Yet it is not so farre forth to be understood as that in their substances they shall be quite burnt up but rather that they shall be purified in their vicious qualities which the vanitie of sinne hath laid upon the model of the whole world And this S. Paul points at when he saith that the creature it self shall be delivered from the bondage of corruption into the glorious libertie of the sonnes of God For we know saith he that the whole creation groneth and travaileth in pain together untill now And again in the hundred and second Psalme where the Prophet saith that the heavens and the earth shall perish and wax old he sheweth that their perishing shall onely be a changing For as a vesture shalt thou change them and they shall be changed Whatsoever therefore is spoken of their consuming passing away and perishing is meant onely in respect of their corruptible qualities the substance still abiding and so shall the fire at the last day serve for a purging not for an utter consuming There shall indeed be nothing unchanged because all things shall be renewed and each thing brought into a perfect state Acts 3. 21. A new heaven and a new earth 2. Pet. 3. 21. Not new by creation but by commutation Non per interitum pristinorum sed commutationem in melius as saith S. Hierome Not by a destruction of the old but by a change into a better Which thing is yet further seen even in the little world Man who is the Epitome of the greater world it self For he in the substance of his bodie shall not be destroyed but changed and in stead of corruption shall put on incorruption as saith S. Paul beholding at the last day his Redeemer not with other saith Job but with these same eyes In like manner the greater world in stead of corruption shall I verily think put on incorruption and being purged by the fire shall be delivered into the glorious libertie of the sonnes of God It shall not be delivered onely in the libertie of the sonnes of God that is when they are delivered but it shall be delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their libertie as it is Rom. 8. 21. If it were onely in their libertie or when they are delivered then in stead of a changing there might be a consuming which is in some sort a deliverie because although quite taken away there is then no longer a subjection unto vanitie but seeing it is into the libertie of the sonnes of God it shall like mans glorified bodie put on incorruption and so suo modo in its kinde be partaker of an incorruptible state But in this changing I think we may fitly exempt all such creatures which now serve onely for the necessitie of mans life as those which be for food clothing and the like because then at the end of the world I mean there shall be an end likewise of all such needs Yet there are those who comprehend the brute beasts also and other creatures having sense and life within the limits of this libertie but they do somewhat qualifie their meanings as thus They shall not be partakers of the glorie of the sonnes of God yet in their kinde they shall be fellows with them in that glorious state like as once they were in Paradise before man had fallen But whether I may embrace this opinion I know not and that in regard of the foresaid reason unto which others also assent saying Istas naturas rerum non mansuras in extremo die nisi aliquid opus habiturae sint Wherefore we may rather relie upon this without any such speciall respect unto those creatures namely that the worlds fabrick consisting of heaven and earth shall not be destroyed but renewed according to the qualities by the purging fire For the moon shall shine as the sunne and the light of the sunne shall be sevenfold as saith the Prophet Esay chap. 30. 26. which S. Hierome expoundeth thus viz. that the sunne and moon shall receive that admired augmentation of light as a reward of their labours Yea and Zachary also witnesseth that there shall be but one perpetuall day for there shall be so great light that there shall be no difference between day and night as some observe from thence Neither is it a marvel saith Chrysostome that the creatures should at that time be illustrated with so great splendour and light for kings upon the day when they inaugurate their sonnes are wont to provide not onely that they may come forth with all singular pomp and appearance but also that their servants may be well adorned Much more therefore may we think when Christ shall sit in glorious majestie upon his throne and the just who are the sonnes of God shall be admitted to their paternall heritage and kingdome that then God Almighty shall cause that all his creatures be decked with an extraordinary brightnesse beautie and lustre For although it be said that the moon and the sunne shall shine no more but rather that the Lord himself will be for an eternall light yet it meaneth not that those starres should perish but that the uncreated light shall be more glorious So that as now the greater light obscures the lesse in like manner it shall be then when we come into that citie which wanteth not the sunne or moon It is not said Solem lunam non habebit sed Non indigebit ut luceant in ea that the citie shall have no sunne and moon but that it shall not want them to shine in it silently declaring that then indeed shall be those luminaries yet they shall not then perform as now the same uses of light being subject to motion and an incessant wheeling up and down to cause a rising and setting yea and to distinguish one time and day from another For time is but as a space borrowed and set apart from eternitie which must at the last return to eternitie again This for the heavens And as for the earth our Saviour promiseth amongst other blessings a blessing to the meek saying that they shall inherit the earth which promise of his saith one we see is not performed in this world and therefore to be then expected when there is a new heaven and a new earth for the saints of God and when the whole creation which now groneth shall be delivered into the glorious libertie of the sonnes of God Thus some But in this new heaven and earth we must not expect any terrene pleasures as the carnall Jews do dream as the Turks beleeve or as that Heretick Cerinthus held and after him the Millenaries or Chiliasts because such pleasures are fading and corruptible joyes farre unfit for saints whose very bodies have put on incorruption We look therefore for new heavens and a new earth wherein dwelleth righteousnesse as saith S. Peter 2 Pet. 3. 13. and spirituall delight unto eternitie as
such a nature as that the rain falling through them should dissolve or corrupt them Those indeed who follow Aristotle make them of a Quint-essence altogether differing from things compounded of the Elements But for mine own part more easily should I be perswaded to think that there is no such fifth essence in them but rather that they are of a like nature with the Elements or not much differing For first although Aristotle deny any change or alteration to have been observed or seen in the heavens since the beginning of the world yet he was deceived For Hipparchus who had better skill in Astronomie then ever Aristotle had he as Plinie witnesseth telleth us out of his own diligent and frequent observations that the heavens have had changes in them for there was in his dayes a new starre like unto that which was once in Cassiopea And that which is beyond the authoritie of the greatest philosopher doth also witnesse as much I mean the sacred voice of the everlasting Spirit affirming that the two parts of this universe the heavens as well as the earth do both of them wax old even as doth a garment which is as if it should be said that by little and little they are changed tending so long to corruption till at last shall come the time of their dissolution What great difference then can there be between the heavens and things here below seeing in their own natures both of them do tend to corruption and are subject to mutation Besides as it is with Man who is the little world so certainly it is with Macrocosme who is the greater world but man changeth and declineth daily not being now as heretofore he hath been and so also as a good consequence it must follow that the greater world doth also suffer change and by declining alteration That man declineth saith one is a thing most manifest For men are of lower stature lesser bones and strength and of shorter lives then their forefathers were Now from whence cometh this but from the declining estate of the greater world The earth we see which is the lower part of it is not so fruitfull as before but beginneth to be barren like the wombe of Sarah neither do the fruits which she bringeth forth yeeld so much nutriment as heretofore they have done And how cometh that to passe but because the heaven also fainteth For the Planets wax old and cannot afford so great vertue and influence to these lower bodies as in times past they did which Plinie and Aulus Gellius testifie And indeed this must needs be a manifest proof seeing lesse and weaker bodies are conceived every Age in the wombe of nature that nature therefore waxeth old and weary of conceiving Also saith he if a man do but behold the face of heaven the Moon looketh pale and wan Mars lesse rubicund Sol lesse orient Iupiter not of so amiable and favourable countenance Venus more hypocriticall and all the rest both of the wandring and fixed starres more weak and suspicious then they did before That mighty Giant which was wont to runne his unwearied course now waxeth wearie as if he would stand still in heaven as he did in the dayes of Joshua for he shineth more dimmely and appeareth more seldome then before being much nearer to the earth then of ancient times For if we may give credit to the calculations of the chief masters in Astronomie the Sunne quoth Copernicus and after him also Stofler is nearer to the earth then it was in the dayes of Ptolomie by the space of twenty six thousand six hundred and sixtie miles or as Philip Melanchthon saith nine thousand nine hundred seventie and six miles to whom saith Diâ—…tericus assenteth that famous mathematician of our age David Origanus in his Prognostication for the yeare of our Lord 1604. All these are proofs and although we do not greatly contend concerning this last allegation of the sunnes approach so neare us yet neverthelesse the assertion in generall is true enough that the heavens as well as the earth as they grow older and older do suffer change and in that regard their natures cannot but be much alike Unto which adde this namely that these visible heavens of which we now speak were taken from that masse or lump which lay here below and that the whole lump was created at once in which regard it cannot be denied that they differ toto genere or altogether but that they are of a much like nature with inferiour bodies or things here below And as for Aristotle he never would so earnestly have defended the contrary had he not known that it was an excellent means to colour that which he also held concerning the worlds eternitie But besides all this the observations of our best and modern Astronomers make much against him for they have modestly and manifestly proved that not onely new starres but comets also have been farre above the moon As for example that strange starre which once was at the back of Cassiopea's chair was of an extraordinarie height above it for it shined without any difference of Aspect Parallax or diversitie of sight even untill all the matter whereof it consisted was consumed having alwayes as the observers thereof do witnesse one and the same station to every of the starres both in all climates and also in all parts of the heaven no diversitie of sight at all observed all which in the lowermost Planets is otherwise and perceived most of all in the moon because the Semidiameter of the earth according to which quantitie we dwell from the centre hath a sensible bignesse unto the distance of the moons sphere from us Had therefore that New starre Comet or what you please to call it been lower then the moon and not in the starrie heaven then like the inferiour Planets it would have suffered a Parallax or diversitie of sight and never have kept such a regular motion as it did contending not to be overcome of the starrie heaven in its motion but to keep as it were an equall pace with it thereby shewing that it was even in the Ethereall heaven it self For this is a rule that by how much a starre is higher then the earth by so much it imitateth the highest heavens in their daily motion Neither was it this starre alone but others also after it even Comets themselves whose places were found to be above the moon for observing more diligently and exactly then in former times the observers could easily demonstrate this truth also thinking thereupon that many of those Comets which have been seen in former ages were burnt out even in the starrie heaven it self and not so many of them below the moon as generally without serious observation have been supposed Longomontanus proveth this both in that last Comet which was seen in the yeare 1618 and also in other Comets before it And now what of all this Nothing but onely thus viz. If
in Psal. 16. 12. And further seeing it is said that righteousnesse shall dwell in the new earth as well as in the new heaven it may from thence be gathered that both the heaven and the earth shall be the seat of the blessed and that the saints shall follow the Lambe whithersoever he goeth and that there shall be an intercourse between the said heaven and earth which is as Jacob in his vision saw when the angels were some of them ascending some descending that ladder which reached from heaven to earth or as Moses and Elias were seen talking with Christ upon the Mount But herein let us not be too bold for in this we may soon wade too farre namely if we should nicely determine how the saints shall then be disposed of whether some alwayes to the heaven some alwayes to the earth or such like things which to us are unrevealed Let it therefore suffice that although the manner of this change be secret and not known in every point yet the change it self is most certain and therefore hold we most certainly this truth for our stay that the world shall end and leave we the manner thereof to be exactly and particularly revealed by him who will very quickly perform it But of the time when in the following Section Sect. 3. ANd thus much concerning the manner of the worlds ending Now follows the time when But here I purpose not to meddle with any thing which shall tend to the precise scanning of it I will leave that to them who out of a desire they have to lanch into the deep have pried too farre I fear into the secrets of the Thunderer for oftentimes we see that they do but wisely tell us foolish tales and smoothly bring long lies unto an end because they say more then they have warrant for To whom Du Bartas by our famous Silvester thus sendeth greeting You have mis-cast in your Arithmetick Mis-laid your counters gropingly ye seek In nights black darknesse for the secret things Seal'd in the Casket of the King of kings 'T is He that keeps th' eternall clock of Time He holds the weights of that appointed chime And in his hand the sacred Book doth bear Of that close-clasped finall CALENDER Where in Red letters not with us frequented The certain Date of that Great Day is printed That Dreadfull Day which doth so swiftly post That 't will be seen before foreseen of most Yet such is the folly and curiositie of many that they will needs undertake to tell us when this time shall be which if they could then it seems it should not come as a snare upon the world nor yet steal upon us as a thief in the night But so it shall do For of that day and houre knoweth no man saith our Saviour and we may take his word because himself by his humanitie could not know it although in his humanitie by reason of his Godhead he was not ignorant of it Had he not therefore been God as well as man and of a divine as well as humane nature he must have remained ignorant in both with men and angels Mar. 13. 32. And furthermore concerning us that we be not too bold the same lesson which he taught his disciples is also ours not to know the times or the seasons which the Father hath put in his own power as it is Act. 1. 7. From whence we may learn that whilest we exercise our selves in things that be too high for us we shall sooner betray our own curiositie then deliver a truth For Maxima pars eorum quae scimus est minima pars eorum quae nescimus The greatest part of those things which we know is the least part of what we know not Whereupon I cannot but think that the predictions of men in this kinde especially seeing they are so various must needs be as true as those amongst the brood of presumptuous Astrologers concerning the end of Christian Religion which as Du Plessie observeth from them should have been some hundreds of yeares before this time nay it should then have ended when indeed it began most of all to flourish And so I doubt not but am certain that the world also should have had many endings before this time according to the doting froth of some mens idle fancies which if need were I could relate But as time was little beholding to them for cutting it off so short in like manner they were as little beholding to time for discovering their lies so plainly I will therefore before I meddle further with such approved liars leave them unto their best friends to gain if they can their credit for the time past and addresse my self to examine those who talk of a time yet to come Amongst whom the Jews have a tradition which although they fetch from the school or house of Elias yet we are not bound to credit it For it was not Elias the Prophet but a Rabbin of the same name as the learned know and who more fabulous or more full of vain fancies then those their greatest Doctours Six thousand yeares saith he the world shall stand and then it shall be consumed by fire Two thousand yeares shal be void or without Law two thousand yeares shall be under the Law and the last two thousand shall be the dayes of Messiah or Christ. Thus farre Elias And that this opinion hath been favoured by some of old and is also favoured now by some of our time I am not ignorant which chiefly they do for this reason namely because the six dayes of weekly labour do bear the Symbole of 6000 yeares wherein mankinde should endure the cares and troubles and travels of this world and then shall come that Sabbath of Sabbaths in the heaven of heavens when they are to rest from their labours Or as God was six daies in creating the world before there was a Sabbath so he shall be 6000 yeares in governing it and then the seventh begins an eternall rest in heaven Now this they ground upon the words of S. Peter who speaking of the day of judgement noteth that a thousand yeares in Gods sight are but as one day and one day as a thousand yeares 2. Pet. 3. 8. So that in this regard for six dayes of weekly labour they would have 6000 yeares of worldly trouble and the like before it endeth But if this weaknesse be the greatest strength for maintaining their assertion then I do not doubt to see their cause fainting upon the ground as not being able to subsist or stand upright For first concerning the Rabbin had he been a Prophet he would certainly have been a better Seer This I am sure of that he was much deceived in the particular division of his time in making three periods all of 2000 yeares apiece For although the yeares of the world have been diversly accounted by sundry authours yet you shall not finde the Rabbins just number of 2000
Comets be burnt consumed and wasted in the starrie heavens it seemeth that there is no great difference between them and things here below for if there were it might be thought that they would not suffer such earthly matter to ascend up their territories such I say as doth either wholly or in part compose them Wholly or in part I adde because perhaps even the heavens themselves may afford some matter towards the generation of them especially if they be new starres such as Aristotle never saw wherefore he writes that a Comet consisteth altogether of an hot drie and a kinde of oylie exhalation drawn from the earth and questionlesse in such as are utterly below the moon it is even so but if they â—…e higher and continue longer they as well as new starres may have some help from such matter as the heavens afford towards the generation of strange appearances which though they have yet that they have no earthly matter is not excluded because next under God the efficient cause of these things is attributed to the starres and their operation for when they are aptly and conveniently placed and aspected then by their power working upon things here below they draw up hot drie and oylie exhalations and these exhalations afford unto Comets that matter whereof they consist Ptolomie attributeth much in this kinde to Mars and Mercurie and so do many others else beside him and why the yearely aspects of these starres do not alwayes produce such effects is because they are not alwayes aspected in the same manner but sometimes in one part of the heavens sometimes in another and cannot therefore produce their intended effects without either the meeting or avoiding of apt or inconvenient occurrences But I conclude and do yet affirm that the nature of the heavens is certainly such that the waters above the heavens might passe or issue through them in the time of the Floud and yet the heavens not be dissolved nor suffer damage by their falling damage neither in corrupting them nor yet in leaving a vacant place by coming all away of which in the fourth dayes work when I come to speak of the starres I shall adde yet something more CHAP. V. How to understand the word Heavens and of the severall Regions of the aire together with a consideration of such appearances as we use to see there Sect. 1. ANd now to go on with the residue of this dayes work God saith Moses called the firmament Heavens c. By heavens in this place Moses meaneth onely the visible heavens because he speaketh onely of the visible part of the world And yet the same word which is here used is sometimes put for the aire wherein windes clouds and fowls do flie sometimes for the upper Firmament where the sunne moon and starres are set and sometimes for the high places where Angels dwell And hereupon it was that S. Paul mentioned the third heavens wherein he saw things unspeakable The first of these is like to the outward court of Solomons temple and is the most open to us The second is like his inward court lesse open and abounding with starrie lights or lamps never going out And the next is as the Sanctum Sanctorum whither he is entred once for all who is a Priest for ever and maketh intercession for us In the two lowest is no felicitie for neither the fowls nor starres are happie It is the third of these alone where the blessed Trinitie enjoyeth it self and the glorified spirits enjoy it And questionlesse in this highest part must needs be more then exceeding glorie seeing the other two within the concave of the Firmament are so full of wonder But of the one of them I shall need to speak little in this dayes work yet of the other under it as being more pertinent something must be added Sect. 2. Parag. 1. Of the Aire and the severall Regions in it VVE may therefore now if you please look into the Aire and here following the common path and separating it from the starrie heaven I must say that it is divided into three stages or Regions although I verily think as afterwards shall be shewed when I come to speak of the starres that all this space even from the earth to the eighth sphere is nothing else but aire The highest Region is said to be exceeding hot and also drie by reason of the neighbourhood that it hath with the fierie element as is said and with the starres by the force of whose beams it receiveth heat which is also much increased by following the motion of the heavens The lowest Region is somewhat contrary for it is said to be hot and moist hot chiefly by the reflection of the sunne-beams meeting with the earth and moist by reason of the proper nature of the aire and also by reason of the vapours exhaled out of the earth and water This is the qualitie which commonly is attributed to this Region But I think that we may rather say it is variable now hot now cold and sometimes temperate differing according to the times and seasons of the yeare In which regard Du Bartas writeth thus Warm-temper'd show'rs do wash it in the Spring And so in Autumne but more varying In Winter time 't is wet and cold and chill In Summer season hot and soultry still For then the fields scorched with flames reflect The sparkling rayes of thousand starres aspect The chief is Phoebus to whose arrows bright Our Globie Grandam serves for But and White Neither is it altogether variable in regard of time but also by reason of the diversitie of place some climates being more hot and drie some more cold and moist then others which cometh to passe according to their distance from the Equinoctiall towards either of the Poles Thus for these two Regions But now concerning the middle Region it is alwayes cold yet surely in its own nature it would be warmer then the Region which is here below were it not cooled by a cold occasioned by the reflection of the Sunne-beams For they reflecting upon the earth drive up above the beams of their reflection much cold from below which being daily supplied is kept as a continuall prisoner between the heat above and the heat beneath Or if you will take it thus namely that it is cold but not extreamly cold yet cold I say it is in respect of the two other Regions which are hotter then it And this coldnesse happeneth partly through the causes before expressed and partly by reason of the Aire in it which cannot follow the motion of the heavens seeing it is hindred by the tops of the mountains And hereupon it is that the Philosophers make this a rule saying that the farrenesse from a circular motion gives quietnesse coldnesse and heavinesse even as the nearnesse gives motion heat and lightnesse Which in this thing concerning the middle Region is found to be true the
