A MAP OF THE MICROCOSME OR A Morall Description OF MAN Newly compiled into ESSAYES 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 Pauls Churchyard 164â— TO THE RIGHT HONOURABLE William Lord Marquess and Earle of Hartford Viscount Beuchamp Knight of the Honourable Order of the Bath one of his Majesties Most Honourable privie Councell and Lord Governour to the Prince his Highness RIght Honourable the great glory of your name and unparalleled goodnesse of your nature have not invited but inforced the readiest affections of my mind like so many winged messengers to flye to your most honoured Lordship in most humble acknowledgement of that unspeakable duty and service I owe to your most noble linage which if I should forget I were worthy as Alexander once served one â—o bee branded in the forehead with Ingratus Hospes My Father had this small Parsonage he now enjoyes through the meanes of the Right Honorable your Lordships grand father of famous memory whose deserts were so great that Vertue and Fortune scemed to contend for the preheminence in crowning them had he no statue erected for him his great memory is marble to it self and his goodnesse is its owne Monument sufficient to consecrate his name to perpetuity Hee is gone Majore nostro cum damno quà m suo as Suetonius said of Titus his soule accompanyed with the winged hoast 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 soule and returne to your Lordship who makes mee weigh my thoughts as it were in a ballance whether I should conceive mâ—re griefe for the death of your Lorâ—ships grandfather or more joy for enjoying your Lordship who now shines in the upper Region of honour and authority certainly 't is fit they should be equall Seeing then my joy is nothing diminished I am bold humbly to crave your Lordshipâ— propitious favor so much as to shroud this my brood now offered with the young Eagles at the altar of your Sunne under your Honours powerfull wings that like the Sparrow which fled into the Philosopher Zenocrates his bosome from the talons of the perspicacious Hawke it may be protected from the poysonous teeth of black-mouth'd Momus in this criticall carping and censorious age As Apelles when he painted Bucephalus appealed to none but Zeuxis so I appeale from the judgement of all men to your Lordships approbation without which this meane worke 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 peece of my phantasie will make it currant and as Phidias his Images were wont to be rspected for the makers sake not for the stuffe so your Honour will make this Image and gain râ—spect unto it for unlesse your Lordship were ultimâ— 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 poore 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 booke of Nature to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For obscure and poore men that were not able to sacrifice a living Bull the Gentiles deemed it sufficient if they did but Taurum eâ—farina fingere Artaxerxes did gratiously accept of a fist-full of water from the hand of poor Cynaetas And ambitious Alexander the Great would parva libenter accipere I hope therfore most Noble Lord that as the great glory of your powerfull name is able to dispell the foggy mists of my weaknesse so your goodnesse which exceeds your greatnesse will excuse my boldnesse So shall I rejoyce more then the old Arcadians did to see nights sable canopâ— removed and heavens great spye the Sunne shine in his sphere againe and I will alwayes praise the Lord of Lords for your earâ—hly honour praying for increase thereof beseeching him to multiply his richest blessings upon yâ—ur Honour here and to give you the incoâ—ruptible Crowne of glory hereafter Your Lordships loyall and most humble servant Humphry Browne AD Lectorem CVpio si fieri potest propitiis auribus quid sentiam dicere Sin minus dicam iratis Senec. Epist 59. A Map of the Microcosme OR A morall description of MAN Newly Compiled into ESSAIES MAN is the masterpiece of GODS workmanshippe the great miracle and monument of Nature both for externall transcendencies and inward faculties He is the abstract modell and briefe story of the universe Hee is the Analysis or resolution of the greater world into the lesse the Epitome of that huge Tome that great Manuscript of Nature wherein are written the Characters of Gods omnipotency and power the little Lord of that great Lordship the World In a word he is Gods Text and all other creatures are commentaries upon it Heaven resembles his soule earth his heart placed in the middest as a center the liver like the sea from whence the lively springs of blood doe flow the braine giving light and understanding is like the Sunne the senses set round about like starres The World is a great Man and a man is a little world as one wittily Est Microcosmus homâ— venae sant flumina corpus Terra oculi duo sunt lumina silva caput The soule of man is Immortall And as Aristotle by the light of Nature saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Restat â—t mens sola