that Roman Emperor Caligula wallow and lie all along amongst heaps of money; Covetousness is a Dragon, that keeps the Golden apples in its Hesperides; made that great Emperor of Macedonia, Alexander the great weep, when he heard the Philosopher Anaxagoras say, there was no more worlds but one, Vnus Peleo Juveni non sufficit orbis.  
You may see what an irremiable Labrynth, this covetousness is, it is a Hydra oh for a Hercules to destroy it; it is a Lion Rampant, whose devouring jaws are never satisfied; here what Plutarch said of Covetousness; a covetous mind saith he, is as restless in seeking, as it hath pleasure in finding; as fire is never satisfied with wood, nor earth with water; so the Avarous is never satisfied with money; The covetous man's desire is never termined nor bounded within the limits of reason; Covetousness is all hands and arms to hold and embrace all things; A covetous man was born, when Saturn had dominion, he is so covetous: 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 community of goods, and of all countries, and form of Government, he likes Utopia, and its community the best. He practices the moral, ethical virtue, liberality, most he knows is speculative parts of Ethics; moral Philosophy, is not enough for a man, unless he have the Practic too, it is a Practical Science. He knows, what he has is distributed to him, by the hand of providence; and he must give account of it again, 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 imprinted on his mind; that he must do as he would be done to, that time shall not raise it out, it being engraven in the table of his mind, and printed in the book of his conscience, as with a pen of iron and pencil of brass with indellible Characters. This man is surely in a good case, for he is commonly in the Dative Case; he gives that away liberally, which he received freely, and he knows hereafter he shall be no loser 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 coin doubly and trebly. He is one of the most sensible members in a body politic, 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 participates of his Golden rays, his ears are open to all Petitions; Prayers, Supplications and Requests, and his hands is liberal to supply their necessities. He known man is not made for himself, but aught to do good to one another, though he be not Rich, yet nihil est nihil de est, he is very merciful; Mercy has its throne in his heart; Charity is the Diana that he worships, liberality itself seems to be his essence. A liberal man knows that excellent Paradox, give all and have all; he is a public spirited man, he desires, labours and endeavours 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 Emperor 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 Pleurisy; he had need be let blood by the Sword of Justice, and being Anatomised, his heart will be found a great one; he swells so with the poison of pride, that he is like to burst; he has got this pleurisy 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 waxed wings of pride, soars up to heaven; but the sun of righteousness, will melt their daring wings with his fiery radiant beams; and then they must have Icarus' his fate sink down into a sea of misery, woe and calamity.  
This self conceited proud man, looks at his virtues (if he have any) with his eyes as multiplying Glasses; and sees, rather thinks, he sees two virtues 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 registered amongst Plutarch's selected Heroes, and that famous act Chronicled and with Augustus Caesar in this Theatre of the World, he thinks he has acted his part gallantly and deserves a plaudit. A proud man thinks he is a Phoebus, and he would have all men Parthianlike, worship such a sun as he is, and he thinks his virtues like stars, and when soever he reflects upon himself, his eyes are dazzled when they look upon such a Phaebian Transparency, Transparent splendour, and splendent glory and brightness, which he thinks he contains in his sphere and orb; nay, more he thinks his eyes, or the glassy humour of them after he has looked upon him, the Sun as he thinks himself; they may be as burning-glasses reflecting his Sunlike splendour on men to inflame their hearts with love to him, and admiration of his glory, and glorious brightness, and bright excellency, and excellent beauty; A proud man is a Chameleon, he lives by Air, with the breath of praise; He cannot think of his excellencies with out an ecstasy, when he doth any thing, he styles it Opus aureum, a golden work, as Erasmus colloques were named; he has not learned the Wise man's Apothegem 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 compare with Scaliger or Mithridates, for a Linguist, and thinks he has Mercury's 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 famous for infamy. A bladder blown full of wind, he loses himself, when he spies 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 man's life is but a blast; he is a self conceited fool, and a fool in a play on the World's Stage, and at the end of his Tragedy; serpentine wisdom instead of a plaudit, shall give him a hiss: Pride is like gun powder, that blows 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 England; if a native, he thinks he is the man, a brave Heroic 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 Caesar; will have no superior; and with Pompey will have no equal, 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 authority as Pythagoras' speeches was to his disciples, Ipse dixit, all his commands must be laws; yea, and as the laws of the Medes and Persians, that must not be altered, he has diminutive thoughts of all other men, but he thinks he has superlative parts, though they be nothing in comparison to others; I do not wish him a Vale, unless he will descend into the Valley of humility, and puts to his pride an end.   