also the creditours of whom I have borrowed such extraordinary summes of money both at Frankford and elsewhere and the dangers which I do daily expose my self unto I call all these to witnesse whether I have left mine own kingdome and the dearest I have in the world to any other end and with other intention but onely to destroy the tyranny of the house of Austria and to obtain a profound and setled peace unto all These words of his shew nothing lesse then that he was extraordinarily set on work to undergo such fortunes as the eyes of all the world have bravely seen him struggle with and God knows who shall end that which his coming into Germanie hath begun It was his own saying that if he himself should not survive so long as to bring to passe so great a work that then in his stead some other might succeed and go on untill a full point and period were put unto the warre For upon the occasion of his deliverance from a cannon shot he utters these words saying that he was not onely mortall but subject also unto the very same accidents that the poorest and meanest souldier is subject unto It is a generall law saith he from which my crown my birth my victories are not able to rescue and exempt me There remaineth nothing else therefore but that I must resigne my self to the providence of the Almighty who if it please him to call me out of this world will neverthelesse not abandon and leave a cause so just as that which I have undertaken but will doubtlesse raise up some other more wise more couragious and valiant then my self who shall put a period to this warre And again it was but three dayes before his death that at Naumbourg he uttered these words Our affairs saith he answer our desires but I doubt God will punish me for the folly of the people who attribute too much unto me and esteem me as it were their God and therefore he will make them shortly know and see I am but a man He be my witnesse it is a thing distastfull unto me And what ever befall me I shall receive it as proceeding from his divine will Onely in this I rest fully satisfied that he will not leave this great enterprise of mine imperfect Great King of Hearts in arms transcending fame Eternall praise shall blazoâ—… forth thy name Soul of thy friends thou wert But terrour scourge of foes Canst thou then die though death Thine eyes in spight may close No no For times unborn shall yet repeat What deeds were done by thee a King so great And this doth â—…lso raise thy just renown That in thy fall thine enemies fell down Thine was that day thy men undaunted fought Untill their foes the field were driven out For as it were from forth their Kings last bloud The palm and bay sprung up and conqu'ring stood Great deeds thou diddest soon hot Mars his sphere In Germanie thee mov'd a double yeare From whence at last above the spheres he caught thee And to a place of peace eternall brought thee Where thou shalt rest how e're the rest proceed With those fierce warres which heav'n hath thus decreed But let me now return again to this New starre and shew you that in the dayes of Hipparchus who lived towards the end of the Grecian Monarchie there appeared one much like it and so Plinie telleth us But since that time we reade of no other untill this in the yeare 1572 excepting that which appeared at our Saviours birth which indeed was no such starre for it had three properties never seen in any else moving first from the North to the South secondly it was seated in the lowest Region of the aire thirdly it was nothing hindred by the light of the sunne c. Yet in later times following the said yeare 1572 some smaller ones have been as in the yeare 1596 this was seated in the Whale And in the yeare 1600 or thereabouts another was seen in the constellation of Cygnus Kepler makes mention of one in the yeare 1602 in the constellation of Pisces soon after which upon the death of Q. Elisabeth and coming in of K. Iames was that great plague at London Some say that Andromeda's girdle and the constellation of Antoninous afforded each of them one in the yeare 1612. But the yeare 1604 must not be forgotten for in the 16 degree and 40 minute of Sagittarius toward the Southwest a remarkable one appeared having 2 degrees and 15 minutes of North latitude and was seated in the constellation of Ophiucus this at the first shined as bright as Venus and in the very next yeare that damnable powder plot of the Papists was discovered But now though these and more were reckoned up yet that in Cassiopea would be the chief the elder brother and captain of them all because both in height bignesse and lustre they were lesse remarkable Tycho upon the sight of this New starre laboureth to prove that the heavens and not the earth afford matter to such as these are thinking that it differeth not from the matter of other starres unlesse in this viz. that it is not exalted to such a perfection and solid composition of the parts as in the first continuing and created starres the main and principall reason being taken from the magnitude of them together with their extraordinary height As for example Tycho affirmeth concerning that New starre in Cassiopea being as it were the elder brother of all the other after it that it was 300 times bigger then the earth Which being so it is with small probabilitie affirmed that it should have matter from that which is so much lesse then it and indeed a thing impossible The heavens are large enough to afford matter although the earth be not and no part of the heaven can be imagined to be more fit for such a purpose then the via lactea or milkie way for that place alwayes shews it self even to the eye so as if there were much indigested matter in it reserved onely to work such wonders Yet neverthelesse I suppose it may be also granted that an earthly Exhalation may have recourse sometimes unto the battlements of heaven and in some sort and in part concurre towards the composition of these New starres as they are called and of such Comets as have been above the Moon What should we think of that last in the yeare 1618 it was as I have already said amongst the wandring starres themselves and yet it was no other then such a starre as we call a Comet or a blazing starre Now then if this had matter from the earth and spent it amongst the Planets rather then below the Moon why might not those which we call New starres obtain the like freedome to have the like matter ascend a little higher What should hinder this conjecture I do not easily see for questionlesse the
then the other and yet in a manner as subtill swift and pure otherwise it would not blast but burn 3. The third kinde is Fulmen Urens and this is magis igneum quà m flammeum more fiery then flamie being of a grosse and earthy substance having much slimie matter in it which makes it therefore set such things on fire as are combustible whensoever it meeteth with them And yet there are some things which as it is said the lightning hurteth not As for example The Eagle Joves bird is free The laurell is not hurt neither can the earth be wounded any more then 5 foot deep Such places also as are covered with the skins of Seals or Sea-calves are secure wherefore of old time the tents of the Emperours were covered with them for their better safetie Suetonius telleth us a storie of the Emperour Caligula how he was scared with Thunder who although he bragged and boasted of himself that he was a god and threatned warre with Iupiter for a shower of rain that fell against his minde was neverthelesse by and by so terrified with thunder and lightning that he thereupon runnes and hides his head under a bed Moreover it is said that if lightning kill one in his sleep it openeth his eyes if it kill one whilest he is awake it shutteth them The reason being because it waketh him that sleepeth and killeth him before he can shut his eyes again and him that waketh it so amazeth that winking he dieth before he can open those eyes of his which the sudden flash of the lightning caused him to close And know that it is not good to stand gazing upon the lightning at any time for when it doth no other hurt if it be any thing neare us it may dry up or so waste the crystalline humour of the eyes that it perish the sight or it may swell the face making it to break out with scabbes or leprosie caused by a kinde of poyson in the Exhalation which the pores of the face and eyes admit and receive For this is certain that the matter of lightning seeing it cometh from sulfurous and other poysonous metallick substances is much infected and therefore hurteth where it entreth Sect. 2. Parag. 5 Of such Meteors as are fiery onely in appearance Artic. 1. The Galaxia is no Meteor ANd thus have I done with all those kinde of Meteors which are fiery in very deed whether pure or mixt Now it followeth that I speak of such as are fiery onely in appearance not being such as they seem to be but rather seeming more then they are Some account eight of them and make the Galaxia or milkie way to be one But that last may rather be left out For although Aristotle would have the Galaxia to be a Meteor yet his opinion is worthily misliked of most men and that not without good reason For if it were a Meteor and of the nature of the Elements as Exhalations are it would be at the length consumed like to other Meteors but this circle never corrupteth nor decreaseth and therefore it is no sublunarie concretion attracted and formed out of the starres which are above it and placed by their power in the highest part of the aire Moreover if this his tenent were true why hath it continued the Galaxia I mean in the same form place and magnitude alwayes from the beginning of the world untill now And besides other starres might also attain to the like luminous concretion as well as those which he imagineth to be over it And moreover this milkie way of Aristotle would admit of a Parallax were it so as he perswadeth and according to the opticall consideration saith noble Tycho by the shining of the fixed starres through it it would beget a strange refraction differing farre from that which is occasioned by the vapours that are seen about the Horizon For they seldome rise to the twentieth degree of altitude whereas this proceeding from the Via lactea would reach to the greatest height Wherefore we may say that it is rather of the nature of the heaven or a certain heavenly substance but somewhat thicker then the other parts of heaven or if you will much like to the matter of the starres or to the substance of the moon but diffused and spread abroad and not conglobated into one bodie as the starres are For although all be filled with aire from the earth to the fixed starres yet there the matter may begin to be more thick firm and solid and so the waters above the heavens are the better upheld For conclusion therefore not reckoning this amongst any of these Meteors fierie onely in appearance I may account them in number seven As thus 1. The colours of clouds 2. Many Sunnes 3. Many Moons 4. Beams of light 5. Crowns or circles about the Sunne or Moon 6. The Rain-bow 7. Chaps or openings in the skie Concerning all which in generall although they seem to burn yet they do not but are caused by refraction and reflexion of light either from the Sunne or Moon or brightest Planets Artic. 2. Of colours in the clouds ANd particularly for the appearance of colour in the clouds it ariseth not from the mixture of the foure qualities as it doth in bodies perfectly mixt as herbs stones c. but onely from the falling of light upon shadow or darknesse the light being in stead of white and the shadow or darknesse in stead of black Not that they are alwayes perfectly white and black for they differ according to the qualitie and composure of the cloud wherefore some be very white and that is when the vapour whereof the cloud consisteth is very subtil and thin some yellowish when the vapour is thicker some ruddie and duskish when it is meanly thick some black when it is very thick and some greenish when it is more waterie then ordinary being best discerned when it is farre from the Zenith and obvious by an oblique aspect The red and ruddie colours are seen onely in the morning and evening when the light of the sunne is not in his full force for at other times his light is too vehement cleare strong and piercing And by a diligent observation of these colours I think a man may as easily judge of fair or foul weather and the like as a physician may of the temperature of the bodie by inspection of the urine But of colours you may see more afterwards Artic. 3. Of many Sunnes and Moons ANd now concerning many Sunnes they are called Parahelii from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as if one should say apud solem because they are as it were with the sunne in place as also not absent from him in splendour and fashion Their generation is after this manner viz. when a smooth waterie cloud which is of equall thicknesse quiet and still is placed on the side of the sunne not under the sunne
attraction between this stone and iron and the accretion which is caused by their reall contaction This I think may be supposed But I leave it to the readers further enquirie and abler examination 5. Asbestos is a stone of an iron colour which being once fired can hardly be ever quenched Plinie saith that it is to be found in the mountains of Arcadia Lib. 37. cap. 10. 6. Dendritis is a white precious stone which being put under a tree keepeth the ax that cutteth it from dulling Idem lib. 37. cap. 11. 7. Galactites is of an ash-colour it seemeth to sweat out a kinde of liquour like unto milk Plinie saith it increaseth milk in nurses and keeps the mouth of the childe moist if it be hanged about the neck c. some also say that it helpeth running of the eyes and ulcers 8. Amphitane is a precious stone of gold colour square and of the nature of the Loadstone almost excepting that it is said to draw gold unto it Plinie saith that this stone is also called Chrysocolla and is found in a part of India where the ants cast up gold from their hills Lib. 37. cap. 10. 9. Androdamas is a stone hard and heavie bright like silver and in form like divers little squares It putteth away rage of lecherie and as the magicians think saith Plinie it stoppeth the force of furie and anger 10. Pansebastos is a precious stone taking away barrennesse 11. There is also in Plinie mention made of the stone Thracius which being steeped in water burneth and sprinkles but it is quenched with oyl 12. Amiantus is a stone like unto alume this being put into the fire is not hurt nor slurried but rather more bright and cleare Unto which one patient in troubles and adversities may be likened for his afflictions harm him not but better him making him look in the middest of a fierie triall not like one slurried with repining but cleare and beautifull in the sight of heaven by refining But I conclude and with him who writeth thus cannot but say Oh mickle is the pow'rfull good that lies In herbs trees stones and their true qualities For nought so vile that on the earth doth live But to the earth some secret good doth give And nought so rich on either rock or shelf But if unknown lies uselesse to it self Therefore who thus doth make their secrets known Doth profit others and not hurt his own Now follow metalls of a more friable and brittle nature They are more mollified bodies may be easily brought into crumbes or dust are called precious earths something clammie and of a middle nature between stones and the lesse pliable metalls First I begin with Terra Lemnia which is an exceeding red earth of Lemnos isle digged in a red hill In old time this had Diana's seal upon it printed by her priests who were onely wont to wash this earth and now in Silesia and Hassia there is almost as good earth found It is of force to resist poison and to heal old putrified or festered wounds 2. Cinoper is a soft red stone found in mines otherwise called Vermilion of which Plinie speaketh in his 33 book at the 7 chapter saying that in times past it was not onely of great but of sacred esteem among the Romanes for they painted their gods with it as he tells us of Jupiters image whose face was coloured with Vermilion So Virgil also speaking of the shepherds god Pan saith that he was seen Sanguineis Ebuli baccis Minió que rubentem With bloudie Walwort berries stain'd And with Vermilion red Neither were their gods alone thus beautified but their own bodies also in publick feasts and triumphing solemnities as we reade again in Plinie that Camillus when he triumphed in Rome was painted with this Vermilion 3. Boâ—… Armenian or Bole Armoniack is of a pale red colour as easie to break as chalk being of a very binding nature and of great vertue against the plague and seeing it drieth it profiteth against all fluxes 4. Oker is a light clayie earth of a red or yellow colour 5. That which the Grecians call Arsenick the Latines call Auripigmentum but I had rather that Arsenick should be the generall name and that it be divided into 3 kindes namely into white red and yellow Orpment The white is that which is the common rats-bane Red Arsenick is called Sandaracha of a bright red colour used of painters and found in mines of gold and silver Yellow Orpment is the right Auripigmentum it is like unto Brimstone This if it be our common Arsenick is a very dangerous drug for it is hot and burning so as it gnaweth the stomack pierceth the bowels producing a fever with an intolerable and an unquenchable thirst 6. Red lead comes something neare to the nature of Vermilion and as Plinie writeth out of Homer was used by the Trojans and honoured before they knew Vermilion For as Theophrastus in Plinie witnesseth Callias of Athens first found out Vermilion thinking indeed to draw gold out of it Howbeit Red lead is no minerall but made artificially 7. Terra Samia is a white stiffe and tough earth coming from the isle Samos Plinie makes two kindes of it the one more glutinous then the other the other more â—…loddie lesse glutinous and whiter He saith there be those who preferre the first as best They are either of them good against spitting of bloud Lib. 35. cap. 16. 8. Chalk is a white earth which was first found in Creet and therefore in Latine it is called Creta But now we finde of it in many other places Plinie makes many kindes of Chalk all which are not white as in his 34 book at the 17 chapter is apparent Fullers earth being a chief kinde among them and that by others is called Creta Tasconia Brown Umber cometh also neare to the nature of the said earth Calx is Lime-Chalk which after it is burnt will be fired with water but quenched with oyl as authours write It is called Calx viva because it contains a kinde of hid fire in it 10 Ampelite is a pitchie earth cleaving and black being much like to that which we call Pit or Sea-coal as some imagine and haply the diversitie of climate causeth the difference There is also found another earth which Plinie calls Pignitis and some others Pnigitis and it is as black as this 11. Bitumen is a fat and tough moisture like Pitch and is called Earthy Pitch Or thus It is a kinde of clay or naturall Lime clammie like Pitch and is to be found in many countreys of Asia They who builded the tower of Babel used this in stead of Morter as appeareth in Gen. chapter the 11. And so did others also in old time making it in like manner burn in lamps in stead of oyl
a chaste fish between whom and the Sargon there is great enmitie 381 Cantharides what they are and how they be dangerous 425 Captivitie The fourth Age of the world from David to the captivitie 16 Carbuncle and the properties thereof 294 Carp described and his goodnesse 388 Carret roots and their qualitie together with the parsnep and turnep 263 Castor and Pollux See Helena Cat. Why the male-cat eateth up the young kitlings 464. A storie concerning the danger of cats ib. Cedar Some are perswaded there be cedars yet in mount Lebanon first planted by King Solomon 278 279 Celandine 261 Cerastes a kinde of Serpent 489 Chalk and the nature thereof 301 Chameleon described and why he changeth colour so often 493 Changing of qualities and not consuming of substance at the end of the world 5 Chaos and how we may consider of it 48 49 Chaps or gapings in the skie how they are caused 141 Charadrion a bird that cureth the Iaundise 416 417 Charms unlawfull 166 Chaste Rue makes men chaste and provokes women to lust 248 Chastitie Medicines to procure chastitie 269. 274. 293. Smaradge See more in Cantharus as also 295 Chevin and its vertues 388 Children See Parents Chiliasts expect terrene pleasures in the Resurrection as did also Cerinthus 8 Choler A medicine against it 256 Crystall what it is 296. 162 Christ. The fifth Age of the world from the captivitie to Christ 16. The last Age and times after Christ 17. An embleme of Christs curing us taken from the Charadrion 417 Christians wiser then Philosophers 4 Chrysolite and the vertues of it It is good against Melancholy 294 Cinnamon where and how it groweth 277 Cinoper and Vermilion 300 Cypresse tree 278 Circles about the Sunne Moon and starres Their causes 134. Their derivation ibid. Their significations 135 Clouds 143. Colours in the Clouds 130. 143. Their height 144. Why they hang in the Aire 145. Why red clouds are seen onely in the Morning and Evening 130. Why they be of differing colours 144. What they signifie ibid. Cloves how and where they grow 278 Clyster From whence men first learned to purge by Clyster 399 Coals or black pitchie earth how it is generated 301 302 Cock 410. Cock-fightings 411. The Lion daunted by the Cock ibid. Cocus a very strange tree in India 279 280. Comets what they are 98. Their colours 99. Their fashions ibid. Their strange effects 100. Why Warres Famines Deaths c. be the effects of Comets 103. How to guesse at the signification of Comets 105. Their severall ends 106. They be often above the Moon 80 81. 99. 115 116 Comfrey and the vertues of it 268 Conger and his goodnesse 387 Conie The Conie described 458 Copper 288. Copperas ibid. Corcuta a kinde of Hyaena 446 Corns How to cure them 270. As also how to take away Warts 244 Corrall and the properties thereof 296 297 Costivenesse and how to cure it 269 Covetousnesse and Covetous The covetous like to the Swam-fisk 373. Covetous rich men often slain by their heirs shewed by an embleme from the Torpedo 383. They often destroy one another shewed by an embleme taken from the Kite and Raven 394. They are many times lesse fruitfull in children then the poore 395. The Ferret is an embleme of their weeping and unwillingnesse to depart with their riches 459. A storie of an usurer dying ibid. 460. The folly of a covetous man is shewed by an embleme taken from the Ape 474 Cow Sea-cow and Calf 374 Crane 412. He teacheth Pastours Magistrates and Governours the dutie of their places ibid. Crocodile and his properties 371 Crow See Raven Sea-crow 414 Cuckoe and his qualities 404. Who are like unto the Cuckoe 405 406 Cucuios a creature whose wings shine like fire 419 D DAce or the Dare-fish 388 Daniel was learned in the learning of the Chaldeans 347 Darnell The vertues of red Darnell 264 Dart a kinde of Serpent 489 David The third Age of the World from Abraham to David 16 Day The naturall beginning of the Day from whence 358 359. Divers beginning of Dayes ibid. The kindes of Dayes 358. The intercourse between Day and Night 58 59 Death ought to be cheerfull 413. A sinner hath his eyes opened in Death shewed in an embleme taken from the Mole 462 Deere and their kindes 478 479 Dendritis a stone which being put under a tree keepeth the ax that cutteth it from dulling 298 Derogation No derogation to the perfection of things created although the Starres incline some men to ill 343 Devil He worketh many times in the Aire 153. His knowledge is more excellent then Mans knowledge and why ibid. Dew what it is and why it falleth but in the Morning and Evening 154. No Dew a signe of Rain and why 155. Dew hurteth Sheep ibid. What may hinder Dew from falling 156. Three kindes of Dew Common Sweet and Blasting Dew ibid. In those who are blessed like Iacob the dew of heaven goes before the fatnesse of the earth but in those who are blessed like Esau the earths fatnesse goes before the dew of heaven 475 Digression A digression touching the new-found World 232 233 Dill and the qualities thereof 249. An old custome concerning Dill 250 Diogenes mocketh Croesus amongst the dead 240 Dipsas a serpent so called 489 Dissembling and Dissemblers They be like unto the Crocodile 371. See more in Flattery as also pag. 455 Dittanie and the vertues of it 254 Dogs and their kindes 469. They have sometimes shewed extraordinarie love to their masters 470 471 Dolphin described he is very loving to man 379 Dormouse and the kindes 467 Dove or Pigeon described 408 Dragon The herb Dragon 262. A Meteor of the same name 93. A serpent so called 488. Dragons in Congo 492 Dromedarie what kinde of beast it is 445 Drowsinesse A medicine to cure it 245. 250. 256 Drunkard and Drunkennesse See Gluttonie How to make a Drunkard loath his liquour 404 E EAgle King of birds 390. The Poets feigne that she carrieth Jupiters armour 127. Where she buildeth her nest and how the young Eagles deal with a dead carcase 391. The Eagle is a pattern of domesticall discipline ibid. Seducing Hereticks like to the young Eagle ibid. See more 295 Earth The Earth made solid and conspicuous both at once 227. The Earth the Worlds centre 228. It signifieth a thing troden on ibid. The earth nothing in respect of the heavens 224. The earth hath no circular motion with a confutation of the contrary opinion 211 212. The true Motus terrae is Germinatio terrae 214. How it hath sometimes rained earth 151. Earth of Lemnos what it is 300. As also earth of Samos 301 Earthquakes and their causes 229 230. Signes of Plague Earthquake 185. 234. The kindes of Earthquakes 231. The attendants of Earthquakes or the Antecedentia 234. The effects of Earthquakes or the Consequentia 235 236 East-winde 183. Why it often bloweth up rain for a whole day See North. Ebbes See Sea Eeles how they
are bred and to whom they are dangerous meat 388 Ebone described 276. The smoke of it is good for the eyes ibid. Elecampane or Enula-campana together with the vertues of it 264 Elephant The Sea-Elephant and how he is taken 370. The Land-Elephant and how to catch him 429. The Mouse an enemie to the Elephant 432. And so are the Dragon and Rhinoceros ibid. The manner of their fight 432 433. The Elephant teacheth two very good lessons the one for married folks the other for great men 433 434. As also a third concerning those who fall in striving to overcome others ibid. Elias the Rabbin he was much deceived in his computation of 6000 yeares for the time of the Worlds continuance 11 12 Elk and his properties he cannot live but in a cold countrey pag. 478 Emerald and the vertues of it 296 Enemy A man may sometimes make use of an Enemie 461 Envie shadowed forth 410. The Peacock a pattern of Envy ibid. So also is the Lynx 451 452. Some hurt themselves because they cannot hurt others shewed by an embleme taken from the wilde Bulls of Prussia 478 Ermin described 462 Ethnicks and of their most ancient stories 2 Euripus ebbes and flowes seven times in a day 210. Aristotle was drowned there ibid. Exhalations and their kindes 87. Earthie Exhalations may sometimes climbe into the Starrie heaven 115 116 117. 121 Eyes 498. A water good for the eyes 249. Another medicine for the same purpose 248. A smoke good for the eyes 276. A stone good for the same 298. 263. F FAce To make the face fair 250. Another for the same 253. Another 255. Another 257 Falling sicknesse A medicine to cure it 259 260. Fall of man in Autumne 35 36 Farmers An excellent herb for farmers to cure the dugs of their cattell 252 Fasting How fasting is good and commendable 491. 467 Fennel 249 Ferret 459 Feverfew 260 261 Finch 402 Fire What place the element of fire possesseth 118. Fire-drakes 93. The heavens seemed to burn 9â—… 93. Firmament The making of the Firmament 60 61 64. Waters above the Firmament See Waters Fishes their kindes c. 365 366 Fishes rained and how 147 Flashing Streams or Darts a burning Meteor 91 Flatterers c. 385. 401. 443. 451. 455 456. 494. Flea-bane is an herb good to drive away gnats and fleas 252 Flesh rained and how 148 Floud of Noah in what yeare of the world it came 20 21. The first Age from the creation to the Floud 16 17. How farre this Floud was naturall and how farre supernaturall 73 74 Flux How to stop fluxes 268 269 270. How to provoke fluxes 271 Flying sparks a Meteor 91. Flying launces 92 Foolish fire or Ignis fatuus commonly called Will with a wisp 93 94 Fountains of oyl 225. Of the fountain Dodone 226. The originall of fountains and rivers 204. Fox and his subtilties 448. How the Fox catcheth fleas 450. A cunning trick of a tame Fox 451. The Sea-fox 380 Freckles A medicine to cure them 257 Friendship Friends must not be left in danger by an example taken from the Gilt-head 386 387. False friends like to the Cuckoe 404 405. Like to the Fox 451. Like to the Hyacinth 293 Fret Good against the fret in children 267 Frogs rained and how 147 Frost 159 Fullers earth 301 Fumes and their natures 87 G GAlactites a stone sweating out a liquour like milk 298 Galaxia no Meteor 128. It yeeldeth a part of that matter which is in New starres 121. What the Galaxia is 129 Gardeners A note for those who weed gardens 249 Garlands From whence came the first use of willow garlands 274. Garlands made of myrtle 275 Garlick and the properties 263 Goat and his nature 482. Dancing Goats a Meteor 91 Ginger and how it groweth 277 Gluttonie and drunkennesse made odious by that beastly practise of the Jerf or Gulon 48â—… 467 God How God speaketh to men without the tongues of men 102 How his providence worketh in the course of nature 350 Gogion a daintie fish 388 Gold the purest of metals where it grows and how 285 Gorgon a terrible beast 486 Government An embleme concerning good government 412. Another concerning bad government 489. The bees have a common-wealth and admirable government 421 422 Gout Good against Choler and the Gout 256. Eels hurtfull for those who are subject to the Gout 388 Groning of creatures to be delivered 5 Great Why great men die for the most part sooner then other men 103. A pattern for great men 434 Green sicknesse and what will help it 254 Groundsell and the vertues of it 267 Griffon what kinde of creature it is 393 Gilt-head a prettie fish 386 Gunnes and gunpowder when and by whom invented 306. How some have censured the use and invention of gunnes ibid. 307 Gurnard a good wholesome fish 387 H HAil what it is 162 163. Winter hail how and where it is made ibid. The sundry fashions of hailstones 164. Harm by hail ibid. How the heathens used to secure their fields from hail 165 Hand 499 Hare and his properties 457 Harm watch harm catch as is shewed by a certain example taken from that bird which watcheth to catch the flying fish 382 Hawks and their kindes 400 401 Head 498. The head a seat for all the senses excepting one ibid. Hearing A man should heare more then he speaketh 498 Heart The heart is the seat of the passions 497. It liveth first and dieth last 498 Heavens and their derivation 76 77. Not of a quint-essence 77 sequent Heavens work upon man and how 341. 104. How to understand the words Heaven and Earth mentioned in the first of Genesis pag. 48. 83. The heavens are not to be consumed according to their substance in the latter day 5. We look for new heavens and a new earth at the worlds end and how 6 7 Heaven and the wayes thither described as also the wayes to hell 458. They which preferre earth before heaven are like to the Camel which chooseth muddie water rather then cleare 444. An embleme concerning those who sorrow to part with earth although they may gain heaven 481 Heavinesse There is an herb which first taketh a man with an heavinesse then with sleeping and last of all with death 272 Hedge-hog and his properties 455. A deceitfull man like to the Hedge-hog ibid. Other emblemes taken from the Hedge-hog 456. The Porcupine or mountain Hedge-hog ibid. 457 Helena Castor and Pollux with what the Poets write of them 95 96 Hemerois a kinde of serpent which procureth unstanchable bleeding 489 Hemlock and the properties thereof 272 Herbs of more then ordinary qualities 271 Heron described together with the nature of his dung how it infesteth the Hawk c. 399 Herring and his properties 387. The red herrings and red sprats have little wholesomenesse in them 387 388 Hills High hills 68. Hills before the Floud 71. 73 Hippurin an herb which is admirable in stanching of bloud 271 Hoga a fish with