extrinsecus accedat eaque sola divina sit nihil enim cum ejus actione communicat Lib. de gen anim c. 3. actio corporalis The body of man is mortall but so symmetriously composed as if nature had lost it selfe in the harmony of such a feature Omnium animaÌ„tium formam vincit hominis figura Cicero 1. de nat deorum The forme of all living creatures is without forme 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 onely is mortall and that onely per accldens occasioned by his disobedience not by creation a false perswasion of his immortality made him become mortall by the fond desire of knowing more then hee did his eyes were opened but his sight was blemished He knew indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Homer Odysls things that were
a â—ater noster then a peny loying his stomack with â—exts against sloath and â—eggery as if an hungry â—oule were like Charles â—f Prage who supped â—ften with the dishes in â—lato's banket a few Senâ—ences and Arguments in â—he Schooles They are â—o little guilty of the Paâ—ists errour in holding good works meritorious â—hat I may say and not â—lander them the fire of zeale dries up the deaw of Charity There bee some hypocrites who deny all humane inventions except their owne and raile at ceremonies for trifles when indeed their piety is but a ceremony outward not inward They mislike all set formes of prayer and worship only the Calves of their owne lips extemporary non-sense These are factious Schismaticks possessed with the spirit of contradiction supposing like him in Tully great learning and eloquence to be in contradiction Disertus esse possâ—m Tusculan Quaest l. 1. si contra iste dicerem They are meere Antipodes to order when they should stand they 'l kneel and when they should kneele to shew all their uprightnesse at once they will stand therefore they deserve to fall They pray long in the Church and if they can conveniently they will prey on the Church They turne sound preaching into a sound of preaching prating Like empty Cymbals they sound for emptinesse being but vaine symbols of schisme they are bad consonants in truth and I could wish they were Mutes in falshood As Phydias made all pictures with one face so they paint all vertues which square not with their brainsicke humours with vices face thinking themselves to be the sole elect though true piety pitty honesty and the like are in gradâ—â— incompossibili to them and they to heaven They seeme so confident of their salvation that with the Swan they sing Anthemes of apparant joy at their departure hence But I am afraid they leave this world the wel-head of salt teares and goe to hell in a golden dream of heaven A covetous Wretch THe covetous misers thoughts are stil golden and his minde is never elevated above his Mine He thinkes gaine to be godlinesse crying it up with Demetrius as his great Diana He likes our Religion best because 't is best cheape he smells this Maxime well every where Lucri bonus Iuven. Sat. 14. est odor ex re qualibet As the Ostrich disgests iron so can his conscience any gold howsoever gotten He subordinates al things both Divine and humane to gaine and with Vespasian he conceives no way to be indirect to it Hee would slay an Asse for his skin and like Hermocrates dying would make himselfe his owne executor for cetain he is made administrator to his good name while hee is alive for it dies long afore him without a funeral When insatiable avarice steeres 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 worme seldome surfets with excesse of cheere For at home he eateth more for present need then future health Corpus extenuat ut lucrum extendat hee defraudes his Genius and is in debt to backe and belly for lucres sake Chius like he will fill the best wine to others and drinke the lees himselfe his desire being to fill his Coffers and to put his belly into his purse for parcimony and slender diet are the chiefest vertues commended in his Ethickes but another mans table sharpneth his appetite and if hee ever surfet 't is then Hee doth so accustome himselfe to basenesse that it becomeâ— his nature Hee esteemeâ— the mockes and hisses oâ— the people a vaine frivolous matter and dashes iâ— by the contemplation of his mony in his chest Quid enim salvis insaniâ— Inven. Sat. 14. nummis If his money be safe hee counts infamy an idle thing not to be esteemed All things besides his rusty coineâ— seeme nothing to him he with it seemes nothing to others and without it he is nothing to himselfe because his mony is his ultima perfectio and the very ratio formalis of his soule for hee hath a lease of his wits onely during the continuance of his wealth which makes him an Artist His Rhetoricke is how to keepe him out of the Subsidy his Logicke is to prove heaven in his Chest his Geometry is to measure the goodnes of any thing by his owne profit his Arithmetick is in Addition and Multiplication onely his Physicke is to administer gold to his eye though he starve his body his Musick is Sol re me fa sola res me facit that which makes