A MAP OF THE MICROCOSM, OR, A Moral Description OF MAN. Newly compiled into ESSAYS: By H. BROWNE.  
Sunt bona, sunt quaedam mediocria, sunt mala plura,  
Quae legis: hic aliter noa sit Avite liber.  Martial. Ep. l. 1. 
LONDON, Printed by T. Harper, for John Williams, and are to be sold at the Holy Lamb in Paul's Churchyard. 164●.   

TO THE RIGHT HONOURABLE William Lord Marques and Earl of Hartford, Viscount Beuchamp, Knight of the Honourable Order of the Bath, one of his Majesty's Most Honourable privy Council, and Lord Governor to the Prince his Highness.  
RIght Honourable, the great glory of your name, and unparallelled goodness of your nature, have not invited, but enforced the readiest affections of my mind, like so many winged messengers, to fly to your most honoured Lordship, in most humble acknowledgement of that unspeakable duty and service I own to your most noble lineage, which if I should forget, I were worthy, as Alexander once served one, ●o be branded in the forehead with Ingratus Hospes. My Father had this small Parsonage he now enjoys through the means of the Right Honourable your Lordship's grand father of famous memory, whose deserts were so great that Virtue and Fortune scemed to contend for the pre-eminence in crowning them: had he no statue erected for him, his great memory is marble to itself, and his goodness is its own Monument sufficient to consecrate his name to perpetuity. He is gone, Majore nostro cum damno quàm suo, (as Suetonius said of Titus) his soul accompanied with the winged host of heaven is fled to her Maker, and is clothed with the glorious robes of immortality and perfect glory in heaven; where I leave his blessed soul, and return to your Lordship, who makes me weigh my thoughts as it were in a balance, whether I should conceive more grief for the death of your Lordship's grandfather, or more joy for enjoying your Lordship, who now shines in the upper Region of honour and authority: certainly 'tis fit they should be equal. Seeing then my joy is nothing diminished, I am bold humbly to crave your Lordship's propitious favour so much as to shroud this my brood (now offered with the young Eagles at the altar of your Sun) under your Honour's powerful wings; that like the Sparrow which fled into the Philosopher Zenocrates his bosom from the talons of the perspicacious Hawk, it may be protected from the poisonous teeth of black-mouthed Momus, in this critical, carping and censorious age. As Apelles when he painted Bucephalus, appealed to none but Zeuxis: so I appeal from the judgement of all men to your Lordship's approbation, without which this mean work of mine may be compared, as Plato compared many writing Adonidis hortis, writings that were of short continuance, Scombros metuentia scripta. Your most noble name, honoured of all sorts of men, being stamped in this leaden piece of my fantasy, will make it currant: and as Phidias his Images were wont to be rspected for the maker's sake not for the stuff: so your Honour will make this Image, and gain respect unto it; for unless your Lordship were ultim● perfectio & forma hujus materiae, I might well say with Theognis,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
Agens verò non egi, & non finivi finiens.  
I should never have presumed to crave your Honourable patronage of these first fruits of my poor endeavours, or but offered them to your judicious view; but that I trust you will favourably accept the will for the deed, because Voluntas est mensura actionum. It is enough for little Birds to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is required of beasts that are bigger Characters in the book of Nature, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: For obscure and poor men that were not able to sacrifice a living Bull, the Gentiles deemed it sufficient if they did but Taurum e●farina fingere. Artaxerxes did graciously accept of a fist-full of water from the hand of poor Cynaetas. And ambitious Alexander the Great, would parva libenter accipere.  
I hope therefore (most Noble Lord) that as the great glory of your powerful name is able to dispel the foggy mists of my weakness, so your goodness which exceeds your greatness will excuse my boldness: So shall I rejoice more than the old Arcadians did to see nights sable canop● removed, and heavens great spy, the Sun, shine in his sphere again; and I will always praise the Lord of Lords for your earthly honour, praying for increase thereof, beseeching him to multiply his richest blessings upon your Honour here, and to give you the incorruptible Crown of glory hereafter.  
Your Lordship's loyal and most humble servant, Humphrey Browne.   

AD Lectorem.  
CVpio, si fieri potest, propitiis auribus quid sentiam dicere: Sin minus, dicam & iratis.  Senec. Epist. 59  

A Map of the Microcosm: OR, A moral description of MAN. Newly Compiled into ESSAYS.  
MAN is the masterpiece of GOD'S workmanship, the great miracle and monument of Nature, both for external transcendencies and inward faculties. He is the abstract, model, and brief story of the universe. He is the Analysis or resolution of the greater world into the less, the Epitome of that huge Tome, that great Manuscript of Nature, wherein are written the Characters of God's omnipotency and power, the little Lord of that great Lordship the World. In a word, he is God's Text, and all other creatures are commentaries upon it. Heaven resembles his soul, earth his heart, placed in the midst as a centre, the liver like the sea, from whence the lively springs of blood do flow, the brain giving light and understanding, is like the Sun; the senses set round about like stars. The World is a great Man, and a man is a little world; as one wittily:  
Est Microcosmus hom●, venae sant flumina, corpus  
Terra, oculi duo sunt lumina, silva caput.  
The soul of man is Immortal. And as Aristotle by the light of Nature saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Restat ●t mens sola extrinsecus accedat, eaque sola divina sit, nihil enim cum ejus actione communicate 
Lib. de gen. anim. c. 3.  actio corporalis. The body of man is mortal, but so symmetriously composed, as if nature had lost itself in the harmony of such a feature. Omnium animantium formam vincit hominis figura. 
Cicero 1. de nat. deorum.  The form of all living creatures is without form, compared to the excellent figure and composition of man. Man is called in the Hebrew Adam, from Adamah, which signifies red earth, not that solid part of it, but the britlest dust. His body only is mortal, and that only per accldens, occasioned by his disobedience, not by creation, a false persuasion of his immortality, made him become mortal, by the fond desire of knowing more than he did, his eyes were opened, but his sight was blemished. He knew indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those 
Homer. Odysls  things that were good, & those things that were evil: but he had the speculative knowledge in the former, the practical only in the latter. An Apple kindled flames of dissension in Greece, which was like Catiline's incendium, being extinguished with ruin. Two pretty toys, an Apple and a woman made ma● be disinherited of immortality; so that in a moment he is thrown down from the pinnacle and spire of all his glory and is no better than the Poet calls him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Man is a shadow, a dream, or a dreaming shadow. I have said enough of him, for he reads daily Lectures of his imperfection.  

A learned Man.  
A Learned man is the best chararacter in the world, God's great book in Folio. He is a God in the shape of man, when one that is rude, shut up in the dark dungeon of ignorance, is but a beast in the shape of man. Learning is so transcendent and superexcellent Angelical a gift, that a man is a man and no man which wants it. It is to be esteemed far above gold or any precious stones digged out of the bowels of the earth. A needy scholar, whose wealth lies all in his brain, is better than a sheep with a golden Fleece (as Diogenes 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert.  once said of a rich Idiot) for the one wants money, the other humanity. The one is alive, the other dead. The one is in no fear of losing his riches, when they are in him; the other is in fear of losing himself when he is in his riches. Let not any one who is of a noble progeny, say, I shall shine like a star in the world's firmament, without the rare influence of Mercurius; neither let any man say, In ●ure paterno, Est mihi far modicum purum 
Persius' Sat. 5.  & sine labe salinum:  
I have a fair inheritance in my father's country: what need I— Nocturnis impallescere chartis, contract paleness to myself by study; or taste of pale Pirene, that Acrocorinthian Fountain, in love unto the Muses? It is better to be Doctus in libris, then Dives in libris, learned in books then rich in pounds; although the Poet said:  Dummod● sit dives, barbarus ille placet: 
For Aristotle's lecture was in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Learning said he, is an ornament in prosperity, a refuge i● adversity. It is wealth to the poor, and treasure to the rich. Alexander the Great made so great account of learning, that he thought himself more bound to Aristotle for his learning, then to his Father Philip for his life. This great Monarch of the world, in the triumphant conquest of Thebes sold all free men (Priests only excepted) & commanded his Soldiers neither to damnify Pindarus the Poet, nor any of his family. Pyrrhus, that great vaunter of his victories, confessed, that Cyneas, his great favourite, got more by his learning, than he by his sword. Learning is never without glory; Mercurius is never fare distant from Phoebus. It is hard, & almost inaccessible to be as Hippias Eleus 
Quintilian. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat.  was, a living Library of learning, and a walking Vatican of wit, ignorant of nothing that is by humane industry comprehensible. Ex quolibet ligno non fit Mercurius. I cannot but praise them who are adorned with this incomparable Pearl. And I will not altogether dispraise them that want it. For the Ass of all beasts, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dull and stupid; notwithstanding, out of his bones are made the best Pipes. Rich fools, which are but golden Asses, although eliminated themselves from the choir of the Muses, yet by their gold many excellent Scholars are nourished up in learning, who sacrifice pure inventions to the Muses. Our sottish and idle Enthusiasts are to be reproved therefore, who call humane learning but Splendidum pec●atum. They are sure the Cobbler's disciples, stitching together tales of Tubs in Tubs. They must either deny any truth to be in humane learning, or else they ●ought to honour it Lacedaemonian like, crediting the sentence, though re●ecting the Author if bad. They cannot deny truth to be in profane Authors. It was true which Menander the Poet spoke before the Apostle ever wrote it to the Church of Corinth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Evil words corrupt good manners .. There is but one truth, and wheresoever it is found, it must not be rejected▪ If they honour not humane learning then, so far as it is profitable and true, I leave them to be hissed at, as unworthy ever to be entered into Wise man's College. And as Pierius his daughters were turned into Magpies for speaking against the Muses; so let them be accounted of all men, but as railing fanatical Momes, and black-mouthed Curs, void of reason and humanity. Cicero said, he would rather err with Plato, then conceive the truth aright with other. But I would have all men ●onor learning, as joined with truth and infallibility, even as Aristotle honoured his Master Plato. Some may object and say, It is a part of great presumption in me, who am of so few years, and small experience, to attempt the painting forth of learning, when there be so many lively pictures thereof drawn already, of which I may say with Zeuxis, more will envy then imitate. I confess I am an unworthy Herald to proclaim the fame of learning when my Cabinet enshrineth least of thi● invaluable treasure; and know you cannot know me by my lines to be ●cunning and accurate A●ificer, as Protogine● did Apelles. Where therefore my pencil fails me to limb in so curious a portraiture, I will play Timanthes, and shadow with a veil.   