A mere Physician.  
A Mere Physician, is a kind of an Empiric, but is distinguished by his garb; his Authors are Galen and Hypocrates, yea he sometimes reads Alexis of Piedmont, or the regiment of Health; the subject of this Physic, as well as Physics natural Philosophy, is, Corpus naturale; yea, he has some skill in Tactics, 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 Patient's water cannot drown them, yet with his Drugs, he will poison and expel them: He is a Quacksalver, and Paracelsus is his Patron; his sentences are Aphorisms; 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 other quirks, that he has to get money. This dull Physician is a pretty good Chemist, for out of these Drugs of his, he can extract gold; yea, and he labours to get the Philosophers Stone, but he will knock out his brains against it, if he have any; his practice is so much about bodies, he never minds souls, but is all for the body, that I think is the reason of that sharp sentence, ubi sunt tres medici duo Atheist: Where there is three Physicians, there two of them are Atheists, and he has a sad sickness of his soul; and now there is need of Rosse, that our Medicus may be Medicinatus, our healer healed, and Physician cured. This Physician is of the strangest disposition, he is sick when others are well, and when others are sick he is well; Hierophilus, saith a Physician, meaning a right learned and skilful one, is manus Dei, but this if he be so, is sent to hurt, rather than to heal; Paracelsus his Author, would have Physicians to be Magicians too; I think he has followed his master's desire, and can by his Prefisciens prevent Witchcraft: there is a witty flout put upon Physicians, but is proper to such Quacksalvers as he is, that they of all men can kill , 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 contemplation is fixed as with eagle's eyes on the sun of righteousness, and is like the precious pearl; Afterities contains those sun's beams, and rays in it, and reflects them unto others; but is not like the Gloe-worm, only to give light to himself; but is a shining Lamp to his Generation: 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 Ambassador from the King of Kings unto men, that they may become his Subjects and enjoy an heavenly Kingdom. He is a Prophet, to prophecy, and a Priest to offer the Incense of prayer for the sins of his people: He is a shepherd, his people are a flock, the Church the fold, he doth not fleece them but feed them. First, by his good example. 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 ways of sin; His Longus are his bellows, that he may blow the winds of Doctrine into them, which is the breath of life. He is a good Physician which heals the sickness of men's souls with heavenly Balsam, and the falling sickness, when they fall into sin; that sad Epilepsy he pores in Oil of consolation into their wounded consciences; He shows them a nearer way to heaven then by Homer's chain, or Aquinas' aurea Catena; but his chain is, Aura Virtutum Catena, the golden Chain of Virtues: Religion is a Chariot, and Christians are those that bear the Yoke of this Religion and Christianity. This Chariot of Religion has almost been overwhelmed in a Sea of blood, a red sea, in the time of those butcherlike Emperors, but this Divine is an Aaron, and the Captain of Salvation is our heavenly Moses, that will lead Christians, those true Israelites out of this Wilderness 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 Egypt of the World and Wilderness, where the Scripture, or God will be a Pillar of Fire by night to direct them in this night of Ignorance. This Chariot of Religion will be a fiery Chariot to convey us to Heaven, like to that of Elijahs; A Divine is a Pillar of the Church, and one who is always hurried in the Fiery Chariot of Zeal; He is a Cherubin for Knowledge, and a Seraphin for Zeal, as the word Seraphin signifies, Burning, Flaming; He is sometimes a Boanerges, a Son of Thunder to conitruate comminations and threaten against evil doers; other times he is a Barnabas, a Son of Consolation, He is a Good Soldier of Jesus Christ, and a good Captain in the Church-Militant, 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 alarums all Christians to come to their Spiritual Warfare, and to Arm themselves with the Sword of the Spirit to fight against the World, Flesh and Devil, that grand Enemy 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 traveled over all Arts and Sciences to the Pearl of Learning, yea, he makes his Arts to be Handmaids to wait on Divinity, which