Earth is in how many dayes a man might compasse it about if by land it were all travellable or conjecturally to shaddow how great is the distance betwixt the Earth and the Firmament I referre you to the Title of Curiosity following for as I finde a discrepance amongst our most learned Writers in divers most important heads of their professsion So in this point also I finde them variable and disassenting for Elias Vineti commenting on Sacrobosk upon that Text giveth forth the Earths compasse to extend to above two hundred and fifty thousand stadia whereof every eight maketh up our Mile which shall farre exceed the most received opinion of our expertest Mathematicians who by their moderne Computations make the reckoning of its circumference but to amount to one and twenty thousand miles and six hundred that answerably to the three hundred and sixty degrees wherewith they have divided the great heavenly Circle and proportionably thereunto the Earth Yet pondering aright the discrepance and oddes which doth arise betwixt our learned Authors concerning the compasse of the Earths Globe wee shall perceive it to proceed from the great diversity of Miles in divers Nations every man understanding them to be the Miles of that Nation wherein hee liveth but speaking to our Natives of Britanne it is found by daily experience of Mathematicians that if a man goe 60. of our British Miles further to the North then I say visibly he shall perceive the Pole to rise a degree higher and the Equinoctiall to fall a degree lower whereby it is manifest that to one degree of the great Circle of heaven such as is the Meridian there answereth on earth 60. of our myles Now there being in every such great circle 360. degrees or equall parts multiplying 360. by 60 wee finde that they produce 21600. myles British for a line imagined to passe by the South and North Poles and so encompasse the earth would easily appeare to amount to the same computation As for the diametricall thicknesse of the earth the proportions of a circles circumference to its diameter or lyne crossing from one side to the other thorough the centre being somewhat more than the triple such as is the proportion of 22 to 7. called by Arithmeticians triple Sesquiseptima triple with a seaventh part more and seeing the circumference of the great circle of the earth is a little lesse than 22000 myles it followeth that the thicknesse or diameter of it from face to face is a little more than 7000. And consequently the halfe diameter viz. from the circumference to the centre neer about 3600 miles Now then suppose a man to travell under the equinoctiall or middle lyne of the earth betwixt the two poles making every day 15. of our British myles It is manifest that such a Traveller should compasse the whole circumference of the earth in three yeares 345 dayes some 20. dayes lesse than 4 yeares As for the distance of the earth from the firmament I dare not give you it for current yet in the Schooles thus they shadow it that the aires diametrical thicknesse is ten times above that of the waters the waters diameter ten times above that of the earth By the Aire I understand here all that vast interstice betwixt us and the Moone which if it be true counteth it selfe but because the distance betwixt the centre of the earth and the centre of the Sun is more particularly specified by our Astronomers therefore to give you further content thus much of it you shall understand that if you will remarke diligently and compare together the observations of Ptolomeus Albategnius and Allacen you shall finde that the aforesaid disstance betwixt the centre of the earth and that of the Sun containeth the earths Semidiameter 1110. times Now as I have said before the earths Semidiameter being somewhat lesse then 3500. we shall take it in a number to wit 3400. Which if you multiply by the aforesaid 1110. the product will shew you the whole distance betwixt the centre of the earth and the centre of the Sun to be 3774000. Three millions seaven hundred seaventie foure thousand myles likewise if from this number you substract 3400. myles for the earths Semidiameter from the centre to the superfice and 18700 myles which is the Suns halfe diameter according to the doctrine of the afore-named Astronomers there remaineth 3751900. myles as the distance betwixt the uppermost superfice of the earth which we tread upon and the neerest superfice of the Sunne which being the chiefe and middle of the planets may conjecturally shaddow forth the distance of the earth from the heavens OF VARIETIES THE SECOND BOOKE CONTEINING A DISCOVRSE OF METEORS As of Comets falling Starrs and other fiery impressions c. Of Winde Clouds Thunder Haile Snow Raine Deaw Earth-quakes with their true Naturall Causes and effects c. Of Rivers and Fountaines their Springs and Sources c. BY DAVID PERSON of Loughlands in SCOTLAND GENTLEMAN Et quae non prosunt singula multa juvant LONDON Printed by RICHARD Badger for Thomas Alchorn and are to be sold at his shop in Pauls Church-yard at the signe of the Greene Dragon 1635. To THE MOST REVEREND FATHER IN GOD PATRICK By the providence of God Archbishop of Glasgow Primate of Scotland and one of his Majesties most Honourable Privy Councell and Exchequer in that Kingdome c. My LORD TO whom can those two Pillars IACHIN and BOAS erected before Salomons Temple bee more properly applyed then to your Grace who both in Church and common-wealth have showne your selfe to bee the lively Hieroglyphick figured by them as your Memorable deeds in both can beare record to Posterity for with what vigor did your piety and zeale extend it selfe in suppressing vice and superstition in the Churches conâ—redited to your care and in establishing vertue and learning both there and elsewhere may appeare in the peoples harmonious Concord in Religion to Gods glory your eternall praise and their eternall comfort And as your Piety so have your Iustice and travells beene extraordinary in settling of the Church rents universally through the land repossessing every man of his owne tithes upon most competent considerations all which with your great gravity Munificence and other endowments fit for the accomplishment of so venerable a Prelate have heaped upon you both Gods blessings our Royall Soveraignes favour and the peoples love and reverence But least others should deeme that adulation which the mouth of verity would even extort from your enemies without further commendations of your Person I humbly recommend this booke to your Graces Patronage acknowledging the strong tyes I have to continue Your Graces most obsequious servant D. PERSON OF METEORS THE SECOND BOOKE CHAPTER 1. The definition of Meteors their Matter substance place and cause I Define Meteors to bee things above our sight in the ayre as the Etymology of the word importeth I divide them into dry and moist according