A Lustful Man.  
A Lustful Man is so married to his unclean affections, that he is marred by them, and becomes a Monster, using Humano capiti Cervicem 
Horat. l. de Arte Poet  jungere equinam.  
He continually courts the Lady Venus, who dwells at the sign of the Ivy Bush: And as Antonius was so bewitched with Cleopatra, who drank an Union to him, that Vnam Cleopatram, & 
Plutarch. in vita Anton.  spiraret & loqueretur: so the luxurious man is so bewitched with this lazy Lady, that Vnicam Venerem & spirat & lo● quitur; Venus only is his discourse, and the Book of Physics that he too much studies. This kind man increaseth mankind, not for love to the end, but to the means. He is so sensual, that he hath more command over wild beasts, than his own unruly and beastly affections, as one said of Hercules:  
Lenam non potuit, potuit 
Owen Ep.  superare Leaenam  
Quem Fer a non valuit vincere, vicit Hera.  
He is a Salamander, living continually in the flames of lust; and he will still love, not leave any Lais, though he buys repentance at a dear rate: He is Planetstruck with every rare female, and he will become a Planet too, wand'ring fare from the way of honesty (which he never could find) if there be not concordia formae atque pudicitiae in her. He is the Vulcan which picks the locks of Virginity; and he commends women no longer than he commands them. He honours the Pope as Patron of his sin, which he counts venial, at least venal. He is the women's Calendar from seventeen to thirty, if he escapes burning so long. He is still in the Optative mood, when not in the Conjunction. He dries up his radical moisture with the fire of his lust: so that  

His hairs and sins he cannot equal call:  
For as his sins increase, his hairs do fall.   
Venus was begot of Neptune's scum, and therefore called Aphrodite, as Poets fain, propter naturam seminis spumosam. She is called He●o● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à visione, because oculi sunt in amore deuces. The eyes are the windows to let in lust to the soul: where like a subterraneous fire, it breaks forth with unspeakable vehemency and fierceness, never satisfied so long as a Whore is the Horizon of the sight; the heart is the centre of unclean and polluted affections. Protogines portrayed Venus with a Sponge, sprinkled with sweet water; but if once she wrung it, it would drop blood. She is not unwittily compared to Chimaera: for as Chimaera is conceived to have the head of a Lion, the belly of a Goat, and the tail of a Dragon: so venereous lust in the beginning, hath the fierceness of a Lion; in the middle, the lechery of a Goat; in the end the venom of a Dragon. Aristotle's counsel was, to behold pleasures, Non venientes, sed abeuntes: Not as they come with pleasure, but as they go with pain. Sweet scents are dedicated to Venus, and sour sauce also follows her. Whosoever is alured by the pleasant fragance of this fading flower, Beauty, (which is the eyes Idol) like a Goat, taken with a fond desire of the Panther's pleasantness, he comes nearer and nearer to her, till he be destroyed by her: not unlike the tall trees in Ida, which alured many to rest in them, under their shadow, & then infect them with their scent. I could wish that all men would imitate Cyrus, a most noble and valiant King of Persia, endued with such continency, that he loathed to look on the heavenly hue of Panthaea, notwithstanding Arastus told him, the beauty of all others was eclipsed by her incomparable feature. By so much the more, said Cyrus, may I be wounded with Cupid's quiver, and in loving her I should lose the Majesty of a King. When Venus riseth, Phoebus setteth: Love never riseth, but when glorious Majesty setteth. Venus is a Goddess that has no Deity where discretion reigns.  
Non bene conveniunt nec 
Ovid. M●t. l. 3.  in una sede morantur  
Majestas & amor—  
The Poet's feigned jupiter through love, or rather lust, to have assumed any form: he turned himself into the shape 
Nat. Comes 2. Myth. c. 1. Aelian. Var. Hist. l. 13 c. 31.  of Amphitryo and a golden shower to betray Alcmene and Danae: Et Taurus, Cygnus, Satyrusque ob amorem Europae, Ledes Antiopae. More worship the Planet Venus, than Mercurius. Theodota was in more request than Socrates. But he that desires to sail happily on this Sea, the world, must play Parthian war with bewitching. Siren-like Harlots.  Sed fuge: tutus adhuc Parthus ab hoste fuga est: 
Let him fly idleness, which is the first shaft Cupid shoots into the hot liver of a fond Lover: let him shun opportunity as his Bawd, and occasion as his Pander. Let him follow this counsel:  Nesedeas sed eas, ne pereas pereas. 
If he refuses to keep the nest of lust warm, the pernicious brood of actual follies will not be hatched: Fewell also must be withdrawn from this fire, fasting spittle must kill this Serpent, which like the Serpent Sardinius, makes men die laughing. Sine 
Terentius  Cerere & Baccho friget Venus: where there is cleanness of teeth, there is no filthiness of body. Crates the Theban prescribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hunger, Time, an Halter, signifying, thereby, that if present hunger, or length of time, quench not this flame in any man, he is worthy to be hanged. Wound Venus therefore with Diomedes in Homer, lest Venus wound thee.   

A factious Hypocrite.  
A Factious Hypocrite is Satan's close Factor, and Gods open professor, an outward Christian, an inward Devil; according to the proverb the Grecians had of Philo judaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either Plato followeth Philo, or Philo imitateth Plato. Mutato nomine d●te. Either the hypocrite followeth the Devil, o● the Devil the Hypocrite Intus Nero, foris Cato, to tus ambiguus, monstrum est. Cruel Nero within grave Cato without, always double, and a monster. Like the Dragons of Armenia, that have cold bodies, and yet cast fire out of their mouths: like pepper, hot in the mouth, cold in the stomach. The mouth of a painted hypocrite tells all men, that his zeal is in the torrid Zone, when indeed his own heart conceives that the frigid Zone may well challenge 
Persius.  it. Astutum rapido serrat sub pectore vulpem. His inside is lined with Fox fur, his outside is of Sheep's wool: He is a dunghill covered over with snow, whereon if the Sun of a clear judgement doth but reflect his resplendent beams, it will yield so many noisome exhalations, that are enough to infect a kingdom. All virtues are as parallel lines to him, and therefore two of them cannot be coincident in his heart as the Centre. Formal preciseness holds the door as a Porter, whiles legions of Devils dance within. He is on Sunday like the Rubric or Sunday letter, zealously red; and if his other occasions will permit him, he will then dance after the Fiddle of some base Mechanic of the fraternity; (who with his fantastic vain conceits, brainsick dreams, forged revelations, and inspired nothings, adulterates Truth, the very spouse of the understanding) but all the week you may write his deeds in black, he being a Student in the Devil's Academy. He is a book with a painted cover, bescribled with many black Characters of mischief, written with the Devils own hand, and throughly read of very few. His tongue writes volumes of dissimulation in folio, and himself is a Christian hardly in decimo sexto. Plutarch writeth, that the Amphictyones in Greece, a famous Council, assembled of twelve sundry people, wrote upon the Temple of Apollo Pythius, in stead of the Iliads of Homer, or songs of Pindarus; short sentences and memoratives, as, Know thyself, use moderation, beware of Suretyship, and the like. These Hypocrites are delighted with large tiring discourses, if the fruit of their own brains, and they will be sure to observe the last of those 3. sentences: for their words are precise, their deeds concise; like a lose hung Mill, they keep great clacking, but grind no grist. They are all for dead faith; and rather than they will be thought to hold good works meritorious, they will do none at all. They have more Divinity than Humanity & will ●ather give distressed neighbour a ●ater noster than a penny, loying his stomach with texts against sloth and beggary: as if an hungry ●oule were like Charles ●f prague, who supped ●ften with the dishes in platoes banquet, a few Sentences and Arguments in ●he Schools. They are ●o little guilty of the Pa●ists error, in holding good works meritorious, ●hat I may say and not ●lander them, the fire of zeal dries up the dew of Charity. There be some hypocrites who deny all humane inventions, except their own, and rail at ceremonies for trifles, when indeed their piety is but a ceremony, outward not inward. They mislike all set forms of prayer, and worship only the Calves of their own lips, extemporary nonsense. These are factious Schismatics possessed with the spirit of contradiction, supposing like him in Tully, great learning and eloquence to be in contradiction. Disertus esse poss●m 
Tusculan Quaest. l. 1.  si contra iste dicerem. They are mere Antipodes to order, when they should stand they'll kneel, and when they should kneel, to show all their uprightness at once, they will stand: therefore they deserve to fall. They pray long in the Church, and if they can conveniently, they will pray on the Church. They turn sound preaching into a sound of preaching, prating. Like empty Cymbals they sound for emptiness, being but vain symbols of schism: they are bad consonants in truth; and I could wish, they were Mutes in falsehood. As Phydias made all pictures with one face, so they paint all virtues, which square not with their brainsick humours, with vices face, thinking themselves to be the sole elect, though true piety, pity, honesty and the like, are in grad●● incompossibili to them, and they to heaven. They seem so confident of their salvation, that with the Swan they sing Anthems of apparent joy at their departure hence: But I am afraid, they leave this world the wel-head of salt tears, and go to hell in a golden dream of heaven.   