me makes mee merry Divinity hee hath none but Sculptura is his Scriptura and hee hath so many gods as Images of coine The earth is his heaven and the golden Angels are his gods in whose sight consists his beatificall vision If his purse be lâ—ght his heart is heavie and if his purse be filled hee is filled with more cares Crescentem sequitur cura pecuniam majorumque Horatius Quo plus sunt potae plus sitiunt aquae fames Tantalus like hee is never satisfied for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth Senectute juvenescere He thinkes it just to deduct from a servants wages the price of an halter which hee cut to save the wretch when hee had hung himselfe at the fall of the market There is no man poorer then himselfe Magnas inter opes inops he is poor being rich For as Seneca pauper est non qui parune habet sed qui plus cupit Hee is not poore who hath little but that covets more Hee is like the tempestuous Sea between Scilla and Charybdis agitated with contrary windes and waves Desire distrust Spemque metumque inter hee 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 spurre to his sides and riches gotten are as thornes to his eyes Misera est magni custodia consus The custody Juven of great substance hath still equall 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 himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing to himselfe evils as the Northeast winde doth clouds Fulgentius observes that king My hol l. 1. â—idas who desired Apollo that every thing which he touched might be turned into gold is so called quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing nothing but if hee knew nothing how could he covet so much for Ignoti nulla cupido Certainly hee knew enough though hee was no Graduate in the liberall Sciences but of that which was sibi conveniens hee was utterly ignorant his understanding therein being as blinde as his will Every Midas is a fit instrument for Satan to effect any mischievous designes because his piety is alwayes overswayed by his profit And as the children of
Israel forsooke God and worshipped the Golden Calfe so hee will leeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and embrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This miser cannot abide to heare 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 hee restores none till hee bee broken like a potters vessell into many shares and then the Divell will have his wicked soule the worms his leane Karkasse which will scarce affoord them a breakfast and some unthrifty heire the golden web which hee like the Spider hath weaved out of the bowels of his long travell and vexed spirit all the dayes of his vanity The end of his ambition is to die rich to others and to live poore to himselfe he toiles like a Dog in a wheel to roast meat for other mens eating There is but one way for this covetous Holdfast to goe to heaven which is to be drawn up by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or golden chaine in Homer Iliad l. 1. reaching from earth to heaven but he knowing that to be a fable wil goe where gold is In viscera terrae hell being his center where I leave him An Angry Man AN angry man is cousin german to a mad man unlesse his anger bee in the best sense which anger is alwayes lawfull being adorned with advised speech in a seasonable time it is to the soule as a nerve to the body The Philosopher calls it Cos fortitudinis the whetstone of fortitude infusing valour in the vindication of a publike 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 bee eschewed that anger which is a tyrannicall sinfull 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 opiniâ— injuriae est This heat becomes hate and a malicious desire of revenge exercising the armes of the strong and tongues of the weake and as a noysome pestilent fiery Meteor composed altogether of fuliginous vapours risen from pitchy Acheron it belcheth forth nothing but flames of sedition tumults battels murders and destruction and all through a conflict of two contrary passions assaulting the heart at the same instant griefe and pleasure griefe 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 direfull 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 madnesse only temporis mora The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeto because desire of revenge is essentiall to it Aquinas makes three degrees of anger Fel maniam furorem the one hee 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 vessell of the heart that it waxeth eager and soure and is turned into malice Some are sharpe saith Aristotle who like gunpowder are no sooner touched but they flye in your face others are bitter a third kinde is implacable who like the stone in Arcadia named Asbestos mentioned by Solinus being once set on fire can hardly bee quenched they never unfold their browes as if anger had there plowed the furrowes of her wrath and they graven their injuries in marble they commonly harbour this unruly affection so long in their hearts as the Lacedemonian