the Starres our Astronomers have found out by visible demonstrations as for a peculiar motion allotted to them besides it is a thing of some further consideration Aristotle and the Astronomers of that age doe teach that the eight Spheare commonly called the Firmament of fixed starres is the highest and next to the first movable yet the later Astronomers observing in the fixed starres beside the daily revolution of 24 houres another motion from West to East upon the Poles of the Zodiack in regard one simple body such as is the Firmament cannot have but one motion of it selfe have concluded that above the Firmament of fixed starres there behoved to be a ninth heaven And last of all the later Astronomers and chiefly the Arabs observing in the fixed starres a third motion called by them Motus trepidationis or trembling motion from North to South and from South to North upon its owne Poles in the beginning of Aries and Libra have hereupon inferred that there is yet above all these a tenth heaven which is the first moveable in 24. houres moving round about from East to West upon the Poles of the World and in the same space drawing about with it the nine inferiour heavens and the ninth heaven upon the Poles of the Zodiack making a slower motion to the East measureth but one degree in one hundreth yeares and therefore cannot absolve its course before six and thirty thousand yeares which space is called the great Platonick yeare because Plato beleeved that after the end thereof the heavens should renew all things as they had beene in former times seeing they returned to their first course so that then hee should bee teaching those same Schollers in the same Schoole whereby it seemeth that this motion was not unknowne in his time The slownesse of this motion proceeding from the neerenesse to the first moveable like as the eight Orbe or Firmament finisheth its trembling motion in 7000. yeares but of this trembling motion as also of the number motions and aspects of the Starres who lists to reade Ioannes Herpinus his Apologie for Bodin against Ferrerius shall rest marvellously contented SECT 10. The order of the Elements with some observations of the Ayre and Water NOw betwixt the Spheare of the Moone and the Earth and Waters is the Element of Ayre next after the Element of fire filling up all that vast intecstice divided in three Regions whose middle Region by Anteperistasis as we say of the supreame one ever hot and the lower ones now hot now somewhat cold is ever cold and so is made the receptacle of all our Meteors Raine Haile Snow and so forth framed there accordingly as the matter elevated from the earth and waters is either hot moist dry cold high or low Next to the Element of the Ayre is the Element of Water and Earth which two make but one Globe whose uppermost superficies is breathed upon with the incumbing and environing Ayre These two are the center to the Globe and environing heavens the great Ocean by Homer and Virgil called Pater Oceanus which compasseth the earth and windeth about it as it is father to all other floods fountaines brookes bayes lakes which doe divide themselves through the whole body and upon the face of the Earth like so many veines shedde abroad and dispersed thorough our humane bodies whose source and spring is from the Liver so hath it divers denominations from the Coasts it bedeweth as Britannick Atlantick Aethâ—opick Indick and so forth Now the reason why the Seas which are higher than the Earth doe not overflow it seeing it is a matter fluxible of it selfe cannot bee better given by a Naturalist setting aside Gods eternall ordinance than that the waters having their owne bounds from the bordering circumferences doe alwayes incline and tend thither Praescriptas metuens transcendere metas SECT 11. Of the Earth that it is the lowest of all the Elements its division first into three then into foure parts and some different opinions concerning them reconciled THe Earth is as the heaviest so the lowest subsidit tellus though divers admit not the waters to bee higher than the earth of which opinion Plato seemes to mee to be placing the spring of Rivers and Fountaines in orco or cavities of the earth The former opinion our famous Buchanan elegantly illustrateth in his first Booke de Sphaera Aspice cumpleuis è littore concita velis Puppis eat sensim se subducente Carina Linteaque suâ—mo apparent Carche sia maio Nec minus è naviterram spectantibus unda In medio assurgens c. Which argueth rather the Earth to be round nor that the Seas or waters are higher than it so it may be confidently enough said that the water is above about and in the Earth yea and dispersed thorough it as the blood is diffused and dispersed thorough the body or man or beast from its spring the Liver the Orcum as we may say of it This Earth alwayes by the Geographers of old was divided into three parts viz. Europe Asia Africk not knowing any further but suffereth now a new partition or division since the dayes of Columbus who in the yeare 1492 by an enterprize to the eternall memory of his name made discovery of America added by our moderne Mappes as a fourth part which according to our late Navigators and discoverers shall bee found to exceede the other three in extent from whence the gold and silver commeth hither as Merchant wares occasioning all the dearth we have now considering how things were in value the dayes of our Fathers as Bodin in his paradoxes against Malestrot averreth so that the profuse giving of their gold for our trifies through the abundance of their inexhaustible gold mynes maketh now by the abundance of money which formerly was not that a thing shall cost ten yea twenty which before was had for one or two Mercator that most expert Cosmographer expecteth as yet the fifth part of the Earth intituling it Terra Australis the Spaniards in their Cardes Terra dell fuego which must be by South that Sea descried by Magellanes So that by his supputation the world shall be divided yet in three making Europe Asia Africk but one as but one Continent which in effect it is America and this looked for terra Australis the other two SECT 12. Of the different professions of Religion in the severall parts of the world what Countries and llands are contained within Europe and what within Asia BVt leaving those two last parts as most remote from our commerce and knowledge of Europe Africk and Asia thus much I finde in Cosmographers that scarce the fourth part of these three is Christians and yet those Christians differing amongst themselves the Greeke Church differing in five principall points from the Roman that from the Protestants and the other amongst themselves For not to speake of Europe where Christianisme is gloriously professed consisting of
