Elements mixt together is the purenesse subtilenesse and simplicity if I may say so of that Element Which reason may serve too against them when they say that if it were there it should burne all about And which likewise may serve for answer to the objection of the Comets which are seene seeing they are of a terrestriall maligne exhalation and so having in them that earthly mixture and being inflamed by the neighbour-heate of that fiery Element no wonder though they bee seene and not it her subtile purenesse being free of all combustible matter and so the lesse conspicuous to our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive perspicuum nisi condensetur est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia visum non terminat Iul. Scal. Exer. 9. There is no such question about the second Element which is the Aire for of it all agree that it hath three regions wherein all these you call Meteors are fashioned as clouds haile snow thunder wind and dew yea and higher than all these in the first and supreme Region these blazing Comets although other men place them above the Moone which are so formidable to ignorants who know not the causes of their matter Quest. Is this so as you give it forth Answ. It is of verity that the first Element which we call the Element of fire is disputable and hath beene denied by many but as for the Ayre none to my knowledge ever called it in question neither is there in all our Philosophy a subject more fitting a man of spirit to know than the discourse of the Meteors therein framed of all which although you have a tractate hereafter by it selfe yet one word here more to make you understand their nature and matter the better Section 5. A briefe Discourse of Meteors of their causes matter and differences THE great Creator hath so disposed the frame of this Vniverse in a constant harmony and sympathy amongst the parts of it that these Heavenly Lights which wee see above our heads have their owne force power and influence upon this Earth and Waters whereon and wherein we live marying as it were these two so farre distant Creatures both in place and nature by the mediation of this Ayre above spoken of which participateth of both their qualities warmenesse from the Heavens and moistnesse from the Earth and Waters Nature then but Melior naturâ Deus or GOD better than Nature hath ordained the Sunne Fountaine of light and warmth to be the physicall or naturall cause yea and the remotest cause as wee say in the Schooles of these Meteors as Aristotle himselfe in his first Book of his Meteors cap. 2. observeth When I speak of the Sun as most principall I seclude not the Stars and these celestiall bodies which rolling about in a per-ennall whirling and rotation doe lance forth their power upon the Earth also The neerest Physicall or naturall cause againe must be understood to be cold and heate heate from these heavenly bodies to rarifie or attenuate the vapors of the Earth whereby they may bee the easier evaporated by the Sunne or heate to draw fumes and vapours from the Earth upward cold againe to condensate and thicken those elevated vapours in the Ayre to thicken them I say either in clouds raine or snow or the rest Thus as the Meteors have a twofold cause as you have heard so have they a two fold matter The first and remotest are the two Elements but of them chiefly Earth and Water the neerer cause or matter are exhalations extracted from these former two Which exhalations I divide in fumes and vapours fumes being a thin exhalation hot and dry elevated from the Earth and that of their most dried parts by the vertue of the heavenly Starres and the Sunnes warmenesse elevated I say by the vertue and warmnesse of the Sunne and Stars from the driest parts of the Earth even the Element of fire from whence and of which our Comets fiery-Darts Dragons and other ignean Meteors doe proceed although later Astronomers have found and give forth some of the Comets formation to be above the Moone Whereas vapours are exhalations thicker and hotter swifter drawne up from the Seas and Waters by the power of the Sun and Stars of which vapors thither elevated are framed our raines snow haile dewe wherewith they falling back againe the Earth is bedewed and watered When I say that these vapours are hot and moist thinke it not impossible although the waters their mother be cold and moist for that their warmnesse is not of their owne innate nature but rather accidentall to them by vertue of the Sunne and Starres warmnesse by whose attractive power as the efficient cause they were elevated Now then as of fumes elevated to the highest Region of the Ayre the fiery Meteors are composed so of their watery vapours which are drawne no higher than the middle Region proceeds raine clouds snow haile and the rest or if they passe not beyond this low Region wherein we breath they fall downe into dew or in thick mysts Thus you see that these vapours are of a middle or meane nature betwixt the Ayre and the Waters because they resolve in some one of the two easily even as fumes are medians betwixt fire and earth in respect