A covetous Wretch.  
THe covetous miser's thoughts are still golden, and his mind is never elevated above his Mine. He thinks gain to be godliness, crying it up with Demetrius as his great Diana. He likes our Religion best, because 'tis best cheap; he smells this Maxim well every where, Lucri bonus 
juven. Sat. 14.  est odor ex re qualibet. As the Ostrich digests iron, so can his conscience any gold, howsoever gotten. He subordinates all things both Divine and humane to gain; and with Vespasian he conceives no way to be indirect to it. He would slay an Ass for his skin; and like Hermocrates dying would make himself his own executor: for cetain he is made administrator to his good name while he is alive, for it dies long afore him, without a funeral. When insatiable avarice steers the will, and sits in the heart as Queene-regent, she is attended on with impiety, want of charity, envy, dishonesty, infamy, and the like, as her maids of dishonour. This wretched muck worm seldom surfeits with excess of cheer: For at home he eateth more for present need, then future health: Corpus extenuat ut lucrum extendat: he defraudes his Genius, and is in debt to back and belly for lucre's sake. Chius like he will fill the best wine to others, and drink the lees himself, his desire being to fill his Coffers, and to put his belly into his purse: for parsimony and slender diet are the chiefest virtues commended in his Ethics: but another man's table sharpeneth his appetite, and if he ever surfeit, 'tis then. He doth so accustom himself to baseness, that it become● his nature. He esteeme● the mocks and hisses o● the people a vain frivolous matter, and dashes i● by the contemplation of his money in his chest▪ Quid enim salvis insani● 
Inven. Sat. 14.  nummis? If his money be safe, he counts infamy an idle thing not to be esteemed. All things besides his rusty coine● seem nothing to him; he with it, seems nothing to others, and without it he is nothing to himself; because his money is his ultima perfectio, and the very ratio formalis of his soul: for he hath a lease of his wits only during the continuance of his wealth, which makes him an Artist. His Rhetoric is how to keep him out of the Subsidy: his Logic is to prove heaven in his Chest: his Geometry is to measure the goodness of any thing by his own profit: his Arithmetic is in Addition and Multiplication only: his Physic is to administer gold to his eye, though he starve his body: his Music is, Sol re me fa, sola res me facit, that which makes me, makes me merry. Divinity he hath none, but Sculptura is his Scriptura; and he hath so many gods as Images of coin. The earth is his heaven, and the golden Angels are his gods, in whose sight consists his beatifical vision. If his purse be l●ght, his heart is heavy▪ and if his purse be filled, he is filled with more cares, Crescentem sequitur cura pecuniam majorumque 
Horatius. Quo plus sunt potae plus sitiunt aquae.  fames. Tantalus like he is never satisfied: for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth Senectute juvenescere. He thinks it just to deduct from a servants wages the price of an halter, which he cut to save the wretch when he had hung himself at the fall of the market. There is no man poorer than himself, Magnas inter opes inops: he is poor being rich. For as Seneca, pauper est non qui parune habet, sed qui plus cupit. He is not poor who hath little, but that covets more. He is like the tempestuous Sea between Scylla and Charybdis, agitated with contrary winds and waves. Desire, distrust, Spemque metumque inter, he is cruelly tormented and excrutiated, as if he were in Phalaris his brazen Bull, or Aemilius Censorinus his brazen Cow: for the desire of getting infinite riches, is a spur to his sides; and riches gotten are as thorns to his eyes. Misera est magni custodia consus. The custody 
Juven.  of great substance hath still equal misery to accompany it: so that I may well say, Avarus nemini bonus, sibi verò pessimus, a covetous wretch is good to no man, worst to himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drawing to himself evil, as the North-east wind doth clouds. Fulgentius observes, that king 
My haul. l. 1.  ●idas, who desired Apollo, that every thing which he touched might be turned into gold, is so called, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing nothing: but if he knew nothing, how could he covet so much? for Ignoti nulla cupido. Certainly he knew enough, though he was no Graduate in the liberal Sciences; but of that which was sibi conveniens, he was utterly ignorant, his understanding therein being as blind as his will. Every Midas is a fit instrument for Satan to effect any mischievous designs, because his piety is always overswayed by his profit: And as the children of Israel forsook God, and worshipped the Golden Calf, so he will leeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and embrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This miser cannot abide to hear 
Arist. l. 2. Ethic. c 7.  of restitution; he doth exceed in receiving, but is very deficient in giving; like the Christmas earthen boxes of Apprentices, apt to take in money, but he restores none till he be broken like a potter's vessel into many shares, and then the Devil will have his wicked soul, the worms his lean Carcase, which will scarce afford them a breakfast; and some unthrifty heir the golden web which he, like the Spider, hath weaved out of the bowels of his long travel and vexed spirit, all the days of his vanity. The end of his ambition is to die rich to others, and to live poor to himself: he toils like a Dog in a wheel, to roast meat for other men's eating. There is but one way for this covetous Holdfast to go to heaven, which is to be drawn up by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or golden chain in Homer, 
Iliad. l. 1.  reaching from earth to heaven; but he knowing that to be a fable will go where gold is, In viscera terrae, hell being his centre, where I leave him.   

An Angry Man.  
AN angry man is cousin german to a mad man, unless his anger be in the best sense, which anger is always lawful, being adorned with advised speech in a seasonable time; it is to the soul as a nerve to the body. The Philosopher calls it Cos fortitudinis, the whetstone of fortitude, infusing valour in the vindication of a public or private good. As the Vestal fire was preserved by chastity, so this by charity: But I leave this anger to be followed, and follow that anger which is to be eschewed, that anger which is a tyrannical, sinful passion, initium insaniae, said Ennius, and initium poenitentiae, said Seneca; the cause 
Sen. de ira lib. 2. c. 22. Ira sorti producit lacertos imbelli linguam.  whereof is some conceived injury; causa iracundiae opini● injuriae est. This heat becomes hate, and a malicious desire of revenge, exercising the arms of the strong, and tongues of the weak; and as a noisome pestilent fiery Meteor, composed altogether of fuliginous vapours, risen from pitchy Acheron, it belcheth forth nothing but flames of sedition, tumults, battles, murders, and destruction, and all through a conflict of two contrary passions assaulting the heart at the same instant, grief and pleasure; grief for the injury offered, whereby great heat is gathered about the heart, making the face pale and blackish; which intestine flame like a subterraneous fire, makes an eruption into direful threats of revenge, and enlarges the heart with the pleasure thereof: for according to Aristotle, 
Rhet. l. 2. cap. 2.  some pleasure through hope of revenge still accompanies this affection, which differs from madness only temporis mora. The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appeto, because desire of revenge is essential to it. Aquinas makes three degrees of anger, Fel, maniam, furorem; the one he saith hath beginning and motion, but presently ceaseth, like a flash of lightning, cito oritur cito moritur. The other taketh deeper hold in the memory. The third desisteth not without revenge, for it is kept so long in the vessel of the heart, that it waxeth eager and sour, and is turned into malice. Some are sharp, saith Aristotle, who like gunpowder are no sooner touched, but they fly in your face; others are bitter; a third kind is implacable, who like the stone in Arcadia named Asbestos, mentioned by Solinus, being once set on fire can hardly be quenched: they never unfold their brows, as if anger had there ploughed the furrows of her wrath, and they graven their injuries in marble: they commonly harbour this unruly affection so long in their hearts, (as the Lacedaemonian boy did his Fox) till it gnaw out their hearts. Furor iraque mentem praecipitant, Fury is a mere Circe which maketh a monstrous and inhuman metamorphosis, transforming men into cruel Tigers. An angry man is altogether irrational quoad actum secundum. He respects neither Prince, Priest, nor People; he reviles all, fratremque patremque. Of Dametas he is turned into Hercules furens, and while the lightning of his rage lasts, he throws out the thunderbolts of his rage upon all, not sticking in his fiery fury, with Hippi●●, to butcher his dearest innocent friends, Cum spirat irae sanguinem nesci● regi, when anger breathe● forth bloody comminations, she knows not how to be ruled, for reason, which should steer the little ship of man, sailing on the raging sea of affections, is now put besides the helm. Wisdom cannot be the judge when anger is the solicitor. Men sick of this Bedlam passion, often make irrational and insensible creatures, the objects of their bitterness: Balaam smote his Ass, Xerxes leveled the fiery darts of his fierce fury against Athos a Thracian mountain, threatening to cut it down, and cast it ●nto the sea, if it were not passable. Darius, because a river had drowned a white horse of his, vowed to cut it into so many channels, that a woman with child might go over dry-shood. So the Africans being infested with a North wind, that covered a Corn field with sand from a mountain, levied an army of men to fight with that wind; but the sand became their Sepulchre. How much more irrational and insensible are these men, than the things they malign? Any one without spectacles may behold Asses ears under their Lion's skins, folly in their fury. That disease, saith Hypocrates▪ is most dangerous, in which the sick man changeth the habit of his mouth, and becomes most unlike himself: And if that be true, there is no disease more desperate than anger; for it altereth not only the countenance, the language, and the gestures of the body, but also the faculties of the mind, making a man a monster.  
Impatiens animus, dirae, blasphemia, probrum,  
Vltio, rixa, minae, sunt irae pignora septem.  
Other passions dally with a man, entice him, dazzle him, and only incline him, but this commands him, compels him, blinds him, that he ●ees no good, and fears no evil: Therefore Fury which drives him, is painted with a Sword in his hand, and for the impatient desire of revenge wherewith he is inflamed▪ violently rushing upon a javelin: so that, plus ●ocitura est ira quam inju●ia, anger is more hurtful than the injury that causes it. No Physic may be prescribed s● long as this Dogstar predominates. The bes● preservative is to resist the beginning of this evil, and (as the Pigmy's deal with the Cranes crack it in the shell. I● confinibus arcendus est h●stis, The enemy is be driven back in the frontiers If any man did well consider the great danger o● this bloody passion which like the viper causeth corruption where i● hath generation, he would hate himself fo● affecting that which makes him not himself The Emperor Nerv● ended his life in a Fever contracted by anger. The Emperor Valenti●ianus died by an irruption of blood through anger, with many other. Black clouds of danger ●re always imminent, ●nd a more than beastly deformity, never absent ●o long as this ugly Toad ●s present. It is Seneca's ●ounsell, that the angry ●an should behold him●elfe in a mirror, Iratis ●rofuit aspexisse speculum; 
Lib. 2. de Ir●. c. 36.  ●ui ad speculum venerat ●t se mutaret jam mutave●at: He who comes ●o the looking glass to ●hange himself, is already changed. Again, 
Sen. l. 2. de Ira. c. 28.  Maximum remedium est irae mora; desinet, si expectet. Delay is the greatest remedy of anger, it ceases if it fall in suspense. The counsel of Anthenodorus the Philosopher to Augustus Caesar was, Antequam indulge as irae percurre tecum alphabetum Graecum; before thou feedest thy fury, recite with thyself the Greek Alphabet; as if he should have said, sing to thy passion as Nurses to their babes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, haste not, cry not, and anon I will content thee.   