the beholders So it begetteth a manner of content to their eyes and eares But our silent and dumbe obsequies as wanting Bells and other noyse doth not so take the Spectators and such as accompany them Now I will close this Title with one observation which the Poets remarke who affirme that the spirits and Manes of them who want their due burialls wander here and there in Ghostly apparitions untill their bones be interred Nec ripas datur horrendas aut nigra fluenta Transportare prius quà m sedibus ossa quierunt For the punishment of the neglect of it may appeare in one of our Northern Countries cald Lawder who on her death-bed had enjoyned her husband to bury her in the Church-yard which if hee did not shee threatned that her Ghost would haunt him after her death but the plague then raging in those parts and he fearing that if she were publikely buried that all would have suspected her to have died of the plague whereupon every one would have deserted him and so lest hee should bee left succourlesse he resolved to conceale her death and buried her in a corner of his Garden but thereafter this womans ghost I say did so incessantly both haunt and affright both him his children and family that there was no resting for them at any time till by the advise of the Clergy she was taken up againe and buried where she desired to be in her life-time which being done both she and they rested A TREATISE OF MENTALL-RESERVATION And of no faith to bee kept unto Hereticks Section 1. The decree of the Councell of Constance That no faith is to be kept with hereticks and enemies is agitated the commendation of peace that a necessary and iust war is to be preferred to it A story of Augustus Caesar. I begin this rhapsodicall Treatise with the famous act of the Councel of Constance wherein it was decreed That no faith was to bee kept unto Hereticks and Enemies of the faith by vertue whereof as Vlidislaus King of Hungary violated the peace concluded betwixt him and Amurath for the time great Turk at the instigation and solicitation of Cardinall Iulian sent to him from Rome for that purpose to the great prejudice of the civill Christian estate and aggrandizing of theirs So by vertue of the same the Martyrizing of Iohn Husse and Hierome of Prague although under trust and safe conduct granted by the good Emperor Sigismundus was to the great prejudice of the Ecclesiastique Roman estate by renting a sunder from her Sea a great many of the Churches of Europe for hee that is the God of peace and Hosts both never exercises his revenging hand better then when things agreed upon equall termes are not observed So the Histories report that the same day of the Battaile given by the Hungarian King unto the Turke that Amurath lifting up his eyes unto heaven should say Iesus if thou be a true God and of this people who encounter mee this day and that they honour and serve thee shew it by the equity of this cause which by his obtaining of that dayes victory was plainly manifested and it is manifestly seene that the breach of faith plighted to the two Bohemians and their burning unto ashes was so far from smothering the faults whereof they complained that on the contrary diverse worthy and learned men after them blowing this coale by them then kindled have made its flame to blaze through all the world as the bloudy wars through many parts of Europe for maintaining of their cause at least their opinions can to after ages beare record It is true indeed this word Peace sounds sweet in every eare wherefore our Saviour Christ leaving this world left his peace with his Disciples and his house also is called Domus pacis and blessed be the feet of those that carry the glad tydings of peace yea the Angell from heaven proclaimed peace on earth and towards men good will in a word Beati pacifici Blessed are all peacemakers yet it hath never beene thought so gracious but that a necessary warre was to be preferred unto it if it was dishonestly violated or shamefully agreed upon What then may be said to Bartoll one of the greatest Lawyers of his age who in the Law Conventionum codice de pactis or at least in the Digestis maintaineth That faith is not to bee kept to particular enemies which Cicero in his 3. lib. Officiorum although but a Heathen contradicteth and that of Vlpian no lesse in credit than he That it is lawfull to circumvent one another and chiefly seeing in all their writings they esteeme more of the true keeping of our promised faith in all our actions than of strict and precise justice but so thought not the good Emperour Augustus Caesar though he had promised a great many Talents of gold to those who should bring him the head of Crocotas a notable robber in his time which robber hearing of this reward came of himselfe and layed downe his head at the Emperours feet and craved the reward conditioned whereupon the Emperour did appeare so farre from revenge that he forthwith granted him not onely his life but the promised Talents also Neither did the noble Iosua so when he was deceaved with the Gibeonites for although those deceaving Polititians or rather hypocrites hold for truth that Frangenti fidem fides frangatur eidem And worse than that they doe violate likewise their plighted faith to those who have done them no injurie nor made any breach of faith at all yet I say Iosua did not so to the Gibeonites who deceived him for when the Iewish Captaines would have beene revenged on them the Princes answered Wee have sworne unto them by the Lord God of Israel now therefore we may not touch them c. Iosh. 9. 19. Section 2. Mentall-reservation defined All fraudulency in making peace or taking truce condemned for which purpose are instanced examples of Grecians Romans and others WHat shall bee said to those who while they sweare and promise have neverthelesse in their minde no intention at all to performe Linguajuravi mentem injuratam servavi A maxime with the former not hatched in the braine of a Florentine matchiavill but raked out of the profoundest Cabinet of the most secret and most obscure dungeon in hell Cleomenes after a truce made up with the Argiues for seven dayes the third night thereafter under trust and assurance surprized them and then being challenged of his promise made answer That he made truces for dayes and not for nights Lysander used to say that men should be deceaved with oathes as children with apples the generosity of a noble Alexander acknowledged no such guile who when Polypercon his Counsellor had advised him to take advantage of the darkenesse of the night against Darius could reply That he had rather chuse to repent the losse of his fortune than to purchase victory with shame Malo me
monuments of his workes shall find that not without reason hee hath beene so styled for all other sects of Philosophers have but like men in Cimmerian darkenesse gropingly stumbled now and then upon the nature of the true God-head and every nation in those dayes had their severall and those strangely imaginarie Gods distinguished in so many rankes imployed in so many businesses appointed to so many different and sometime base offices that their number in fine became almost innumerable In the meane time this man soaring above them al hath more neerly jumped with our beliefe touching the God-head In so farre that Amuleus that great Doctor in Porphyre his Schooles having read Saint Iohn the Evangelist his proeme was strooke with silence and admiration as ravished with his words but at length burst out in these termes by Iupiter saith he so thinketh a Barbarian meaning Plato that in the beginning the word was with God that it is this great God by whom all things were made and created Now that this is true This much I find in his Parmenides concerning the nature of the God-head That there are three things to bee established concerning the maker of all which three must be coeternal viz. That he is good that he hath a minde or understanding and that he is the life