that they are easily transmuted or changed in the one or the other And thus as you have heard the efficient and materiall causes of Meteors So now understand that their forme dependeth upon the disposition of their matter for the materiall dissimilitude either in quantity or quality in thicknesse thinnesse hotnesse drinesse aboundance or scarcity and so forth begetteth the Meteor it selfe different in species and forme as if you would say by the aboundance of hot and dry exhaled fumes from the Earth and the most burnt parts thereof are begot the greater quantity of Comets winds thunders and contrary-wayes by the aboundance of moist vapours elevated by the force of the Sunne from the Seas and waters we judge of aboundance of raine haile or snow or dew to ensue according to the diverse degrees of light in the Ayrie Region whither they are mounted Now when I said before that hot exhaled fumes are ever carried aloft to the highest Region of the Ayre take it not to be so universally true but that at times they may be inflamed even in this low Region of ours here and that through the Sunnes deficiency of heate for the time for as the uppermost Region is alwayes hot the middle alwayes cold so is the lower now hot now cold now dry and againe moist according to the Sunnes accesse or recesse from it as Aristotle lib. 1. Meteo cap. 3. noteth And of this sort are these even visible inflamations which in the Seas are seene before any storme flaming and glancing now and then as I my selfe have seene yea and sometimes upon the tops of Ships masts Sterne and Poope or such as in darke nights now
Quest. What causeth some Fountaines to last longer than others certainly that must proceed from the copiousnesse and aboundance of the veine and and waters such long-lasting ones have above the others Or finally if it be demanded what can be the cause that some Rivers and Springs which formerly did flow in large swift currents do lessen and sometimes totally dry up That must not be imputed to the scituation or change of the Starres as some suppose by which say they all places in the world are altered but rather unto the decay of the veine peradventure because the earth preasing to fill up voidnesse hath sunke down in that place and so choaked the passage and turned the course another way Neither can there be a fitter reply given unto those who aske what maketh two Springs or Fountaines which are separated onely by a little parcell of ground to bee of a contrary nature yea one sweet and fresh the other brackish and salt one extreame cold another neere adjoyning to it to bee luke-warme Then the diversity of Oares or Metals through which these waters doe runne which is the cause of their different tasts and temperatures as on one parcell of ground some flowers and herbs salutiferous and healthfull others venemous and mortall may grow The Moone is often said to bee the efficient cause of the ebbing and flowing of the Sea now if so be as universally all the Learned hold what is the cause seeing shee is universally seene by all Seas in a manner and I may say equally that therefore all Seas flow not and ebbe not alike To this I thinke no better reply can be given than that some Seas there are which be rather Lakes in a manner and of fresher water than Seas in respect of the incessant running of endlesse Rivers into them whereof they make no account againe to say so by subministring matter to Rivers Fountaines Brookes or Lakes as the Ocean doth the invironing bankes and shoares being higher almost than they such are all Sounds Gulphs and it may be the Mediterranean Sea also Or yet we may say that the profundity and deepenesse of some Coasts hindereth the flowing more then it doth upon shallow and ebbe sands and other valley and low bankes Now the cause of our hot Baths neere Bristoll in Flanders Germany France Italy and else where is onely the sulphureous and a brimstony Oare or Metall through which their waters runne as the salt earth through which some waters doe runne is the cause of their saltnesse such as the Salt-pits in Poland and Hungarie out of which Salt is digged as our Pit-coales and stones are digged out of Quarries And no question but these waters are heated too by running through such earth These and the like are the reasons given by Philosophers for such secrets of Nature as either here before I have touched or may handle hereafter and howbeit by humane reason men cannot further pry into these and the like yet no question but the power of the great Maker hath secrets inclosed within the bowels of Nature beyond all search of man To learne us all to bend the eyes of our bodies and minds upward to the Heavens from whence they flow to rest there in a reverent admiration of his power working in by and above nature and that by a way not as yet wholly manifested unto mortall men By all which and many more we may easily espie as the power so the wisdome of this our Maker in disposing the forme of this Vniverse whether the great World or the little one MAN in both which there is such a harmony sympathy and agreement betwixt the powers above