is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 man's birth an Asperate; and on tender Infancy he puts a Lene; Mans youth and manhood 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 enemy to Barbarism and Solacisme, he is a very orderly man, he puts all things in method and order, he lays the foundation of tongues, he is a punctual man and minds all his stops, he uses more than Lypsian curiosity in his pronunciation, 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 Grammarian 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 skilled in Ovid's de Arte Amandi; all books that are not punctual about Orthography, nor the Language not linked with the Cords of good Syntax, whose Sentences 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. Grammitica, consists of four Pillours, First, Orthography; Secondly, Etymology; Thirdly, Syntax; Fourthly, Prosodia: First, For Orthography, Cato's discerning-eye, could not descry a knot, sooner than he will perceive his Orthography corrupted; Secondly, for his Etymology, he will slice words in twain, and mince them so long, until he finds out the root he digs for, he abstracts 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, until he comes to the Theme and Radix he traces words; And for Syntax, whosoever doth not tie his speech with its ties, he wishes a rope were about his neck, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hanged within the Letter TWO which is a figure of a pair of Gallows, neither doth he ever abide to see woman's 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, sometimes 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 Musician, 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 rays shines gloriously in the Firmament of man's Soul; But when our Great Sire Adam fell, than the Sun of man's Reason was Eclipsed, and then this Lucifer had its fall too; But this Logician he strives to dissipate the clouds of ignorance, that bemists' man's reason, so that men by this means recovers the sight of this eye of the Soul; But yet he hides this Gem, this Pearl 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 cannot unloose knots of difficulties, more harder to unloose then that Guardian knot, then with Alexander he cuts them with the sword of distinctions; A Logician is an Aedipus, to unriddle those riddles of that Sphinx Phylosophia, or Sphinx Phylosophica, which if a man cannot undo, it kills him with Grief, Care and Study; yea and of Nature too; Another Sphinx which drowned our chiefest Philosopher Aristotle in Euripus, and smothered or Martyred, that great yea greatest Naturalist Pliny in Vesuvias flames; Logic is Philosophy, or Phylosophies Mechanic, that makes all its Instruments; A Logician distinguishes of all things, divides all things, reasons and disputes of all things, and defines all things; he disputes pro and con, he refutes errors stiffly, answers Objections 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 Sophister, who by his Sophistry can circumvent; 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 singular, a singular man; he is ens completum, he is homo omnium horarum; 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' Copia verborum; He has a very well-tuned Genius, (as I may call it) for his Words are sweet Harmony, that charms 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 masculine; 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 arms 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 Golden tongue he has (which being a good tongue is) Aesop's best dish, which makes a good relish in the  of every Judicious man's Judgement.  
An Orator is a second Orpheus, who with the sweet Music of his words, draws every one after him; He is a second 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 men's manners, a biteing Menippus, sometimes a Serpent to sting men with reproaches, a stinging Hipponax; And thus he has as many delusions as a Juggler, but in them all, he shows that he has skill in Politics, and is a Politician, for he doth all these things out of Policy; A Rhetorician is all Tongue, by which Instrument he overcomes and wins more than Mars by his Weapons, witness the Orator Cyneas, whom King Cyrus confessed he had gotten and won, more Towns by Cineas' Eloquence, then by Mars' Instruments; An Orator is so persuasive, that if he but say it, none can gainsay it; truly he by his charms of eloquence rocks men into such pleasing lullaby, and dallies them in such a Dallilahs' Lap of pleasure, that he takes all strength from such strong sampson's.   