of the world Section 2. Of Gods Creating and conserving of all things in an orderly order Plato's Reasons that the world hath a life Aristotles opinion of God hee is praysed and at his dying preferred before many doubtfull Christians THis King or father of all which is above all nature immoveable yet moving all hath in him an exuberant and overflowing goodnesse From the Father and goodnesse the minde or understanding proceedeth as from the inbred light of the Sun commeth a certaine splendor which minde is the divine or Fathers Intelligence and the first borne Son of goodnesse From this minde the life of the world floweth a certaine brightnesse as from light which breatheth over all distributeth yeeldeth and conteyneth all things in life So that the world which consisteth of foure principles or elements comprehended within the compasse of the heavens is but a body whose partes as the members of a living creature cohering and linked together are moved and doe draw breath by benefit of this life or spirit as he thinks This Virgil in his sixth of the Aeneids aymed at when he saith Principio coelum terras camposque liquentes Lucentemque globum lunae Titaniaque astra Spiritus intus alit totamque infusa per artus Mens agitat molem magno se corpore miscet By his opinion here as all animalls and living creatures doe live every one by their owne life so the world as of greater dignity then any of the rest hath a more noble life whereby it moveth then they And in effect many pithy reasons he produceth both in his Epimenides in Timaeo and in the 10. Booke of his Lawes to prove the world to bee an animall both from the constant and perpetuall course of the heavens from that naturall heat of the Sun seeing the Sun and man ingender man to which as to all the Starres he attributeth a soule by which they live but so that as they are of a delicate and transparent body so live they a most blessed life yet not that they are moved with an other life then the whole world is For as in the body of man the soule whereby our sinewes bones flesh bloud and all are moved is one and the same notwithstanding all the members be not alike vivificated so is it there For what reason is there saith he that man who is called a little world and encompassed of the foure elements as well as the great world is should be said to live and in the meane time to deprive the greater one of life Seeing the motion of the heavens and of her lights the moving of the Seas the seasons of the yeare all keepe their equall and constant courses Alwayes as Plato here before setleth a Trinity in the God-head the Father the minde or mens which is the Son and the life of the world flowing from them as the Spirit and as brightnesse from light So in his Timaeo he avoucheth that there is in the heavens one certaine Ens which is ever alike unto it selfe without beginning or ending which neither needeth nor taketh helpe of any which can neither be seene by mortall eye nor yet perceived by any mortall sense but onely to be contemplated by our minde and understanding So Aristotle in his Metaphysicks and in his workes De mundo esteemeth this Ens sempiternall unmeasurable incorporeall and individuall not resting in this habitable world but above it in a sublime one unchangeable not subject unto any passion or affection who as hee hath of himselfe a most blessed and perfect life so without errour may it be said of him that he giveth life unto all other things below and it is to be observed that as in his writings hee acknowledged this God so in his dying-houre he made his writings and words jumpe together Which is so much the rather to be remarked because whereas many Christians did professe a sort of religion in their life-time which on their death-beds they did disclaime yet this man as he acknowledged God in his writings so dying he recommended his soule unto him in these words Ens entium miserere mei And particularly in his Booke of the Heavens the 9. cap. as is cleere there saith he without the outmost heavens there is no place vacuity or end because those that are there are not apt or meet to bee in place neither yet maketh time them any older nor are they subject to change or alteration being exexempted from all passion affection or change they leade a most blessed and eternall life And in the 12. of his Metaphysicks cap. 7. but more especially cap. 10. De unitate primi motoris In God saith he is age and life eternall and continuall which is God himselfe Section 3. Platos opinion concerning the Creation of the world seconded by Socrates and Antisthenes Opinions of Plato Aristotle and other Philosophers confirming God onely to be the Creator of all things AS the Philosophers doe agree with us herein and in sundry other places about the nature of God so doe they likewise that this God made the world and all that is in it governeth it and sustaineth it And first Plato in Timaeo if saith he this world be created and begotten it must necessarily be by some preceding cause which cause must be eternall and be gotten of none other Now what this cause is in his Epimenides thus he expresseth I saith he there maintaine God to be the cause of all things neither can it be other wayes And in that dispute which is betwixt Socrates and his friend Crito let us not be solicitous what the people esteeme of us but what hee thinketh who knoweth
whole senses were clogged But I will adde no more of dreames then that which Cato long agoe hath warned us of Somnia ne cures nam mens humana quod optat Et sperat vigilans in somnis vidit id ipsum That this is love beside dayly experience we have warrants out of our most famous Poets In somnis eadem plerosque videmus obire Causidicos causas agere componere lites Induperatores pugnare praelia obire The reason hereof being that the object of our senses doe not only move them while they are present at a businesse but also leaveth some certaine Idea imprinted in the minde which rancountring with our drowsie phantasies amidst our sleepes produceth these confuted dreames above spoken of FINIS OF VARIETIES The fifth Booke Conteining five Treatises 1 Of the Numbers Three and Seven 2 Of Miracles and Prodigies 3 Of the Philosophers Stone 4 Of the World 5 An Introduction to the Metaphysicks By DAVID PIERSON of LOVGHLANDS in SCOTLAND Gentleman Et quae non prosunt singula multa juvent LONDON printed for T. A. 1635. TO THE RIGHT Honourable my noble good Lord THOMAS Lord BINNING c. My ever honoured good Lord NO so base attribute but might justly be vented against mee had I so farre supprest Your Lo most generous goodnes and many singular favours conferred on my demerits as not in this dutifull dedication sacrificed to the altar of your larger merits present this small offering of my greater good will and affection I will not implore your propitious acceptance for your noted and courteous affability to all and gracious acceptance of meanest gifts animates me to this presumption What your knowne vertues my Lord are would require a more accurate and tighter Pen than mine to delineate yet were not the world so given that even truthes themselves are taken for palpable flatteries I could tell with what universall applause and