which wee see with our eyes as the Heavens and the distinguished Regions of the Ayre in the greater World with the Earth and Seas or of the soule minde life and intellect of Man the heaven in him comparatively with his body the Earth and such like of the one with the other that is the great and little world together as is a wonder For as in the Ayre how the lower parts are affected so are the superiour and contrarywise as the superior is disposed right so the inferiour So we see that not onely a heaven of Brasse maketh the Earth of Iron but likewise waterish and moist earth causeth foggy and rainy ayre as a serene or tempestuous day maketh us commonly either ioyfull or melancholy or as a sad and grieved minde causeth a heavie and dull body but contrariwayes a healthfull and well tempered body commonly effecteth a generous and jovially disposed minde OF VARIETIES THE THIRD BOOKE CONTEINING FIVE TREATISES OF 1. Armies and Battels 2. Combats and Duels 3. Death and Burials 4. Laughing and Mourning 5. Mentall Reservation 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 RIGHT HONOVRABLE THOMAS Earle of Hadington LORD Privy Seale of Scotland and one of His Majesties most HONOURABLE Privy Counsell in both KINGDOMES Right Honourable IF writers of books in former ages have made a gratefull commemoration in the front of their workes of worthy men who for their brave deeds either in Peace or War Church or Common wealth were renounced thereby to enternize their fame and by their examples to extimulate others to the imitation of their vertues nothing could expiat my trespasse if I should passe over your Lordships most accomplished rare vertues thereby to deprive posterity of so excellent a President especially amongst your other many exquisite perfections you being in this barren age so worthy a patterne and Bountifull Patron of letters and literate men Let antiquity boast it selfe of the integritie of a Greeke Aristides in the gravity and inflexibilitie of a Roman Cato and the rest yet our age may rejoyce to have all these accumulated on your Lordship alone Envy cannot conceale with what credit and generall applause as through the Temple of Vertue to the Sacrary of Honour you have past all the orders of our Senatoriall Tribunall even to the highest dignity where like an Oracle you strike light through most foggie and obscurest doubts The continued favour of Kings the aggrandizing of your estate by well managed fortune the peopling by the fecunditie of your fruitefull loynes not only your owne large stocke but many of the most ancient and honourable families in our nation may well set out your praises to the world but the true Panegyrick which I if able would sound abroad your Honours due deserving merits to which in all humility and reverence I offer this small pledge of my entirer affection hoping ere long to present them with something more worthy the studies and travels of Your Lordships in all dutifull obedience D. PERSON OF ARMIES AND BATTELLS VVherein by the way our moderne VVarfare is compared with
as Suarez noteth writing upon this place in his Index locupletissimus in Phisicam lib. 12. cap. 7. yea he seemeth to have beene ravished with the sweetnesse of this heavenly contemplation It is no wonder that Davâ—d in the 104 Psalme vers 34. said My meditation of him that is of God shall be sweete aud â— wâ—ll bee glad in the Lord. For if Aristotle found such sweetnesse in the contemplation of God as hee is Pater mund or Pater entium what sweetnesse yea what heavenly what ravishing joy may a man living within the Church have in the contemplation of God as he is Pater Ecclesiae and Pater misericordiarum 2 Cor. 1. 3. SECT 7. The secoâ—d Respect for the dignity That the consideration of the soule of man belongeth to the Metaphysicks with severall Reasons for the proofe thereof THere are some who thinke that not onely the contemplation of God and of the Angels doe belong unto the Metaphysicks but also the contemplation De anima humana seu rationali and that because it is a spirituall or immateriall substance Suarez in the first Tome of his Metaphysicks Disput. 1. Sect. 2. Parag. 18. most justly condemneth this opinion and that 1. because consideratio totius consideratio partium ejus ad unam eandem scientiam pertinet Now the consideration of man himselfe belongeth not to Metaphysick but to Physick and therefore the consideration of the soule of man which is a part of man belongeth also to Physick or naturall Philosophy 2. Albeit the soule of man be an immateriall substance in it selfe and although in the reall beeing of it it hath not a necessary dependencie from bodily matter yet God hath appointed that the ordinary and naturall existence or beeing of it as also the operation of it should be in materia corporea It is farre more probable that which is affirmed by Ruvins and Conimbricenses in the Frontispiece of their Treaties de anima separata à corpore and in their first questio prooemialis before their disputes de anima that the consideration of the beeing and operation of the soule in statu separationis à corpore after death