An Arithmetician.  
I wonder whether an Arithmetician, in the Book of Nature stand for a cipher, or is a figure; He seems to play with his figures, and makes them fight with one another, and musters his Armies of Figures which are almost innumerable, 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 men's debt-Books; His Art of Arithmetic consists of nine Figures, viz. 1, 2, 3, 4, etc. and a cipher it stands for nothing; but if that o cipher, be well pondered in the scales of a Judicious man's Judgement, it will preponderate, and over weigh all the other nine figures; An Arithmetician saith, o the cipher is no figure, but the Phylosopers say, a o, or a circle is Figura Capacissima, the World is an o, the Heavens the Celestial Spheres 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 Pythagoreans) minds mystical numbers, he saith, 1. 3. 5. 9 are mystical numbers; but his prime words are Imprimis and Items; If this Arithmetician be for a Courtesan, a Whore, than he practices the Rule of Multiplication, and puts an Addition to the innumerable number 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 always furnished with such multiplicity of Unites, Ten, Hundreds, Thousands, etc. of nothing but figures, He Lives by his Figures; We may call him a Rhetorician, for he uses figures, and when he writes, he writes figure-hand; He would think it a Paradox for to say 200. Ciphers 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, than 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 practices his Arithmetic most upon his money in numbering of it, until he come to the Summa Totalis, he could wish he could practise the Rule of Multiplication upon his Gold and Silver; In sum, I will tell you first what he is not, he is not a cipher, but one, who of all men may number his days best, but of all other he numbers them least, because he thinks they are innumerable; 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 Musician,  
IS one of Therpsicore and Sterpes' his Sons; He is a merry Fellow, He obeys Heliogabalus' precept the most; Ede, Bibe, Lude, post mortem nulla Voluptas.  
He is a Chorister, and with his loud and unintelligible Chanting, Enchants men with his Charming Magic; He is Nature's sweetest voice, and is Cupid's Chanticleer, who with his Divine Airs, chirps out his fringing matutines; A Musician by his joining of Concord's and Discords, betwixt them both strikes an heart-ravishing harmony; he is a conjurer in the circle of the ear, that Conjures men with his Conjuring Charms; A Musician is only a voice, and Aeolus lends him Air, and so by the Bellows of his Lungs, and by his windpipe, and other parts he has, which are the Organs from whence this Music 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 Music resuscitates it again; by his Music he warms the benumbed Spirits that were frozen in the Freezeland of grief and sorrow; He is another Orpheus, who with his Harmonious Harp draws men after him; He is one that is skilled in the jonick and Doric Diolect of Music; He is nature's Nightin-Gale, that sings Sweet, Sweet, and Jug, Jug, for he is much for drink, strong drink he thinks is Jove's Nectar, and wishes that Ganemedes were his Cupbearer; He is a Bird that is Imprisoned in the Cage of the World, sometimes he is a prating Fellow, and then he is a Parrot; sometimes he is ravenous, and then a Raven; He is a merry man, a Jolly Fellow, a Boon Companion, and a Friend to Bacchus; if one be liberal to him, he will sing their Praises above Ela, yea above Heaven's Ela, but poor man, he is almost choked 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 Nature's debt, than he will stretch forth his voice until he come to his Diapasons, so that he may sing his part with those warbling Spheres, and he thinks himself happy to be an Auditor of the rare Harmony of these Celestial Spheres and Orbs, yea, and he aspires higher to bear a part in the Choir of Heavenly Angels, whose perpetual task it is to sing their concording parts without pause, redoubling and discanting hallelujahs. A Musician, his rare Harmony leaves as many Echoes in the ears and hearts of his hearers; as Traveller's reports, their is in the Pyrenian hills; A Musician 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 Musician to be turned into a Nightin-gale, but death Metamorphises him, and he becomes a Bird of Paradise, I mean of Plato's Paradise, the Elysian Fields.   