commendation your younger vertues and generosities in your travels made even strangers to honour and admire you I could tell what great hopes our Countrey hath already received that you will not onely to the Lands and Possessions of your worthily noble Father succeed as Heyre but to his singular Knowledges and Vertues also which have already so fairely budded and now ripen so hopefully that none can doubt the successe I could tell too of your Prudence Courage Charity and your other ample endowments but I am so full of admiration of your every goodnesse that what the Tragedian said of Cares I may of my affections Leves loquuntur ingentes stupent Accept then my deare Lord for expression of all this little Booke which how voluminous and accurate soever it could be were due to your high deservings from me That Your Lo in it is mixed with so noble Partners I hope for pardon not reproofe which likewise intreate for all my other trespasses and boldnesse with your Honour alwayes humbly desiring the continuance of your Noble Love and Favours to one who would no longer wish to live if it were not both to live and die Your Lo most faithfull and entirely-affectioned Servant D. PIERSON OF THE NVMBERS THREE and SEVEN SECT 1. Treating briefly of Numbers in generall GOD at the Creation is said to have made all things in number weight and measure as indeede they were in a most exact order symmetrie and proportion Antiquity have remarked many things by severall Numbers as Pierus in his Hierogliphicks at length relateth Pythagoras is said to have esteemed much of the number of five as composed of the first even and odde numbers two and three Numero Deus impare gaudet Severall men have severally treated of severall numbers but I have here made choyce of three and seven as finding maniest and most memorable things in all Sciences comprehended within them which thus pack't up together cannot but bee infinitely delightfull and most helpefull to the memory of every Reader SECT 2. Conteining variety of memorable things comprehended within the Number of three as of Heaven and Hell and of Poeticall fictions and some observations amongst the Romans THree of all Numbers should be held in greatest veneration The Persons of the God-head are three Father Sonne and Holy Ghost which is that most blessed Trinity There are said to bee three Heavens Aëriall which is betwixt this and the starry Firmament Etheriall that great Primum Mobile encompassing the first and Empireall or Cristalline Heaven the habitation of the blessed Spirits whither as is supposed Saint Paul was ravished There are also three Regions of the Ayre As three heavens so there are said to bee three Hels The Grave the place of torment and the anxiety of a vexed minde Saturne had three Sonnes Pluto Neptune Iupiter Iupiter had his three-fold Thunder Neptune his three-forked Trident and Pluto his three-headed Cerberus Diana according to the place where shee was hath three severall names in the Heavens Luna or Lucina on Earth Diana in Hell Hecate There were also three Graces Aglaia Thalia Euphrosine and the Muses are numbred by thrice three Three Iudges are fained by Poets to be in Hell Minos Aeacus and Radamanthus Three Furies Daughters of Acheron Alecto Tyfiphone Megera Three Hesperides Aeagle Arethusa Hesperethusa Three Syrens Parthenope for wit Ligia for vertue and Leucosia for beauty Aspectu verbis animi candore trahuntur Parthenopes Ligiae Eeucosiaeque viri Three Sisters of the Destinies called Partcae Clotho draweth out the thread of our lives Lachesis spinneth or twisteth it and Atropos cutteth it at our deaths Clotho Colum bajulat Lachesis net Atropos occat Gerion was said to have had a three-fold body Three shaped Chymaera Sphinx was fained to have three severall Visages and three fatidick or prophecying Sybeles many the like amongst Poets Martia Roma triplex Equitatu Plebe Senatu Amongst the Romans were three kindes of Flamens or Priests their Deales Martiales and Quirinales They had also three kindes of Prophets Aruspices who divined by sacrifices on Altars Augures by the chirping of Birds and Auspices who foretold the events of things by beholding the entrals of birds They divided every of the twelve moneths in three Ides Nones and Calends The Romans also for recovery of the Greeke Lawes sent three men Spurius Posthumius Servius Sulpitius and Aulus Manlius And amongst them three were noted for obteining greatest spoyles from their Enemies Romulus Coriolanus and M. Marcellus Romes three-fold government was first by Kings then Consuls lastly Emperours SECT 3. Conteining some Theologicall and Morall precepts and observations redacted under the number of three THere are three Theologicall vertues Faith Hope and Charity and three principall Morall vertues Temperance Iustice and Fortitude Three things incident to man To fall in sinne which is humane to rise out of it againe which is Angelicall and to lye in sinne which is Diabolicall Three things in all our actions are to be observed that our appetite bee ruled
of nature weake and moyst changeable by encreases and wanes and this they make to last but foure yeares The second from foure to fourteene called childhood over which they set Mercury because hee of himselfe is indifferently good or bad according to the good or bad Planets with whom he is joyned so in this age a boy bewrayeth his inclination and is so flexible that according to his education and company he is mingled with hee becommeth either good or bad and that impression he then taketh can hardly be rooted out of him The third containeth the next eight yeares and continueth to the twenty two over which they place Venus Et primae lanuginis aetas in Venerem est praeceps and it was called Youthead The fourth called Adolocencie lasteth twenty yeares and continueth till the 42 yeare and is governed by Sol the Sunne which Astrologians call the spring the light the eye of the world and King over the other Planets In his age man attaineth to his full strength and vigour becommeth hardy judicious understanding c. The fifth lasteth from 42 to 56 and is called manhood or virile age ruled by Mars a bad star dangerous fierce and hot for in that men begin to wax angry impatient and avaricious but more temperate in their dyet and more constant in their actions The sixth taketh up 12 yeares so lasts to 78 and is called old age governed by Iupiter a noble Planet making men religious just chaste temperate and pious In this age men abandon on paines and travell and practise devotion and good workes The last is from 78 to 98 which yeares few come to and is called decrepit old age ruled by Saturne the highest and most maligne Planet cold dry and mellancholick cumbersome insupportable weake and growing againe childe-like SECT 7. The opinions of some Fathers of the Church and some Philosophers concerning the number of Seven what attributes they gave with some of Hypocrates observations thereon BY Saint Ambrose in his 12. chap. de Moha Arca S. Origen in his 2 Homily on Genesis and his third on Exodus and Eusebius de Praeparatione Evangelica this number is sometime called a cleane number a holy number a virgin number a mysticall a number of perfection