An envious Man.  
AN envious man stands always in Diametrical opposition 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. Rhet. l. 2. c. 10.  to a good man. Aristotle calls him, Antagonista fortunatorum, according to his definition. Envy ●s a certain molestation and grief for the apparent felicity of others; which, like a Fever Hectic, consumes a man: and because of something he hath not, he is ●rought to nothing; so ●hat he wanteth as well what he hath, as what he hath not. Vicinitas est 
Franc. Petrarch.  prosperitas invidi● sunt parents, nearness and prosperity are the happy parents of this monster, which is squint-eyed, that sees not fare off, and near hand sees too perversely with the Spectacles of a wicked imagination. The eye is the seat of this sore, and a blessing espied through this window, killeth the envious man like the Basilisk. Intabescitque videndo, the more he sees, the more he sighs, altogether esteeming his neighbour's weal his woe, and others glory his grief. Parum est si ipse sit foelix, nisi alter fuerit infoelix; he cannot put on the white robes of felicity, except another mourns in the sable weeds of adversity; neither can he sail happily, except fell Boreas assault others. He delights like flies, in the wounds of others, and that which is a Tragedy to others, is to him a Comedy; using like the Bragmans', to laugh when he should weep, and to weep when he should laugh. The bright Sun of other men's prosperity, beating upon the Dunghill of a dejected base spirit, engendereth this snake, which if it by't a man, he instantly swells with much poison: but like the Serpent Porphyrius wanting teeth and power to vent his venom, he hurts himself most.  Aetna seipsum, sic se non alios, invidus igne coquit.  
The envious man is no Physician to himself: for by his pining and repining, he burns up his blood in the furnace of hatred: so that his body hath just cause to sue his soul on an action of Dilapidation. Envy is the mere Megaera which continually torments his soul. Titiique vultur intus qui semper lacerat comestque mentem. As poison is life to a Serpent, but death to a man; and spittle life to a man, but death to a serpent: so the virulent sustenance that the envious man lives on, is death to a good man; and a good man's bene esse, is the envious man's non esse. Bion 
Pallor in o'er sedet macies in corpore toto. Metam.  beholding such a one, (with a pale face and lean body, whose heart was full of gall, & his tongue tipped with poison) very sorrowful, asked him, saying: Whether hath some evil befallen thee, or some good to thy neighbour? As the venomous Beetle Cantharideses, delights to consume the finest wheat, and nip the fairest flowers: so envy invades the best men, and those that excel in any good, whether of mind, body or fortune. Therefore Themistocles being but of tender age, said, He had effected as yet nothing excellent and praiseworthy, because the darts of envy flew not about his ears. As those eyes are accounted bewitching; qui gemin●m habent pupillam, sicut Illyrici, which have double-sighted eyes: So the double-sighted eyes of the envious, bewitch his understanding, whereby he misconceives and misinterprets another man's felicity and fortune, beholding it with an evil eye, as in a multiplying glass, that makes good things appear great things, according to the Poet:  
Fertilior seges est alienis 
Ovid.  semper in agris  
Vicin●mque pecus grandius uber habet.  
He prints discontent in his countenance, if another achieve that honour which is beyond his reach. Hunc atque hunc superare laborat. He strives to excel all, though he is excelled by all: if he undertakes a great work, which is above the sphere of his capacity, he will give leave to none other, like Aesop's dog in the manger. Like the snake in the Apologue, that l●cked off her own tongue, when thinking nothing should have teeth but herself, she would have licked the file plain which she found with teeth at the Smith's forge; he drinks the most part of his venom, and hurts himself seeking to hurt others; yea, he will hurt himself so that he may hurt others. Simul peccat & plectitur: expedita j●stitia. An expedite kind of justice, when punishment treads upon the heel of sin.  
For my part, I'll ever embrace Pallas, who as the Poets fain, still knocks at the door of envy, that dwells in vallibus imis, and so she keeps her from sleeping: whom being now stirred and awakened by Pallas, I leave with him that loves her, till she transform him to a mere Aglauros, as void of sense as of humanity.   

A Fortune-teller.  
A Fortune-teller is an idle adle-brained fellow, who takes upon him as if he were a bawd to the celestial bodies, by the conjunctions of planets, and position of stars, to foretell the ruins of public weals, to calculate nativities, and to foretell strange events. He pleads a deep insight into their secrets, as if he were their Midwife; or as if, like the Physician, he had cast the urine of the clouds, and knew where the fit held them, that it could neither rain, nor hail, nor snow, till some star had made him her secretary. This Aeruscator, that strives to get money by ill means, tells the fortunes of others uncertainly, that he might increase his own certainly: if he tell any thing that comes to pass, it is but as if a blind Archer should hit the Mark. Diogenes seeing a fellow (that shown tables of the stars openly) say, Hae sunt stellae errantes, These are the wand'ring stars, answered, Ne mentiaris, bone vir, do not slander the stars, good man, that err not, but thyself only dost err, by thy vain speculations of the stars. The Tale-tell stargazers and Chronologers, are so different among themselves, that it is truly said of them, Inter horologia magis convenit quam inter exactos temporum calculatores. The clocks agree better than them, but to make amends for that, their opinions as lines of the same circumference, are coincident in falsehood as their centre. Cicero mentions it for the Chaldean folly, that they would have 
De divinat. l. 2.  Omnes ●odem tempore ortos, eadem conditione nasci: all that were born together, to be borne to the same condition. But if that be true, how came Romulus and Remus, who (if we may believe it) were both borne of a Vestal (defiled by a soldier) at one birth, to such various fortunes? Was all the world, drowned in the deluge, under one star? Or all Soldiers slain together in one field, under the same signs? The Astrologers assertion is, that all borne under the sign Aquarius, would be Fishers: but in Getulia there are no fishers; was never any there born under the sign Aquarius?  
Surely all Astrologers are Erra Pater's disciples, and the Devil's professors, telling their opinions in spurious enigmatical doubtful terms, like the Oracle at Delphos. What a blind dotage, and shameless impudence is in these men, who pretend to know more than Saints and Angels? Can they read other men's fates by those glorious characters the stars, being ignorant of their own? Qui sibi nescius, cui praescius? Thracias the Soothsayer, in the nine years' drought of Egypt, came to B●siris the Tyrant;  — Monstratque piar● Hospitis effuso sanguine posse lovem, 
And told him, that jupiters' wrath might be expiated by sacrificing the blood of a stranger. The Tyrant asked him whether he was a stranger: he told him he was.  

Illi Busiris; fies jovis hostia primus,  
Inquit, & Aegypto tu dahis hospes aquam.  
Thou, quoth Busiris, shalt that stranger be,  
Whose blood shall we● our soil by destiny.   
If all were served so, we should have none that would rely so confidently on the falsehood of their Ephemerideses, and in some manner shake off all divine providence, making themselves equal to God: Tolli enim 
Au. Gel. l. 14. c. 1.  quod maximum inter Deos atque homines affert, 〈◊〉 homines qu●●●res post futurus praenoscerent. The greatest difference between God and man is taken away, if man should foreknow future events. These prophesieusurpers, who ascribe all things to the influence of constellations, shoot at the stars, but aim at themselves, according to that of Accius: Nihil, inquit, credo Auguribus qui aure● verbis divitant alienas, suas ut auro locupletent Domos. I do nothing credit the Soothsayers, who every other men's ears with words, that they may enrich their own houses with gold.  
Believe not the Impostures of these juggling companions: they foretell prosperous things, or not prosperous: First, they foretell prosperous, and fail, thou art made miserable by expecting them in vain. If they foretell unfortunate events, and deceive thee, thou art made miserable by fearing them in vain. I● those things they foretell do happen, being not prosperous, thou art made miserable because they come to pass. If they promise auspicious fate to thee, and have no● paid it, thy hope will weary thee, and the long expectation thereof, will prove miserable to thee.   

Fortune.  
FOrtune is so constant in inconstancy, that the best Amulius cannot portray her in one constant shadow, nearest resembling the counterfeit that Praxiteles made for Flora, before the which if one stood directly, it seemed to weep; if on the left side, to laugh; if on the other side, to sleep. Fortuna amica varietati constantiam respuit, saith the heathen Orator: Wherefore I cannot but commend the pithy answer of Apelles, that cunning painter, who being asked why he painted Fortune sitting, answered readily, Quiae stare loc● 
Stobaeus.  nescit, because she is so unstable, knowing not how to stand constant: otherwise he commonly painted her sitting upon a Globe, blind, and turned by every puff of wind. Nihil enim est tam contrarium rationi & constantia quam fortuna. For nothing is so contrary to right reason and constancy, as Fortune, that is winged with the feathers of Fickleness. Nil equ●dem durare d●u 
Ovid Me●.  sub imagine eadem crediderim. Ima permutat brevi● 
Sen. Thyestes.  hora summis. Nothing continues long under the same form: in an hour ●hings are turned topsi●urvie. The lowest va●our becomes the highest cloud, and the highest cloud the lowest vapour▪ ●esostris, an illustrious and happy King of Egypt, famous for abundance of wealth and earthly trea●ure, subdued many Na●ions under the yoke of 
Ph. Melancthon. l. 3. Chron  ●is slavery. He was wont ●o be carried in a Chariot adorned with gold & precious stones, by four Kings whom he had conquered: and when one of them often regarding the wheel of the Chariot, contemplated with himself, was asked by Sesostris, why he did so much behold the motion of the wheel? In beholding (said he) the volubility of the wheel, wherein the lowest are soon highest, and the highest lowest, I perceive the instability of Fortune, who dejecteth those that are highly advanced, and advanceth those that are low pressed. Whereupon Sesostris would never after exercise his inhuman cruelty against any captive King in that kind. Remembering Perchance that of Herodotus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let no man think to erect Castles or fair Monuments in the air, or build upon the uncertain and short prosperous winds of favour-blooming Fortune high and huge hopes, as the Tragedian excellently admonisheth:  
Nemo confidat nimium secundis, 
Sen. Trag.   
Nemo desperet mel●ora lapsis.  
Let no man think to give Fortune the defiance in prosperity, neither let any despair of better things in adversity. Marius' 
Tacitus.  begged in the sixth Consulship, governed in the seventh. Scipio Africa of a Consul became a Captive, of a Captive a Consul. To be haughty therefore if our ship sail bonis avibus, on the calm sea of prosperity, is vain glory void of wisdom: for the greater fortune is, the less is she secure. So to be overmuch dejected, because the ship of all our treasure sailing malis avibus, on the tempestuous seas of adverse fate, be wracked against the craggy Cliffs of misfortune, doth argue our wisdom was our richeses, and in losing one, we lose both. He that is fixed star in wisdom, will not prove a meteor composed of vanity, neither shall any interposed earth eclipse his glory. When Fortuna opes an●erre, 
Senece.  non animam potest. Fortune may take away his outward riches, not his soul. A prudent provident man still expects ●he worst; and as it is said of Socrates, his mind is always equal, still prepared against any boisterous blasts and storms of malignant Fortune. And being not a servant to this uncertain Lady, he thinks himself not unhappy if she frowns on him, nor more happy if she smiles. Zen● having lost his outward goods by shipwreck; Immobili vultu euge (inquit) fortuna quam opportune nos ad pallio●um redegisti. For as he that struck jason on the stomach, thinking to kill him, broke his imposthume and cure● him: so this step mothe● Fortune strikes at Zen● intending to kill him, and to make his heart evaporate into sighs, by reason of this tempest (drowning that which would have drowned him) but in stead of a sword she applied a salve, breaking the impostumation of vain glory, and outward pleasure, growing in his heart, and framed his mind again to the study of Philosophy.   