A Geometrician.  
A Geometrician is not an unmeasurable 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 persuaded to be an Atheist, and to be of the Opinion of some Philosophers, viz. That the World is Eternal; He uses jacob's Staff, more than he uses jacob's ladder, viz. prayer to climb to Heaven, I think he is not proud, though he be highminded; He Surveys all the World, and finds it to be but a Punctum (in respect of the vast circumference of the Heavens, that are circular; A Geometrician beholds his figures (as it were) in sport and measures the distance, 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 compass, he knows that the Diameter, the World's Axletree is that upon which the World hangs, as though the World were Crucificed, and wracked upon the Tree of Knowledge; for Knowledge torments more than ignorance; you would think this Geometrician were a Conjurer, for he is always drawing Circles, and Lines, and Triangles, and Quadrangles, and Cones, and such strange Figures; He seems to be a kind of a Philosopher that has skill in Quantities, Lines, Superficies, and Corpus he knows has three dimensions. And when this Geometrician has viewed all the World, 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 Terrestrial and Celestial; If he be a Beastly fellow, he beholds his Emblem or Picture in the glassy Terrestrial Globe which is a Looking Glass, and sees Beasts in it, and especially a Swine; but truly I think he will never see himself in the Terrestrial Globe itself, nor any besides; I doubt he will never come there, but may be Pluto will take him to measure his Subterraneal World; A Geometrician is like to Alexander the Great in this, for the whole World cannot content him, if he be a Covetous ma●, but death fills his mouth full of Earth, who could not fill his heart with Possessions; 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 World, I mean the Compasses of his Covetousness as well as his other; He now must be contented to lie in punto. 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 Jove's Messengers, carry his Soul to the Emperean Heavens, as the heathens of old, when they used to Canonize their Emperors 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 signify; that the Emperor's soul was transported to heaven by that soaring Eagle: A Geometrician with Archimedes' 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 minded man, he with the Philosopher Anaxagoras cares for his Country; his contemplation is in heaven, about heavenly 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 Travels in that milky way; He looks on the Stars with a judicious eye, yea with his eyes, as two prospective glasses, beholding the celestial eyes of heaven, whether or no they look kindly upon the earth; He beholds heaven's 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 heaven about Venus as well as in the houses of the earth. This Astronomer if skilled in Astrology too, considers the powerful working influence and effects of the Stars, Tycho and Braha are his Authors; He beholds Aquarias' eye, that it weeps always to look on the miseries and obliquities of men done upon the earth; of all signs 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 ginger sees that Libra has the least influence on men then any sign has, which is the reason why there is so few Aristides' just men: He also sees Leo, that's a bad sign, that it hath great influence on men below, that's the reason so many men are so Lion-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 ginger, Prognosticates what will come to pass, he knows that those heavenly Signs; viz. Stars are set up, that they may be as signs and tokens, what shall be done on Earth, which they first Presage. This ginger he sees future things in the Chrystaline or glassy heavens; yea, and in his Gallilaean glass, he sees heaven's face clearly, and perspicuously, and sees whether heaven's face frowns upon the Earth or no; but oh! when he sees heavens Hyperion, its illustrious eye to be blinded, as to us, thick mists clouds, and the moon interposing, and Titan suffering by reason of these, a fatal eclipse; then he saith it prognosticates, that the sun of the world's glory, or rather the sun of righteousness shall as to us be eclipsed, by reason of a world of sin and misery interposes: An Astronomer is swallowed up in Des Cartes Vortices, in which we leave him hoping, that he (as Sir Francis Drake) will pass the Gulf.   