with many the like Epithets attributed unto it both by Civill and Ecclesiasticall Writers yet Chrysostome in his 24 Homily on Genesis speaking of the number of Beasts that entered the Arke inveyeth against and taxeth all observers of numbers Hypocrates in his worke de partu Septimestri enlarging himselfe on the properties of this number saith that the life of man consisteth of septinaries that in seven dayes a childe hath all his compleate members and that if any man abstaine totally from meate and drinke seven dayes hee cannot live that a childe borne the seventh moneth may live but not one borne the eight because saith hee that then Saturne by course over-ruseth the birth that in seven yeare children have all their teeth that the Guts of man are seven times his length that the celesticall bodies of the Moone and of the eight and ninth Orbe doe move by Septinaries the Moone maketh her course in foure seven dayes the eight Spheare finisheth its revolution in seven thousand yeares the ninth in seven times seven thousand which make out forty nine thousand and many the like SECT 8. Of the seven Wonders of the world THere have beene seven wonders famed through the world so called either for the vastnesse of the fabrick or curiosity of workmanship 1. The Pyramides of Egypt 2. The Towre of Pharos built by Ptolemy King of Egypt 3. The Walls of Babylon built by Semiramis 4. The Temple of Diana in Ephesus which was beautified with 127 Pillars of Parian Marble 5. The Tombe or Sepulchre of Mausolus King of Caria built by his Q. Artemesia 6. The Colossus at Rhodes the Image of a huge Gyant cast in Brasse which be-stridde the River which runneth to Rhodes under which a ship might passe By some the Pallace of Cyrus which was reported to bee cimmented with gold obtained the seventh place though some as Martiall in his first Epigram preferreth Vespasians Amphitheater at Rome before it or any of the former but the matter is not worthy a controversie So I leave them and proceede SECT 9. A continuation of observations on the number of seven taken out of holy Scripture THe Israelites compassed the Walls of Ierice seven times and at the seventh blast of the Rammes hornes which they carried about them they fell downe to the ground and the Walls were throwne downe The greater part of ancient Sacrifices were by sevens as seven Rammes seven Bullocks c. Sybilla enjoyned Aeneas to sacrifice in sevens Nunc grege de intacto septem mactare juvencâ—s Prestiterit totidem lectas de more bidentes The principall Feasts and Solemnities of Gods people continued seven dayes Seven dayes the people eate unleavened bread at the Passeover God had seven thousand reserved unto himslfe which bowed not their knee to Baal Iob had seven Sonnes and Zachary maketh mention of seven eyes wherwith God seeth all things The Prophet Elisha commanded Naaman the Leper to wash himselfe seven times in the River of Iordane The number of Beasts which entered the Arke of Noah were seven The Arke rested on the Mountaine of Ararat on the seventh moneth and in the 19. of Proverbs Wisedome hath built her house on seven Pillars the seven Candlesticks the seven Churches of Asia the Booke closed with seven seales the seven Angels with their seven Trumpets the seven viols of Gods wrath the seven degrees of the Temple seven loaves served the whole Companie which were with our Lord Pharaoh dreamed of seven fat and seven leane kine and God in the 26 of Leviticus threatneth a seven-fold curse to bee multiplied on all that thinke the evils that be fall them to come by chance all which with many more mentioned in Scripture cannot be without their owne mysteries No marvell then that Pythagoras and others have reputed this number a religious one since Scriptures are full of occurrences of this number and the world consisteth of the harmony of seven Vnities Naturall Conjugall Regular Personall Essentiall Ecclesiasticall and Politicall SECT 10. Of the seven great Potentates of the world of criticall dayes and climacterick yeares with other observations IN the Heavens are seven Planets and in the Earth seven great and powerfull Potentates doe rule the great Cham of Tartary the Emperour of China by them called the second Sonne of God the Sophy of Persia the great Turke the Emperour of Germany Prester Iohn the powerfull Monarch of Aethiopia and the Emperour of Russia The seventh and forteenth day in all diseases are accounted most dangerous and are called Criticall Macrobius Aulus Gellius and others observe that every seventh yeare in the life of man there followeth some alteration either in estate voyce colour hayre complexion or conditions And Seneca Septimus quisque
seeing the Law Prophets Evangelists and Apostles workes and writing are so universally preached unto all SECT 2. Of Prodigies and in what veneration they were amongst the ancient Romans BEing loath to trouble the Reader with the tedious definitions of Prodigies nor with the severall and many opinions of Writers concerning them I will relate onely some storyes of them and of the times wherein some of them happened of all which as the most part of the Roman Writers make mention so particularly Sabellicus in his Rhapsoeticall history of the world and that from the 11. or 12. Booke of his 4. Aeneid unto the end of his Worke. During the first Punick Warre which was the first betwixt the Carthaginians and Romans under the Consulship of Appius Claudius and Marcus Fulvius Flaccus which was the foure hundreth and ninety yeare after the building of Rome the Roman Histories were then both more frequent and did savour more of truth and possibility than their former Wherefore to begin with that time I observe that there never happened any remarkeable Prodigie either in the Ayre Water or Earth after which there were not presently Expiations Lustrations Prayers or offerings made unto their Gods to whose Temples and Altars people of every sex age and condition did flock and runne to pacifie and appease their incensed wrath which may serve to condemne the neglect and contempt that is in Christians of the like Prodigies and teach us as these Heathen did when they chanced to repaire to our true God and implore for mercy and forbearance of wrath at his hands To begin then as I said with Prodigies observed in the time of the first Punick or Carthaginian Warre of those many admirable ones recorded by Sabellicus I finde this most worthy of relation In the Picenean Territory Cneius Domitianus and Lucius Annius being Consuls a River was observed for the space of a whole morning to runne red blood no accident that might cause it being perceived by any for which and some others the like the Romans intituled their Novendialia sacra or expiations for nine dayes and Livius likewise in the time of Tullus Hostilius their third King relateth that the like propitiatory Sacrifices were ordained for the like causes In Hetruria also which is now the Florentines bounds the heavens were perceived to burne In the Citie of Ariminii three Moones at once were one night seene by the Inhabitants all which Prodigies appeared about the end of the foresaid first Punick Warres Shortly after about the beginning of the second warre