Ambition.  
AMbition is a vice opposite to Magnanimity, being an immoderate desire of honour without merit. It is the proud soul's dropsie● when a draught of Honour causeth a drought of Honour. One advancement gives a fresh provocation to another. He is not so soon laid o● the bed of honour, bu● he dreams of a high preferment. His desires are as high as the stars, his deserts lower than the earth; he'll willingly stay on no stair if there be a higher, & yet ascended to the top, want of highness is his malady. Alexander having conquered all Asia, and being set on the pinnacle of imcomparable dignity on earth, hearing Ahaparchus dispute of innumerable worlds, salt tears immediately distilled from the Limbeck of his proud sorrowful heart, because he had not yet conquered one world. Alexander mundo magnus, mundus Alexandro parvus. Alexander though the greatest Monarch in the world  
(Imperium Oceano famam 
Virg. 2. Aene●d.  qui terminat astris, Who terminates his Empire with the remotest seas, & his fame with the Poles) thought the world a Molehill, being too narrow a stage for the large Scene of his ambition,  
Vnus pellaeo juveni non sufficit orbis, 
Juven. Sat. 10.   
Aestuat infoelix angusto limit mundi.  
His heart being a Triangle could not be filled with the world being a Circle. An ambitious mind like Tully's strange soil, much rain of promotion falling from his heaven the Court, makes him still as dry as dust. The Court is the Sea wherein he desires to fish, and the starry firmament wherein he desires to shine; yet an old Courtier being asked what he did at Court, answered, I do nothing but undo myself: And I can say this of other Suitors, If ten be dispatched, ninety are despighted. Aspiring minds, whiles they behold the stars with Thales, fall into the ditch. Agrippina, Nero's mother, being told by an ginger, that her son should be Emperor, but his Orient should be her Occident, answered, Occidat 
Tacitus l. 14. An.  dum imperet: Let him kill me so he may get the Empire. Pyrr●us 
Plu●arch. ejus vita.  King of the Epirotes, said, If he had conquered Rome, Italy, Sicily, Africa, Carthage, and all Greece he could be frolic with his friends: but surely had he achieved the triumphant victory of all these nations, blind ambition would not have suffered him to rest; but he still would have adored Fortunes bright Sun, desiring to increase, like the new Moon, donec t●tam circumferentiam 
The new Moons Mot●o.  imple●t, till he fill the whole circumference, not considering that the full Moon suffers an Eclipse: Chameleon-like 
Plin. Nat.  they have nothing within, but large lungs, windy ostentation, thinking with the bladder of their blown hopes, and windy vapours of self-love, to swim (with Antiochus) upon the earth, and to walk on the sea. An ambitious man of a Farmer would be a Yeoman, of a Yeoman a Gentleman, of a Gentleman a Squire, or else he is out of square; of a Squire a Knight, and no Gentleman. Once knighted the world must count him a Count; and then he rides all upon the Spur (Policy being his Post horse) till he come to None-such. He would be a Peerless Peer willing to have no Aequator in the terrestrial Globe: his greatest plague is a Rival. The impulsive cause of the civil wars between Pompey and Caesar, was, ambitio & nimia foelicitas (as Florus) the one not enduring an equal, the other a superior.  
— Stimulos dedit aemula 
Lucan. l. 1.  virtus,  
Nec quemquam jam ferre potest Caesarve priorem, Pompeiusve parem.  
It is an essential property of a swelling and proud boasting person, not to consider whom he excelleth himself, but who excelleth him. Joy doth not so much dilate his heart to see many after him, as grief contracts it to see any before him: he seldom or never looketh bacl, but always forward; and when he sees himself to be Fortunes singular and greatest favourite (with Alexander) he conceits his immortality, and causeth Temples & Altars to be erected to his name, making himself a God with man, but a man with God. Sapor a Persian King, entitled himself Rex Regum, frater Solis & Lunae, particeps Syderum etc. Kings of Kings, brother to the Sun and Moon, partner with the stars. O more than stupid Ambition! Art thou King of Kings, when not King of thyself? Art thou so lunatic as to imagine thyself brother to the Sun and Moon? Art thou such a Planet or wand'ring Star of invincible ignorance, as to write thyself a partner with the Stars? A falling star and a fiery meteor shalt thou be. Thou shalt complain of Fortune with Tiberius, that having set thee in so high a place, she did not vouchsafe thee a Ladder to come down again. They that are advanced to high degree of honour, 
Senec. Ep.  Non in praerupto ill●c stant, sed in lubric, have a slippery and dangerous station. Tolluntur in altum ut lapsu graviora ruant. They are tossed up into the air by Fortune's sling, to receive the greater fall; and bein set up as Butts, they cannot be without the quiver of fears. Feriunt summos fulgura montes, The high mountains are smitten with the lightning, when the valleys are secure. The tall Cedars and lofty Pines are shaken with the Aeolian slaves, when the low shrubs stand firm. The Sun that rises in a grey and sullen morn, sets clearest: Ambitious minds in the dawn of Fortune break so gloriously, meet with a storm at noon, or a cloud at night, which will not merely eclipse, but extinguish their glory.   

The Common People.  
THe rude multitude is an untamed monster of many heads, locked up in the darksome dungeon of ignorance and inconstancy, more infected with errors than Augeus' stable was filled with ordure. Vulgus ex veritate pauca ex opinione multa aestimat. The common people judge of all things as they appear to them, not as they are in themselves; being led by the erring eyes of their clouded intellects, seduced by false opinions à vero, and diverting their wills à bono. They play as did the fond satire, who espying the fire that Prometheus stole from heaven, would needs kiss it, because it glisteren in his eyes. Like white clouds, or dewy exhalations, they are carried hither and thither, by every wind. Now they flow with honeyed salutations, placing you in the star-spangled Canopy of heaven: Anon their gall overflows with bitter words, and railing accusations, kicking thee with contempt into Vulcan's Forge. The wind of giddiness doth so possess them, that an opinion now received, is expelled by clean contrary Ideaea's of their seduced fantasies. Fluctuque magis 
Sen. Trag.  mobile vulgus. They ebb and flow oftener than Euripus. As the child's love, so the people's commendations gotten and forgotten in an hour. It is better to be praiseworthy, then to be praised by them, when they honour the worst and condemn the best; being in the estimation of wise men as the sense in respect of reason, brutish. Stultus honorem saepè dat indignis. Socrates in Plato suspected that evermore to be bad, which the vulgar extolled for good. And Pliny gave this rule in the School, That he declamed worst who was applauded most. Their knowledge is opinions, and their wit is never to swim against the stream, nor set up sail against any windy rumours; which makes them like Cyclops, roaring without his eye, attempt things with great tumult and no judgement. Their inquisition doth never sound the depth of matters, but their judgement follows the sound of words. In their actions there is no harmony: for they are too flat or too sharp, admitting no mediocrity. Democracie is their ambition; and as in the Serpent Amphisbaena to have the head at the tail, would be a mere Anarchy. Laertes-like they have more care of their rural affairs than themselves in the better parts of themselves their souls. Much like the fellow, who vowing to Mercury half of what he found; finding Almonds, presented only the shells upon the Altar. If they afford God a shell in Religion, it is to get the kernel themselves: As it is said of the Scythians, that they once smothered their Gods with earth, most of them seem almost to smother their godliness with their worldliness. They have drunk the Circean Cup of ignorance: And as Grillus being by the enchantment of Circe, changed into the form of an Hog, refused to return to the shape of a Man: so they being beasts by ignorance, refuse to be men by understanding. If they take head against a man, they run violently like a torrent, to overthrow him without law, reason or judgement: they exclaim against him, making such an uproar and obstreperous noise, that the Frogs in Homer, (that with their noise would not let the Goddess Pallas sleep) croaked no louder. I cannot but remember that o● Epicurus 
Ep. 29. ad Lucillum.  in Seneca: Epicurus dicebat, Se nunquam voluisse placere populo. Nam quae ego scio, inquit, non probat populus; quae probat populus, ego nescio. Epicurus said, he would never please the people: for (saith he) what I know, that Briar●us the multitude approve not: those things which win the people's approbation, I know not. And wel● he might so say: for a● Philo hath it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The vulgar so●● will grow reproachfully mad against them tha● are not on their parts, an● so please them not i● their madness. Phocili 〈…〉 des joins the commo● people with the wate● and fire in these words:  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
The common people, the water and the fire, are altogether unruly; being good servants, but ba● masters. Malè imperatu● cùm regit vulgus deuces ●aith Seneca in the Tragedy. It might well be ●n the Tragedy: for certain I am, Democracie is Tragical wheresoever it ●s. The natures and dispositions of the common people are outrageous ●nd cruel, like unto them ●hat inhabit the North, where the climate is ve●y cold, as Seneca the Philosopher saith: In frigora Septentrionemque vergenti●us immansueta ingenia sunt, ut ait Poaeta,  Sucque sim●lima Coelo.  

A Flatterer.  
A Flatterer is Prosperities shadow, and a false glass to Greatness, giving a false gloss to goodness. He hath as much respect unto rich fools, as Heliotropium hath unto the Sun, delighting to dance as Flies in the warm Sun of prosperity. As Orators sometimes feign another person to speak by the figure Antonomasia, either to avoid suspicion of falsehood, or the darts of envy: So the Flatterer feigns many persons praising his friend though he hears none, he tells him he is the eye of the country, when indeed he is the eyesore: he sleeks the itching Athenian like ears of his too credulous Patrons, with a supple Dialect, soothing them in any wicked inclination, playing as the unskilful painter, who limbs deformities in rare colours, he puts a fair title upon a foul act; with Su●ton ●● his 
In Dom●●●a●▪  Crow this bird of prey proclaims an Omne bene, 
P●rsiu● Prolog▪  Magister a●tis, 〈◊〉 largitor ven●er; the belly, that Master of Art, and giver of wit, makes him ●une his tongue to another's ears, his sole song being Placebo, so long as he spins a golden thread on the voluble wheel of his pleasing tongue. Hîc laudes numerat, dum ille munerat: As gifts are multiplied upon him, he multiplies his praises, which are only in his Benefactors hearing, being his reflection merely before his face; Polipus▪ like he will change himself into any colour for his own advantage. As the Chameleon:  
Et mutat faciem, vari●s 
Alciat. Emb. 53.  sumitque colores,  
Praeter rubrum vel candidum.  
He can assume to himself all colours, except red and white: red signifying Modesty, white innocence. A fawning flatterer of all tame beasts, is the worst, as Diogenes once said, And as Antisthenes, it is better, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be exposed to Crows than Parasites: for they devour carcases, these living men. As the Wolf by tickling the Ass, devours him; so this rational Wolf by tickling his Patron, who becomes his prey, with light delight, and arrident applauses, devours his substance in praising his quality. He honoureth not see but sua: he uses no more crouches and cringes to him, than were made to the Ass that carried the Egyptian Goddess. Riches, not the man are his Idol; and if he devour them, as Actaeon's Dogs did him: he thinks himself a cunning hunter, and compares the man to the proud Fly sitting on the Chariot wheel, which gave out, that it was she which raised all that dust. These Wasps do hover about the Galley-pot no longer then there is honey in it. The flatterer will be your mimical attendant, so long as you are his good Master, Hyaena-like he will imitate your voice in hope of a prey; like the Olympian Porch, he will echo to your words seven times. Plato compares him to a Witch, which (if we may believe Pliny) is true: for they which use witchcraft, kill in praising, wounding like thunder, the entrails, without any outward appearance. And as Antigonus once said, he is worse than an open enemy: they who carry their eyes in 
Pl●ta 〈…〉  a box, like the Ladies of the Fairy Lamiaes, and only look into themselves by the eyes of Sycophants (that like Adjectives vary case and gender with their Substantives,) are overcast with worse than Cimmerian darkness in their understandings. The spectacles of adulation, make the least letter of a great show, and sometimes a cipher to be mistaken for a figure. He is rotten at Core, like a Sodom apple. He is of a bad course, & good discourse. Bonus videri, nonesse cupit. He is an apparent friend, but a real foe: Of all such friends we may say as Aristotle frequently said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O friends, no friend. These friends run away as Mice from a decaying house; or like the Nightingale, 
Aelian. var. hist. l. 1. cap. 11.  they are voice and nothing else, singing only in the Summer. It was the Scythians proverb, Vbi amici, ibi opes; but now the proverb may be inverted, Vbi opes, ibi am●ci, where riches are, there these feigned friends will be continually.   