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 Platonic 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 only a Chimaera of our brain: The Poets have attributed much to this Nemo; he like Esop's fellow servant, can do all things, than he leaves nothing for others to do; all blame and accusations are laid upon poor Nemoe's back; but that we may come to the knowledge of Nemo, we will dive into the Abyss, and see if we can find him there; then with our fancies we will rove into that spatium imaginarium, that imaginary place beyond world and Heavens, and we will fly into all Democritus' worlds; and we will fly to the Moon, and see if the opinions of the new Philosophers 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 than I will cry out with Archimedes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found him, I have found him; Nemo is some nonentity, he dwells in Sir Thomas Moores Utopia, and has his habitation, in terra incognita Magellanica; Nemo surely is something spiritual, for we use to define spiritual things negatively, and tells what they are not, rather than what they are; I think it would puzzle the Delphic Oracles to declare Nemo unto us.   

A Giant.  
A Giant is a Hercules in a Lion's skin if he be wicked, he is a Zamzummim if rebellious, a Berisides, that with his hundred hands, attempt to throw Jupiter out of his Ivory throne. A Giant is nature's Monster; man's wonder a coloss and doth little, but stands for an image. A Giant thinks to be a King, for he has gotten his Iron Mark or Sceptre, and he is called Terra Filius the son of the Earth, he is a Cyclops, he attempts to snatch Jove's Lightning 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 Pigmies, he has as little of goodness as he has a great deal of greatness and quantity; but when he yields 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 relics for antiquaries to adore, and to show as wonders to succeeding 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 Earthquake for fear; He is a pupil to the Whirl-wine, and is a Cyclops skilled in the accents of the cracking spheres, when he speaks, he speaks in Thunder and fulminates comminations: he sits upon the Centre of the Earth then in all likelihood he is a Teutonick Philosopher that mind Centres much: Nature has expatiated him to such a length, and has reared 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 prevail with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Flectere si nequeo superis Acheronta movebo.  

A Melancholy Man.  
Life's in the subterraneal goal of grief and his sorrows are like so many furies to torment him crueler, than that ancient Rhadamanthe, that tear him as though he were already lodged in Acheronta's prisons, surely this Atrabilis is the Water of Styx 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 termed 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 joys being buried; A Melancholy man is a great Architect, for he builds Castles in the Air; He is as dull (as the Phrase is) as  in the Mire, he sits as though he were in Dole commen ecstasy, he muses as though he were a student in the Platonic 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 possessed with such a frenzy, 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 sail to Antasiria. A Melancholy man's Hieroglyphic is a Dormous: A Melancholy man's black humour, is like Styx its water, or it is some thick vapours that rises out of man's little world; O that the Sun of comfort would exhale them, but I doubt these vapours will Eclipse 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 understanding, as they have from the North Pole; but the Sun of comfort doth not visit him with his comfortable rays before the Egyptian Serpent encircles itself, I mean a year: A Melancholy man sees or rather thinks he sees such strange Phanomenons, but are but the Chimeras of his brain, he with his plumed imagination flies 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 displeasure; yea, and a Melancholic man's 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 Eclipsed, his night of sorrow is come, his body is his prison, his fetters 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 Soldier.  