given to that estate CHAP. I. Wherein is shewed that the world neither was from eternitie nor yet shall be extended to eternitie but that it had both a beginning and shall also have an ending wherein also is considerable how that ending shall be as also the time when is largely examined Sect. 1. That the world began and must also end THe Philosophers of ancient times were diversly transported in the stream of their own opinions both concerning the worlds originall and continuance some determining that it once began others imagining that it was without beginning and that the circled orbs should spin out a thread as long as is eternitie before it found an ending Plato could say that it was Dei Patris ad genus humanum epistola an epistle of God the Father unto mankinde and that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Creatour Maker and Father of the whole universe But Aristotle sticked not to affirm that the world neither began nor yet shall end Yet this his opinion himself being witnesse was nothing else but a Paradox and as without wrong to him may be affirmed he maintained it rather by way of contradicting others then for any desire of truth calling it Problema topicum as in the first book of his Topicks chap. 9. is manifest and as in that book written in his old age to king Alexander the Great he also confesseth This therefore made one say that it was not so much a logicall question as a thesis or position which Aristotle held and maintained whose reasons some have called vain sophistications to obscure the truth having more with then matter in them and may again be answered by more solid arguments then he alledgeth For that the world had both a beginning and must also have an ending even reason it self although there were no Scripture for it is sufficient As first if the world were eternall then there would be some memorie given us of the generations of men more ancient then that which Moses mentioneth but there is none given us for all other histories are but late in respect of the sacred storie which is an evident argument not onely against the eternitie of the world but also against the fables of the Egyptians Scythians and Grecians concerning their ancientnesse and the ancientnesse of their acts and deeds of fame For indeed omitting their palpable fictions when Ethnick writers tell us of any ancient thing it is either concerning the Thebane or Trojane warre of Cecrops of Inachus of Ogyges Deucalion or Ianus of Ninus or his father Belus or of the warre of the giants striving to heap mountain upon mountain that they might pull the gods out of heaven Now all these were either about the dayes of the Judges Moses Abraham or Noah at the furthest For to whom did they allude by their Ianus with two faces but to Noah who saw the times both before and after the floud Or whom did they point at by their Gigantomachia when Pelion forsooth must be set upon Ossa's back and all thrown down with a thunder-crack whom I say did they point at but Nimrod and his company or those who built the tower of Babel and had their languages confounded for it That of the Poet is therefore pertinent Si nulla fuit genitalis origo Terrarum coeli sempérque aeterna fuâ—…re Cur supra bellum Thebanum funera Trojae Non alias alii quoque res cecinêre Poetae Quò tot facta virûm toties cecidêre nec usquam Aeternis famae monimentis insita florent If that the heavens and earth did not begin Had no creation but remain'd from aye Why did not other Poets something sing Before the Thebane warre or fall of Troy What are become of great mens many deeds They could not die But would remain unto posteritie Secondly thus it may be also proved All things which are to us conspicuous consisting of matter and form are of themselves frail and fading having such a nature that they either are or may be subject to corruption but such is the world and therefore as in respect of its essence it is finite so likewise in respect of time it cannot be infinite but have both a beginning and an ending For first that is properly eternall which is altogether incommunicable or which is without beginning mutation succession and end and such onely is God and not the world Secondly it cannot be denied but that there is the same reason of the whole which is of the parts so that if the parts of the world be subject to corruption then must likewise the whole world also but the parts are as we daily see and therefore the whole But leaving reason we have a rule beyond it which is the rule of faith whos 's first assertion makes it plain that the world began and that Time by which we measure dayes weeks moneths and yeares hath not been for ever For In the beginning saith Moses God created the heavens and the earth and why is it said In the beginning he created but that it might be known especially to his Church that the world 〈◊〉 from everlasting Divinely therefore did Du Bartas sing as in the sound of Silvester we have it Cleare fire for ever hath not ayre embrac't Nor ayre for aye environ'd waters vast Nor waters alwayes wrapt the earth therein But all this ALL did once of nought begin Th' immutable divine decree which shall Cause the worlds end caus'd his originall Which whosoever shall deny he doth but betray his misery either because he wants Gods holy word to be his rule or else because he disdaineth to be ruled by it How great a priviledge then is that which even the poorest Christian hath above the greatest and most wise Philosopher And as for the scoffing Atheist whose peevish and perverse opinion leads him up and down in an affected cloud of ignorance disdaining to have faith because he scoffeth at the rule of faith it is no more then thus with him he kicks against the pricks and cannot therefore escape away unhurt For Sequitur injustas ultor à tergo Deus God as a revenger follows at the heels of a sinner Which many thousands now can witnesse well Whose faults with woe recanted are in hell Sect. 2. BUt concerning the worlds ending here fitly may arise this question viz. Whether it shall be destroyed according to the substance or according to the qualities 1. If it be destroyed according to the substance then it must be so destroyed as that nothing of it be remaining 2. If it be destroyed according to the qualities then it shall onely be purged the substance still abiding Now of both these opinions there can be but one truth which I verily think to be in the latter of them For although it be said in S. Peter that the heavens shall passe away with a noise the elements shall melt away with heat c.
ended and the next began And now if it be further demanded why God commanded the Israelites at their return out of Egypt to alter the beginning of their yeare from Autumne unto the Spring unlesse it had been so of old To that it is answered thus viz. that there are two reasons for it 1. The one is this They coming out of Egypt from the bondage of Pharaoh were to begin their yeare from that time in memorie of their deliverance And therefore it is said in Exod. 12. 42. It is a night to be much observed to the Lord for bringing them out of the land of Egypt this is that night of the Lord to be observed of all the children of Israel in their generations 2. And not onely so but also at the same time of the yeare as God had determined it there was a better and a greater deliverie to be wrought for mankinde namely such a delivery as should free him from the bondage of Satan by the death of Christ. Now this may be called the Deliverie of deliveries of which that other out of Egypt was but a figure because it was but from a corporall bondage whereas this was from a spirituall And thus came the yeare to be changed which ever before pointed to the time of mans creation but now it is made to point another way namely to the time of mans redemption by which God taught his Church then typically delivered how to expect the acceptable yeare of the Lord and time of mans redemption which was both proclaimed and purchased by that Lambe of God who taketh away the sinnes of the world whose offering upon the crosse was at the same time of the yeare when that Paschal lambe by which he was prefigured was slain which time why it is severed from Autumne hath been shewed Yea thus came the first to be last and the last first thus came Nisan to get the dignitie from the other moneths and to be called the beginning or first monethâ—…in the yeare At which we need not marvell for the time of mans redemption was a more worthy mark from whence to reckon then the time of his creation And thus have I delivered what I finde and verily think to be most probable in this matter Unto which may be added that as the evening was before the morning so was the Autumne before the Spring for the yeare and the day have a kinde of analogie between the one and the other as may be seen in the seventh day compared with the seventh yeare and therefore they do well serve the one to expresse the naturall beginning of the other CHAP. III. Containing a discourse of such things as are pertinent to the first dayes work Sect. 1. Of God the Architect of all and of the first part of the first dayes work TIme by whose revolutions we measure houres dayes weeks moneths and yeares is nothing else but as it were a certain space borrowed or set apart from eternitie which shall at the last return to eternitie again like the rivers which have their first course from the seas and by running on there they arrive and have their last for before Time began there was Eternitie namely GOD which was which is and which shall be for ever without beginning or end and yet the beginning and end of all things Aeternitas enim Dei solummodo naturae substantialiter inest saith one that is Eternitie is substantially onely in the nature of God When Moses therefore would have known Gods name he tells him Thus shalt thou say unto the children of Israel I AM hath sent me unto you By which name saith Junius he would have himself known according to his eternall essence whereby he is discerned from all other things which are either in heaven on the earth or elsewhere Which in another place is thus illustrated Egosum Primus Ultimus praeter me non est Deus I am the First and the Last and beside me there is no God Esay 44. 6. Or thus Before the day was I am he and there is none that can deliver out of my hand Esay 43. 13. To which that of the Psalmist doth well agree Before the mountains were brought forth or ever the earth and the world were made thou art God from everlasting to everlasting Psal. 90. 2. Thus we see that before ever any thing was God onely was who gave both a beginning and a being unto every thing that is and he in respect of his divine essence is but one Yet so as in that single essence of his there be three divine subsistences or persons all truely subsisting whereof every one is distinct from other and yet each hath the whole Godhead in it self and these are the Father Sonne and holy Ghost 1. John 5. 7. 1. The Father is a person who from all eternitie hath begotten the Sonne 2. The Sonne is a person from all eternitie begotten of the Father 3. The holy Ghost is a person eternally proceeding from the Father and the Sonne as the holy Scriptures witnesse These thus distinct in person not divinitie All three in one make one eternall Trinitie From which eternall and undivided Trinitie the whole world consisting of things visible and invisible took beginning as the originall words Elohim and Bara do well expresse For Elohim being a word plurall doth signifie Dii Gods but being joyned with a word singular namely Bara which is Created they then together shew that there are three persons in the Deitie and that the three persons are but one God who did create Or thus Those two words being the one of the singular the other of the plurall number do note unto us the singularitie of the Godhead and pluralitie of the persons And not onely so but they also shew that the three persons being but one God did all of them create For such is found to be the proprietie of the Hebrew phrase Elohim bara Creavit Dii The Gods created 1. Of the Father it is witnessed that he created as the fountain of goodnesse For saith S. James Every good and perfect gift is from above cometh down from the Father of lights Jam. 1. 17. Of whom and through whom saith S. Paul are all things Rom. 11. 36. 2. Of the Sonne it is witnessed that he created as the wisdome of the Father For when he created the heavens saith Wisdome I was there Prov. 8. 27. And again By him were all things created that are Coloss. 1. 14 15. namely by him who did bear the image of the Father and was the Redeemer of the world 3. And lastly of the holy Ghost it is witnessed that he createth as the power of the Father and the Sonne For by his Spirit he garnished the heavens and by his hand he hath formed the crooked serpent Job 26. 13. and chap. 33. 4. Or as the Psalmist hath it By the word of the Lord were the heavens made
and all the hosts of them spiritu oris by the spirit of his mouth Psal. 33. 6. All which considered and found to be done in the beginning must needs be then when there was no pre-existent matter to work upon For as it is witnessed the Hebrew word Reshith which is englished the beginning doth not signifie any substance neither doth the other word Bara to create signifie any way to create but of nothing and thereby it is distinguished from the word Iatzar to form and Gnasha to make And therefore though now we behold a glorious something wherein appeares in every part more then much matter of wonder yet at the first saith noble Bartas Nothing but nothing had the Lord Almightie Whereof wherewith whereby to build this citie That Axiome therefore in philosophie Ex nihilo nihil fit must needs stand aloof off when we speak of creation For although it be true that according to the course of nature and ordinary custome of things nothing can be made unlesse out of some former matter yet when we descend ad inquirendam primarum rerum conditionem to enquire after the first condition of the first things then we shall finde that God is above nature because he is the Lord of nature And he whose sufficiencie and efficiencie is altogether absolute must needs be able supernaturali quadam ratione by a certain supernaturall means to produce all things out of nothing Of which nothing that I may say something my best and onely way is to look at Moses and as neare as I can explain his meaning In the beginning saith he God created the heavens and the earth In which words he laboureth not so much to deliver a generall proposition of the works of creation or of the two distinct parts of the world or of the matter of heaven and earth as if the one word did insinuate all the superiour parts of the world the other all the inferiour parts beside or as if taking both together he meant by them joyntly totius mundi semen the seed of the whole world mentioning it under these two words of Heaven and Earth as a Chaos This he meaneth not because that which concerns the Chaos is mentioned afterwards in the second verse And what were it but a plain tautologie to say that in the beginning God created a Chaos and that Chaos was a Chaos Wherefore in those first words he intendeth nothing more then to shew that the world which now is called according to its parts Heaven and Earth was not from everlasting but took beginning and so without controversie the right reading of his words doth also witnesse For in their originall as it is witnessed by expositours thus they sound In the beginning God created these heavens and this earth as if it should be said These very heavens and this very earth which now we see in being were not alwayes but began Then afterwards he proceedeth to shew how and in what time God created them speaking first how all was like a disordered and deformed Chaos the earth and the heavens not distinguished but lying as it were in a confused heap all together And this is manifest For on the second day when the heavens were made it seemeth that their matter was from amongst that masse or unfashioned lump which was said to be void and without form and not able to be kept together had not the Spirit of God cherished it for the Spirit of God moving upon the waters did as it were sit upon it and nourish it as a fowl doth her eggs with heat and life yea their matter I say was from among the waters which by the power of Gods word were extended and stretched like a canopie round about the earth as now we see them In which regard S. Austines words are also pertinent saying concerning this All of which we now speak Materies adhuc erat corporearum rerum informis sine ordine sine luce It was yet an informed matter of corporall things without order without light Or as that Nightingale of France hath sung it This was not then the world 't was but the matter The nurserie whence it should issue after Or rather th' Embryon that within a week Was to be born for that huge lump was like The shapelesse burden in the mothers wombe Which doth in time into good fashion come Thus and in this manner I cannot but think of these things not doubting that Moses in his description of the sensible world meaneth otherwise but sheweth that that heaven and earth which now we see were in the beginning or first degree of being an earth or as an earth or one lump without form and void a darkened depth and waters a matter of no matter and a form without form as one speaketh a rude and indigested Chaos or confusion of matters rather to be beleeved then comprehended of us And this saith he is the second naturall beginning For after the expressing of the matter followeth that which Philosophers call a second naturall principle Privation the want of that form of which this matter was capable which is accidentally a naturall principle required in regard of generation not of constitution here described by that part next us earth which was without form as is said and void This was the internall constitution The externall was darknesse upon the face of the deep Which deep compriseth both the earth before mentioned and the visible heavens also called a depth as to our capacitie infinite and pliant to the Almighty hand of the Creatour called also waters not because it was perfect waters which was yet confused but because of a certain resemblance not onely in the uniformitie thereof but also of that want of stabilitie whereby it could not abide together but as the Spirit of God moved upon these waters to sustain them c. Here therefore is the third beginning or principle in nature that form which the said Spirit by that action framed it unto The Hebrews call the whole masse as it is comprehended under the names of Heaven and Earth Tohu Vabohu Tohu without order bohu without varietie But it was not long that it continued in this imperfect state for in one week it was as I may say both begotten and born and brought from a confused Chaos to a well ordered and variously adorned Universe Or as one saith Materiam Deus ipse creat comitque creatam Whose meaning may be taken thus The matter first God out of nothing drew And then addes beautie to that matter new Which was not because he was unable to make all the world perfect in an instant but because he would not Whereupon an holy Father said Voluntas Dei est causa coeli terrae ideo major est voluntas Dei quà m coelum terra The will of God is the cause of heaven and earth and therefore it is greater then either of them God therefore doth not disable his
omnipotence in not working all at once but sheweth that he worketh all things according to the counsell of his will which in this work of creation prosecuted both by an order of time and degrees is so farre from eclipsing his power that it rather doth demonstrate both his power and wisdome to be infinite and that he hath so done his marvellous works that they ought alwayes to be had in remembrance Psal. 111. 4. For in wisdome he hath made them all And why not all at once was because the counsell of his will was otherwise But may we not yet enquire a further reason why it pleased the Almighty thus to will such a space and would not rather produce this All perfect at once This perhaps may be thought a question too curious to be determined because Gods will is a sufficient reason in all his actions and therefore it is better left then looked into Which surely might well be so if the reasons urged prove too eagle-eyed and unprofitable not bettering us in our dulnesse or want of knowledge But otherwise if they instruct man in any thing pertinent to his present condition and inform him so as he may be somewhat reformed by them then they may be urged without the brand of nicenesse or imputation of curiositie First therefore we may joyn with them who say that perhaps it pleased Gods infinite perfection to take this leisure because if the creatures had been made all at once they might be thought to be increate and not made at all nor yet to have the like sense of their infirmitie as now they have one seeing another made before them Secondly seeing the world was thus perfected by degrees before man was who being made was the chief inhabitant of it me thinks so orderly to raise such a sumptuous palace for mankinde whilest yet mankinde was not what was it but the declaration of a greater kindnesse and a demonstration proving how kinde how carefull and how gracious God would be to us ever after being made and therefore now we must not distrust him but in all our wayes acknowledge him and he shall direct our paths Prov. 3. 5 6. For so he hath promised and so he doth perform to all that love and fear him causing every thing to work together for their good nay for their best as the Apostle speaketh Or as the Psalmist hath it No good thing shall he withhold from them who live a godly life Psal. 84. 12. Thirdly by this example mankinde may reade a lecture against himself if heedlesly or hastily he behave himself in any work and shall not rather proceed soberly and by degrees making haste as it is said by leisure For true it is that with us a soft pace goes farre Which made one fix this contemplation upon the works of creation saying How should we deliberate in our actions which are so subject to imperfection seeing it pleased Gods infinite perfection not out of need to take leisure Upon thought of which let us Make sober speed for 't is observ'd by proof That what is well done is done soon enough Festina lenté Nam sat citò si sat bene Thus having as it were considered the first part of the first dayes work we may now come more nearely to that which is the beauty of it I mean the Light which some call Gods eldest daughter or the first distinguished creature wherewith the Lord decked the world as with a garment Sect. 2. The creation of the Light ANd now concerning this bright creature no sooner did God say Let it be but lo it was He commanded that it should shine out of darknesse as speaks the Apostle and that being separated and set apart from the darknesse the first of dayes might be and Gods good works appeare beginning with the Lights proceeding to shew forth his exceeding glory But of this resplendent creature without which the beauty of the rest could not be seen there are no few opinions 1. Some would have it a spirituall Light and so under it they comprehend the creation of Angels But surely in my judgement their opinion is the founder who make it a naturall and materiall Light onely such as now is in the Sunne the Index of time and the worlds bright eye For as the office of the Sunnes light is now to distinguish between the Day and the Night so was the office of this Light being commanded to shine out of darknesse before the Sunne was made which being made was the subject ever after to retain it If it were otherwise or any other light where is it now shall we say that it is either extinguished or applied to some other use surely I think not because God who made all by the power of his word needed no instrument or help in the work of his creation And therefore that Light which at the first made his works appeare is no spirituall Light but such and the same that now is in the Sunne And yet perhaps as Aquinas thinketh it was but Lumen informe quod quarto die formatum est An informed Light which on the fourth day had its perfect form And as for the creation of Angels it is not like that they were made this first day but on the fourth day For it is very probable that there was the like order observed in making of the invisible world which was in the visible and that on the second day not onely the visible but also the invisible heavens were created yet so as both of them remained as it were unpolished or unfinished untill the fourth day For then as the outward heavens were garnished with Starres so might the inward and highest heavens be beautified with Angels This me thinks is not obscurely pointed at in Job chap. 38. vers 7. Where wert thou saith the Lord to Job when the starres praised me or sang together and all the sonnes of men shouted for joy it being here evident that when the Starres were made the Angels also had then their being rejoyced before God which was but upon the fourth day of the creation All this I say might well be thus although Moses doth not directly mention it which was because he applied himself to the simple capacitie of the people describing the creation onely of sensible things being that which at the first he intended and did in plain tearms testifie in the beginning of his historie when he said These Heavens and this Earth of which I spoke before And further were the creation of Angels comprehended under the creation of the heavens and light what were this but to leave the literall sense which is to be followed in the historie of the creation and to cleave unto Allegories But secondly concerning this Light others think that the element of fire was signified by it whose effect is light and whose act and qualitie is to enlighten which made one therefore say that The uncreated Light