after Hanno was overcome by Scipio a Childe of a moneth old was heard to crie in the Streete Triumphi Triumphi In the fields of Amitermin neere Rome ships were discerned in the skie and men in long white garments were perceived to march towards one another but never to meete In the Picen Territory it rained stones and the Sunne and Moone were seene to joust as it were at one another and in the day time two Moones appeared in the heavens At Phalascis the heavens seemed to bee rent asunder And at Capua the Moone seemed to burne and as envolved in a showre of raine to tend towards the Earth Civitas ob haec prodigia saith Sabellicus lustrata est lectisternium supplicatio indicta aliaque aliis diis placamina decreta SECT 3. A continuation of Prodigies which happened in the time of the second Punick Warre with many others that were seene under the times of severall Consuls of Rome IN the first yeare of this second Carthaginian Warre under the Consulship of Fabius Maximus Marcus Claudius Marcellus a green Palme tree in Naples tooke fire and burn'd away to ashes At Mantua a litle Rivulet or stripe of water which ranne into the River Mincio was turned into blood And at Rome it rained blood An Oxe was heard there to speake these words Cavetibi Roma Afterward in the Consulship of Quintus Fabius sonne to Fabius Maximus and Titus Sempronius Graccus the similitude or likenesse of great long and tale ships appeared to bee upon the River of Taracina in Spaine At Amiternum in Italie a litle Brooke ranne blood for severall dayes In Albano monte in Rome it rained stones The Sunne at divers times was seene of a bloody colour Many Temples and holy houses in Rome were beaten downe with Thunderbolts from heaven some of the Citie Ensignes or field Colours were observed to sweate blood two Sunnes appeared in the Heavens at one time it rained milke at another stones During the Consulship of Cornelius Cethegus and Sempronius at what time the Africane Warres were appointed to Scipio two Sunnes at one time were seene in the Heavens and the night which is by nature darke appeared extraordinary light A Comet in forme like a burning torch was discerned to reach from the East to the West and it rained stones after that notable overthrow given to Hanniball by Scipio which was the last to Hanniball and at the time when the Consull T. Claudius was appointed to prepare for Africk to appease some mutinies that had risen there upon his setting out to that voyage the Orbe and face of the Sunne was visibly discerned to be lesse than usuall Moreover in the Veliternean fields the Earth rent asunder in so huge and frightfull gappes that trees and whole houses were swallowed up in it after which there followed showres of stones In the Consulship of â—n Belius and L. Aemilius Paulus it rained blood for two whole dayes together And the Statue of Iuno in the Temple of Concord at Rome was perceived to shedde teares SECT 4. Of Prodigies that happened during the civill warres betwixt Marius and Sylla of some in Iulius Caesars time as at his passing the River of Rubicone the Pharsalian warres and at his death c. AT the beginning of the Civill warres betwixt Martus and Sylla a Mule by nature barren did foale The Capitoll tooke fire and which was lamentable it being a worke of foure hundreth yeares standing famous through all the world was destroyed the whole Citie was so shaken with Earth-quakes that the face of it was wonderfully defaced and a woman conceived and was delivered of a Serpent When Iulius Caesar had cross'd the River of Rubicon contrary to the decree of the Senate the heavens as foreseeing what imminent danger was to ensue thereupon rained blood The Statues and Images of their Gods in the Temples did sweat great droppes of blood and many faire buildings in the Citie were beaten downe with fire and thunder from heaven On the same day that the Pharsalian battell was strooke the Statue of Victoria which stood in the Temple of Minerva at Eulide was seene to turne its face towards the Temple doore whereas before it beheld the Altar At Antioch in Syria such great noyse and clamours were heard twice a day about the Walls of the Towne that the people
terminate with a subject If there be multiplicity of formes in one selfe same matter If formes of matters be extracted out of the potentialitie of the matter If Angels be species or individualls Curiosity in Logick to know what sort of relation betweene the creature and the Creator What Heaven the Prophet Enoch was wrapt unto What and where Abrahams bosome If beasts herbs plants will bee renewed with man after the resurrection If there be degrees of glory in heaven What language in heaven Curiosity in Physicke to know whether there be more worlds then one If there was one before this The Starres and heavenly lights force not our inclinations The inclination of Parentâ— more mooveth children naturally then the Starres doe The number and greatnesse of certain Stars in the via lactea Diversities of opinions Via Lactea differently given up The enquiry of the secrets of nature convenient food for a curious Spirit Eudoxus craved to be neere the Sunne although it should be with the hazard of his life as that hee might knowe it Because curiosity to know is a plague therefore our faith is settled upon things incredible to human reason The Gods of the Ancients were pourtraited with their fingers upon their mouthes and why As in Divine mysteries we should not be too curious So should we not in any worldly businesse As we should not bâ— over-curious â—o should we not be lâ—sse curious with the Stoicks referring all to destiny As the most curious craftsman is not ever either the wisest or the Wealthiest So the most curious heads are not they to whom God manifests his seâ—rets God as hee is above Nature so worketh he beyond Nature some times Great and sublime spirits stumble more vilely then the meaneâ— sort Dion Areopagita's observation of the Ecclipse at our Saviours suffering Opinions of the needle in the compasse Of Nilus her sourse and inundation Mens dispositions Burning hills and Mountaines Columbus first intention and motive to his voyage Columbus his reason His voyage His policy The cause of dearth since Columbus voyage Columbus's worth depraved His vindication Columbus denomination of Americus conferred on Vespucius Here againe vindicated Another aspersion on him Livias curiosity The understanding and reason in man is as the Sunne in the firmament Will as the Moone which should have no light cut from her Sun reason What happines is according to Aristotle By our understanding we know God by our will we love him What and wherein consisteth the old Philosophicall felicity so much spoken of being that whereof we now treate That our feliciâ—â— cannot consist in the actions of our will It would seem that our happinesse did not coâ—sist in the actions of our reason and understanding but in these of our will Reasons in favours of Will The actions of the will the object of it seemes to bee more noble then these of the intellect Will and understanding how coincident This question of felicity consisting in will and understanding is coincident with that Theologicall question of Faith