untill the day of the generall resurrection doth belong not to Physick but in some respects to Theologie and in other respects to Metaphysick For the handling of these questions An status separationis à corpore sit animae rationali naturalis an anima à corpore separata habeat naturalem appetitum redeundi ad corpus an anima separata specie ab Angelis differat quas facultates seu potentias quas species intelligibiles quos habitus quem modum cognoscendi habeat anima separata à corpore the handling I say of these questions doth belong properly to Metaphysick neverthelesse these same Authors whom I have now cited as also Suarez in the place already spoken of affirme that the Tractatus de anima separata may most commodiously be added to the Bookes de anima not as a proper part of the Science de anima but as an Appendiâ— to it SECT 8. The third Respect for the Vsefulnesse Of the great use Metaphysick is towards the furthering of all Divines in Controversies and other things A Conclusion THirdly and lastly this Science exceedeth all the rest indignity in respect of the great use it hath in all other Sciences and Arts especially in Theology it selfe I neede not to insist in the confirmation of this for it is very well known that by the grounds of Metaphysick wee may demonstrate against Atheists that there is a God against Pagans that this God is one against Cerdon Marcion and the Manichaean Hereticks that there are not duo principia but unum summum primum principium against the Stoickes that there is not such a fatall necessity in all events as they dreamed of against that damnable and detestable Heretick Conradus Vorstius that Deus est infinitus immensus indivisibilis simplex totus in qualibet re in qua est aeternus quoad substantiam suam quoad ejus decret a immutabilis omnium accidentium expers for that wretched and madde Doctor denied all these things In many other Questions and Controversies which the Church hath against Hereticks ancient and moderne there is great use of Metaphysick But I feare to weary the Reader with these Generalls For I intend hereafter God willing to put forth a small Treatise of Metaphysicks wherein you shall finde that noble Science more perspicuously delineated FINIS The praise of Philosophy Effects of Philosophy Vses and ends of Philosophy Of Logick Of Metaphysicks Of Mathematicks The Authors Apologie Questions concerning the World The way how these questions are propounded Diverse opinions of the heavens substance What is the true matter substance of the firmament The earth rolled about with the heavens What is the substance of the stars What maketh them so cleare The Sun placed amiddest the Planets why What light the Moone thineth with what signifieth the black spots in the face of the Moone The Moones power over sublunarie bodies Reasons that there is not an lement of fire Comparison of a Mirrour to variety Why Commets are seene and not the Element of fire Knowledge of Meteors fit for men of spirit The remotest cause of Meteors The neerest cause Their remotest matter Matter and cause of the moist Meteors Difference betwixt fumes and vapours Great differences of the Meteors What are our S. Anthonies fires The earth and waters not seâ—cred like the other elements but linked together Quest. Why the waters are not about the earth Quest. Quest. Why lakes and running flouds are not salt Why some fountaines savour of brasse or salt c. Quest. Of the Seas ebbing and flowing Why the Mediterranean West-Indian Seas have no flux or reflux Of Magellanes Strait what maketh so violent a tyde there Why the Mare Del Zur hath flux and not the neighbouring Sea Why Lakes Rivers ebbe not nor flow not Why the Sea wâ—xes never more nor lesse for all the waters runne to and from it Quest. If the Seas be fresh some fathomes below he superfice The probability that certaine Seas may be fresh low Quest. Reason for the burning hiâ—ls which are in divers Countries The true cause of earth-quakes The comparison of the earth and mans a body Reasons why there is no time The Reasons confuted What things are said to be in Time Aristotles opinion that Time is the ruine of things how to be expounded Quest. Of the wittinesse of Dogs â—nd Horses Of the love of a Dog to his Master Discourse of a Dogs memory Distinction between things done by reason and a naturall inclination That certaine plants herbs vvill grow hiâ—dlier together than others The true cause how the hard Adamant is dissolved in a dish of Goats bloud What maketh the Loadstone draw Iron What maketh the Needle in a Sea compasse turne ever to the North. Reasons prâ— and contra