A Brainsick Man.  
A Brainsick man is one (divisus inse, & divisus ab omnibus aliis) whose speculative beams of knowledge both direct towards others, and reflected on himself, are very much darkened by the foggy mists of privative and corruptive ignorance. The optic nerves of his soul are so weak, that he cannot discern between white & black: he would make a very bad painter: yet his brain is strangely si●ke of crotchets, and toyish inventions, Caecus amor sui doth so possess him, that Pygmalion like, he falls in love with an Image of his own carving; and being besides himself, he becomes an idle Idol to himself. His only joys are in his own toys, like the Fisherman in Theocritus, who satisfied his hunger with dreams of gold: he is full of complacency, and affected with singularity. He thinks all Constitutions but Ciphers and visible nothing, if his consent be not the figure which makes the number. He beholds himself i● a multiplying glass, and looks upon others with a simple vision. He is the only wise man in his own conceit; and it is not the least part of his Rhetoric to persuade others to deem him so too. He wonders why all men do not consult with him as an Oracle, it being his greatest ambition to be thought as well of others as he is of himself. He is lightheaded, and presumes so much of light, that if himself were set, our world would be left without a Sun, overcast with worse than Egyptian darkness, when indeed he is but a Mote, or Glow-worm, shining in some obscure village. As one said of Molon the Dwarf, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qu●ntillus quantus? How little is he in himself, how great to himself? His brains are turned like the Fans of a Windmill, and his tongue moves like a Clack: The disquisition of a palpable truth is his Logic, himself being the opponent, the answerer & the Moderator. He hath so little reason, that he mootes the reason why snow should be white, and not Jet. This Natural, with all his Art cannot answer Nature's Argument herein: and therefore with Anaxagoras, he will hold the Snow to be black; whereby he becomes continually opposed by the clouds which utter Arguments in abundance against him. Copernicus' his opinion of the earth's circular motion, makes his distempered and Moone-changing brain sick of a Vertigo. Nonsense and errors are so individuated in him, that he is as naked of reason, as an Adamite of . I believe he hath been with Menippus as fare as the Moon, his talk savours so much of lunacy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Aul. Gell▪ l. 1. c. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blaterare optimus, dicere ineptissimus. He is best of all to babble, most unapt to speak. The concurrence of ignorance and arrogance doth smother the clear light of his judgement, and corrupts his brain the proper orb of the Sun, Understanding: Whereby his heaven in earth, the Soul, is moved irregularly, opinion being the sole intelligence thereof: he waxes and wanes an hundred times in a minute, as if he had got in the change of the Moon. Mere contradictions and Chimaeras of a restless brain, are his Philosophy. His troubled brain, continutinually fools him; and at last he is lost in a distracted dream.   

A Scandalous Scholar.  
A Scandalous Scholar is an able wicked man, like Tully's Offices, politic but profane; witty, not wise. He is a mere Comedian in Religion, acting goodness in voice and gesture only, having all Theological and moral virtues but in terms alone, as the Philosophers Materia prima. It may be said of him as was of Galba, Ingenium Galbae, male habitat, a good instrument is put into an evil case; good wine is put in a bad vessel. He is one wherein are drawn some lines and notes of able endowments; but being not actuated by the resplendent beams of saving grace: like a sun-dial in a cloudy day, he is unheeded, unregarded both of God who is an immortal man, and of man who is a mortal God: he is an Ignis fatuus, a Comet which portends delusion to others, confusion to himself. With Caius Gracchus he seems to defend the Treasury, himself being the spoiler. A Scholar should be Densior pars sui orbis, a star giving light to them that sit in darkness, sick of a fatal Lethargy, dispelling multitudes of opinions (which like black clouds arising from the Mare mortuum of lunatic brains, missed the intellectual faculty, and like reverberated blasts, whirl about the spirits) being a Divine Hermes, occupied in the interpretation of those things which transcend common capacity. If ever he intends to kill that Python ignorance, like heavens great spy, the Sun, he must shine forth in integrity of life before all men, he must be nothing inferior to Phoenix, who was the instructor of Achilles, whom Pileus (as Hom●● reporteth) did not choose merely to be to his son a teacher of learning, but an ensample of good living: great learning without good living, is but matter without form incomplete, indeterminat, nothing operative in goodness: the preaching of life is made more forcible by the good life of the preacher, Citharisante Abbate tripudiant M●nachi. When the Abbot gives the music of a good example, the Monks dance after him. The goodliest harmony is, when the Graces & Muses meet together, when practice & preaching kiss each other. Else like a Cothon or Laconian cup he gives water of life to others, and keeps the mud of mischief still in the bottom of his heart. And whiles he strives by his preaching to cut off one headstrong sin, by his living (as Hercules by the Hydra's head) he gives birth to two. Doctrine is the light, and a Religious life the Lantern, and the light without the Lantern, will be soon blown out by the wind of malice. Like a cracked Bell, this dissolute Preachers noise is heard fare enough; but the flaw which is noted in his life, mars his doctrine, and offends those ears which otherwise would take pleasure in his teaching. It is possible that such a one, even by that discordous noise may ring in others into the triumphant Church of heaven; but there is 
●. Hall.  no remedy for himself, but the fire, whether for his reforming or judgement.   

A Lawyer.  
GOod Laws were established to suppress all exorbitant and ●●centious enormities, and ●o extol and magnify virtue and truth, building them so high in admiration and honour, that (as slomer in his swelling ●tine of fabulous Poetry ●ayd of the celestial ●nountaine Olympus: ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) their foundation may not be sha●en with the wind of ●alse witness, nor undermined by the sowre-sweet waters of deceit. But alas! there is another Play acted, wherein Dame Lucre is the Prologue and the Epilogue. The Lawyer being agent and his Client Patient, according to that of our modern Epigrammatist.  
Ipse tibi causas dicis, no● 
Owen Ep. 140. l. 2.  Marce Clienti  
Qui tibi Londinum, non sibi portat opes.  
Certa tibi lex est, lis est incerta Clienti:  
Tu lucri, damni certus & ille sui.  
The Lawyer pleads his own, not Clients cause,  
Yet Clients money he to London draws,  
Not for himself, but for his Lawyer's fees.  
Thus Lawyers get how ere the Clients lose.  
The law is plain, the poor man's cause in doubt.  
Thus Lawyer's gain must hold the Client out.  
A corrupt Lawyer with his● smooth tongue, and his eloquent speech, full of flourishes, like the first letter of a Patent, to better it, and himself by it, makes a bad cause seem to be extra controversiae aleam, good without all doubt. He is a false glass, which howsoever ill favoured a man be, will show a fair face▪ Thus with their fals● glasses and glosses they entangle the silly client, holding him fast in their nets, till they perceive ● clean deplumation of al● his golden feathers. A poor client among the● is as a blind sheep in ● thicket of thorns, where he is sure to lose his fleece, if not some of hi● flesh. Fallacy is the Logic they chop with their Country attendants, altogether seducing them with the dark Lantern of delusion. Thei● Logic consists more i● Division then Definition discord is the music ●hey are delighted with: where harmonious con●ent, love and concord is, ● Lawyer can live no ●ore in that place, then ● spider in Ireland. Other ●ens unquietness is their quietness, it being their happiness to fish in troubled waters, where if ●hey catch not poor ●ohn, they'll make him. Clients are so long wafted in the sea of troubles ●y their quirks and deayes, that if they escape ●rowning, they are sure ●t last to land at Beggar's Haven. Their word is ●urrat L●x, let the Law ●ave his course, but their will is to stop it. A motion this Term, an order next; instantly all crossed: one Term proves contradictory to another: the suit runs on▪ sine termino, whereby each Term becomes woful● to the client, an Hilary t● Ignoramus the Lawyer. This makes a syllogisms so seldom in the mood● Festino, that he oftentimes makes his moan in Bocardo, the one by his Session taking away the others possession. Demo sthenes was wont to cal● the Laws, animam civi● tatis, the soul of a city or politic body. An● Cyrus being demanded whom in his judgement he conceived to be unjust, Lege inquit non utentes, they (saith he) who use not the Law. But now the case is otherwise; many that use the Law are most unjust: whom I may tax as Aristotle did 
Laert. lib. 5.  the Athenians, They labour more to be advanced to honour, and to abound with riches, than ●o promote the candour and sincerity of the Law. They make the common and Canon Laws, Engines to take away our lands and titles, not to secure them. And as Solon once complained, they make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like Spider's webs, which every great Drone will break through at his pleasure, when the small Fly is entangled in them to his utter overthrow. Plato being earnestly besought of the Cyrenians to prescribe and compose Laws to their Common wealth, refused, saying, Perdifficile est condere leges tam foelicibus: it is hard to establish Laws to men so opulent and flourishing in so great prosperity. Money is the white these conscience'es Lawyer's aim at. Their Sun which is full of motes shines not upon the rich and poor alike. If then no plummets but those of an unreasonable weight can set their mercenary tongues a going; and then a golden addition can make the hammer strike to our pleasure; if they keep their mouths and their ears shut till their purses be full, and will not understand a cause till they feel it,  

Quid faciant leges, ubi sola 
Petron.  pecunia regnat?  
Aut ubi paupertas vincere nulla potest?  
Why are laws made, where money bears the sway?  
And where poor men are sure to lose the day?    