same power remains still in the starres to exhale the matter as well after it comes into the highest Region of the aire as before it came there neither need we then imagine an abatement of their exhaling vertue Object 1. But perhaps it may be thought that the nature of the place above the Moon doth sufficiently denie the ascent of any terrene Exhalation so high there being too great a difference between the one and the other between the matter ascending and the matter of that place whither it ascendeth Answ. To which I may partly answer as before in the 4. Chapter and 3. Section that seeing the out-spread Firmament in the creation was taken from that masse of matter which lay here below and separated from it rather then created of any newer matter that therefore I say there cannot be so great a difference as to bring in such an Antipathie as will not at all suffer any terrene Exhalation to scale those flammantia moenia mundi or battlements of heaven but rather that without reluctancie or any great striving the one may admit of the other and entertain it as a guest neare of kin unto it self or unto the nature of that place where the continuing starres have ever had their residence For if I urge it further it may well be proved even by opticall demonstration that the great vast space from the earth as high as the fixed starres themselves is not of a diverse nature from the Aire for if it were then there would be a multitude of Mediums between the sight and the thing visible but there is no multitude of Mediums For where there is a multitude of Mediums there the beams which come to the sight from the thing visible would beget a multiplicitie of refraction in the said raies or beams but it is manifest that there is onely one refraction found in the beams of the starres and that but onely when they are neare to the edge of the Horizon at which time the ascending vapours are between our sight and them And therefore there is but one kinde of Medium by which the starres offer themselves to our sight And being but one Medium there cannot be such diversitie of natures between the heavens and things compounded of the elements Whereupon it may be concluded that an Exhalation may ascend into the territories of the starry heaven and so by consequent have a mutuall concurrence with such matter as the heavens do naturally afford towards the generating of supralunary Comets or new admired starres Indeed I must confesse that were I of Pythagoras his opinion I then would cry out with Auditus in the Comedie Heark heark list list now c. What are you deaf do you not perceive the wondrous sound and the celestiall musick the heavenly orbs do make with their continuall motion Or I would imagine firm spheres or solid orbs and so set an undoubted stoppage and hinder the passage of any Meteor above the Moon But seeing that tenent is made the fit subject of laughter I therefore passe it over Object 2. But may not the Element of Fire stand in the way and so consume such matter as ascendeth before it come beyond the Moon Answ. To which it is answered that the chiefest cause why men have been perswaded to think that Fire is generated immediately under the spheres and that within the concave of the Moons orb the said Fire as it is there generated hath there its place of residence is for no other reason but because of an imagined attrition of the spheres and orbs Which seeing they are taken away and that all is filled with Aire the Elementarie fire is not hindred from ascending but may have a more loftie station For questionlesse this kinde of fire as it is not visible to the sight so neither may it be thought any other thing then the more subtill light and hot part of the Aire in which regard it must needs be both in and of that part which is nearest to the highest heavens For both the motion of the heavens is there most swift and also there is the greatest neighbourhood to that infinite number of starres fixed in the heavens An earthly Exhalation may therefore climbe above the Moon and yet not runne through a fiery purgatory or be consumed by the way Mr. Lydiat our countreyman his opinion is that if we consider of this Element not as it is absolutely pure then the greatest part of it is in the starres of which see more in the fourth dayes work and some also is under ground as being there a great cause of generating metals occasioning the burning and breaking out of sundry sulfurous hills and the like But of this enough And in the consideration of it I have made way you see for the admittance of terrene Exhalations to joyn their forces towards the effecting of supralunarie Comets or new and strange admired starres This I say I have proved as a thing both possible and not unlike But that they do alwayes therefore thus concurre I am not certain neither will I stand curiously to decide it Let therefore learned Tycho his tenent go for currant concerning Cassiopea's starre that the heavens onely were the materiall parents of it and especially the Galaxia or white milkie way unto the edge of which place whilest it appeared it was situated and continued visible in the same for the space of 19 moneths or thereabouts And thus I conclude adding herewithall concerning other Comets whose station hath been supralunarie and time of continuance any thing long that if in them there could be any right to challenge a portion out of the same storehouse then questionlesse they were tyed to rest beholding both to the heavens and also to the earth for the matter of their composure But for ordinary Comets the case must needs be otherwise seeing their place and small continuing time confirm it These things for mine own part I think more probable then if I should affirm that the Planets afforded certain Exhalations which by force of the Sunne are expired and exhaled from them and being exhaled are made the matter of all kinde of Comets above the Moon yea and New starres also as some affirm consist of no other causes wherein they dissent from Tycho thinking contrary to him that the Galaxia affords no matter toward the composure of these appearances For as Fromondus a late writer affirmeth Simon Marius beheld a New starre in the yeare 1612 in Andromeda's girdle and one Iustus Prygius beheld another in the constellation of Antoninous Kepler in the yeare 1602 saw one in the constellation of Pisces and David Fabricius in the yeare 1596 saw another in the Whale all of them farre enough distant from the Galaxia or milkie way But suppose all this must the continuing starres therefore needs be forced to waste their own bodies and spend themselves in teeming such ample portions of matter as are required for glittering
it be grosse the beams piercing it can spread or dilate it but a little way If it be thin they then are able to dilate it further And as for their significations they sometimes signifie rain sometimes winde sometimes fair cleare and calm weather sometimes frost sometimes tempest and sometimes snow 1. Rain if the circle wax altogether thicker and darker 2. Winde when the circle breaketh on the one side The reason whereof is because the circle is broken by the winde which is above and not yet come down to us here below But by this effect above we may gather both that it will come and also from what quarter namely from that quarter where the circle breaketh first 3. But if it vanish away and be dissolved altogether or in all parts alike then it is a token of fair weather 4. Or of frost in winter when it is great about the Moon 5. Of snow when at the same time of the yeare it seemeth to be craggie and rockie 6. Or of tempestuous weather when it looketh ruddie and is grosse and broken in many parts And thus much concerning Circles Artic. 6. Of the Rain-bow THe Rain-bow is to be spoken of next And this is nothing else but the apparition of certain colours in an hollow watery distilling or dropping cloud directly opposite to the Sunne representing in its fashion half a circle Or thus It is a bow of many colours appearing in a dewie dark droppie and hollow cloud by reflection of the Sunne-beams opposite to it For this is certain that lightsome or luminous bodies do cause images colours or appearances upon slender clean and thin objects Now of all bodies the Sunne is most lightsome but the aire and water are clean thin and slender Here then it appeareth that the Efficient cause of the Rain-bow is the light or beams of the Sunne which falling into fit apt or convenient matter opposite to them are refracted and reflected to our sight The Materiall cause is not water in act nor yet thick aire but a dewie vapour which is not continuus sed potiùs corpusculis guttularum discretus not absolutely of one bodie but rather severed into many bodies or little drops The Form of it is to be gathered out of the Figure and Colours And for the Figure we see it is circular But yet it never representeth to us any more then a Semicircle and not alwayes so great an arch The reason of which is because the centre or middle point of the Rain-bow which is diametrally opposite to the centre of the Sunne is alwayes either in the Horizon or under it So that seeing our sight of the heavens is cut off by the earth in such a manner as that we can never see above half of them it must needs be that the appearance of this circle be either more or lesse to us according to the Sunnes great or little distance from the Horizon And as for the colours they are commonly accounted three viz. Ruddie Green and Azure To which some adde a fourth The first is in the thickest and darkest part of the cloud For where a bright shining falleth upon a darkish place there it representeth a ruddie colour being somewhat like a Flame The second is caused by a more weak infâ—…action being in a remoter and more waterie part of the cloud whereupon it looketh greenish The third which is further into the cloud proceeds from the weakest infraction and is therefore of a more dark and obscure colour tending to a blew or an azure hue And sometimes a fourth colour is also perceived being very like a yellow or orenge-tawnie proceeding from a commixture of the red and green according to Aristotles judgement of which the learned may see Iul. Scaliger exerâ—… 80. sect 4. Now these colours in some rain-bows are more vehement or apparent in others more remisse or obscure which is according to the aptnesse of the cloud c. And in rain-bows caused by the moon for sometimes though seldome they have been seen in the night the colours are weaker whiter and lesse conspicuous being in a manner as white as milk which is because the moon having a borrowed light is nothing so strong in the projecting her raies but farre more feeble then the sunne But come to the finall cause and you will finde it twofold partly Naturall partly Supernaturall As it is Naturall we take it either as a signe of rain because it cannot appeare but in a waterie cloud which is so prepared that it is ready to fall in very drops or as a signe of fair weather namely then when the beams of the sunne are strong and the heat of it so great that the moisture of the cloud is dried up and the drops attenuated into thin aire All which may be discerned after this manner viz. when the colours grow either darker and darker or clearer and clearer For if the colours appeare dark thick or obscure by little and little till at the last they bury themselves in a black cloud then rain followeth But if the colours by degrees grow clearer and clearer till at the last they vanish away then we may expect fair and bright weather And this as it is a naturall signe But now as it is Supernaturall and then we behold it as a signe or symbole of Gods mercie towards the world betokening that it shall never be destroyed again through any Deluge or universall Floud For it shall be a signe of the covenant saith God between me and the earth viz. that there shall be no more a Floud of waters to destroy the earth Gen. 9. From both which significations or ends it may well be called Iris for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is as much as dico in the Latine signifying I say I publish I tell or I declare Iris therefore comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico First because this bow publisheth or telleth to us the constitution of the aire Secondly because it declareth the covenant of God made with the world after the Floud shewing that his wrath is so farre forth appeased that he will never drown the world again which appeareth even in the order observed in placing the bow for we see it with the bended ends downwards and as one that holdeth a bow in peace insomuch that had it a shaft in it the earth should not be shot neither ought man to fear that the Lord will shoot any more such arrows of displeasure as before Some have thought that there was no rain-bow before the Floud but that it appeared since because God saith When I make the heaven thick with clouds I will put my bow in the clouds Gen. 9. To which it may be answered that God saith not that he will of new create a bow but that he will then put it into the clouds so as it never was before namely to be a signe c. So that although it were
not as a signe of any covenant before the Floud yet without doubt it was as a Meteor then as well as now and therefore was otherwise we might deny both bread and wine and water to be before the institution of the Sacraments for it is the same reason Wherefore as there was water before ever it was used for the water of regeneration in the Sacrament of Baptisme and as there was bread and wine before ever they were used as signes at the holy Communion so also the rain-bow was before ever it had that office to be a signe of Gods covenant between him and mankinde just as at this day it appeareth even to such as are not of the Church very Heathens and Pagans beholding it as well as we Besides there were from the beginning the same causes in nature to produce it for there wanted neither a sunne to draw vapours from waterie places nor yet a convenient place in the aire to thicken them into clouds neither was the sunne destitute of sparkling raies to make reflexion and infraction but as it is caused now so also then and to think otherwise were to think amisse Some again have been perswaded that this bow was before but was not in a cloud before And thus thought certain amongst the Hebrews But this is a reasonlesse assertion and against all Philosophie and not at all approved by Divinitie For how could that appeare in a cleare aire which can have no existence or being but in a dewing or distilling cloud Verily of both absurdities the former was the better namely that it was not at all and yet that also wanted grounds to uphold it as hath been shewed and is yet further manifest For seeing the Lord God in six dayes finished the creation and set the perfect order of all his creatures it followeth that the rain-bow had then his place either in being or in power And thus from two absurdities I bring you to a third For further more it hath been the opinion of some idle doting brains to think that there shall be no rain nor rain-bow 40 yeares before the end or destruction of the world by fire because the very aire say they must be prepared a long time before by a continuall drinesse and each thing made fit for combustion Which surely is a brain-sick fancie For what do they in this but shew their extream follie derogating not onely from reason but also from the power of God For is not God able to destroy the work of his own hands without such a supposed preparation and make the world combustible in an instant if need be Or should there be no rain and consequently no bow because it appeareth in a waterie cloud then how should the fruits of the earth be preserved Great famine and miserie must needs follow in the world if this be true For when the clouds drop no fatnesse then the ground pines away through barrennesse and when the heavens are iron then the earth is brasse whereas it is manifest that at the coming of Christ there shall be pleasant and fruitfull times times full of mirth wherein they shall eat and drink marrie and be given in marriage even as it was in the dayes of Noah Who therefore will think that these men are in their right mindes whilest they affirm that no rain shall fall by the space of 40 yeares before the world endeth The Jews as soon as they behold this bow not daring to gaze upon it do presently go forth and confesse their sinnes acknowledging that they are worthy to be destroyed with a Floud as the old world was and in being spared they celebrate the mercie and â—…lemencie of God for sparing them But saith Pareus although they mingle this religion with much superstition because they dream that the name of Iehovah is as it were engraven on the bow and because they turn their eyes away as from the majestie of God appearing there not daring to look upon it lest as may be said beholding the face of God they die Yet it is meet even for us upon the sight of it to be so farre forth touched with a reverence towards God that we passe not away the symbole of the covenant with a brutish dulnesse lest thereupon we grow unmindefull of Gods severitie and goodnesse There is also another thing observable concerning this bow which I may not forget namely this The mysterie which according to some mens fancies is involved in the colours For in a mysterie they would have it betoken both the baptisme of Christ by water and fire and also the two judgements of the world the one alreadie past the other yet to come that which is past appeareth in the watery colours shewing that the world hath been drowned that which is yet to come appeareth in the fiery colours shewing that the world shall be destroyed by fire or burnt up at the day of judgement But saith one these and the like applications are wittie and prettie rather then wise and pithie I leave them therefore and proceed Artic. 7. Of chaps or gapings in the skie THe Philosophers call this Meteor Chasma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est hio vel dehisco to gape or open and in Latine it is Hiatus a word of the same signification There are two kindes of these gapings or openings the one wide the other round And although I reckon these amongst such fiery Meteors as are fiery onely in appearance yet it may be that they sometimes burn and sometimes onely seem to burn They seem to burn when the Exhalation by reason oâ—… the want of viscuous matter is not enflamed but enlightened rather on the outward parts having much raritie or thinnesse in them at which time the middle part receiving no light in regard that it is black and thick there appeareth as it were a gulf in the skie The reason whereof is because the black is compassed about with white which white presenting it self sooner to the sight then the black makes the black seem to be farre off and the white neare hand and the black being farre off seems like a gaping deep which as hath been said is sometimes greater sometimes lesse according to the fashion or quantitie of the Exhalation or cloud represented by it And after this manner do cunning painters deceive the eye in shadowing their pictures For when a bright cleare and aiery colour is laid circularly and a thick dark and obscure colour in the middle of it then the appearance is like some gulf hole deep or pit which they fashion diversly according to their skill in fancying the laying of their colours All this is when it burneth not But note that sometimes this Meteor burneth in very deed Which is when the Exhalation hath much viscositie or clammie matter in it the thick and dark not burning but remaining in the middest and the thinner-parts on fire deceiving the sight with a seeming gaping as
and land with many a tempestuous blast and unwished breathings Moreover this also may be observed that the long continuance of the windes in any of these quarters produceth these and the like effects As first the East winde breedeth in cholerick bodies sharp fevers raging madnesse and perilous apostumations Secondly the South winde breedeth corrupt humours and in hot bodies cramps giddinesse in the head or the falling sicknesse pestilence and cruel fevers viz. when they blow long in the winter This is held to be the most unwholesome winde Thirdly the West winde breedeth phlegme in moist bodies it procureth sleep causeth apoplexies and the like and is never so churlish as when winter begins to approach And last of all the North winde is good against the pestilence and yet in cold bodies it breedeth plurifies coughs gouts and in some squincies and sore throats but yet of all windes it is held to be the wholesomest although it be sharp in our winter moneths And this also note that a continuall still summer is a signe of plague or earthquake for a standing aire putrifieth and an enclosed winde shaketh the ground Artic. 5. Of whirlwindes storm-windes and fired whirlwindes A Whirlwinde is a winde breaking out of a cloud rowling or winding round about which may be caused two manner of wayes First when two or more contrary windes blowing from divers places meet together Secondly when the matter of winde being an hot and drie exhalation breaketh out of a cloud in divers parts of it coming through the said holes with more then an ordinary violence Or rather thus Imagine a windie exhalation bursting out of a cloud to be so driven that by the way it happeneth to be pent between two clouds on either side of it against which beating it self and finding a repercussion it is forced to turn and whirl about even as we see in the streets of cities when the winde is beaten from two walls and meeteth in the middest of the street for then there is made a little whirl-puffe which whisking round about taketh up the dust or straws and bloweth them about as doth the great and fearfull whirlwinde it self which hath brought not onely amazement and terrour to mortalls but also much harm and mischief Plinie is perswaded that vineger thrown into one of these blasts will break it because vineger is of a cold qualitie and the exhalation hot and therefore the one is as it were quelled and quenched by the other The Greeks call a whirlwinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latinists turbo or vortex Also a sudden storm-winde is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latines procella and this happeneth either when a windie exhalation is thrown down and encompassed in a thin course of clouds newly overcast or else when a windie exhalation is come to an extraordinary thicknesse and violently moved out of a cloud to the darkening of the aire without inflammation or burning for when it burneth they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incendo to burn or set on fire And this last is that which we call a fired whirlwinde being an exhaled blast set on fire either by an Antiperistasis by repercussion or violent detrusion from the cloud wherein it was enclosed for it is made apt to be fired in regard that it consisteth of an exhalation which hath more fattie substance in it then other windes which burn not And know that it differeth from lightning chiefly in these respects first because lightning consisteth of a more subtil and thin matter for although a fired whirlwinde have a more thin spirit or blast then a whirlwinde or a stormie winde yet it is not so tenuous as the spirit of fulmen or lightning Secondly because lightning is more flamie and lesse breathie the one having more windie spirits in it then the other The conclusion of this dayes work ANd thus at the last I have let you take a view with me of what is pertinent to this dayes work We have seen good reader the framing of the out-spread Firmament with the lifting up of the waters over it we have examined the nature of the heavens and scarce found them of a quint-essence we have searched what heavens they were which Moses meant when he said God called the firmament Heavens From thence we proceeded to the severall regions of the aire examining their temperatures and qualities and thereupon we fell into an ample consideration of such appearances as are usually seen in any of those Regions discoursing at large both of fierie waterie and aierie Meteors And this being all which this day affordeth I may here make and end and say That eve and morn conclude the second day And in his work God findeth no decay CHAP. VI. Wherein is contained a survey of the third dayes work together with such things as are pertinent to it Sect. 1. Shewing into how many main parts the businesse of this day may be distinguished BEing come from the second to the third dayes work I cannot say with Virgil now Ille ego qui quondam gracili modulatus avenâ But rather on the contrary Ille ego qui superis volitabam nuper in oris Nunc humilis sequor arva soli nunc tenuia presso Ore loquor Because in the former day the work belonging to it compelled my winged pen to soar aloft not suffering her to come unto the ground till now For she was to walk above the Firmament and view the out-spread buildings laid in the flowing waters then through the Regions of the liquid aire she was to trace a path which finished she must be content to frame her self unto a lower pitch before any leave be granted to ascend again And indeed I think it is what both she and I desired for we were long detained there And now having both of us obtained our wishes we finde that Gods inspired pen-man holy Moses so setteth down the admired work of his Almighty maker done on this third day of the world that into three main parts it may be severed for by viewing the words which he hath written of it the same will be apparent And God saith he said Let the waters under the heaven be gathered together unto one place and let the drie-land appeare and it was so And God called the drie-land Earth and the gathering together of the waters called he Seas and God saw that it was good And God said Let the earth bring forth grasse the herb yeelding seed and the fruit-tree yeelding fruit after his kinde whose seed is in it self upon the earth and it was so And the earth brought forth grasse and herb yeelding seed after his kinde and the tree yeelding fruit whose seed was in it self after his kinde and God saw that it was good And the evening and the morning were the third day This is the summe of all which as before was said consisteth of
three severall parts The first whereof concerneth the gathering together of the waters in these words And God said Let the waters under heaven be gathered together unto one place The second concerneth the drying of the ground in these words And let the drie-land appeare The third is pertinent to the sprouting and springing of the earth in these words And God said Let the earth bring forth grasse the herb yeelding seed and the fruit-tree yeelding fruit after his kinde c. All which in their orders are severally to be discussed together with such other things as are pertinent to the said division And concerning the two first observe that God bestowes as it were sirnames on them calling the gathering together of the waters Seas and the drie-land he calleth Earth Sect. 2. Of the gathering together of the waters which God called Seas VVAter and earth are the two lowest elements and this was that day which brought them to perfection for untill now they were confused because their matter although not quite void of form received at this time a better form of due distinction and more comely ornament The informitie was expressed before when Moses said that the earth was void and invisible because covered with waters but the formitie is then expected and declared when the waters are gathered and the drie-land made apparent It is a wonder sure to think what a confused tyrannie the waters made by their effusion for they did rather tyrannize then orderly subdue or govern this inferiour mirie masse wherefore it seemed good to the Almightie maker first to divorce one from the other before he gave them leave so to be joyned each to other that both together might make one globie bodie which according to the best approved writers is one and twentie thousand and six hundred miles in compasse But concerning this gathering together of the waters there arise certain questions which may not altogether be forgotten As first it is enquired How the waters were gathered together Secondly How it can be said that they were gathered to one place seeing there be many seas lakes rivers and fountains that are farre asunder Thirdly Whether they be higher then the earth Fourthly Whether there be more water then earth Fifthly Whether the earth be founded upon the waters Sixthly Why the seas be salt and rivers fresh Seventhly and lastly What causeth an ebbing and flowing in the sea rather then in rivers Concerning the first of these questions those who think that there be no Antipodes supposed that the waters did runne together and cover the other part of the earth which is opposite to this where we dwell But the experience of skilfull navigatours and famous travellers yea and reason it self doth crie against it Others imagine that it was some mighty winde which dried them up or that the fervent heat of the sunne effected it But both think amisse because the drie-land saith one appearing all at once was so prepared by a greater power then either of the winde or sunne which could not work it at once nor scarcely in a long continuance of time neither was the sunne made untill the next day after Dixit igitur factum est he spake the word onely and by the power of that word it was done For the efficient cause of the sea was the onely word of God the materiall was the waters the formall was their gathering together and the finall partly was that the drie-land might appeare Ezekiels wheels were one within the compasse of another and so was the earth water and aire before the powerfull word of God commanded this their gathering the earth within the water the water within the aire and the aire within the concave of the Firmament Which if they had all for ever so remained and man made as he is the world had been no house for him to dwell in neither had it been a work so full of never ended admiration as now it is Perhaps the pores and holes of the ground were full before this gathering yet neverthelesse their bodies must be willing to be made the beds for more That they were full it proceedeth from the nature of the water falling downwards and filling them That being full they are yet made capable of more might proceed both from a more close composure of the not hollow parts of the earth and also by making these waters thicker then they were before For whilest the not hollow parts were made more solid the hollow could not choose but be enlarged and whilest the thin and vapourie waters were better thickened and condensed the outface of the ground could not be obscured but shew it self as one released from out a waterie prison Some adde unto this their heaping together in the high and wide seas whereby it cometh to passe that they flow to and fro at flouds and ebbs and do often force out water-springs from out the highest mountains which last whether it be so or no shall be examined afterwards The next question was how it can be said that they were gathered to one place seeing there be many seas lakes rivers and fountains that are farre asunder It was a strange conceit of him who thought that this one place unto which the waters were gathered was separate so from the earth that the waters by themselves should make a globe and have their proper centre for leaving to descend towards the centre of the earth they were gathered to a centre of their own and so the drie-land appeared But this opinion is very false and worthy to be reckoned amongst absurdities for as the Prophet Esay writeth the Lord is said to sit upon the circle of the earth Now experience sheweth that it is not the earth alone but the earth and sea together that make one globe or circle This one place then whither the waters were gathered was not a place separated from the earth being in the aire or elsewhere but was in the very body of the earth it self Neither was it one place strictly taken as it meant one point or angle of the earth or as if there were no Antipodes half the earth under us was to be covered with water But rather it is called one place because in the whole globe of the earth every place is either water or land or if not so because there is but one body of all the waters that are for every part of the water is joyned unto the whole as it were with arms and legs and veins diversly dilated and stretched out So that either under the earth or above the earth all the waters are joyned together which also the wise man witnesseth Eccles. 1. 7. But haply some may think because this gathering together of the waters is called Seas that therefore the one place unto which they were gathered is not to be understood of every collection or gathering of water but onely of the sea Well be it so And if this rather then the