boy did his Fox till it gnaw out their hearts Furor iraque mentem praecipitant Fury is a meere Circe which maketh a monstrous and inhumane metamorphosis transforming men into cruell Tygres An angry man is altogether irrationall quoad actum secundum He respects neither Prince Priest nor People he reviles al fratremque patremque Of Dametas hee is turned into Hercules furens and while the lightning of his rage lasts hee throwes out the thunderbolts of his rage upon all not sticking in his fiery fury with Hippiâ—â— to butcher his dearest innocent friends Cum spirat irae sanguinem nesciâ— regi when anger breatheâ— forth bloody comminations she knows not how to bee ruled for reason which should steere the little ship of man sayling on the raging sea of affections is now put besides the helme Wisedom cannot be the judge when anger is the sollicitour Men sicke of this Bedlam passion often make irrationall and insensible creatures the objects of their bitternesse Balaam smote his Asse Xerxes levelled the fiery darts of his fierce fury against Athos a Thracian mountaine threatning to cut it downe and cast it â—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 chanels that a woman with childe might goe over dry-shood So the Africans being infested with a North winde that covered a Corne field with sand from a mountaine levied an army of men to fight with that winde but the sand became their Sepulchre How much more irrationall and insensible are these men then the things they maligne Any one without spectacles may behold Asses eares under their Lions skins folly in their fury That disease saith Hippocrates is most dangerous in which the sicke man changeth the habit of his mouth and becomes most unlike himselfe And if that be true there is no disease more desperate then anger for it altereth not onely the countenance the language and the gestures of the body but also the faculties of the minde 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 onely incline him but this commands him compels him blindes him that he â—ees no good and feares no evill Therefore Fury which drives him is painted with a Sword in his hand and for the impatient desire of revenge wherewith hee is inflamed violently rushing upon a Iavelin so that plus â—ocitura est ira quam injuâ—ia anger is more hurtfull then the injury that causes it No Physicke may bee prescribed sâ— long as this Dog-starrâ— predominates The besâ— preservative is to resisâ— the beginning of this evill and as the Pigmieâ— deale with the Cranes cracke it in the shell Iâ— confinibus arcendus est hâ—stis The enemy is be driven back in the frontiers If any man did well consider the great danger oâ— this bloudy passion which like the viper causeth corruption where iâ— hath generation he would hate himselfe foâ—
darknesse in their understandings The spectacles of adulation make the least letter of a great shew and sometimes a cypher to be mistaken for a figure Hee is rotten at Core like a Sodome apple Hee is of a bad course good discourse Bonus videri nonesse cupit Hee is an apparent friend but a reall foe Of all such friends wee may say as Aristotle frequently sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O friends no friend These friends run away as Mice from a decaying house or like the Nightingall Aelian var. hist l. 1. cap. 11. they are voyce and nothing else singing onely in the Summer It was the Scythians proverb Vbi amici ibi opes but now the proverb may be inverted Vbi opes ibi amâ—ci where riches are there these fained friends will be continually A Brain-sick Man A Brain-sicke man is one divisus inse divisus ab omnibus aliis whose speculative beams of knowledge both direct towards others and reflected on himselfe are very much darkned by the foggy mists of privative and corruptive ignorance The optick nerves of his soule are so weak that hee cannot discerne between white blacke hee would make a very bad painter yet his brain is strangely siâ—ke of crotchets and toyish inventions Caecus amor sui doth so possesse him that Pygmalion like hee falles in love with an Image of his owne carving and being besides himselfe hee becomes an idle Idoll to himselfe His onely joyes are in his owne toyes like the Fisherman in Theocritus who satisfied his hunger with dreames of gold hee is full of complacencie and affected with singularity He thinkes all Constitutions but Cyphers and visible nothing if his consent be not the figure which makes the number Hee beholds himselfe iâ— a multiplying glasse and lookes upon others with a simple vision Hee is the onely wise man in his owne conceit and it is not the least part of his Rhetoricke to perswade others to deeme him so too Hee wonders why all men doe not consult with him as an Oracle it being his greatest ambition to bee thought as well of others as hee is of himselfe Hee is light-headed and presumes so much of light that if himselfe were set our world would bee left without a Sunne overcast with worse then Aegyptian darknes when indeed hee is but a Mote or Glow-worme