that falls and the most ignorant then perceive the harshnesse of his note He feedes all the world with large promises of some rare worke to proceed from him ere long and thereby hee so long feedes and drinkes till both he and it and his name doe all die and none to sing his requiem Now being loath to resuscitate so peccant a humour I leave him too without an Epitaph in hope never to heare of his succession or his ghost wandring after this For the ignorant Reader hee hath such a qualitie to make himselfe appeare wittie that he will commend every thing that he doth not understand and so I am sure of his approbation but Landâ—â—iab indocto vituperari est Wherefore I leave him to admire and wish for better proficiencie Lastly to the view of all in generall I expose this booke into the world upon this confidence that if the most discreet and Iudicious give it but that auspicious approbation that many worthy and learned gave it before it sufferd the Presse for the rest my care is taken yet shall I to all but in a different manner ever be A Well-wisher D. P. The Authors Friend to the Booke GOe ventrous booke thy selfe expose To learned men and none but those For this carping age of ours Snuffes at all but choycest flowers Cul'd from out the curious knots Of quaint writers garden plots These they smell at these they savor Yet not free from feare nor favour But if thou wert smel'd a right By a nose not stuft with spight Thou to all that learning love Might'st a fragrant nosegay prove So content thee till due time Blazethy worth throughout this Clime To the curious Reader THough in the former leaves you may descry The Sum of all this Book drawne to your eye In succinct perspective yet if you trace A little farther and survey each place As it in all dimensions colours Art Is measured out O! then it would impart That true content that every man enjoyes Betwixt things Reall and fine painted toyes Most Sciences Epitomized heere Are as the Noone dayes light set down most cleere With other rarities to yeeld delight If thou but daigne to reade the same aright How er'e thou think or speake my comfort 's this They 'le speak themselves wel though thou speak amisse ERRATA What Errors have Escapt in this booke either in the Quotations Omission of Words transplacing or the like let them be imputed to the Transcriber And shall be mended Godwilling PErcurri librum hunc cui inscriptio est Varieties c. nihilque in eo contra Catholicam fidem aut bonos more 's inveni THOMAS WEEKES R. P. D. Epo. Lond. Ã Sacris The first Booke of Varieties CONTAINING A DISCOVRSE AND DISCOVERIE OF some of the Rarest and most Profitable secrets of naturall things whether in Heaven Aire Sea or Earth As of The Heavens Sunne Moone and Starres their Matter Nature and Effects c. The Ayres Regions and their effects c. The Seas saltnesse deepenesse and motion The Earths circumference and distance from the Heavens by way of Question and Answer The Preface to the following questions wherein is set downe the Praise Effects Vses Ends and Parts of Philosophy SEEING Philosophy which is the love of Wisdome and of the knowledge of divine and humane things by auncient Philosophers and Wise men in their severall ages was accounted not an invention of mortall men but a precious Iewell and an inestimable propine sent downe from the Gods above Thereby in a manner to make men partakers of their divine knowledge which made the Poets feigne Minerva the patronesse and president of wisdome to have issued from Iupiter's braine and the Muses nurses of learning to be his daughters it is no wonder that Plato in his Timaeo and M. T. Cicero do so highly extoll the knowledge of it giving to it the Attributes of the Searcher of vertue the Expeller and chaser away of vice the Directer and guider of our lives the Builder of Cities Assembler of men for before that knowledge they strayed through Wildernesses like bruit Beasts the Inventer of Lawes Orderer of manners Promover of discipline Instructer of morall good living and the meane to attaine a peaceable and quiet death Finally seeing by it we arrive at the perfect understanding at least so farre as humane wit can reach of all the secrets that Mother Nature containeth within her imbraces whether in the Heavens Aire Seas Earth and of all things comprehended within or upon them What time can we better spend here on Earth than that which we imploy in the search of her most delightfull instructions for thereby every sort of men whether Moralist or Christian may have his knowledge bettered which made Saint Paul and before him Aristotle confesse that by the knowledge of these visible things we might be brought to the knowledg admiration and adoration of our great and powerfull GOD the Maker of Nature for the knowledge of naturall things and of their causes leadeth us as it were by the hand to the search of their Author and Maker This the Poet points at when he sang Praesentemque refert quaelibet herba Deum There is nothing so meane in Nature which doth not represent unto us the Image and Power of the Maker and argue that none but He could have been their Former And it is this sort of Knowledge which properly we call Philosophy or Physick which in this Treatise I intend most to handle and by which as by one of the principall parts of Philosophy the reader may have an insight in the Cabals and secrets of Nature The Philosophers and Learned sort reserved in a manner to themselves the other parts of Philosophy as not being so absolutely necessary for all to understand except a very few and these pregnant wits only For Logicke the first and lowest of all