no such luckie flouds there it is found that these bounteous watrie bodies yeelding vapours do purchase for them such dropping showers of rain that the valleys stand so thick with corn that they laugh and sing and therefore these are great benefits challenging most humble thanks as it is Psal. 107. The third is that they can quell the rage of the hottest element and keep our mansions from cinders or a flamie conversion into ashes The fourth is that they yeeld us an easinesse and speedinesse of conduct and traffick by which each place partaketh of the blessings of every place Yea these and many more are the benefits of water without which the life of man could not be sustained But here I contract my sails and end this question for by coming on the shore I shall the better view that which remaineth concerning this liquid element Wherefore it followeth The next and last question propounded was concerning the fluxion and refluxion of the sea wherein I purpose as neare as I can to shew both why seas have that alternate motion as also why such murmuring brooks and rivers as do not ebbe and flow are destitute of the foresaid courses The motion of the sea is either naturall or violent The first is performeth on its own accord the other it doth not but by some externall force compelling it The first being a naturall motion is such as is in every other water namely that all waters do evermore flow into the lowest place because they have an heavinesse or ponderositie in them And thus the ocean naturally floweth from the North where it is highest unto the South as the lower place for there in regard of the great cold the waters are not onely kept from drying up but also increased whilest much aire is turned into water whereas in the South by reason of great heat they are alwayes sucked up and diminished Now this motion is called a motion of Equation because it is for this end namely that the superficies of the water may be made equall and distant alike on every side from the centre of gravitie The other being that which dependeth upon some externall cause is such as may be distinguished into a threefold motion One is rapt and caused by force of the heavens whereby it floweth from East to West The second is a motion of Libration in which the sea striving to poise it self equally doth as it were wave from one opposite shore to another And note that this is onely in such as are but strait and narrow seas being a kinde of trepidation in them or as I said before a motion of Libration just like a rising and falling of the beam of an equall-poised balance which will not stand still but be continually waving to and fro The third and last is Reciprocatio or Aestus maris called the ebbing and flowing of the sea The cause of which hath added no little trouble nor small perplexitie to the brains of the best and greatest Philosophers Aristotle that master of knowledge helps us little or nothing in this question And yet Plutarch affirmeth that he attributed the cause to the motion of the sunne Others have gathered from him that he seemed to teach it was by certain exhalations which be under the water causing it to be driven to and fro according to contrary bounds and limits But howsoever he taught or whatsoever he thought this we finde that nothing troubled him more For as Coelius Rhodiginus writeth when he had studied long about it and at the last being weary he died through the tediousnesse of such an intricate doubt Some say he drowned himself in Negropont or Euripus because he could finde no reason why it had so various a fluxion and refluxion ebbing and flowing seven times a day at the least adding before that his untimely and disastrous precipitation these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quandoquidem Aristoteles non cepit Euripum Euripus capiat Aristotelem That is Although Aristotle hath not taken Euripus yet Euripus shall take Aristotle meaning that that should end him whose cause could not be comprehended by him But leaving Aristotle we shall finde as little help from his master Plato who as did also the Stoicks attributed the cause to the breath of the world Such also have been the fancies of others among whom Kepler may not be forgotten who in good earnest affirmeth and beleeveth that the earth is a great living creature which with the mightie bellows of her lungs first draweth in the waters into her hollow bowels then by breathing respires them out again A prettie fiction this and well worthy the pen of some fabling poet rather then to be spoken in good sober sadnesse and affirmed as a truth Others would have the cause to be by reason of waters in the holes of the earth forced out by spirits which comes something neare to that before concerning the breath of the world A third sort attribute the cause to the circular motion of the earth affirming that there is a daily motion of the earth round about the heavens which it performeth in 24 houres the heavens in the mean time onely seeming to move and not moving in very deed This opinion came first from the Pythagoreans and is defended by the Copernicanians as an effect of the foresaid motion As for example the earth moving swiftly round the water not able to follow the motion is left behinde and caused to flow to and fro like as in a broad shallow vessel may be seen for put water in such a vessel and let it be swiftly pulled forward and then you shall see that by being left behinde it will beat it self against the one side before the other can at all partake of its company and so it is also in the earth leaving the waters behinde whilest it moveth But if this opinion be true first tell me how it comes to passe that the sea doth not ebbe and flow alwayes at one and the same time but altereth his course and is every day about one houre later then other Secondly shew me why the tides are at one time of the moneth higher then at another Thirdly let me be informed why broad lakes and large rivers do not flow as well as seas Fourthly let me be rightly instructed how it comes to passe that things tend to the earth as their centre if the sunne as Copernicus and his followers imagine be the centre of the world Fifthly shew me why the aire in the middle Region is not rather hot then cold for surely if the earth should move round with a diurnall motion as they maintain then the middle Region must be either farre higher then it is or else the aire would be so heated by going round that the coldnesse in it would be either little or none at all for it is a ruled case that Remotio à motu circulari dat quietem frigiditatem et gravitatem sicut
propinquitas dat motum calorem et levitatem and thereupon it comes to passe that we have coldnesse in the middle Region the cause first beginning it being in respect of the hills which hinder the aire from following the motion of the heavens as in two severall places of the second dayes work I have declared Sixthly I would also know why an arrow being shot upright should fall neare upon the same place where the shooter standeth and not rather fall beyond him seeing the earth must needs carry him farre away whilest the arrow flyeth up and falleth down again or why should a stone being perpendicularly let fall on the West side of a tower fall just at the foot of it or on the East side fall at all and not rather be forced to knock against it We see that a man in a ship at sea throwing a stone upright is carried away before the stone falleth and if it be mounted up in any reasonable height not onely he which cast it but the ship also is gone Now why it should be otherwise in the motion of the earth I do not well perceive If you say that the earth equally carries the shooter aire arrow tower and stone then methinks you are plainly convinced by the former instance of the ship or if not by that then by the various flying of clouds and of birds nay of the smallest grashopper flie flea or gnat whose motion is not tied to any one quarter of the world but thither onely whither their own strength shall carry them some flying one way some another way at one and the same time We see that the winde sometimes hindereth the flight of those prettie creatures but we could never yet perceive that they were hindered by the aire which must needs hinder them if it were carried alwayes one way by the motion of the earth for from that effect of the earths motion this effect must needs also be produced Arm'd with these reasons 't were superfluous To joyn our forces with Copernicus But perhaps you will say it is a thing impossible for so vast a bodie as the heavens to move dayly about the earth and be no longer then 24 houres before one revolution be accomplished for if the compasse were no more then such a distance would make as is from hence to Saturns sphere the motion must extend in one first scruple or minute of time to 55804 miles and in a moment to 930 miles which is a thing impossible for any Physicall bodie to perform Unto which I must first answer that in these mensurations we must not think to come so neare the truth as in those things which are subject to sense and under our hands For we oft times fail yea even in them much more therefore in those which are remote and as it were quite absent by reason of their manifold distance Secondly I also answer that the wonder is not more in the swiftnesse of the motion then in the largenesse of the circumference for that which is but a slow motion in a little circuit although it be one and the same motion still must needs be an extraordinary motion in a greater circle and so I say the wonder is not more in the motion then in the largenesse of the circumference Wherefore he that was able by the power of his word to make such a large-compassed bodie was also able so to make it that it should endure to undergo the swiftest motion that the quickest thought can keep pace with or possibly be forged in imagination For his works are wonderfull and in wisdome he hath made them all Besides do but go on a while and adhere a little to the sect of Copernicus and then you shall finde so large a space between the convexitie of Saturns sphere and the concavitie of the eighth sphere being more then 20 times the distance of Saturn from us and yet void of bodies and serving to no other purpose but to salve the annuall motion of the earth so great a distance I say that thereby that proportion is quite taken away which God the Creatour hath observed in all other things making them all in number weight and measure in an excellent portion and harmonie Last of all let me demand how the earths motion and heavens rest can agree with holy Scripture It is true indeed as they alledge that the grounds of Astronomie are not taught us in Gods book yet when I heare the voice of the everlasting and sacred Spirit say thus Sun stand thou still and thou Moon in the valley of Ajalon I cannot be perswaded either to think teach or write that the earth stood still but the sunne stood and the moon stayed untill the people had avenged themselves on their enemies Neither do I think after this that it was the earth which went back but the sunne upon Ahaz his diall in the dayes of Ezekias For when God had made the earth what said he did he bid it move round about the heavens that thereby dayes weeks moneths and yeares might be produced No. What then This was its office and this that which it should do namely bud and bring forth fruit for the use of man And for motion it was absolutely and directly bestowed upon the heavens and starres witnesse those very words appointing to the sunne and moon their courses setting them in the heavens so as they should never rest but be for signes and for seasons for dayes and for yeares And so also the wise Siracides understood it saying Did not the sunne go back by his means and was not one day as long as two I conclude therefore and concluding cannot forget that sweet meditation of a religious and learned Prelate saying Heaven ever moves yet is that the place of our rest Earth ever rests yet is that the place of our travell and unrest And now laying all together if the cause be taken away the effect perisheth My meaning is no more but thus that seeing the earth is void of motion the ebbing and flowing of the sea cannot be caused by it but dependeth upon some other thing Or again were it so that the earth had such a motion I should scarce beleeve that this ebbing and flowing depended on it For as I said before if this were the cause it could never be that the course of ebbs and flouds should keep such a regular alteration as they do day by day Neither could it produce a cause why the tides should be more at one time of the moneth then at another Nor yet as some suppose could the waters be suffered to flow back again but alwayes must be going on as fast as they can toward the Eastern part of the world But I leave this and come to another It was a mad fancie of him who attributed the cause to an Angel which should stand in a certain place of the world and sometimes heave up the earth above the waters
from certain straits creeks bayes or such like places ought to be referred to accidentall hinderances as to the unaptnesse of the places rocks qualities of the regions differing nature of the waters or other secret and unknown impediments such as manifest themselves in Cambaia For it is reported that there although the tides keep their course with the moon yet it is contrary to the course they hold in these parts for they are said to increase not with the full of the moon but with the wane and so the sea-crabs do likewise amongst other things the nature of the water and qualitie of the region may much avail to this if it be true And in the island of Socotora saith Mr Purchas Don John of Castro observed many dayes and found contrary both to the Indian and our wont that when the moon riseth it is full sea and as the moon ascends the tide descends and ebbeth being dead low water when the moon is in the meridian These things are thus reported and if they should be true yet we must know that they are but in particular seas as I said before where a generall and universall cause may be much hindered and in a manner seem as if it were altered They that descend the brinie waves Of liquid Thetis flouds And in their ships of brittle staves Trade to augment their goods These men behold and in the deeps they see How great Gods wonders of the waters be I conclude therefore and cannot but say that this is as great a secret to be in every point discussed and unfolded as any nature can afford Arcanum enim naturae magnum est It is a great secret of nature and gives us therefore principall occasion to magnifie the power of God whose name onely is excellent and whose power above heaven and earth Last of all this is the finall cause of the seas motion God hath ordained it for the purging and preserving of the waters For as the aire is purged by windes and as it were renewed by moving to and fro so this motion keeps the waters of the sea from putrefaction An Appendix to the former Section wherein the properties and vertues of certain strange rivers wells and fountains are declared I Do not well know how to end this discourse of waters before I have spoken something of the strange properties that are in certain rivers wells and fountains Some are hot because they are generated and flow out of veins of brimstone or receive heat from those places where subterranean fires are nourished For this is a generall rule that all waters differ according to the qualitie of the place from whence they arise Some again are sowre or sharp like vineger and these runne through veins of allome copperas or such mineralls Some may be bitter that flow out of such earth as is bitter by adustion or otherwise Some may be salt whose current is through a salt vein And some may be sweet these are such that be well strained through good earth or runne through such mineralls as be of a sweet taste Our baths in the West countrey and S. Anne of Buckstones well in the North part of England and many other elsewhere are hot Aristotle writeth of a well in Sicilie whose water the inhabitants used for vineger and in divers places of Germanie be springs which harbour much sharpnesse In Bohemia neare to the citie called Bilen is a well saith Dr Fulk that the people use to drink of in the morning in stead of burnt wine And some saith he have the taste of wine as in Paphlagonia is a well that maketh men drunk which drink of it now this is because that water receiveth the fumositie of brimstone and other minerals through which it runneth and retaining their vertue it filleth and entoxicateth the brain as wine doth For it is possible that fountains may draw such efficacie from the mines of brimstone that they may fill their brains with fume that drink thereof who also become drunk therewith To which purpose Ovid speaketh thus Quam quicunque parùm moderato gutture traxit Haud aliter titubat quà m si mer a vina bibisset Which whoso draws with an immoderate throat Trips as his brains in meer good wine did float And Du Bartas also Salonian fountain and thou Andrian spring Out of what cellars do you daily bring The oyl and wine that you abound with so O earth do these within thine entralls grow What be there vines and orchards under ground Is Bacchus trade and Pallas art there found Ortelius in his Theatre of the world makes mention of a fountain in Ireland whose water killeth all those beasts that drink thereof but not the people although they use it ordinarily It is also reported that neare to the isle Ormus there is a great fountain found the water whereof is as green as the field in spring-time and salt as the sea He which drinketh but a little of it is incontinently taken with a violent scowring and he that drinketh very much thereof dieth without remedie Aelianus makes mention of a fountain in Boeotia neare to Thebes which causeth horses to runne mad if they drink of it Plinie speaketh of a water in Sclavonia which is extreamly cold yet if a man cast his cloth cloak upon it it is incontinently set on fire Ortelius again speaketh of a boyling fountain which will presently seethe all kinde of meat put into it it will also bake paste into bread as in an oven well heated This is said to be in the isle of Grontland The river Hypanis in Scythia every day brings forth little bladders out of which come certain flies They are bred in the morning fledge at noon and dead at night wherein mankinde is also like them For his birth is as his morning his strongest time or his middle time be his time long or short is as his noon and his night is that when he takes leave of the world and is laid in the grave to sleep with his fathers For this hath been the state of every one since first the world had any one The day breaking the Sunne ariseth the Sunne arising continues moving the Sunne moving noontime maketh noontime made the Sunne declines the Sunne declining threatens setting the Sunne setting night cometh and night coming our life is ended Thus runnes away our time If he that made the heavens Sunne hath set our lives Sunne but a small circumference it will the sooner climbe into the noon the sooner fall into the night The morning noon and evening as to those flies these three conclude our living Clitumnus saith Propertius lib. 3. is a river or spring in Italie which maketh oxen that drink of it white Dr. Fulk yeeldeth this reason namely because the qualitie of the water is very flegmatick Fulk Met. lib. 4. Plinie speaketh of the river Melas in Boeotia which maketh sheep black But Cephisus another stream which
happeneth to be watred by continuall rains then not onely the pores and caverns thereof are stopped and closed up but even the aire and Exhalations within the earth are increased To which purpose Dr. Fulk in the third book of his Meteors writeth saying The great caves and dens of the earth must needs be full of aire continually for there is no vacuum in nature but when by the heat of the Sunne the moisture of the earth is resolved many Exhalations are generated as well within the earth as without and whereas the places were full before so that they could hold or receive no more except part of that which is in them be let out it must needs follow that in such countreys where the earth hath few pores or else where they be stopped with moisture that there I say these Exhalations striving to get out do either rend the earth or lift it up that thereby either a free passage may be had or else room enough to abide within I am perswaded that as in other windes there be also in this subterranean fires which help to move and stirre the Vapours and Exhalations Neither do I think that the Sunne is the onely cause of shutting the pores of the ground for then earthquakes would in a manner be as frequent and common as dryings after a rain Some of the other Planets therefore have their operation in this effect Which as Astrologers witnesse is Saturn being of an astringent nature and chiefly in earthie signes must this be produced For say they if Saturn have the sole dominion either in the revolution of the world or in any great conjunction or in the ecliptick place and be strong in earthie signes such as be Taurus Virgo and Capricorn and shall behold the Moon when she is impedite with a quadrate or opposite aspect then he foresheweth that there will be an earthquake And questionlesse this is not altogether idle For the influence of the Planets is divers and may as well according to their places and positions work these effects as have any power at all in the changes and alterations of the aire in the producing of Meteors cherishing of plants and the like And happily it is not Saturn onely nor the bright beams of the Sunne but other of the Planets also being conveniently placed and disposed which helpeth forward this sad effect Authours vary about the kindes of earthquakes some making more some fewer kindes Aristotle De Meteoris lib. 2. cap. 8. maketh onely two Tremor and Pulsus a Trembling and a Beating Some adde a third which they call Hiatus Others make seven And some adde onely foure to which may be joyned a fifth The first is when the whole force of the winde driveth to one place there being no contrary motion to let or hinder it Many hills and buildings have been rushed down by this kinde of earthquake especially when the winde causing it was strong For if it be a feeble winde it onely looseth or unfasteneth foundations if lesse feeble then without further harm the earth onely shakes like one sick of an ague This is called a laterall or side-long shaking The second is not so much laterall as perpendicular or upright which is when the earth with great violence is so lifted up that the buildings are like to fall and by and by sinketh down again For after the winde that caused the earth to swell is broke out of prison the earth returneth to his old place even as it was before The third kinde is Hiatus a gaping rending or cleaving of the earth one part being driven so farre from another that whole towns cities hills rocks rivers seas and the like are swallowed up and never seen again The fourth is a shaking that causeth sinking and is farre differing from the former For now the earth splitteth not but sinketh this being in such places where though the surface of the ground be solid yet it hath but a salt foundation which being moistened with water driven through it by the force of the shaking Exhalation is turned into water also Thus was the Atlantick Ocean caused to be a sea whereas before it was an island according to the testimonie of famous Plato who lived in his flourishing fame about 366 yeares before Christ was born and before his time it was that this island sunk Where by the way in a word or two may be discussed not so much how the late discovered parts of the world came to be peopled as how at the first to be unknown Concerning which this I think may be supposed that America was sometimes part of that great land which Plato calleth the Atlantick island and that the Kings of that island had some intercourse between the people of Europe and Africa Some have related that they were the sonnes of Neptune and did govern part of Europe and Africa as well as of the said island in which regard there was knowledge of the late known parts long ago But when it happened that this island became a sea time wore out the remembrance of remote countreys and that upon this occasion namely by reason of the mud and dirt and other rubbish of the island For when it sunk it became a sea which at the first was full of mud and thereupon could not be sailed untill a long â—…me after yea so long that such as were the sea-men in those dayes were either dead before the sea came to be cleare again or else sunk with the island the residue being little expert in the art of navigation might as necessitie taught them sail in some certain boats from island to island but not venturing further their memorie perished And not onely so but also thus this island sinking might so damp up the sea that neither those that were in these parts did ever attempt to seek any land that wayes to the Westwards nor yet those who were remaining upon that part of the island that did not sink would ever attempt to seek any land unto the Eastwards and so the one forgot the other More I might say touching this thing but this perhaps is more then enough Yet that such an island was and swallowed by an earthquake I am verily perswaded and if America joyned not to the West part of it yet surely it could not be farre distant because Plato deseribes it as a great island neither do I think that there was much sea between Africa and the said island But I leave this digression and proceed The fifth kinde of earthquake is contrary to the former for as before the ground sinks down so now it is cast up like as in the second kinde already mentioned onely this is the difference that now it returneth not to its place again but remaineth a great mountain an embleme whereof may be seen in the busie mole casting up hills in a plain ground And note that if such a rising be in the sea it not onely causeth overflowings but produceth