shining in some obscure village As one said of Molon the Dwarfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ—ntillus quantus How little is hee in himselfe how great to himselfe His braines are turned like the Fannes of a Winde-mill and his tongue moves like a Clacke The disquisition of a palpable truth is his Logicke himselfe being the opponent the answerer the Moderator Hee hath so little reason that hee mootes the reason why snow should bee white and not Jet This Naturall with all his Art cannot answer Natures Argument herein and therefore with Anaxagoras hee will hold the Snow to bee blacke whereby hee becomes continually opposed by the clouds which utter Arguments in abundance against him Copernicus his opinion of the earths circular motion makes his distempered and Moone-changing braine sicke of a Vertigo Nonsense and errours are so individuated in him that hee is as naked of reason as an Adamite of cloathes I beleeve hee hath been with Menippus as farre as the Moon his talke savours so much of lunacie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aul. Gell l. 1. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blaterare optimus dicere ineptissimus Hee is best of all to babble most unapt to speake The concurrence of ignorance and arrogance doth smother the cleare light of his judgement and corrupts his braine the proper orbe of the Sunne Understanding Whereby his heaven in earth the Soule is moved irregularly opinion being the sole intelligence thereof hee waxes and wanes an hundred times in a minute as if hee had got in the change of the Moone Meere contradictions and Chimaera's of a restlesse braine are his Philosophy His troubled brain continutinually fooles him and at last he is lost in a distracted dreame A Scandalous Scholar A Scandalous Scholar is an able wicked man like Tullies Offices politicke but prophane witty not wise Hee is a meere Comaedian in Religion acting goodnesse in voyce and gesture only having all Theologicall and morall vertues but in tearmes alone as the Philosophers Materia prima It may be sayd of him as was of Galba Ingenium Galbae male habitat a good instrument is put into an evill case good wine is put in a bad vessell He is one wherein are drawne some lines and notes of able endowments but being not actuated by the resplendent beames of saving grace like a Sun-diall in a cloudy day hee is unheeded unregarded both of God who is an immortall man and of man who is a mortall God he is an Ignis fatuus a Comet which portends delusion to others confusion to himselfe With Caius Gracchus he seemes to defend the Treasury himselfe being the spoiler A Scholar should be Densior pars sui orbis a starre giving light to them that sit in darknesse sicke of a fatall Lethargie dispelling multitudes of opinions which like black clouds arising from the Mare mortuum of lunaticke braines mist the intellectuall faculty and like reverberated blasts whirle 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 Sunne he must shine forth in integrity of life before all men he must be nothing inferiour to Phoenix who was the instructer of Achilles whom Pileus as Homâ—â— reporteth did not chuse meerly 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 incompleat indeterminat nothing operative in goodnes the preaching of life is made more forcible by the good life of the preacher Citharisante Abbate tripudiant Mâ—nachi When the Abbot gives the musicke of a good example the Monkes dance after him The goodliest harmony is when the Graces Muses meet together when practice preaching kisse each other Else like a Cothon or Laconian cup hee gives water of life to others and keeps the mud of mischiefe still in the bottome of his heart And whiles hee strives by his preaching to cut off one head-strong sin by his living as Hercules by the Hydra's head hee gives birth to two Doctrine is the light and a Religious life the Lanthorne and the light without the Lanthorne will be soone blown out by the winde of malice Like a crackt Bell this dissolute Preachers noise is heard farre enough but the flaw which is noted in his life marres his doctrine and offends those eares which otherwise would take pleasure in his teaching It is possible that such a one even by that discordous noyse may ring in others into the triumphant Church of heaven but there is â— Hall no remedy for