is but as an Instrument necessary for the other parts wherewith to serve themselves by subministring grounds and wayes of reasoning thereby to inforce conclusions of the precedents which they propounded Metaphysicks againe contrary to the Physicks medleth with things transcendent and supernaturall wherto every reader is not called and wherof al alike are not capable neither are the Mathematicks befitting every spirit giving hard essayes even to the most pregnant wits all not being alike capable of the dimensions and mensurations of bodily substances no more than all are for the Military precepts and Architecture Printing Navigation Structure of Machins and the like which are things consisting in Mechanick and Reall doings neither are all alike able for Musick Arithmetick Astronomy Geometry c. whereas all men as fellow-inhabitants of one World and the workmanship of one Hand by an inbred propensenes w th a willing desire are carried to the search of things meerely Naturall though as in a Citie Common-wealth or Principality all in-dwellers are not alike neither in honour dignity nor charge If in the
discovery of these Mysteries and secrets of Nature I answer not the vast expectation of the overcurious the more modest and discreet Reader will rest satisfied that I inferre the most approved Reasons of the more Ancient and Moderne Philosophers and such men as have most Copiously treated of them thereby to ease thee and all men of the like paines and turmoile that I have had in the search of these secrets which if they bring thee that content satisfaction that I desire and intended for thee I am assured of a favourable applause and have the reward I expected Section 1. Of the matter whereof the Heavens are composed with the confutation of various opinions of Philosophers concerning it ALthough the world and all comprehended within its imbraces is the proper subject of Physicke and that Physiologie is nothing else but a Discourse of Nature as the Greek Etymologie sheweth and so were a fitting discourse for this place yet because the questions which concern a Christian to know against the Philosophicall conceits Of the Worlds eternity his pre-existent matter that it had a beginning but shall never have an end if there be more worlds than one If the world be a living Creature in respect of the Heavens perennall and incessant rotation and the Ayres continuall revolution the Seas perpetuall ebbing and flowing the Earths bringing forth oâ— conceiving fruit alternatively c. Because I say these questions of the World together with these if there was a World before this which is now or if there shall be one after this is consummated if there bee any apart by this are handled in the Chapter of the World in this same Booke I passe them for the present and betake me to the more particular questions more necessary to be knowne and lesse irreligious to be propounded And because the Heavens of all the parts of the World are most conspicuous as that wheretoever we bend our eyes being the most glorious Creature of all the Creators workes at it I will begin but as I said I would alwayes have the Reader to understand that I propound these questions not so absolutely of mine owne braine to solve them as to give him a view of the variety of opinions yea of the most learned in these high and sublime questions whereat we may all conjecturally give our opinions but not definitively while it please the great Maker to bring us thither where we may see Him and them more cleerely Quest. First then I aske of what matter are the heavens composed Answ. Diverse have beene the opinions of Philosophers upon this subject For Averroes in his first booke of the heavens and there in Text 7. and tenth holds it to bee so simple a body that it is free from all materiall substance which opinion of his by this may be refelled that with Aristotle in the eight booke of his Metaph. chap. 2. and in his first booke De coelo and Text 92. What ever things falles under the compasse of our senses these same must bee materially substantiall But the heavens are such and therefore they must be materiall Besides that all movable Essences consist of matter and forme as Aristotle in his second booke of Physicke chap. 1. holdeth But so it is that the heavens are movable therfore they cannot be free of matter Quest. Seeing then it is evinced by argument and concluding reasons that the heavens doe consist of matter I aske now what kinde of matter are they compounded of Answ. The Philosophick Schooles in this point are different Some of them maintaining a like matter to be common with them and the sublunarie bodies that is that they were composed of the foure elements of which all things here below doe exist Neither lacked there some Sects that gave forth for truth that the heavens were of a fierie and burning nature which opinion Aristotle confuteth by many reasons in his first Book De coelo chap. 3. establishing his owne which have beene held for truth not only by his Sectaries the Peripateticks then but ever since have beene approved which is that the matter of the heavens being