good workes The end of all Sciences is to know which the Philosopher saith is good of it selfe The properties of our Soveraigne happinesse The greatest property of our feliâ—iâ—y is as to crave nothing more so not to feare the losse of that which wee have Wealth and honour cannot be our happinesse The different opinions of the Philosophers upon this purpose Happinesse wherein it did consist according to Socra The Epicureans and Stoicks their opinions The latter Philosophers have refuted al others establishing their owne Finally what our true felicity is and wherein it doth consist By this soveraine felicity a man liveth in tranquility and dieth in peace A Simile Difference betwixt Platonick and Christians Multiplicity of Gods amongst the heathen The Trinity shadowed by Plato Plato his reasons why the world liveth His opinion of God Some of the Hebrews of the same mind Platos opinion of propagation and continuance of all things Platos termes not far different from Moses words Comparison of the old Roman Philosophers with the Roman Church now The Hierarchie of blessed Spirits Sleepe mainteiner of all living creatures Perseus dyed for want of sleepe Causes of sleep Secondary Thirois murther Alexander the great his sleep Augustus his Alexanders great fortune Catoes sleepe His death A digression against selfe murder In his booke de Senectute Division of dreames Natural which Accidentall Divine Diabolicall Severus dream of Pertinax Severus causeth to be cast the manner of his dreame in brasse Henry the 5 th his admirable dreame Cicero's dream of Octavianus Antiquity superstitious in the observance of numbers The use of number Three Heavens Three Hells Heathnick superstitions Poeticall fictions Theologicall and Morall Vertues Of Sinne. How our appetites are bridled Christian duties How wee offend God an how to appease him Christs humiliation and exalation How to know God David Salomon Mans Enemies Love Of Feare Degrees of government About dyeâ—â— What Creatures God ordained for mans use Physicians Lawyers Iudges Division of Lawes Chirurgian Oratour Civilian Poets Physicall observations Customes amongst the Persians The seven ages of mans life attributed to the seven Planets Seven Wonders Two kindes of Miracles False Miracles which True Miracles Difference betwixt true and false Miracles Why God permitteth false miracles When miracles were most necessary The piety of the ancient Romans after any remakeble Prodigies Christians blamed A River raâ— blood The institution of the Novâ—ndiâ—lia sacra The heavens burned Three Moones A childe of a moneth old spake Men seene in the skie Two moones at once A greene Palme tree tooke fire of it selfe Rivers runne blood An Oxe spake It rained stones Ensignes sweat blood 〈…〉 The â—arth rend asunder A Statue wept The Capitoll destroyed by fire from heaven Images in Temples sweat blood Instruments heard to play where none were An Oxe spake A Comet like a sword hang over Ierusalem An Oxe calâ—ed Formidable Thunders Earth-quakes The deboarding of Tyber ominous to Rome A blazing starre The sea cast out monsters It rained blood three dayes A huge stone fell from heaven A great piece of Ice fell in Rome Conclusion 〈…〉 His meeting with an Herâ—â—te His proficiencie in the Art of Chimestrie His Present to the Senate Restored to favour He is suspected of Treachery Hee flyes to Bavaria He is hanged on a gilded Gybbetâ— The plenty of gold which the West Indians have The true matter of gold Ripleus c. 3. P. 74. Iodoc. Grenerus p. 36. â—los Flor. p. 35. 37. Thom. Aquin ad fratrem c. 1. Tauladan p. 28. Rosarum p. 18. Libaniuâ— Mullerus Aquinase 3. Daustricus p. 16. Monachus p. 16. Benedictus p. 5â— 57 58. c. Moâ—iennes two principless Solut. coagulat Moriennes Theob Arnaldus 〈◊〉 p. 61 62. Exercet 3. in tu bam Arnald in specie Scala philosoph p. 103 Mulletus de lap philosoph Rosarium p. 189. Libanius Arnaldus Iullius p. 116. Arnaldus Mullerus Miracula chymica Libanius Isaacus Lullius Calid c. 6. Rolinus p. 283. Dastinâ—s p. 30. Mullerus Libanius Scotus p. 61. â—â—1 Agurâ—lls Three speciall points wherewith the ancient Philosophers was most perplexed The opinions of the old Philosophers concerning the nature of the Gods The philosophers not only admitted their Gods aâ— inventers of good but fomenters of evill also The Philosophicall errour concerning the discent and progenie of their Gods The errours touching the descent of their soules Divers opinions of the philosophers concerning the substance of their soules The different opinion concerning the event of soules after their separation from their bodies Their reasons why there were moâ— worlds than one Opinions concerning the Eternitie of the World The Gymnosophists answere concerning the Eternitie The Philosophicall differences concerning the beginning of the World The fond conceites of those who imagined all things to be by the encounter of Atoms A theological observation upon the premisses Our Christian beleefe touching the Worlds beginning and ending Three wayes of knowing God A briefe description of the World The division of the heavens and Coelestiall Spheares The Plannets and their retrodations in their proper spheares Cause of the Moones change Different motions of the Starres What the great Platonick Starre was The Waters and Earth make but one Globe Why the Seas debarr'd from overflowing the Earth Division of the Earth Of America What maketh all things so deare now Of our old known world the third part is not Christian and that as yet different amongst it selfe Division of Asia The West and East parts Turkish professors divided amongst themselves A litle description of America and the New-found-lands What time of the yeare the world was created When probably it may be thought to take an end Copernick his opinion that the Earth did move rejected Why the change of Triplicities cannot be a ground for change of States The starrie firmament devided in so many Asterismes Bodin his triplicitâ—ie is not such The changing of triplicities notable to change the nature of things and Why Diversities of peoples natures conformeable to the positure of the heavenly Plannets The naturall disposition of the Plannets argueth the Inclination of people over which they are planted If people be changed from that which they were wont to be Why and How If some Countries be barren others plentifull Why and How Man compared to the World Qualities of the Northern and Easterne people The three faculties of the Soule Conclusion Metaphysick first called Sapientia 2 Phylosophia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Prima Philosophia 4 Philosophia Theologica 5 Metaphysica and why Whereof it treateth Two causes why Metaphysick is added to the other Sciences The first The second cause Metaphysick excelleth other Sciences A supposition resolved First Reason Second Reason Third Reason That Metaphysick is free from all subjection to other Sciences Reason Why the Science of Metaphysick is most honourable Comparison Christian Philosophers Aristotle Fonseca Suarez That the consideration of mans soule and not himselfe belongeth to Metaphysick Ruvins his opinion The benefit of the knowleâ—ge of the Metaphysickâ— Controversies