devoted pilgrims count this way For sure the world is but a gaudie ball Whose quilt is vanitie no joy at all Rouze then thy minde witcht mortall from the ground Think of that place where true joyes may be found Choak not thy soul with earth for thou dost winne Nought for thy care but punishment of sinne Rouze then I say thy thoughts think what it is To be partaker of eternall blisse For when the drie-land God did make appeare 'T was not that man should think his heaven's here Sect. 4. Concerning the sprouting springing and fructification of the earth I Am now come to that which I called the third and last part of this dayes work and it is the budding and fructification of the earth For after God had discovered it and made it drie he commands it to bring forth every green thing as grasse herbs trees c. by which he caused it to change a mourning black and sad-russet weed into a green gallant rich enameled robe and ladylike to paint it self in braverie having green grassie locks whose hair doth not more adorn then profit whose rosie cheeks are not more admired then for their vertues wisht whose frank free fragrant fruitfull breasts do so nourish her own children sprung from her never resting wombe that they again adde nourishment to other things both man and beast gaining by her never ending labours For God by saying Let it bring forth did not onely give an abilitie or power of bringing forth but brought that power also into act causing this act to be so begun that it might be continued from thence to the very end of time And to this purpose we see it is that the herb must bring forth seed and the tree bear fruit For God would not that either the herb should be sterill or the tree barren but with their seeds and fruits according to their kindes by which it was and is that their kindes both were and are preserved For first we see the buds spring up these at the first are tender but afterwards growing a little older we call them herbs the herbs being of convenient growth bring forth flowers under the flowers grow and wax ripe the seeds the seeds being ripe and cast into the ground do again bring forth the tender buds and they herbs in their severall kindes and so on as before by which you may see how God hath constituted a never ending course in nature being the same in the trees also as well as in the herbs For their tender branches do not grow to be woodie but by little and little then they aspire to the height and name of trees and being trees they blossome from their blossomes arise fruits and within their fruits be seeds and in those seeds resteth the power of other sprouts or tender shoots Now some would observe from hence that here is mention made of three kinde of plants and fruits that the earth bringeth forth viz. the bud the herb and the tree which by others are distinguished into herbs shrubs and trees But I rather think the bud is to be exempted and not taken as one peculiar thing proper to a kinde of its own For as I have already shewed that which is the bud may be taken either for the tender shoot of any herb or grasse or else for the tender and unwoodie branches of shrubs and trees for that which they be in their sprouting they are not in their perfection neither are they in their perfection what they be in sprouting And is it not an endlesse wonder to see the varietie growth power and vertue of these the earths rich liveries some great some lesse some little some low some large some long some whose vertue excells in this some whose power appeares in that some hot and moist some cold and drie some hot and drie some cold and moist Of all which I purpose to give my reader a taste that thereby he may be driven to admire the rest Herbs hot and moist ANd first of all I begin with Basil in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Ocimum Basilicum or Râ—…gium This is an herb hot in the second degree and somewhat moist Galen would not that this herb should be taken inwardly because it hath a kinde of superfluous moisture joyned to it but being applied outwardly it is good to digest distribute or concoct We in England seldome or never eat it yet we greatly esteem it because it smelleth sweet and as some think comforteth the brain But know that weak brains are rather hurt then holpen by it for the say our is strong and therefore much smelled unto it proeureth the headaeh and as the authour of the haven of health affirmeth out of Hollerius Basil hath a strong propertie beyond all these For saith he a certain Italian by often smelling to Basil had a scorpion bred in his brain and after vehement and long pain he died thereof Moreover that we shunne the eating of it is also necessary because if it be chewed and laid afterwards into the sunne it engendreth worms Mr Thomas Hill in his art of gardening testifieth that the seeds of Basil put up into the nose procure sneezing and being mixed with shoemakers black do take away warts killing them to the very roots The wilde Mallow is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a 〈◊〉 of pain and in Latine it is Malva sylvestris It hath a certain moderate and middle heat in it together with some moisture The leaves stamped with a little hony and one anointed with them shall not be stung by bees wasps or the like Borage is a common herb and yet some account a fourefold difference in it as thus Garden Borage white-flowred Borage never dying Borage so called because fair blew flowers ripe seeds and buds for new flowers may be seen all at once on it and also another kinde of Borage which is little differing from the former excepting that the flowers look fair and red This herb is hot and moist in the first degree Unto this may be joyned Buglosse which according to Dioscorides as Mr. Gerard writeth is the true Borage whereupon saith he many are of an opinion that the one is but a degenerate kinde from the other In the Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latine Lingua bubula Plinie giveth a reason of this name which is because it is like an oxes tongue Moreover he likewise calleth it Euphrosynum from the effect namely because it maketh a man merry and joyfull For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Laetitia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth some such thing as doth laetitiam adferre or bring mirth which he witnesseth of this herb to be true saying that being put into wine it increaseth the delights of the minde Plin. lib. 25. cap. 8. The like is also said of Borage Ego Borage gaudia
the seas seemeth no bigger then a flying dove They shew of the same greatnesse in India in England They enlighten all parts of the earth alike and appeare the same indifferently to all and therefore must needs be of an extraordinarie bignesse And secondly as soon as the sunne ariseth all the starres are hid which shews his greatnesse And further if the sunne were not of such greatnesse as Artists give unto it how could all the world be enlightned by it Sect. 2. Of the Matter Place and Motion of the Starres with other like things which are also pertinent Artic. 1. That they consist most of a fierie matter and are cherished by the waters above the heavens BY Heaven and Earth which Moses saith were created in the beginning we are to understand all and every part of the whole Universe whose matter was created at once and made as it were the store-house for all things else as alreadie in the first dayes work I have declared Howbeit some contend that the starres and lights of heaven were not made out of any matter either of the earth or the waters or of heaven or any thing beside but immediately out of nothing Which certainly is scarce agreeable to the whole scope of creation For in the beginning the matter of all was made And perhaps as it was proper to the earth to bring forth herbs grasse and trees at the command of God in the third dayes work so also perhaps it was as proper to the heavens in some sort to afford the matter of the luminaries and otherstarres as soon as God said Let there be lights in the firmament of heaven And herein those Philosophers were not much amisse who defined the starres to be the thicker part of their orbs Yet neverthelesse not so to be followed as if the heavens afforded any solid orbs unto which as the knots in a tree or the nails in a wheel or the gemme in a ring the starres are joyned For besides that which I have alreadie spoken of the whole space within the concavitle of the firmament viz. that it is but aire yet purer and purer the higher we climbe which I proved in the second day both by opticall demonstration height consumption and motion of Comets with the like besides that I say there be other reasons also to declare it For not onely certain Poets have confessed as much calling the Skie Spirabile coeli numen as we reade in Virgil or a Liquid heaven as Ovid tells us saying Et liquidum spisso secrevit ab aëre coelum nor yet is it confirmed by the testimonie of Plinie alone who followed herein the opinion of ancient Philosophers but even reason also and exquisite modern observations have made it plain For suppose there were solid orbs or that this concave were not filled with liquid aire would it not follow that there should be as it were penetratio corporum or that one Sphere should cut another in sunder Questionlesse it would For the Planets move so up and down that they often enterfeir and cut one anothers orbs now higher and then lower as Mars amongst the rest which sometimes as Kepler confirms by his own and Tycho's accurate observations comes nearer the earth then the Sunne and is again eftsoons aloft in Iupiters sphere And doth not Tycho's Hypothesis and Systema of the world make it also plain that the sphere of the Sunne must be interfected by the orbs of Venus Mars and Mercury which could not be if the heavens were impenetrable or differed toto genere from this soft aire wherein we live and move And now see this figure framed according to Tycho's demonstration Thus Tycho describeth the wayes and situations of the Planets The starres therefore move in the heavens as birds in the aire or fishes in the sea and the like yet so as their bounds are set which with great regularitie to the admiration of their Maker they constantly come unto depart away from in their appointed times and determined orders and therefore said to be set in the firmament of heaven vers 17. those of the fixed ones being as equally distant one from another now and at this very day as at the first when God Almightie made them and those of the wandring ones as constant in their courses as ever yet from the first time they began to move Whereupon saith Tycho Semper judicavi naturalem motûs scientiam singulis Planetis congenitam vel potiùs à Deo inditam esse quâ in liquidissimo tenuissimo â—…there cursûs sui normam regularissimè constantissimè observare coguntur Yet neverthelesse we may not think that therefore they are living creatures animated with a soul and endued with life and reason but rather and in very deed as even now I said let this be an argument to shew and declare the admired wisdome of their Makeâ—… according to that of David in the 19 Psalme Coeli enarrant gloriam Dei The heavens declare the glorie of God and the firmament sheweth his handie work For The sunne cometh forth as a bridegroom out of his chamber and rejoycath as a giant to runne his course And yet again it is a thing very probable that those amongst the Iews who made cakes for the Queen of heaven who burnt incense to the Sunne Moon Planets and host of heaven who dedicated horses and chariots to the Sunne did not onely do it because they worshipped them as gods but also because like some amongst the Philosophers and others amongst the Fathers they thought them to be living creatures Sure we are that Moses puts them not into his catalogue amongst such creatures as he reckoneth to have life and therefore who will say they live They may move and yet be inanimate as fire which is of power to move waste and consume aire inclosed is able to shake the earth water carrieth ships boats and barges flows this way and that way yet is no living creature hath no soul minde or reason Also it may be granted that they are daily nourished by vapourie humours and are as it were fed by such kinde of food yet no living creatures For no man will denie a transmutation of the elements but rather easily grant that they one nourish another for conservation of the Universe And in such a kinde or not farre differing it is that the stars may be nourished by watrie humours and have their beams made wholesome to the world although they be no living creatures All which may be seen more largely proved in Lydiats Praelectio Astronomica where having discoursed of the matter of the heavens and starres as also of the portions and transmutation of the elements he proveth that there is such a penurie of water here below that it cannot be supplied ad mundi non dicit aeternitatem sed diuturnitatem propter inaequales elementorum transmutationes not supplied without the consumption of the aire were not the waters divided The one
part whereof is circa mundi medium from whence may be had in readinesse alwayes that which is sufficient to water and fructifie the earth and leave a place for habitation The other circa mundi extremum as in a great treasure and plentifull store-house from whence per mediam aëris naturam both the starres are cherished their beams made wholesome to the world and also the expense of these lower waters salved in what is needfull for the earth as a bad debter either sends back none or little of that which it borrowed not being easily turned into any other element From whence saith he we may answer that question amongst the ancient Ethnick Philosophers mentioned by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unde nutriatur mundus And indeed for mine own part I also think that the starres are of such a nature or substance that in their kinde they stand in need of daily sustentation like a lamp which can burn no longer then the oyl lasteth which ever feeds it For the heavens are subject to change and alteration neither is there any necessitie compelling us to attribute a quintessence to either of them especially seeing we are certain that the world is not eternall but that we may as well and as probably grant them to be of the same nature with the elements as formerly I have related Which being granted I suppose them to be chiefly of a fierie nature and this perhaps they took from the highest part of the aire in the supream height of heaven which reacheth to the utmost extent of the out-spread firmament For there is that which we call the Elementarie fire there I say and not in a lower place although Aristotle would have it in concavo lunae or next under the orb of the moon of which see more in the second dayes work And herein I do willingly also embrace the opinion of Plato that the starres for the most part are fierie yet so as they in some sort participate also of the other elements that thereby their bodies may be as it were glewed together and firmly concreted into a durable lump differing no otherwise from a Comet then ice doth from crystall or a cleare solid gemme from bright brittle glasse An experiment whereof we have in that new starre of Cassiopea's chair which because it was of a more solid composition then ordinarie comets and of a nearer nature to the matter of the continuing starres did therefore appeare like one of them lasted a long while with them before it was extinguished for had it not been exalted to a great perfection and solid composition of the parts it had been gone extinct and vanished a long while sooner And in granting to them something of every element although their greatest portion especially in the sunne be fierie it comes to passe that they have differing qualities of which see more afterwards in the Astrologicall part of this dayes work Neither shall I need to stand upon it as a thing necessary for me to prove whether they make warm the aire and us by any heat which is formally in them or by the attrition made with their beams Onely know that it is hotter in summer then in winter because when the beams of the sunne come nearest to a perpendicular trajection their heat is the greater because their reflexion is the stronger But leaving this give me leave to proceed and to prosecute more fully the matter in hand that thereby I may shew my meaning now more clearely concerning the daily nourishment of these bright heavenly lamps For as hath been said seeing their chiefest matter is of that nature of which it appeareth to be they must of necessitie be nourished out of some store-house or other otherwise the world comes to decay impavidum ferient ruinae and the very ruines will strike him who fears it not For satisfaction therefore in this it cannot be amisse to remember the opinion amongst sundry of the ancient Philosophers who said the truth and yet erred in declaring it as Cleanthes who allowed the matter of the sunne to be fierie and that it was nourished by humours attracted from the ocean Also Anaximander and Diogenes after whom Epicurus and the Stoicks thought in like manner that the sunne was nourished by waters and lest it should perish through any defect of aliment they fondly supposed that the oblique motion which it had from one Tropick to another was to finde out moist humours that thereby it might live perpetually Now these things very worthily were held by Aristotle to be ridiculous and absurd as in the second book of his Meteors at the second chapter is apparent Yet neverthelesse succeeding times did in a manner pitch still upon the same tenents and would not onely have the sunne and rest of the Planets but even all the other starres nourished by vapours and watrie humours as well as they For amongst others it was Cicero's opinion in his second book De natura deorum making the sea and waters of the earth their daily store-house See also Seneca in his 6 book and 16 chapter of Naturall questions and Plutarch in libello de Iside and Plinie in his Naturall historie lib 2. cap. 9. whose words are these Sydera verò haud dubiè humore terreno pasci c. These indeed spake the truth but as I said before they erred in declaring it For it is nothing probable neither may it be granted that all the seas or waters in the world are able to afford moisture enough for such a purpose And therefore smile I at those fable-forgers Whose busie-idle style so stiffly urges The heav'ns bright Saphires to be living creatures Ranging for food and hungry fodder-eaters Still sucking up in their eternall motion The earth for meat and for their drink the ocean Nor can I see how th' earth and sea should feed So many starres whose greatnesse doth exceed So many times if starre-divines say troth The greatnesse of the earth and ocean both For here our cattell in a moneth will eat Sev'n times the bulk of their own bulk in meat Wherefore be pleased to call to minde what was formerly mentioned in the second day concerning the waters above the heavens set apart from these below by the out-spread Firmament but how it is that there they are and that the out-spread Firmament is able to uphold them let the alledged reasons in the foresaid day be again remembred And then observe that these waters were certainly separated for some purpose for Deus Natura nihil faciunt frustra God and Nature make nothing in vain He made all things in number weight and measure saith Solomon so that there is nothing which was not made for something I do therefore consent again to those who suppose that these waters do daily nourish and cherish the starres thereby also so tempering and ordering their beams that they may remain wholesome to the world turning also and attenuating those drops with
parts of the same IF I should expound the words of Moses so nicely as some have done the starres must then either signifie nothing in the course of nature or else be for signes onely of seasons as Spring Summer Autumne Winter and of dayes and yeares Which exposition doth certainly tie up the sense in too strait bands For it is plain enough that Moses very positively setteth down as a distinct office by it self that they were made for signes And then he proceedeth adding therewithall And let them be for seasons and for dayes and for yeares In consideration whereof the sentence certainly must be divided And first let us observe out of it that the starres by a divine ordination were set in the heavens to be for signes of future events wherefore it is said Let them be for signes Secondly they were appointed to be as it were heavenly clocks and remarkable measures by their motions defining and discerning Time and the parts thereof as dayes weeks moneths and yeares And therefore it is also added And let them be for seasons and for dayes and for yeares Of which two offices I purpose to discourse a while beginning with the first as being most pertinent to this Paragraph And lest it may be thought that Moses his meaning is here mistaken by me besides other things that I purpose to remember I would have him compared with the Prophet Jeremie in the 10 chap. at the 2 vers where when the Prophet commands the people that they should not learn the way of the Heathen he calleth the starres like unto Moses in this very text The signes of heaven From whence Melancthon gathereth that the Prophet doth not onely name them signes but also sheweth that they were set to be signes of portending something For Non ait Ieremias nihil esse signa coeli sed A signis nolite timere Imò cùm nominat signa portendi aliquid affirmat And Luther also affirmeth in his commentarie upon the words of Moses Simpliciter lunam cum sole stellis in firmamento coeli Moses dicit positas ut essent signa futurorum eventuum sicut experientia de Eclipsibus magnis conjunctionibus aliis quibusdam Meteoris docet Which is Moses plainly saith that the moon with the sunne and starres were placed in the firmament of heaven that they should be for signes of future events as experience teacheth us in Eclipses great conjunctions Meteors and the like To which may be also joyned the testimonie of learned Philo alledged by Sr Christapher Heidon in his defence of Judiciall Astrologie This man saith he was familiar with Peter the Apostle and with Mark and in divers places but specially in his book De Mundi fabricatione in his exposition of that in the 1 of Genesis viz. LET THEM BE FOR SIGNES he thus speaketh saying They were created not onely that they might fill the world with their light but also that they might be for signes of future things For by their rising setting defections apparitions occultations and other differences of motion they teach men to conjecture of the event of things as of plentie and dearth of the growing up or decay of creatures animate of cleare weather and storms of calms and windes of overflowings and of droughts of the quiet motion of the sea and the boisterous times of waves of the anniversarie changes of times either when the Summer shall be tossed with tempests or the Winter scorched with heat or when the Spring shall be clothed with the nature of Autumne or Autumne imitate the Spring Yea saith he by these some have foreshewed when there should be a shaking or trembling of the earth with infinite other things which have certainly come to passe insomuch that it may be truely said The starres were appointed for signes and seasons Thus farre Philo then which what can be plainer Neither are we to take them as bare naked and simple signes onely but as causes also of worldly events which whilest some have denied what do they but runne mad with reason and plainly oppose themselves to more then common sense For it is certain that the same thing may be both a signe and a cause a cause as it worketh to an effect and a signe as being presented to the sense it leadeth us to the knowledge of the effect And therefore when the starres are called signes their causalitie is not excluded Howbeit in some things when they work upon a subject not immediately but by accident they be then occasions rather then causes But let me enlarge my self upon this discourse a little more and because some have denied that the starres have any vertue at all or that we ought to attribute no more power to them then to the signes at an Inne-keepers post or tradesmans shop I purpose to shew the vanitie of that errour as plainly as I can both by Scripture and also by daily experience And first for Scripture Those oracles tell us that great is the force and dominion which the starres have heaven being the admired instrument of the glorious God whereby he governeth the frame of this corruptible world For had the heavens and starres no force at all the Scriptures would never distinguish between the sweet influences of the Pleiades and the binding vertues of Orion but the Scripture makes such a distinction therefore the starres have their power The minor is proved out of the book of Job chap. 38. 31. where the words are these Canst thou binde the sweet influences of Pleiades or loose the bands of Orion by which speech the Almighty doth not onely shew that the starres have their vertues but also declare that their power and vertue is such as no man on earth is able to restrain unloose or binde it and here S. Austin also teacheth us that God comprehendeth all the rest of the starres by the figure Synechdoche putting the part for the whole which is an intimation that the rest have their severall vertues as well as these For further proof whereof see concerning some of the other in Deuteronomie chap. 33. 14. Of Ioseph he said Blessed of the Lord be his land for the precious things of heaven for the dew and for the deep that coucheth beneath and for the precious things brought forth by the sunne and for the precious things put forth by the moon where we see that the sunne and moon have power to thrust forth the fruits of the earth And again I will heare the heavens and the heavens shall heare the earth where see last of all that the vegetation of the fruits of the earth dependeth not upon one or two constellations but upon the whole heavens Also were the starres and lights without power the Scriptures would never tell us of their dominion over the earth but the Scripture speaketh of their dominion therefore they be not destitute of power and vertue The minor is proved in Genesis chap. 2. 1. and in the second book
it should be exceeding the exactest measure which can be had by the quantitie of eleven minutes or there abouts causing thereby by little and little to be an apparent anticipation of the Equinoctiall and Solstitiall points insomuch that the Vernall equinox whose place at the first Councel of Nice was upon the 21 day of March is now come to be upon the 10 day of March The reformation of which errour hath been wished for by divers learned men and in some sort performed by Pope Gregorie the 13 using likewise in it the help of Christopher Clavius and some others who in the yeare 1582 brought back the Equinoctiall day to the same place it was at the said Nicene Councel by cutting off 10 dayes in the moneth of October writing in the Calender next after the fourth day the fifteenth day by means whereof all their moneths begin ten dayes sooner then ours as do also all those feasts whose place is fixed and not moveable Now in this reformation it was likewise ordered that the yeare should consist of 365 dayes 5 houres and 49 minutes And that the Equinox might not be subject any more to anticipation in 400 yeares they thought it fit to omit three Leap-yeares The first whereof will fall into the yeare of Christ 1715 the second into the yeare 1848 and the third into the yeare 1982 if God suffer the frame of the world to stand so long Howbeit in thus doing although the alteration will be very little yet the reformation is not exactly true because there is an inequalitie of anticipation in the Equinoctiall as the great Masters in Astronomie teach us being as they say in some ages more and in some lesse But seeing as I said the alteration will be very little if it ever come to that it is fit the Leap-year be then omitted And thus am I come now to the end likewise of this fourth dayes work wherein after my plain manner I have discoursed upon every such thing as is pertinent to the work done in it Let me therefore concluding say with Moses The Eve and Morn confine the fourth of dayes And God gives to his work deserved praise CHAP. VIII Concerning the creatures created in the Fifth day of the world and they were Fishes and Fowls Sect. 1. Of Fishes their kindes properties c. NOw follow the works of the Fifth day which when I consider I cannot but admire the harmonious order which the Almightie observeth in the whole progresse of his creating For as yet the world was but like an emptie house without inhabitants a stately structure having no moving creature with life and sense to be living in it not so much as a poore flie a fish or a bird to taste the goodnesse of things created and made But in this and the next day the building thus framed and cheer provided he brought as it were his guests to participate of his delicates alwayes provided that things inferiour should serve things superiour making his best work last namely Man unto whom the other works were put in subordination to shew me thinks that the end is the perfection of every thing And now see the first day was for the matter The second brought it into a better form stretched out the heavens and lifted up the waters which are above them The third did not onely shew the face of the earth by the gathering together of those waters under heaven but also adorned it with herbs trees and plants The fourth beautifies the vaulted roof of the sparkling firmament with funne moon and starres In the fifth and sixth he makes all kindes of living creatures furnishing first of all the waters and aire with their inhabitants and last of all the earth And for those many creatures in the waters and aire their creation was effected in this fifth dayes work so that every kinde of fish and all kinde of birds were now produced God onely said it and it was done as by viewing the text of Moses will appeare For in all his works he spake the word and they were made he commanded and they were created But to proceed We need divide the whole of this day into no more then two parts The one of Fishes the other of Birds That of fishes is the formost and therefore the varietie of those creatures would be first admired And see how Moses ushers them The greater ones are placed in the forefront For God saith he made great whales And then he proceedeth to adde something concerning the other species of smaller creatures living and moving in the water saying And every living creature that moveth which the waters brought forth abundantly after their kinde Pareus and other Expositours also by the word which is commonly translated great whales understand the biggest kinde of sea-beasts and monstrous fishes of the largest greatnesse And indeed the epithet great is not added to the whale without cause For the word tannin signifieth a serpent dragon or a great fish and the whale or great fish is the greatest of all living creatures as in Job 41. 33. In the earth there is none like him His jaws are likened to doores vers 14. his scales to shields vers 15. Out of his nostrills goeth smoke as out of a seething pot or caldron vers 20. he maketh the sea to boil like a pot vers 31. Munster writeth that neare unto Iseland there be great whales whose bignesse equalizeth the hills and mightie mountains which are sometimes openly seen and these saith he will drown and overthrow ships except they be affrighted with the sound of trumpets and drummes or except some round and emptie vessels be cast unto them wherewith they may play and sport them because they are much delighted with such things But above all this he affirmeth to be a good remedie against such dangerous whales to wit that which the Apothecaries call Castoreum tempered with water and cast into the sea for by this as by a poyson they are utterly driven and banished to the bottome Other authours mention farre greater whales then these And Olaus Magnus writeth that there are many kindes of whales For some he affirmeth to be rough-skinned and bristled and these contain in length 240 feet and in breadth 120. others are smooth and plain and these are lesse being taken in the North and Western ocean Some again have jaws with long and terrible teeth of 12 or 14 feet in length and the two dog-teeth are farre longer then the rest like unto horns or the tusks of a boar or elephant This kinde of whale hath eyes so ample and large that sometimes 15 20 or more men may sit in the compasse of one eye and about either eye there be 250 horns ad rigidam vel placidam anteriorem vel posteriorem motionem ventilationem serving also to defend the eyes either in a tempestuous season or when this fish is assaulted by any other sea-beast Physeter or the Whirl-pool-whale hath a