A Soldier is one of Mars' Champions, when he comes out of a fight, than the Almanacs 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 Zodiac 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 roused by thundering alarms, he deserves to be indicted in the high Court of Justice, for he vi & armis by force he takes away men's goods: King James calls great Warriors and Conquerors splended Robbers, for they gild their Robberies with golden pretences; A Soldiers chief Music, is that of Drums and Trumpets, that are of a Jonick and Doric Dialect; yea, his voice imitates them, he thunders with his voice, and lightens with his power, he is another Vulcan, this Soldiers, sides are Iron sides, yea a man of Iron and money, is the Loadstone, that draws this Iron man, this Soldier 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 Soldier, 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 myself) as the Proverb is, e'er 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 clothed 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 Cannibals, yea, and their fresh is carved before with the sword, and there bodies are roasted in sulphurous flames, This poor soldier is often weather beaten, for when the Cannons rear like devouring Leviathans swimming in an Ocean of blood, there Mars takes Neptune's place, and then Death's gulf swallows them up; I wonder that when a soldier goes amongst the men he has slain, the dead bodies do not bleed at the sight of the Murderer; I have wondered why so many soldiers have scarlet cloaks, but I have fancied one cause, it is because they die and imbrue their cloaks in blood, or else because they have been brave Surgeons of Mars, and have let many blood and killed many, 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 Epitome, a Child is man in Epitome, he is Iliads in a Nutshell; a Child is a little letter (if not the initial) in the Book of Nature, yet he is man's best Copy and example, his Soul is as yet an abrasa Tabula, which is not blurred, blotted, nor defiled with the black Stygian 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 Golden Age; his youth, his filver Age, his Man hood his brazen Age, and his old Age, is his Iron Age; a Child is Nature's Paragon, a darling, his first days are the prime days; 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 Luther's phrase, the Devil is the Host; and therefore he cries 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 Diminutive of a man, Angels are Pictured like Children, to show when they are Children, they are like Angels, he is a good Copy of innocency, for I may say saving his original sin, he 〈◊〉 the state of innocency, he is one of Adam's branches, but as yet there grows no bitter fruit on him; A Child shows 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 man's business, and are the Emblems thereof; his Parents Pens him as their little History, 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 imitates either of these, and when he yields to the fates, he changes time for an unchangeable Eternity.   

A Critic.  
I Have heard there has been a great murmuring amongst the Critics, because our Maker did not make our Breasts of Christial or Glass, that so through these Glass-windows they might see every one's heart, but fools that they are, I think their hearts are the worst of all: Where envy like, Radamanth that tearing fury fits in her Majesty, her Head been perriwiged with an Adder's tail, and her Cresses are Serpents Tails in which she hath stings swelled with poison and venom, that will invenome every one that she has to do with; this Critic has Cato's discerning Eye, that can descry the least knot; This carping Momus with his Keen 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 Cynic; He vomit up nothing but gall and bitterness, surely if this man were Anatomised he would be found to have a great gall, or else none at all, having spit it all out in men's faces; A Critic is a carping Zolsus when his curious Eyes goes a fishing there will be many Carp; A Critic is a Severus that is so severe over all, but himself; A Critic with Augustus Caesar, will tax all the world, in the strict balance of his Judgement, there are many scruples, yea and he will not allow any grains of allowance: He is a corrector of all men's manners but his own, and he is the unmannerlyest fellow in the world: If he be a Scholar, it seems he has not learned good Ethics. He is the cruelest sharp saty re in this wilderness of this world, who throws his Poisonous darts of envy against all men; A Critic he carries behind him the wallet of his own faults, and before him the Wallet of others men's 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 men's faults, and that he carries before him; a Critic doth not put Erratas in the latter end of his Book of Remembrance; He views Books, and scans Words, Spells Volumes and he is the Castigator of the Orthography, and the Chirurgeon of Manuscripts.   

Riches.  
Riches are the Wings, yea the golden Wings upon which men soar to the Clouds; Riches are the earth's 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 entangle men's minds, and makes men slaves to it, living in Slavonia; Riches as Gold and Silver are Vtopia's rattles and baubles, they have been the wise Philosophers contempt and scorn; men Idolise their glistering, glimmering brightness, when as the wise Vtopians say, a man may see a thousand times more lustre and brightness in the sun, or star; Riches are Golden baits, and hooks that catch men swimming in the Ocean of the World: Riches are counted the Alheal, but they wound all with caret, grief and perplexities: Alas, if men should wallow always in Midas banquet's it would be but lean cheer, and they would desire to have their wishes revoked: Riches are cruel temptations, they are the Devils spells, wherewith he enchants poor mortals. Heavens grant that I may never be bewitched by them; Riches are not goods as they commonly are called; but they are the greatest mischiefs that can come to men, even the Heathen could say, Effodiuntur opes irrittamenta malorum.  