distinct in nature from that of the foure elements of which all other sublunarie things are framed must bee composed of a quintessence which opinion of his he thus maintaineth against the Platonists and all others who maintained that it was framed of the most pure and mundified part of the foure elements for saith hee All simple motion which we finde in nature must belong unto some simple body But so it is that we finde a circular motion in nature which no wayes appertaineth unto any of the elements in regard that in direct line they either fall downeward as the waters and earth or else they ascend upward as the ayre and fire And it is certaine that one simple body cannot have more proper and naturall motions than one Wherefore it followeth of necessitie that seeing none of the elements have this circular motion as is before verified therefore there must be a distinct simple body from them to which this motion must appertaine and that must be the heaven As for those who enforce identitie of matter in kind betwixt the heavens and these elementarie things below and consequently would involve them under corruption which is peculiar to all other things their warrant is of no validitie for although they take upon them to demonstrate by their late Astronomicall observations in the Aetherian region new prodigies not observed nor remarkable heretofore which both Ruvius and the Conimbricenses give forth to proceed from a corruption and defect of the first cause from whence they flow They mistake in so farre as they are rather extraordinary workes of the great maker threatning mortalls by their frownings then other wayes Symptomes of the Celestiall Pâ—râ—xysmes and corruption Neither must you understand that I doe so adhere unto the heavens incorruptibility that I thinke it free from all change but contrarily rest assured that at the last conflagration it shall suffer a change and novation but no dissolution as the low elementarie world Quest. You conclude then that the heavens are of a fift substance not alembecked out of the foure elements but an element by it selfe having it 's owne motion severall from the others which is a circular one Answ. Yea truly I doe Quest. But now seeing all circular motion is such that it hath some immoveable thing in the middle of it whereabout it whirleth ever as we see in a Coach Wheele and the axeltree What is this immovable thing whereabout the heavens circular rotation and perpetuall motion is Answ. The Globe of the earth which whatsoever fond conceit Copernicus had concerning the motion of it yet remaineth firme and immovable And the heaven doth rolle still about this earth and hath still as much below it as we see round about and above it Sect. 2. Of the Starres their substance and splendor where also of the
piller of Truth since the purity of the Primitive Doctrine left by the holy Evangelists Apostles and their Successors hath beene adulterated and martyred with curious questions as those of Transubstantiation Concomitance Latreia Dulia Hyperdulia mentall reservation equivocations implicite faith congruities condignities and Supererogations together with the inerrability of the Popes Holinesse Semi-man and Demi-God as also those questions of our late Divines whether CHRISTS death alone was satisfactory for our salvation or His life and death together And those questions also of providence of predestination of prescience Gods effective and permissive power in sin if GOD can lie or recall time past or make a thing done to bee undone c. what hath mooved our so inquisitive Curiosists as Subtilis Scotus and D. Thom. who have as it were so overclouded all with their pregnancies of wit to be so curiously sollicitous as to enquire whether or not besides Creation and Generation there were any other production of things in nature different and distinct from those two which surely is not for by that meanes accidents should befound to be concreated congenerated not inhesive and having their being in the subject according to the Logicians rule accidentis est inesse Whereupon followed that no lesse idle then curious question whether GOD may sustayne accidents after the substracting of their subject from them in which they were and with which they were concreated as who can imagine a whitenesse to exist without a wall paper cloud cloath or some such subject to be in wherwith first it was concreated as Ruvius in his Commentary upon the second Phys. and second de anima fondly giveth forth seeing it is certaine that the actions of GODS will are ever bounded to and terminated with an object either possible or actuall and the reason of this is because all potency and possibility to bee tendeth to and terminateth in an object from which it may assume the owne species kind So that the acts of the divine Intellect or understanding tending to an object extant or in aptibility to exist do tend to it as it is in the Divine intellect and so consequently such as actually or possibly existeth Such questions as these being more fit to cruciate and perplexe the mindes yea even of the most learned then otherwise to