naturall place wherein either of them live or that we consider their resemblance in parts or their manner of motion For first the place of fishes is the water the place of fowls the aire both which are diaphanous cleare moist and easie yeelding elements Secondly that which finnes be to fishes wings and feathers are to birds And thirdly that which swimming is to fishes in the waters flying is to birds in the aire The one moves himself by his sinnes the other by his wings The one cuts and glideth through the liquid aire the other shoots and darteth through the humid water The one makes paths in that subtil concave between heaven and earth the other draws furrows in the ploughed sea and both tracts are indiscernible either place again closing no longer open then their native dwellers flit through their yeelding gates And first of all me thinks I see the loftie Eagle king of birds towring on high in the heaven-aspiring aire And amongst all fowls the Eagle onely can move her self straight upward and downward perpendicularly without any collaterall declining Munster This bird is commended for her faithfulnesse towards other birds in some kinde though sometimes she shew her self cruell They all stand in awe of her and when she hath gotten meat she useth to communicate it unto such fowls as do accompany with her onely this some affirm that when she hath no more to make distribution of then she will attach some of her guests and for lack of food dismember them Her sight is sharp and quick insomuch that being in the highest part of the aire she can easily see what falleth on the land and thereupon the sooner finde her prey It is said that she can gaze upon the sunne and not be blinde and will fight eagerly against the Dragon for the Dragon greedily coveting the Eagles egges causeth many conflicts to be between them The Poets have called her Joves bird and Jupiters armour-bearer because she is never hurt with lightning She is a bird tenderly affected towards her young insomuch that she will endanger her own bodie to secure them bearing her young ones on her back when she perceiveth them to be assaulted with arrows Hares Harts Geese and Cranes are such creatures as this bird useth to prey upon And for her practise in killing the Hart thus it is when she laboureth to drive the Hart headlong to ruine she gathereth saith Munster much dust as she flieth and sitting upon the Harts horns shaketh it into his eyes and with her wings beateth him about the mouth untill at last the poore Hart is glad to fall fainting to the ground The Eagle buildeth her nest in the rocks and high places and the propertie of the young Eagle is when she findeth a dead carcase first of all to pick out the eye And so saith one do all seducing hereticks first put out the right eye of knowledge that thereby they may the better leade along their seduced Proselites And note that although the Eagle be very tender over her young yet when they be able to flie of themselves she casteth them out of her nest because she would have them shift and no longer depend upon their damme Which is a good example saith the same authour for domesticall discipline namely that parents should not bring up their children in idlenesse but even from their youth exercise them in honest labour training them up to some vocation Moreover Aristotle writeth that when the Eagle waxeth old the upper part of her bill so groweth over and increaseth that in the end she dieth of famine But Augustine observeth further that when the Eagle is thus overgrown she beateth her bill upon a rock and so by striking off her cumbersome part she recovereth her strength and eating to which the Psalmist alludeth Psal. 103. 5. Which maketh thee young and lustie as an Eagle The Phenix saith Munster is a noble bird and is but one in the world Cornelius Valerius whom Plinie mentioneth doth witnesse that when Quintus Plautius and Sex Papinius were Consuls one was seen to flie into Egypt And Tacitus also writeth that when Lucius 〈◊〉 and Pâ—…ulus Fabiâ—…s were Consulâ—… another was likewise seen to flie thither and yet not another but the same rather for there was not above two yeares difference in the time of this appearance Vitellius and Fabius being Consuls in the yeare of the citie 786 and Plautius with Papinius in the yeare 788. Dion was perswaded that this bird thus shewing her self did betoken the death of Tiberius but our countreyman Mr Lydiat rather thinketh that it pointed out the time when Christ that true Phenix did both die and rise again and so also thinketh Carion in his chron lib. 3. This bird if we may beleeve what is written is about the bignesse of an Eagle having a glittering brightnesse in the feathers of her neck like unto gold in other parts purple with an azured tail but so as in some places it is of a rose colour her head hath on it a plume or tuft of feathers Some say she liveth five hundred yeares others give her six hundred and sixtie and as Plinie writeth this bird hath her setled habitation in Arabia Felix When she waxeth old she is said to make her a nest of Cassia with branches of the frankincense tree into which she putteth other odours and so dieth upon them and then out of her bones and marrow there springeth first a little worm which afterwards comes to be a young Phenix Howbeit many think that all this is fabulous for besides the differing reports which go of this bird what species or kinde of any creature can be rehearsed whereof there is never but one and whereas the Lord said to all his creatures Increase and multiplie this benediction should take no place in the Phenix which multiplieth not And again seeing all creatures which came into the Ark came by two and two the male and female it must needs follow that the Phenix by this means perished And so saith one As for the Phenix I and not I alone think it a fable because it agreeth neither to reason nor likelihood but plainly disagreeth to the historie of the creation and of Noahs floud in both which God made all male and female and commanded them to increase and multiplie The Griffon is a creature if there be any such for many doubt it which whether I may reckon amongst the birds or beasts I cannot tell Howbeit as I finde him marked by Aelianus he is thus described namely that he is a kinde of beast with foure feet keeping most of all in India being as mightie in strength as a lion he hath wings and crooked talons black on the back and in the forepart purple His wings be somewhat white his bill and mouth like an eagles bill his eyes fierie he is hard to be taken except he be young he maketh his nest in the high mountains
rod spoils the childe Geminianus mentions the like custome of the foolish Ape but he applieth the embleme otherwise directing it as an example to decipher out the follie of a covetous man who bears up and down in the arms of his affection that fondling which he loveth namely the world but leaves and neglects other things wherein his love should shew it self casting them upon his back and as it were behinde him although afterwards it be his hap to suffer for it For when any necessitie shall urge the Ape to runne she casteth down the young one in her arms but the other behinde her sitteth still and hinders her course so that being oppressed she is taken In like manner when he whose onely love and joy was in the world is compelled by death to flie away he letteth go that which was his best beloved and thinking to escape the eager pursuit of his fierce tormentours he is deceived because the neglect of things to be regarded lieth heavie on him and they help now to make him wretched It is better therefore to be poore then wicked for it is not thy povertie but thy sinnes which shut thee ouâ—… from God and fond fooll do not they take pains without gains labour in vain and traffick ill who lose their souls to â—…ll their bagges For as Isaac shewed in blessing him who was to be blest the dew of heaven must go before the fragrant fatnesse of the fertil earth but in him who lost the blessing the earths fatnesse goes before and takes place of the dew of heaven But do you not see the pawing Bear he is a creature well known and such a one as is found in divers places of the world Plinie describeth this beast at large not onely shewing the time and manner of their birth but also of their retreating to their caves long time of fasting and of sleeping there They bring forth young within the space of thirtie dayes after their time of copulation which at the first be shapelesse and void of form without eyes without hair their nails onely appearing and hanging out each whelp being little bigger then a mouse and these by licking are moulded into fashion and day by day brought to perfection This beast can fast many dayes and by sucking his foremost feet asswage or somewhat mitigate his hunger Some say that they can be without meat 40 dayes and then when they come abroad they are filled beyond measure which voracitie and want of moderation they help again by vomiting and are provoked unto it by eating of ants But above all other things they love to feed on hony whereupon they will fearlesly disturb the bees and search into hollow trees for such repast not altogether to fill their bellies but most of all to help a dimnesse in their dull eyes Moscovia hath many such breeding bees and Munster tells a storie how a Bear seeking for hony was the cause of delivering a man out of an hollow tree There was saith he a poore countreyman who used to search the woods and trees for the gain and profit of hony and espying at the length a very great hollow tree he climbed up into the top of it and leaped down into the trunk or bodie sinking and sticking fast in a great heap of hony even to the breast and almost to the throat and having continued two dayes in this sweet prison during which time he fed himself with hony all hope of deliverance was quite gone for it was impossible he should climbe up and get out neither could his voice be heard although he cried with an open mouth especially in such a solitude and vast place of wood and trees so that now being destitute of all help and consolation he began utterly to despair and yet by a marvellous strange and as it were an incredible chance he escaped for it so fell out that he was delivered and drawn forth by the help and benefit of a great Bear which seeking for hony chanced to happen upon this tree the Bear scaleth it and letteth her self down into the hollownesse thereof with her back-parts first in manner and fashion of man when he climbeth Now the man in the tree perceiving this in a great fear and affrightment he claspeth fast about the reins and loins of the Bear who being thereupon terrified as much as the man is forced to climbe up again and violently to quit her self from the tree the man in the mean time using great noises and many outcries and so by this accident a wished but hopeles libertie was procured for the Bear being feared drew up the man and knew not of it And note that in Bears their head is very weak being contrary to the Lion whose head is alwayes strong And therefore when necessitie urgeth that the Bear must needs tumble down from some high rock she tumbleth and rolleth with her head covered between her claws and oftentimes by dusts and knocks in gravel and sand they are almost exanimate and without life Neither is it seldome that their tender heads catch deadly wounds although they cannot quickly feel them by reason of their ardent love to hony For as Olaus Magnus mentioneth in Russia and the neighbour countreys they use to catch Bears with a certain engine like the head of a great nail beset round with sharp iron pegs which they hang upon a bough just before that hole where the Bear fetcheth his hony who coming according to his wonted custome strives to thrust it away with his head but the more he puts it from him the stronger it cometh back upon him howbeit he being greedy of the hony in the tree ceaseth not to push against the engine untill at last his many knocks cause him faintingly to fall So have I seen many perish through their own vain and fond delights for as the sweetnesse of hony causeth the death of the Bear so the delight in sinne causeth the death of the soul. Geminianus applies it thus saying that as the hony-seeking Bear destroyes her self by her own folly in beating back the piercing hammer so man who seeketh after the pleasures and delights of sinne wounds himself by pushing against the pricks for the word of God as a hammer breaking the rocks resisteth both him and his sin which whilest he casteth from him it doth more strongly impinge upon him and will at the last day judge him to perdition The Bugill is of the same kinde with Kine and Oxen and so is that other beast which we call a Byson The Byson is a kinde of wilde Bull never tamed and bred most commonly in the North parts of the world He is also called Taurus Paeonicus The Paeonian Bull of which there be two kindes the greater and the lesse Neither do I think these to be any other then those wilde Bulls of Prussia mentioned by Munster in his book of Cosmography saying There be wilde Bulls
in the woods of Prussia like unto the common sort of Bulls excepting that they have shorter horns and a long beard under the chinne They be cruell and spare neither man nor beast and when any snares or deceit is prepared and set to take them or if they be wounded with arrows or the like they labour most vehemently to revenge their wounds upon him that gave them which if they cannot do then through madnesse by rushing and stumbling on trees they kill themselves A frantick beast which when he taketh harm And cannot give dies whil'st revenge is warm Such savage beasts there be in humane shape Whose moodie madnesse makes them desperate And 'cause they cannot harm their hurting foe They harm themselves and shew their malice so The Elk cannot live but in a cold countrey as in Russia Prussia Hungaria Illyria Swetia Riga and such like Olaus Magnus hath written much of this beast and so hath Topsell out of Albertus Gesner and others and Plinie describeth it to be a beast much like an Ox excepting for his hair but others call it Equi-Cervus a Horse-Hart because it hath horns like an Hart and is used in some countreys to draw men in coaches and chariots through great snows and over ice They be exceeding swift and strong and will runne more miles in one day then a horse can in three as Topsell mentions in his historie of foure-footed beasts The Buffe hath an head and horns like an Hart the body like a Bull or Cow as also the feet and most commonly the colour of an Asse Howbeit being hunted he is said to change his colour which as some imagine cometh to passe like as in a man whose countenance changeth in time of fear This is that beast of whose skinne men make them Buffe-leather jackets and in Scythia it serveth to make breast-plates of strength able to defend from the sly force of a fierce dart Of Deere there be more kindes then one Amongst those which be termed Fallow-Deere there is the Buck and the Doe the one being the male the other the female And concerning the Red Deere there is the Hart and Hinde the Hart being the he and the Hinde the she Then again there is another sort bearing the names of Roes of which the male is the Roe-buck and the female the Doe These creatures are said to be their own Physicians and as it were not needing the help of man can cure themselves through a secret instinct of nature and the providence of God their maker for by feeding on that precious herb Dictamnum or Dittanie mentioned before in the third dayes work they cure themselves of their cruell wounds and so become whole again and for other ills they have other herbs The males are horned which they cast off once every spring and being disarmed Pollards they use to keep themselves close hidden and go not forth to relief but by night and as they grow bigger and bigger they harden in the sunne they in the mean time making some proof of their strength against hard trees and when they perceive them to be tough and strong enough then they dare boldly go abroad thinking themselves well armed now again Plinie saith they can endure to swim thirty miles endwayes and when they are to passe any great river to go to Rut in some isle or forrest they assemble themselves together in herds and knowing the strongest and best swimmer they put him in the forefront and then he which cometh the second stayeth up his head upon the back of the first and all the rest in like manner even-unto the last but the foremost being weary the second ever takes his place and he goes back unto the hindmost The said authour also witnesseth that the right horn of an Hart is of a soveraigne and precious vertue and as a thing confessed of all the Hart is known to fill up the number of many yeares as was proved by the Harts of Alexander caught about an hundred yeares after his death with rings and collars on them shewing no lesse Being hunted and ready to be taken by the hounds they will for their last refuge fly to houses and places of resort choosing rather to yeeld unto man then dogs They go to Rut about the midst of September and at the end of eight moneths they bring forth young sometimes two calves at once and these they practise to a nimble using of their legs from the very beginning leading them up to high rocks and teaching them to leap runne and fly away as occasion serveth A fit embleme of carefull parents who teach their children whilest their yeares be green instructing them betimes in the right way wherein they ought to walk according to that of Solomon Train up a childe in the way he should go and when he is old he will not depart from it Prov. 22. 6. And again in their flying to man when the hounds oppresse them they be fit emblemes of those who fly to that God in the cloudie dayes of dark affliction whom before they sought not after for saith the Lord In their affliction they will seek me early And is it not often seen that Misery can open those eyes which happinesse hath closed and abate that Tympanie which prosperitie hath ingendered Yes verily For as the waters of the sunne which Curtius mentions are cold at noon when the Aire is hottest and hot at midnight when the Aire is coldest so it is with us our zeal is coldest in the sunne-shine of prosperitie but gathers heat when trouble cometh And if trouble cannot do it nothing can Moreover this also is not impertinent I have read of the Hart saith one that he weeps every yeare for the shedding of his head though it be to make room for a better So do I see the worldling go away sorrowfull at this very saying Go sell all that thou hast though it be for treasure in heaven the reason of which is because men do not look at what they are to have but what they are to part with and at any time will be for one bird in the hand rather then five in the bush yet slight it not but mark it well He that consults with his bodie for the saving of his soul will never bring it to heaven neither is it any harm to lose the worse for finding of the better nor any thing in hand too deer for that happinesse which is yet to come No matter therefore though we sow in teares so we may reap in joy for as the difference between time and eternitie is unspeakable so it is also betwixt heaven and earth Also this I likewise finde that when the Hart is taken by the hounds or any other device of the hunters he will then shed forth teares as well as when he casteth his head So should a penitent and a watchfull sinner who is carefull to avoid the wiles of the devil he
benumming fish 383 Tortoise 374 Tragelaphus 481 Treacherie Treacherous persons like to the Polypus 385. Like to the Ape 401. Like to the Hawk ibid. Trees and their properties 273 274 275 276 277 278 279 280 281 282. Trinitie 46 47. The Trinitie shewed in making of Man 496 Trouble One patient in trouble what he is like 299 Trout The Trout commended 388. The Trout like one that loves to be flattered 389. Wanton Wenches like to the Trout ibid. Troy and the ruines thereof lamented 240 Turcois a precious stone good for weak eyes it will also shew whether he that weareth it be well in health 296 Turnep 263 Turtle 408 Tyger and his properties 441 V VAliant He is truely valiant that can overcome himself 441 Vapours their nature and why they be warm 87 Veins and Arteries how they differ 497 Vermilion 300. The Romanes used to paint their gods with Vermilion ibid. Vertigo How to cure it 261 Violets and their vertues 269 Viper 490 Virginia Dogs 447 Vitriol 304 Unicorn of the sea 370 Unicorn of the land 435. That there is such a beast 436. A description of the Unicorns horn ibid. How to catch the Unicorns 437 Urine Dill is good to provoke Urine 249 Use of things is often times turned into an abuse 265. We ought to make the best uses of the strangest things 227 131 132 W WArts and their cure 244. 263 Wasps 423 Watery Meteors 142 Water-cresses and their vertues 253 Waters Waters above the heavens 62 63 64 65 sequent Their use and profit 322 323. The Waters gathered together 190. How they were gathered together 191. How to one place seeing there be many Seas Lakes and Rivers 192. Whether they be higher then the earth 194. Whether there be more Water then earth 199. The benefit and use of Waters 207. Why fresh Waters do not ebbe and flow 218 Water used in stead of Vineger 220. Water used in stead of burnt wine ibid. Water making drunk ibid. A Water deadly to beasts and not to men 221. A killing and a purging Water ibid. A Water making horses mâ—…d ibid. A cold Water setting cloth on fire ibid. A Water which is hot enough either to boil rost â—…r bake ibid. A Water which maketh oxen white 222. A Water which changeth the colours either of sheep or horses ibid. A Water cold in the day and hot in the night 223. A Water which turueth wood into stone 224. Poysoâ—…ing Waters ibid. A Water which makes cattell give black milk 224. A Water which makes men mad 225. A Water which spoils the memorie ibid. A Water procuring lust ibid. A Water causing barrennesse ibid. Weasell and his properties 460 461 Well A strange wâ—…ll in Idumea 224 West-windeâ—… qualitie 183 Whale 366. Their kindes 367 c Wheat rained 147 Whirle-windes Storm-windes and fired Whirle-windes 185 186 Willow and Willow-garlands 274 Willow-wort and his properties it is of a contrary nature to the herb Betonie 270 Winde in the bodie how to expell it 249 Winde Divers opinions concerning Winde 168 169. Wâ—…nde is more then the motion of the aire 171. Poets fictions concerning Winde 172. How God bringeth the Windes out of his treasures 169. The Winde not moved by Angels 170. Why it useth to rain when the winde is down 174. What Winde is upon what causes it dependeth and how it is moved 173. Why we cannot see the matter of Winde 177. How that place is to be understood in the 3 of John concerning the blowing of the Winde 178. Aire moved augments the Winde 174. How the Windes are moved and by what 175. In what place the motion the Winde beginneth 176. Particular windes 177. Why the winde bloweth not alwayes one way ibid. Oppositâ—… ibid. Oblique windes ibid. Whisking windes ibid. The division names and number of the Windes 178. Mariners reckon two and thirtie Windes 179. The nature and qualitie of the Windes 181. The effects of a long-continuing Winde 184. Why the East and North windes bring rain sometimes for a whole day together 183 Windows of heaven opened in the Floud and what they were 69 Winter described 357. A warm Winter hurtfull 161 Witches they sell windes to sea-men 153 Wood-pecker how she useth to unwedge the hole of her nest 258 Wolf and his properties 447 Wolf-bane and the strange properties thereof 251 Wooll rained and how 152 Woman She was made after the image of God as well as the man 500. How she is said to be the glorie of the Man ibid. Why she was made out of a Rib 501. Wherein a womans rule ought to consist 501 502. Childe-bearing women Sage is good for them 247. The smell of Dragon very bad for those who are newly conceived with childe 262. The herb Sow-bread is also very hurtfull and causeth instant abortion ibid. How a doubting woman may know whether she be with childe 263. How a woman burying her husband may save her credit 256 World The World not eternall and must also end 2. The manner how it must end 4. Impostours concerning the end 18 sequent When it was created 28 sequent Why it was not made perfect in an instant 50 51. It decayeth daily 78 79 Worms in the belly with means to cure them 253. 255 Worms rained and how 147 Wren 402 Y YArrow and the properties thereof 267 Yeares The examination of the name length divers beginning and kinde of Yeares 360 361 362 363 Z ZAnchie his opinion of the Iewish tradition which they take from the Rabbin Elias 13. His opinion of certain strange and prodigious rains 154 Zebra a beast of an excellent comelinesse 446 Zibeth or the Sivet-cat 463 FINIS Plato in 〈◊〉 a Lib. 1. de calo cap. 10. 12. â—…b 2. 1 lib 8. I hâ—…s 〈◊〉 〈◊〉 coâ—… b Lib. de mundo c Pareus on Gen. * Inaniasoph smata ad obscurandam veritatem ingeniosâ—… magis quà m solidâ—… excogitata Pareus ibid. Lâ—…ret lib. 6. Gen. 1. 1. Du Bartaâ—… first day The manner of the worlds ending is shewed * 2. Pet. 3. 10. * Rom. 8. 21 22. * Psal. 102. 26. * Hier. on 〈◊〉 1. Cor. 15. 53. Job 19. 26. * Rom. 8. 21. The creatures remaining at the worlds ending See also Dr. Willets Hexap on Rom. chap. 8. quaest 34. a Pot. Mart. â—…oc câ—…m * Zach. 14. 7. b Pet. Mart. â—…x châ—…soss * Esay 60. 19. Revel 21. 23. c Part. in Apoc. cap. 21. Matth. 5. 5. d Dr. Willet Hexap in Rom. * Revel 4. 14. * Gen. 28. 12. * Matt. 17. 3. Of the time when the world endeth * Luke 21. 3â—… 2. Pet. 3. 10. 1. Thess. 5. 2. Revel 16. 15. a De verit Christ. Relig. †It was favoured by Justin Martyr Ireneus Lactantius Hierome c. but disallowed by Ambrose and Augustine See Augustine in exposit Psal. 90. b 〈◊〉 Tom. 7. Praelect de fine seculi c Note that the yeares from the Creation are now many more 2. Pet. 3. 4 * 1. Cor. 15. 12.