be lip-holy â—he is heart-hollow shee â—ikes standing at the Creed not because the Church commands it â—ut because her gay â—loathes are more speâ—table shee will laugh there of purpose with Egnatius to shew her white teeth The ayre of her pride is commonly inclosed in the base bubble attire whose generation is produced from her owne corruption God hath made her a woman out of man bringing woe to man yet she thinks her selfe not a perfect woman except the Taylor scarce a man himselfe whose originall was sinne make her a brave gallant woman Shee is never the greater part of her selfe but the least Like the bird of Paradise her feathers are more worth then her body Whosoever paints this constantly inconstant Woman must paint her with a paire of sheeres in one hand and a piece of cloth in the other ready for any new fashion she counterfeits the great seale of Nature and walkes with an artificiall complexion being no better then a walking Painters 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 womans science the next new-fangled fashion and the reflexion of her face terminates her sight and is the scope of her study discourse Because sweet smels are dedicated to Venus she is never without them Nâ—n bene olet quae bene semper olet shee smels not well which alwaies smels wel for shee which breathes perfumes artificially hatâ— corrupted lungs naturalle Shee that weares alwayes gaudy cloths may nourish the French Caniball Foemina cultanimis foemina casta minus Too slender chastity still accompanies too gaudy bravery The Poets fained 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 prodigall man A Prodigall man is most commonly the son of a covetous wretch who sate brooding upon his bagges and onely knew the care but not the use of gold It is the wealthy beggery of thriving and griping fathers that makes the hands of sonnes so open The father becomes a Mole and sonne of earth that digges his mothers intrals to turne up treasure for his prodigall sonne and with industrious eyes he searches to hell to buy his sonne heaven upon earth When wealth like a torrent overthrowes the banke as it would threat a deluge this swaggering spendthrift who by morall Alchymie is extracted a Gentleman almost out of the dunghill invents sluces enow to draine the copious stream thereof He will bid his pockets not bee sad for though they are heavie now they shall be soone lighter Hee will sweare never to weare any thing that jingles besides his spurres As the Earth swallowed Amphiaraus so he swallows the earth and makes his purse sicke of a consumption not to be recovered The prodigall Arist l. 4. Ethic. c. 1. man is one that exceeds in giving moneys He is better then the covetous man who exceeds in receiving because prodigality comes nearest to liberality For they are liberall 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 praise-worthy at all The vertue 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 meane for hee thinkes it the best morall Philosophy to spend his gold and meanes and that he may be the better proficient in this Art of spending hee gets the elective habit of chusing such brave companions that like skilfull Pilots will steere both him and his estate into safe harbour Therefore I may say to him as Martial doth unto Cinna Nam tu dum metuis â—â— Ep. lib. 9. quid post fata relinquâ—s Hausisti patrias luxuriosus opes He being afraid lest he should leave any thing after death will bee sure with Demetrius the sonne of Antigonus to spend Plut. his patrimony in riot luxurie and all extravagant enormities Hee would dispeople al the elements to please his palate Midnight shall behold his nightly cups and weare a blacker maske as envious of his jollity He wil cast his love upon such dangerous rockes as harlots to satisfie his liquorish lusts He will ever be a devout sacrificer to Bacchus and Venus He dyes commonly as Anacreon did with a grape in his throat If it were true as the Philosopher sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 dyes he will be sure to have Tigellius his AmbubajaruÌ„ Collegia c. Horat. l. 1. Ser. Sac. 2. mourners to sigh out elegies at his death and to sing dirges at his funerall Truth TRuth is defined in Metaphysicks a conformity of the thing and the understanding In Lâ—gicke it is a correspondence of propositions with things In a morall acception it is an Homiliticall vertue wherein we professe that in word and deed which we conceive in our hearts to bee true Hence it is one thing mentiri and another thing mendacium dicere He is said to lye and faine which speaks that against his conscience which perhaps otherwise is true in it selfe this is false Ethice but not alwayes Logicè Hee is said to tell a lye who speakes that which hee thinkes true when it is false in it selfe This is false Logicè but not Ethicè It is in the minde as in subjecto cognitivo in the mouth as in signo repraesentativo The minde knowes the mouth manifests Verily as Mirandula spake Veritatem Philosophia quaerit Theologia invenit Religio possidet Philosophy seeks Truth Divinity findes it Religion possesses it Truth it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plato fair kisse it therefore and ever embrace it making it thy soules sole intelligence The Roman Pretor wont alwayes to weare the image of Truth upon his brest and the true Christian weares 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 Iupiter had created man who is virtually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Index to Gods great booke in folio finde fault Momus told him that one thing hee greatly misliked which was that hee had forgot to frame a window in his breast whereby it might be knowne whether the motions of his tongue