Riches is the cause of the strifes; Fight, 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 firebrands that are cast into the world, to burn in the flames of envy and making all men poor Salamanders, living in the fire of anger, contention, dissension; riches as silver, the out side of it glisters like Serpent's stings, but it has a poisonous sting that invenoms men, and with its poison swells them with pride; yea, at the end of a man's riches, there is such a sting, I mean such trouble and vexation of spirit, who can bear it?   

Fortune.  
THe Ancients pictured Fortune in the form of a Woman, fitting upon the Globe of the World, and also men do suppose that Fortune is blind; this is because men cannot see her actions, but Fortune is not blind, but rather they cannot see her Labrinthical wind and turn; simils, are sometimes liked by some, and therefore by a simile I will declare Fortune: as when a man sends out two of his servants a Journey, and sends them two several ways; now the master knows at what time these two servants will meet with one another, though they be ignorant; so Fortune is the prime cause, as the Philosophers call him: He sends all things, into the world, and he knows and foresees what chances and things shall come to pass, but men knows nothing until 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 adays laugh at the word fortune; Fortune is Pictured by some to be blind, and standing above the Globe of the World, and casting to some Crowns, to some Books, to others Mechanic Instruments; Fortune is overmuch adored by some, some take it for providence, but fortune is a Accidental Concourse of secundary causes; Some attributes a wheel to Fortune, and men depend upon this wheel of Fortune, as they say, and as it turns, so men are sometimes high, sometimes low; They say, fortune gives Riches, and takes them away again, and therefore in Pythagoras' Tabula Cebetis, some are cursing fortune, others bless their fortune; fortune is good to some, bad to others; Dame fortune it seems has been a good Huswife 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 several persons.   

A Virgin.  
A Virgin in the Zodiac of the world, she is Virgo, she is a  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 Friar Bacon did intent to make a Brazen Wall about England, but the Murus Aheneus of Justice and Innocency would better fortify it, than 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 Anatomy of Man is the Secrets; she has a care lest she be stung with it, lest she be envenomed, and her belly cause to swell; She is a sweet Virgin, she seals her Virginity with her Virgin's Wax, which the flames of fiery Lust shall never melt; Of all things, she hath a care lest she become an Hermaphrodite, 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 Wives are or should be Hermophredites; A Virgin is a Dove for Innocency, simpler than simplicity; she keeps the Fort of her Chastity against all that assail it, and she knows if she should lose it, men would point at her as at a Map of Misery; All uncivil words paints her face red, and beautifies it with crimson blushes; A Virgin is the purest, clearest, and most transparent piece that ever Nature drew, she is the metaphysics of her sex; other women that have lost their pearl of Chastity, are but like the Almanacs misshapen Anatomy (excepting Scorpio the secrets) in comparison of her that is like the Celestial Virgo for Glory and Lustre, she is a Phoenix a none such; yea all the World (if I may say so) is but Her Periphrasis.   

Death.  
ANd now Death is the end of all things, Death is the last line in man's 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 Arithmetician, and especially practices the rule of Substraction, for it abstracts as fast from Nature's numbers, as Nature can add to it; Death to good men, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, end of all Misery, Grief and Calamity; yea, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning of Joy, but Death to bad men is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Joy, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Misery; Death to the good, is rather life then Death, Death it is quies to the Godly, it's the mino taure in the Labrynth of the World, that kills every one that come into it; Death hath its Sith, because all flesh is as Grass; Death is a Skelleton, 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 thread of Man's Life; death is man's Executioner, death is by the Philosophers said to be a privation of life; it is Heaven's 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 let's fly its winged darts, and crosses man's heart, and makes (as it were) a Crucifix, and sends him to the Holy Land, or else to Tartary, to such a Purgatory or Limbo where Vestigia nulla retrorsum; death is a Sergeant that Arrests 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 will make a man outsleep 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 Vltra, and lastly, death of all things is the   
FINIS.