A Physician.  
A Physician hath some affinity with the Lawyer; and although they act not the same part on this earthly Theatre, yet gain is communis terminus which connects them.  
juris consultorum idem 
Owen Epis. 71. l. 1.  status & medicorum est.  
D●mna quibus licito sunt aliena lucro.  
Hi morbis aegrorum, ag●orum l●tibus ●ui.  
Dant pattenter opem, dum potiantur opum.  
The Lawyers and Physicians case have near affinity;  
For others ruins make them rich, no doubt most lawfully.  
These suck the sick for potions, pounds.  
For Law those lands purloin:  
These promise health, and so get wealth;  
Those quietness for coin.  
When men prevail in strength of body, they consult with the lying Oracle the Lawyer who makes them wa●t so long attendance, and ●o often explicate their wearied joints that he makes them sick; then they consult with as bad an Oracle, the Oracle of Apollo (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had almost said) the Physician, to recover their former health. Ones exit being the others Intrat. The dignity of a Physician is great, though sometimes base abjects in themselves, are the objects of his speculation, and the restauration of a frail habitation is the finis cujus of his practice. Christ is a Physician both of soul and body: the body cannot be cured except the soul of the Physician doth prescribe a medicine, the soul of the Physician cannot prescribe a remedy, except God who is the soul of his soul doth enlighten that divine part, no more than the lower orbs move without the primum mobile. Sabid King of Arabid, Sabor and Gyges' Kings of the Medes, Mithridates' King of Po●tus, Dionysius, Tyr. Si●ulus, with many other blazing stars in the world's firmament, were professed Physicians.  
The Poets feign Apollo to be ●he first inventor of Physic or Medicine:  Inventumque medecinae 
Metam. l. 1.  meum est, opiferque per orbem Dicor— 
And certainly many Physicians may be called by the name of Apollo, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to perish (not only formaliter but effective) for either they are such unskilful Empirics, as Pliny speaketh of, Qu● exper●menta per mortes gunt, which give men many poisonous pills to gain experlence; and s● Officiosiss me muitos occidunt, they are very busy to cast many men away with expedition, wanting skill: Or else wanting will to recover their patients, they let them lie languishing at Sick-man's Hospital under the burden of a life worse than death.  
Gaine is the centre of most Physicians practise, bodies are the orbs which receive the influence of these stars, whose nature it is to suffer a continual eclipse without the often interposition of earth. You must supple their hands with some unguentum rubrum or album, which is in your purse, or else they will hardly feel your pulse, but rather will extinguish the lamp of your life then preserve it, and many times the body if it be sick is content to buy unguentum aereum with unguentum aurcum, leaden trash with golden cash. He tells your disease in some hyperbolical bombast words, though it be but an ague or tooth ache, and his Rhetoric is to persuade that you are desperately sick, almost irrecoverable, that his gain might be greater, and his skill seem incomparable.  
Without action and passion the Physician would scarce be in the predicament of substance: he draws good out of evil, and whensoever he is in the vocative case, his patient must be in the ablative. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who is this, a Physician? Oh in what an ill case every Physician would be, if no man were in an ill case. Corruption is his conservation, and Adam's fall was his rise. Physic includes sick, They that are whole need not a Physician. Thrice happy are they who are not necessitated to embrace such a walking consumption of the purse, who though by his art he prolongs your life, he will be the Atropos who shall cut off the golden thread of your livelihood, and so spin a fair thread for himself.  
I have read the Socrates never needed a Physician, Pomponius a Poet of noble Progeny, was so sound that he never belched: Anthonia the wife of Drusus never spit: If all were so, D●t Galenus opes were false. Nicocles would have wanted an occasion to call Physicians happy (because their good success the Sun beholds, and their errors the earth buries in obscurity) if there were no objects to work on, for then like empty stomaches, they will work upon themselves. Whosoever keeps a good di●et using Velure modico med●cè vel medico modicè is a Physician to himself, and needs not worship. Aesculapius who is adored 
Ovid de Ponto.  in a serpentine form, but if (ad medicam confugit aeger opem) any man be constrained to fly to the Physician, let him use none but such as are skilful (and so able to give a reason for a remedy, if with Aristotle thou dost ask them) and 
Aelian l. 9 c. 23. var. hist.  conscionable considering presentem que refert qualibet herba Deum, every herb which they use is a dumb lecture of a present deity.   

A good woman.  
A Good woman is a rare Phoenix, a chaste Turtle, and an indulgent Pelican: she is Virtues moral Looking-glass, and desires to excel in virtue, not in vesture. The Vestal fire of chastity continually burns on the hallowed Altar of her heart: such a bashful heat at several tides ebbs and flows; flows and ebbs again in her modest face, as if it were afraid to meet the wilder flames of some unchaste Gallants. Her lips are never guilty of a wanton smile; not one lascivious glance doth dart from her eye; her carriage is sober, free from all toyish gestures, and her discourse is a moral lecture of chastity. No man (though he be passed all expression comely, being adorned with fine hair, amorous brows, pretty lovely eyes, most delicious cheeks, an handsome nose, Nectar-sweet lips, teeth like two fair ivory pales, enclosing a tongue made up of harmony) is able to make her lose the Virgin-zone without the nuptial knot; and there the conjunction of this milder Star will temper the malignant force of any man, though he be like cruel Mars, carrying a storm in his countenance, and a tempest in his tongue. God who reads the secret characters of her heart, finds no other image graven in her soul besides her husband. The Sun shall sooner change his course, and find new paths to drive his chariot in: the Loadstone shall leave his faith unto the North, sooner than she will leave hers to her husband. She is beyond all jealousy immaculate. She is no personage that had other Incumbents. She hath power enough to conquer them who have learned the military discipline of wooing, and are recorded in Cupid's Annals for great exploits: though they can rank and file their kisses, and muster their troops of compliments, she will not yield unto them beyond the precise rules of honesty; neither is she affected with such a proud squeamish coyness, as to deny any honest man free leave to sacrifice a kiss upon her ruby lips. If her husband go to the Elysian fields before her, she embalmes him with her tears, and keeps the sparks of a love alive in his ashes. That man is happy that maries her, he may bless that minute wherein he met her, and may desire Time to sanctify it above all his Calendar.   

A proud woman.  
A Proud woman is Eves sinful daughter, beguiled in fool's paradise, with the Adde● arrogance. If she b● rich there is nothing more intolerable, as the Poet, Intelerabilius nihi● 
Juven. Sat. 6.  est quam faemina dives. Insolent pride doth so possess her, that she delights to be an Ape tricked up in gorgeous apparel which must be unmended but not uncommended. As the Stoics placed felicity in the inward habit of virtue, so she in the outward habit of vesture, ●ounting it her summum bonum to excel therein, witness the Mercers, Silkemen, Tire-women, and all other professions, whose Tutelar goddess is pride, the monopoll of mischief. As it is said of Italy, Novitate quadam nihil habet stabile, she is so mutable that she hath nothing stable, she shifts her attire so often, that her husband cannot shift himself out of the Tradesmens books. Through her monstrous pride he is constrained to turn hospitality into a dumb show, whereby the soul of charity is transmigrated into the body of bravery. Pride begins with habe●, but ends with debeo, and sometimes makes good every syllable gradatim▪ Debeo, I own more than I am able to pay. Be●, I bless myself from my creditors. E●, I betake me to my heels. A woman which is stung with that insinuating serpent pride, leans continually on idleness the Devil's cushion, spending her days in vanity; she spends many an hour between the comb and the lookingglass that ●eers her before her face, crisping and curling that ●oor excretion her hair, ●nd sitting as moderator between them both, and whether concludes best on her beauty is best ●raised: All the morning ●he spends in dilling and ●ecking her body, and starving her soul, she ●ever goes to Church through devotion, but to ●ee and to be seen, and ●hough she be lip-holy, ●he is heart-hollow, she ●ikes standing at the Creed, not because the Church commands it, ●ut because her gay ●loathes are more spectable; she will laugh there of purpose with Egnatius, to show her white teeth. The air of her pride is commonly enclosed in the base bubble attire, whose generation is produced from her own corruption. God hath made her a woman out of man, bringing woe to man: yet she thinks herself not a perfect woman except the Tailor (scarce a man himself) whose original was sin, make her a brave gallant woman. She is never the greater part of herself, but the least. Like the bird of Paradise, her feathers are more worth than her body. Whosoever paints this constantly inconstant Woman, must paint her with a pair of shears in one hand, and a piece of cloth in the other, ready for any new fashion: she counterfeits the great seal of Nature, and walks with an artificial complexion, being no better than a walking Painter's shop. Our women are so pointed and painted, that whereas heretofore there were two feces under one hood, now there is one face under two hoods; and the colour for their painting is, that they may be daughters of admiration, and so they are for their folly. Optickes is this woman's science, the next new-fangled fashion, and the reflection of her face, terminates her sight, and is the scope of her study & discourse. Because sweet smells are dedicated to Venus, she is never without them. N●n bene olet quae bene semper olet: she smells not well, which always smells well: for she which breathes perfumes artificially, hat● corrupted lungs naturalle. She that wears always gaudy , may nourish the French Cannibal. Foemina cultanimis foemina casta minus. Too slender chastity still accompanies too gaudy bravery. The Poet's feigned Venus to commit adultery in golden chains. Lewis the eleventh was wont to say, when pride was on her saddle, shame and confusion was on the crupper. This pestilent vapour pride must vanish, or else women with their top-gallant head-attires, cannot stoop low enough to enter into the narrow low gate of heaven.   