of the present tense noting the present performance of that which it was made for s As Val. Schindi Fagius upon Gen. chap. 1. out of Aben Ezra a Plin. lib. 2. cap 26. * Psal. 102. 26. b Dove confâ—…t of Atheil chap. 14. c Ideme â—…lin lib. 7. â—…ap 1â—… â—… 〈◊〉 〈◊〉 Gell. Nâ—…t Aâ—… l. 13. c. â—… * Psal. 19. 5. d Diâ—… Poâ—… 〈◊〉 2. 〈◊〉 Aâ—…vent Phys. lib. 8. cap. 1. 〈◊〉 f Lib. de 〈◊〉 〈◊〉 〈◊〉 g For new starres Tycho affirmeth it lib. de nova â—…iella * Dan. 7. 2 13. †Psalm 8. 9. Gen. 1. 16. 17. * Matth. 22. 30. †2. Cor. 12. 2 a Bish. Halls contemplationâ—… The highest Region The lowest Region * The earth The middle Region a Remotiâ—…â—… 〈◊〉 circulaâ—…i dat quiâ—…tem frigiditatem 〈◊〉 siâ—… pro 〈◊〉 dat mâ—…um caloâ—… levitateâ—… Exhalations are of two kindes The nature of vapours Why vapours are warm The nature of fumes Three sorts of Meteors Two sorts of Fiery Meteors which burn in very deed These sorts are ignita pura These sorts are ignita 〈◊〉 Article 1. Of burning Torches Article 2. Of burning Beams Article 3. Of round burning Pillars Article 4. Of Pyramidall burning Pillars Article 5. Of Flashings Streams or Darts Article 6. Dancing Goats Article 7. Flying Sparks Article 8. of Shooting starres * Antiperistasis is a repulsion on every part whereby either heat or cold is made more strong in it self by restraining the contrary Article 9. Flying Launces Article 10 Of the seeming burning of the heavens a Stow in his Abridg. Ann 1574. Artic. 11. Fire-drakes or flying Dragons b Paracelsus is perswaded that it is a fierie living creature bred in the element of the Fire even as flies in the Aire fish in the Water and worms in the Earth affirming that it is of à short life like the Salamander c. But if this be not ridiculous then nothing is Artic. 12. Foolish Fire Jenny or Will with a wisp b Taken therefore but falsely for the souls of the departed as you may see if you look but a little further * 2. Sam. 12. 13. Job 7. 10. Psal. 103. 15 16. and Psal. 39. 15. * Eccles. 9. 5 6. * Eccles. 9. 10. Hos. 13. 14. John â—…7 24. * Luke â—…6 22. and chap â—…3 43. * 1. John 〈◊〉 9. Of Helena Castor and Pollux Why two lights at once shew fair weather and one light foul weather Artic. 13. Licking Lights Virg. Aeneid lib. 2. prope finem Why some fierie Meteors are lesse pure then others What Comets are * Plinie maketh their shortest time to be seven dayes and their longest 80 dayes lib. 2. cap. 25. but we finde it otherwise And therefore there is a fault 80 being put for 180 which might come to passe by the losse of a C. Three principall colours in a Comet Two chief fashions in a Comet The strange effects of Comets a Carion ex Seneca lib. 2. b Socrat. lib. 4. cap. 22. c Carion lib. 3. d Lib. 3. pag. 294. e Of this Comet you may reade in Carion lib. 5. pag. 854. f Alst. Chron. 〈◊〉 g Goclen Phys. Lanquet Chron. in contin Chron. Euseb. * So also a certain Germane in the continuation of Euseb. Chron. h Buchod in his chron * Idem ibid. h In Lanq. Chron. it is 1400. Vide Ann. Dom. 1531. i 〈◊〉 Bohemicum Germanicum orituâ—… quod hodié que affligit 〈◊〉 nostram Germaniam 〈◊〉 Chron. mirab Dei Fuit etiam antecesâ—… mortis Maâ—…hiae Imperatoris Why warres deaths famines and the like are the effects of Comets Our bodies follow the temper of the aire and our mindes do somewhat sympathize with the bodie †Burton in his Melancholy †Chap. 7. sect 3 parag 2 art 1. How to guesse at the signification of Comets i Origanâ—… de effectibus pag. 526 ex Cardano The severall ends of Comets Politicall Theologicall Naturall k Witnesse the great plague which was in Portugal Ann. Dom. 1531 occasioned by vapours which through a breach of ground in an earthquake issued forth and poisoned the aire Lanq. Chron. l After which were these appearances if not new starres yet most of them supralunary Comets as in the yeare 1577 which Sibylla Babylonica prophecied of as may be seen in Tycho shewing that it should arise about foure yeares after the vanishing of Cassiopea's starre which was true inclusively and in the yeares 1580 1585 1590 1593 and in the yeare 1596 but this was a New starre and in the yeares 1607 and 1618. a Viz. on Bartholomew day Calvis b Viz. on the ninth of November c And therefore he could not then name any one in particular d The King of Sweden born at such time as the starre began its operation The place pointed at by the heavens hath 62 degrees of North latitude l In a speech to his court at Ingolâ—…tadt m Taken out of the relation of his last battel pag. 20. translated out of French into English A memento for after-times * He flourished 135 yeares before Christs birth Helvic Chronol m Lib. 2. n See more in Aquinas summes o Some say the 17 degree Calvis châ—…ei A consideration of this New starres matter Lib. denova â—…ella * Yet the same matter had it been crushed together or as solidly composed as the earth would have been as nothing in respect of the earth * 〈◊〉 de novis 〈◊〉 〈◊〉 From the earth to the highest Firmament is nothing but aire p Called Lingua q In 〈◊〉 Lunâ—… generatâ—…r ignie What place the Element of Fire possesseth r Lib. 3. Met. cap. 2. Art 7. What thunder is * Ioâ—…nnes Bodinus putat a geniis aeris 〈◊〉 〈◊〉 fulmma jaci 〈◊〉 illâ—…m coeli cieri Great cracks Small cracks r Lib. 2. cap. 43. Sometimes 〈◊〉 and â—…o 〈◊〉 〈◊〉 lighâ—…ning and nâ—… 〈◊〉 How there may be lightning without thunder The kindes of lightning Why we see the lightning before we heare the thunder The worst â—…inde of lightning The making of the thunder-stone a Or thus Geneâ—… ex exhalationâ—… 〈◊〉 vâ—…scosa 〈◊〉 〈◊〉 quos 〈◊〉 〈◊〉 ceâ—… 〈◊〉 mutatione 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—… 〈◊〉 cuâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miâ—… 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 lib. 2. 〈◊〉 〈◊〉 7. cap. 3. Three kindes of Fulmen The first kinde is drie of qualitie The second kinde is something moist The third kinde is most grosse of the three * Plin. lib. 2. cap. 55. The Poets therefore write that she carries Jupiters armour which is lightning Not wholesome to gaze on the lightning What the Galaxia is Why red clouds are seen onely in the morning and evening * Viz. Parag. 6. Artic. 1. What is signified by many sunnes A rule and in observation concerning strange sights a Fulks Meteors b Stows Abridg. of chron c Stow ibid. d Idem e Fulks Meteors f In the yeare 1619 were 3 also seen at Lovan in the moneth of May
â—… cap. 39. A cunning trick of a tame Fox An embleme from the Fox and her young concerning false friends e 〈◊〉 The Lynx f Tops ex Belloâ—… g Idem ibid. An embleme of envie h Lib. 37. cap. 3. i Lib. 5. cap. 71. The Beaver The Otter k Lib. 18. A medicine for the megrim and palsie The Squirrell Olaus Mag. ibid. l Plin. lib. 8. cap. 38. m Tops pag. 658. An embleme from the hunted Squirrell concerning the small securitie in things on earth A strange beast called a Su. The Hedge-hog n Tops pag. 279. An embleme from the Serpent and Hedge hog concerning mean estates The Hedge-hog changeth his nest The embleme detecteth Time-servers and unconstant Professours The Porcupine or Mountain Hedge-hog The Armadill The Alborach The Hare o Lib. 8. cap. 55. p North. hist. lib. 1â—… q Willet on Lâ—…vit An embleme from the Hare concerning the wayes to heaven and hell Another r Idem ibid. How to use our hearing and seeing The Conie s Topsell * Markhams Meth. t Haven of health pag. 119. u Mark ibid. The Ferret An embleme from the Ferret concerning covetous rich men A storie of an usurer The Poulcat The Weasel * Lib. 8. cap. 21. An embleme from the Weasel concerning the use of an enemie The Mole †〈◊〉 〈◊〉 11. c. 37. o Topsel p Gemâ—… ex Arist. q Idem lib. 5. c. 29. and Dr. Will. on Levit. cap. 1â—… An embleme from the Mole A sinner though blinde in life sees in death †Ibid. cap. 29. The Ermin †Meaning the Martins The Sivet-cat The Musk-cat The Cat. Why the male Cat eateth his young Wherein Cats be dangerous A storie shewing the danger of making Cats too familiar Lib. 18. â—… The Mouse q Gemin lib. 5. cap. 6. r Var. hist. lib. 1. A storie of a Bishop eaten up with Mice An embleme from the Mouse concerning those who destroy themselves to serve their bellies The Shrew-mouse The Dormouse †Epiphan The Alpine Mouse * Munst. Coâ—…m The Rat. †Topsel Dogs An embleme from Dogs being a caveat against too great haste in any action The Greyhound The Hound The Spaniel The Mâ—…stive a Bark in his Summ. â—…onum A story of a loving Dog Another storie Another storie Apes †Breeding in islands on the further side of Ganges and in the Eastern mountains of India * Aenigma in the Theban language signifieth an inrode or warlike incursion wherefore the people complained in this sort This Greâ—…ian Sphinx robbeth us in setting upon us with an â—…nigma but no man knoweth after what manner she maketh this â—…nigma Tops history of beasts pag. 18. Alexander deceived by Apes How to 〈◊〉 wilde Apes * Plin. lib. â—… cap. 54. An embleme from the Ape and her 〈◊〉 * 〈◊〉 〈◊〉 lib 5 cap. 10. Against the fondnesse of parents The follie of a covetous man In them who are blessed the dew of heaven is before the fatnesse of the earth The Bear †Lib. â—… 〈◊〉 3â—… A â—…orie of a man saved by a Bear * Nâ—…rth 〈◊〉 lib. 1â—… An embleme concerning the end of sins sweetnesse * Gemin lib. 5. c. 35. †Jer. 23. 29. * Psal. 50. 17. †Rom. 2. 16. The Bugill Wilde Bulls 〈◊〉 hurt themselves because they cannot hurt others The Elk. The Buffe * 〈◊〉 Of Deere Gemiâ—… lib. 5 c. 42. * Lib. 8. cap. 32. An embleme from the Hart shewing that children should be taught betimes Another Our eyes are opened in affliction Another embleme concerning those who sorrow to part with earth although they may gain heaven †Gemin lib. 5. Another embleme We should weep for sinne by the example of the Hart. Tragelaphus The Rangifer The Goat The Badger Sheep An embleme from the Lambes concerning those who often perish by following the steps of the greatest multitude The Horse * Pliâ—… lib. â—… cap. 4â—… The marks of a good Horse How to know the age of an Horse The Ierf A fit embleme against gâ—…uttonie and drunkennesse By Sir Richard Bark in his Suâ—… 〈◊〉 Another embleme concerning those who are suddenly taken away in the very act of their sinnes The Gorgon The Basilisk n Tops Hist. of serpents pag. 125 * Idem ibid A note concerning nocuous creatures The Boas The Dragon †Munst. Epit. cos * Munst. The Dipsas Hypnale Prester Haemorrhois The Dart. The Amphisbena * Pâ—…rch An embleme concerning government Cerastes †Pâ—…rch The Viper * Pliâ—… lib. 1â—… cap. 62. †Hist. 〈◊〉 lib. 5. cap. â—…lt The Slow-worm The Adder An Embleme from tâ—…e Adder casting hâ—…s skin concerâ—…ing the 〈◊〉 of abstinence and â—…asting if it be rightly used African Snakes and Adders A great serpent * â—…ib 6 cap. 3. Dragons in Congo * Purch The Scorpion The Asp. Plin. lib. 8. cap. 23. * Topsell †See the authour of 〈◊〉 〈◊〉 Summarie The Chameleon Why the Chameleon changeth colour An embleme against flattery The Lizzard The Salamander The conclusion of the first Section Gen. 2. 19. * Hug. in didase lib. 1. The spirits heart liver brain arteries veins and nerves The veins and the arteries go together Passions have their seat in the heart The humours stirre up the passions The heart liveth first and dieth last The head The eyes The eares The tongue The lungs The nose The hand The feet The soul. How man was made according to Gods image Woman made according to the image of God as well as man 1. Cor. 11. 7. How woman is the glorie of the man Quarl upon Esther Med. 3. * 〈◊〉 〈◊〉 1. 〈◊〉 1. cap. 3 〈◊〉 〈◊〉 〈◊〉 Ideâ—… ibid. * Gen. 3. â—… * Gen. 1. 31. †See Rom. 8. 19 20 21 22 23.
out of some experiment very busie in tempering brimstone sulphureous powder of dried earth and certain other ingredients in a mortar which he covered with a stone and growing dark he took a tinder-box to light him a candle into which whilest he assayed to strike some fire a spark by chance flew into the mortar where catching hold of the brimstone and salt-peter it fired with a sudden flash and violently blew up the stone The cunning Chymist guessing which of his ingredients it was that produced this effect never left till he found it out then taking an iron pipe he crammed it full of the said ingredient together with some stones and putting fire to it he saw that with great furie and noise it discharged it self Soon after he communicated this his invention to the Venetians who having been often vanquished by the Genowaies did by help of these bombards or gunnes give them a notable discomfiture which was in the yearâ—… of our Lord 1380 as Bucholcerus writeth in his chronologie saying Hoc tempore BOMBARD Ae ad hominum perniciem inventae sunt excogitatâ—… à Bertholdo Nigro Chymista ut quidam volunt Monacho Germano Wherein we see that he calls them bombards invented for the ruine of men For by these saith he it comes to passe that now in a manner all the force of the footmen all the splendour of the horse and all right warlike power doth shamefully cease lie dead faint and dull Polydore also saith that of all other instruments which ever were devised to the destruction of man the gunnes be most devilish In which regard sith he was not well instructed concerning the Almains name that invented them he addeth yet thus much more saying For the invention he received this benefit that his name was never known lest he might for this abominable device be cursed and evill spoken of as long as the world remaineth And in the continuation of Carions chronicle by Caspar Peucer it is also said that about the beginning of Wanceslaus his reigne That raging kinde of engine and tormenting torture which from the sound we call a bombard was found out by a Monk the devil being the chiefest enginer or master-workman For it was their care that seeing the authoritie of idle superstitions should decline and fade by little and little which through these authors had bewitched the mindes of mortalls and cast them into eternall destruction this might therefore succeed by them the same authours as another kinde of mischief which should rage against their bodies as that other had done against their souls To this purpose Peucer And indeed an experiment of his speech we then beheld when the upholders of that tottering kingdome would have traiterously tried to have sent at once even all the peers of this our land piece-meal into the aire But he that keepeth Israel shall neither slumber nor sleep The Lord himself was our keeper so that their sulphureous fire could neither burn us by day nor sâ—…are us by night although Faux were taken the night before among the barrells and wished that then sith he had done so much and could do no more his match with fire had toucht the powder Oh never let the mem'rie of that day Flie from our hearts or dully slide away God thought on us that we remembring this Might think on him whose hand defendeth his But whither am I transported now These foure although they be the principall kindes of salt digged from the ground yet there be other also amongst which those Spanish mountains would be remembred where there is a salt cut out and drawn as stones are out of a quarrie in which place it afterwards increaseth and filleth up the gap with more salt again Du Bartas calls this the brine-quar-hill in Arragon And as for Salt digged out of waters or watrie places or not digged from under ground it is thus caused namely by the heat of the sunne percocting those waters which are extreamly salt For when salt waters are throughly concocted by the sunne they are so dried congealed and thickened that in their shores by their banks and often upon their very surfaces or superficies they render liberally good store of Salt Thus in the summer time is the Tarentine lake of which Plinie speaketh turned into â—…alt the salt being in the surface of the waters to the depth of a mans knee So also in Sicilie in the lake Coranicus And in some rivers the water is known to runne underneath in its ordinary course whilest the uppermost part is turned into salt as about the Caspian straits which are called the rivers of salt and also neare the Mardi and Armenians whose countreys are in Asia But leaving these I come to the second kinde of Salt which is artificiall and made or boiled salt For although the matter be naturall yet the making is by art From whence it comes to passe that of one and the same salt water this man will boil better Salt then that man and he then another Yea some out of water lesse salt will boil and make better Salt then others out of fountains more salt Many be the places where they make Salt after this manner by boiling of salt water neither is this kingdome of ours destitute of such fountains or wells For at the towns called the Witches in Cheshire there is a brinie water which by boiling is turned into white Salt And the same water is said to be as good to powder any kinde of flesh as brine for within 24 houres it will powder beef sufficiently A great blessing of God to raise up such springs for our use so farre within the land as also an evident argument that the Sea is made salt by the substance of the ground of which I have spoken my minde already And here unto all this I could adde the necessitie of Salt which is such that we cannot well live without it and therefore it is the first thing that is set on the table and ought to be the last taken away according as one translateth out of Schola Salerni saying Salt should be last remov'd and first set down At table of a Knight or countrey clown This I confesse as pertinent might be added but it is now high time to put a period to the discourse of this dayes work Take the rest therefore all in one word and then it is thus The eve and morn conclude the third of dayes And God gives to his work deserved praise CHAP. VII Concerning the fourth day together with such things as are pertinent to the work done in it Sect. 1. Being as it were a kinde of entrance into this dayes work which treateth of the starres and lights THe structure of the earth being adorned with herbs trees and plants in the third or former day Moses now returns to shew both how when God beautified the heavens bedecking that vaulted roof with shining lights and beauteous
starres which like glittering saphires or golden spangles in a well wrought canopie do shew the admired work of the worlds brave palace And seeing this was not done before the sprouting of the earth it may well be granted that they are but foolish naturalists who will presume to binde Gods mighty hand in natures bands and tie him so to second causes as if he were no free or voluntarie agent but must be alwayes bound to work by means And again the Text declareth that the sun moon and starres were all unmade before this present day and yet it saith there was light before But it was then a dispersed shining and now united to these bright lamps of heaven that that riding and they running like fierie chariots might not onely rule the day and night but also distinguish the better and more harmoniously the dayes from nights seasons weeks moneths and yeares and not onely so but be also for signes of something else Also God made them saith the Text. See then the folly of those who make them gods and vainly do adore them For let it be observed that although the sunne and moon be called the greatest lights yet if they be worshipped they are abused to the greatest darknesse and they that deifie them may damnifie themselves by being as blinde as the heathen Gentiles and as superstitiously addicted as some of old amongst the Jews whose answer to the Prophet Jeremie was that they would not do according to his teaching but follow rather the desperate bent of their own bows in worshipping the moon as Queen of heaven As for the word that thou hast spoken to us in the name of the Lord we will not hearken unto thee But we will certainly do whatsoever thing goeth forth cut of our own mouth to burn incense to the Queen of heaven and to poure out drink-offerings unto her as we have done we and our fathers our kings and our princes in the cities of Iudah and in the streets of Ierusalem Of which they give this reason For then say they we had plentie of victuals and were well and saw no evil Jer. 44. 16 17. By which last words it well appeareth that it was fear as much as any thing else which made them thus advance this practise And truely fear is an effect proceeding from the nature of superstition and so farre prevailing that it will there make gods where it doubteth most of danger as the Egyptians did in making fortune a goddesse For they kept an annuall feast in honour of her deitie giving thanks for the yeare which was past and earnestly imploring her favour for the yeare to come It was Pluâ—…archs observation that the superstitious alwayes think the gods readie to do hurt By means whereof he accounteth them in worse case then malefactours or fugitives who if they once recover the Altar are there secured from fear where neverthelesse the superstitious are in greatest thraldome And from hence arose that ancient saying Primus in orbe deos fecit timor And hence it also was that the heathen in institution of their sacrifices did offer as well to all their gods that they should not hurt them as for any help they expected from them An example whereof we have again among the poore silly Indians who sacrifice their children unto the devil at this very day because they be mainly afraid of him And of old as it is storied we have the example of Alexander Magnus who sacrificed to the sunne moon and earth that thereby he might divert the evil luck which as he feared was portended by an Eclipse but a little before And the Jews did not onely burn incense to the Queen of heaven but offer up cakes unto her also as in Jer. 7. 18. From which kinde of idolatrie Job did thus acquit himself saying If I have beheld the sunne when it shined or the moon when it walked in brightnesse or if my heart hath secretly enticed my mouth to kisse my hand unto it or by way of worshipping it then this were iniquitie that ought to be punished chap. 31. verse 26. It ought indeed to be punished because God Almightie had forbidden it as in Deut. 4. 19. Beware lest thou lift up thine eyes to heaven and when thou seest the sunne and the moon and the starres even all the host of heaven shouldest be driven to worship and serve them which the LORD thy God hath divided unto all nations under the whole heaven And in Jerem. chap. 10. vers 2. Learn not the way of the heathen and be not dismaid at the signes of heaven for the heathen are dismaid at them Which is as if it should be said The way of the heathen is to worship their gods with a servile fear and attribute divine honour to the creature But you which are my people do not you so for God willeth not that the works of his hands should be worshipped Or thus He there teacheth them to have their trust so firmly fixed on him that what disaster soever the heavens in the course of nature should threaten unto them they ought not to fear it For Astra regunt homines sed Deus astra regit And again Moses in the text calls the sunne and moon two great lights the greatest of which even the sunne it self seemeth to our eyes but little and yet by rules of art is found farre greater then the earth that thereby we may learn not to trust our senses too much in heavenly things Last of all let me prevent a question The moon is lesse then any starre For Tycho makes Mercury but 19 times lesse then the earth whereas the moon is lesse by 42 times how then can the moon be called a great light seeing her bodie is no bigger Take this answer The sunne and moon are called great lights partly from their nature effects because they give more light then other starres The sunne appeareth alone in the day not because he is alone but because through his exceeding brightnesse the other starres cannot be seen The moon also in her brightnesse obscureth many starres and being more beautifull then any other hath worthily the chief preheminence in ruling the night as the Scripture speaketh Or thus They be called great lights say some according to the custome of the Scripture speaking according to the capacitie of the simple for in outward appearance they are the greatest And yet as great as the greatest is if one should go about to perswade the vulgar that the earth is of a farre lesse circuit they would scarce beleeve it making the sunne of the bignesse of some wheel and the moon as much in compasse as the breadth of a bushel howbeit S. Ambrose gives sensible and apparent reasons of greatnesse in the sunne and moon even by daily experience For first they appeare of like quantitie to all the world whereas herds of cattel being espied farre off seem as ants and a ship discerned farre in