A prodigal man.  
A Prodigal man is most commonly the son of a covetous wretch, who sat brooding upon his bags, and only knew the care, but not the use of gold. It is the wealthy beggary of thriving and griping fathers, that makes the hands of sons so open. The father becomes a Mole and son of earth, that digs his mother's entrails to turn up treasure for his prodigal son, and with industrious eyes he searches to hell, to buy his son heaven upon earth. When wealth like a torrent overthrows the bank, as it would threat a deluge; this swaggering spendthrift (who by moral Alchemy is extracted a Gentleman almost out of the dunghill) invents sluices enough to drain the copious stream thereof. He will bid his pockets not be sad, for though they are heavy now, they shall be soon lighter. He will swear never to wear any thing that jingles besides his spurs. As the Earth swallowed Amphiaraus, so he swallows the earth, and makes his purse sick of a consumption not to be recovered. The prodigal 
Arist. l. 4. Ethic. c. 1.  man is one that exceeds in giving moneys. He is better than the covetous man, who exceeds in receiving; because prodigality comes nearest to liberality. For they are liberal which give and receive, nothing exceeding the golden mediocrity. But liberality leans more towards them that give, then them that receive; for they that receive (saith Aristotle) 
Ibid.  are not praiseworthy at all. The virtue which consists in a Geometrical mediocrity in all things is best: according to the Poet,  — Modus optima regula rerum. 
The prodigal man thinks it a disparagement to his nature to observe any golden mean: for he thinks it the best moral Philosophy to spend his gold and means; and that he may be the better proficient in this Art of spending, he gets the elective habit of choosing such brave companions, that like skilful Pilots will steer both him and his estate into safe harbour. Therefore I may say to him as Martial doth unto Cinna,  
Nam tu dum metuis ●● 
Ep. lib. 9  quid post fata relinqu●s  
Hausisti patrias luxuriosus opes.  
He being afraid lest he should leave any thing after death, will be sure with Demetrius the son of Antigonus, to spend 
Plut.  his patrimony in riot, luxury, and all extravagant enormities. He would dispeople all the elements to please his palate. Midnight shall behold his nightly cups and wear a blacker mask, as envious of his jollity. He will cast his love upon such dangerous rocks as harlots, to satisfy his liquorish lusts▪ He will ever be a devout sacrificer to Bacchus and Venus. He dies commonly as Anacreon did, with a grape in his throat. If it were true as the Philosopher says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quod nutrit Deus est, that which nourishes is a god: how many gods doth this man devour? and yet becomes more ungodly thereby. When this profuse spender dies, he will be sure to have Tigellius his 
Ambubajarun Collegia, etc. Horat. l. 1. Ser. Sac. 2.  mourners to sigh out elegies at his death, and to sing dirges at his funeral.   

Truth.  
TRuth is defined in Metaphysics, a conformity of the thing and the understanding. In Logic it is a correspondence of propositions with things. In a moral acception it is an Homiliticall virtue, wherein we profess that in word and deed which we conceive in our hearts to be true. Hence it is one thing mentiri and another thing mendacium dicere. He is said to lie and feign, which speaks that against his conscience which perhaps otherwise is true in itself, this is false Ethice but not always Logicè. He is said to tell a lie, who speaks that which he thinks true when it is false in itself. This is false Logicè but not Ethicè. It is in the mind as in subjecto cognitivo, in the mouth as in signo repraesentativo. The mind knows, the mouth manifests. Verily as Mirandula spoke, Veritatem Philosophia quaerit, Theologia invenit, Religio possidet. Philosophy seeks Truth, Divinity finds it, Religion possesses it. Truth it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Plato fair, kiss it therefore and ever embrace it, making it thy souls sole intelligence.  
The Roman Praetor want always to wear the image of Truth upon his breast, and the true Christian wears it still in scrinio pectoris sui, in 
Egyptii veritatem ex humano corde gutturi appenso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dicabant Pier. Val.  the closet of his heart. The Poets ingeniously devise, that when jupiter had created man (who is virtually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an Index to God's great book in folio) find fault, Momus told him that one thing he greatly misliked, which was, that he had forgot to frame a window in his breast, whereby it might be known whether the motions of his tongue were concentricke to his heart.  
Truth is always one and the same thing in herself, though in the apprehension of others she lies sick ready to die without a confessor; she doth not like the Chameleon 
Chamaeleon prae metu colores mutat. Gesnerus.  put on divers colours, for no palsy fears assault her, she seeks no corners, but may look Caesar in the face, when falsehood dares look no man, but like the Owl hates the light, setting 
Euripide●.  light by Truth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The night is the thiefs, and the day Truths, though sometimes she loses it. Truth is a fixed star not a planet, and all people love it lucentem not reaarguentem, light is good, but yet to sore eyes very offensive; honey though sweet, is to wounds smarting: Truth is always wholesome, but to most distasteful; as they writ of some beasts who have  in aure, the gall in the ear, the hearing of Truth galls them, nothing being more bitter to them, and better for them. Sweet Siren sounds is the harmony whereof their souls consist, they stomach truth and the rough phrase of reproof, but their stomaches can digest smooth fables and concoct errors.  Sed quid opus teneras 
Persius' S●t. 1.  mord●ci radere vero Auriculas. 
Sharp biting Satyrs of reprehension offend delicate ears. It was Agathons' Dilemma, if I please thee I shall not tell the truth, and if I tell the truth I shall not please thee, but procure enmity, Veritas odium parit: 
Ter.  As the beautiful Nymphs are said to have brought forth the ill favoured Fawns and Satyrs; so beautiful and glorious truth brings forth hatred, enmity and many foul deformities. Aliena vitia quisque reprehendi 
Quintilian. l. 2. Orat. c. 5.  mavult quam sua▪ Every man had rather other men's vices were reproved then his own. Truth like that bloody water sweet and potable to the Hebrews, saith josephus, but sour and not potable with the Egyptians. Truth in the universal, subratione veri is hated of none, but in the particular, sub ratione contrarii, so it is usually hated of all. The bright rays of this Sun that never setteth, reflecting on a wise man who hath learned that heavenly precept, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illuminate his understanding with a greater light of wisdom: but in the breast of fools they kindle a fire of ire and enmity. Quint●lian gave Vespasian this commendation, Patientissimus veri, which few men in these days deserve, being so bad; for as the Poet, 
Rari quippe boni numero 
juven. Sat. 13.  vix sunt totidem quot  
The barum portae vel divitis ostia Nili.  good men are so rare, that they are scarce so many in number as the gates of Thebes, or mouths of rich Nilus, which were but seven. Ep●minondas a Theban was so severe and strict a lover of truth,  ne joco quidem mentitus 
Alex. ab Alex.  sit: that he abhorred a lie even in jest. I would have all men put on this armour of proof, and then they need not fear wounding. Truth (like Medusa's head) will turn their adversaries into stones: and again, like Orpheus his pipe, it moves the stones, and giveth life unto the dead. Let this glorious light then, which ●hines brightest between too clouds, Malice, Error, be thy Cynosura and lodestar, to guide thy ●oul the mother of truth, ●nd thy tongue the Midwife.   

An Invective against ignorant Mechanickes who presume to prate in Churches and Conventicles.  
HOW now? goodman cobbler, have I carchis you stitching together the Ends of tub sermons, to the end your hollowness might sound forth an alarm to the supposed Saints of God who wear Christ's colours, but fight under the Devil's banner? Do you deem yourself and your ignorant adherents to be all in Aule, and to be the Sole Elect at the Last? Be not deecived, God is not mocked. Are you so lightheaded as to think yourself a light of the Church, and the only star which points the way to Christ? Certain I am, if there were no brighter stars, and more shining lights in this heaven upon earth, our Church now truly militant, than thou art, we should all walk in darkness, and in the shadow of death: we should soon suffer shipwreck on the craggy clists of utter perdition, in the Euxine sea of ignorance, if we should be as Loadstones turning to you as our Polestar: if you will be a Star, you shall be a Dogge-starre, whose influence is so bad, that it hinders the purgation of any malignant humours, and begets more. If I must grant you some light, you are at the best but an Ignis fatuus of blind zeal, seduced yourself, and seducing others. You are indeed but a noisome vapour elevated above yourself, so that all the world may think you to be as you are, besides yourself. You are a worse plague unto our Land, than ever was any thing unto Egypt, and therefore I will say with the Poet,  — Ditalem avertite pestem. 
You are the very Hydra of our ills, and you do endeavour to make this Land Lernam malorum, a filthy sink of all evils; therefore you deserve to sink and not swim. The Church of God is an Ark, and you are one of the unclean beasts in it. O touch not the Church with your unhallowed and foul hands. Atlas is the pillar of the Poets Empyreal Palace. A child must not take Atlas his burden upon his own shoulders, for than he will be sure to fall under it. Neither should you take the weighty calling of the Ministry upon you, being not called thereunto. You being unlearned aught to reach none. If you offer to lead the learned, your attempt is as much as if the blind should presume to lead him that can see: if you endeavour to lead the unlearned into the way of truth, it is as much as if the blind should offer to lead the blind, & then the consequent will be, you will both fall into the ditch together. Therefore I will say unto you, as Saint Paul unto women; You are not to speak in the Church. You by your pernicious air and feculent doctrines strive to defile the silver streams of learning, and to poison the pure fountain of truth and sound religion.  
Your Commentaries upon the sacred Bible, are like to an handful of filthy ordure fetched from Augaeus Stable, and cast in the face of beauty's fairest table; yet you would feign be called Seer though you are most blind, for to be ignorant of one's ignorance is a double blindness.  
Are you so well read in the book of life, as that you can like a Boanarges, or son of thunder, denounce damnation to those that are not of your blind Sect: And like a Barnabas, or son of consolation, can you promise absolution to yourselves? You are not skilled I am sure in diulne Astrolabe, neither can you take with the jacobs' staff of your pretended purity, the height of any sta●●e in the firmament of Grace, you are not able to knock down one star and place another. You and all of your mad Sect are seedsters of schism and debate: You rail against the Common-prayer Book, because it was used and abused in the time of Popery; you may as well acknowledge Christ not to be the Son of the living God, because the Devil said it; and because the Papists wear , you may if you will go naked, and then you will be as naked of  as of reason. As the Chinois whip their gods if they displease them, so you whip any godly men, wounding them with your tongues which have poison of asps under them. Though a Bishop be a lamp of our land, a pillar of the Church erected by divine hand, and a Trophy built unto al● the virtues, yet if any word of his be an apage to you, and the cogitations of his heart be excentricke to yours (yours being excentricke to the holy Scripture) you cry down with him down with him even to the ground. This is your blindness; like the foolish blind Beldame Harpastes in Seneca, you impute your blindness wherewith you are overcast, unto the place where you are and not unto yourself. The light of the Gospel was never clearer in England then now it is: But now 〈◊〉 constrained to confess, the clearer the light is, the blinder are the Owls. I would to God there were an order taken with all Green teachers that step into the Pulpit without order, being never ripened by the resplendent ●eames of saving knowledge to perfection. If I have too much vinegar ●n my ink, or if rude phrase hath defiled and defaced my stile with barbarism,  
Pray pardon me, for in this argument  
To be Barbarian is most eloquent.   
FINIS.