instruct them or any of the weaker sort Section 3. A continuation of some other Theologicall and Metaphysicall subtilities and curiosities SVch as this is that of the multiplicity of formes in one selfe same subject and this if the formes of matters be extracted out of the potentiality of the matters which certainly is the first not wherein I agree with Suares in his disputation upon the first of the Metaphysicks and whether Angells be species or individualls howbeit in my minde what ever Divus Thomas speaketh in favour of species they are more properly to be held as individualls yea and with our Moderne Divines reverence whether Protestants or Iesuites what can bee the formall object of our faith the subject of it being once perfectly knowne howbeit in effect to my opinion the formall object of it with Divus Thomas must bee the divine verity manifested unto us in holy Scripture by our Lord and Master the holy Prophets Evangelists and Apostles the pen men of GOD together with the authority of the Church which authority is but as a testimoniall and secondary and with both and all others permission who prye and dive so deepely in the Orcum and mysteryes of Learning as whether or not Creation bee all one with the thing Created sooner solved then advisedly propounded for so it is that Creation being an action of the divine will fiat factum est Gen. 1. 34. Moreover that will in GOD and His Divine essence being all one there is no question but that Creation is prior to the thing created the like or part whereof neither the Iewish Thalmud nor the Mahometan Alcoran scarce ever did propound to their Readers But I leave the sublimity of Theologicall and Metaphysicall questions which hath puzled marvellously even the best refined and acute Spirits Section 4. Of Curiosities in Logick the relation betwixt the Creator and the creature to what Heaven the Prophet Enoch and Elias were wrapt what place is said to be Abrahams bosome VVHat hath the Logician advantaged his art of reasoning by troubling himselfe and others with what kind of relation is betwixt the creature and the Creator Whether with Aristotle predicamentall or not mutuall or that it holdeth onely of the creature not of the Creator also howsoever predicamentall with Aristotle it cannot be for that Creation argueth no change in GOD as it doth in the thing Created which is transchanged from a not being to a being which is certaine because GOD and supernall intelligencies as meere formes free of all matter doe worke by their intellect and will So that Creation proceeding from GOD as an act of His will and intellect must have beene from all eternity with Him nothing being in Him which was not with Him likewise To the former adde this curiosity likewise what Heaven it was which the Prophets Enoch and Elias were wrapt into for our curious Our anographers by their doings I warrant you shall exclude them out of all Heavens for why say they into the Aire which is the first Heaven they could not be wrapt seeing if they were taken up from the Earth for rest and ease there they would find little it being the proper place of stormes and tempests neither into the second for if for ease joy and rest they were taken from the earth it behooved to be elsewhere then there because that starrie Heaven by many is held to be in perpetuall revolution and motion much lesse will they admit them into the third Heaven because they were not as yet gloryfied at least there is no warrant in Scripture for it besides that our MASTER IESUS CHRIST being Primitiae resurrectionis was the first that entered which was many ages after their uptaking Where the bosome of ABRAHAM is to which most credibly they were rapt our curious Topographers cannot agree their sublimities and curiosities rather producing scruples then instruction What it is is by all almost agreed upon but where it is maketh the doubt with Peter Martyr Vermillius loco 16. Classis 3. It is thought to be nothing els then a place of rest where the soules of the Fathers departed before our SAVIOURS comming to the World were attending and in joy expecting it denominated from Abraham the Father of the faithfull without excluding the rest of the Fathers which place what ever they say I take to have beene in Heaven in which we know there are many stations how ever they perplexe themselves in marshalling our lodgings there And against them all of this opinion is S. Augustine Commenting on the 85. Psalme Section 5. The Curiosity of the Millenarij
say they doe either perpendiculagor or obliquely sphericall or angularly crowde together this globe and all the diversities in it whereof indeede I may say with the Satyrists Spectatum ad missir sum teneatis amiei This is that which Virgil savoreth when he bringeth in old Silenus his Canto to this purpose in these words Nemque canebat uti magnum per inane coacta Semina terrarumque animaque marisque fuissent Et liquidi simulignis ut his exordia primis Omnia ipse etiam mundi concreverit orbis All which opinions in this may be refuted that they derogate too much from the power of God whether they would have had the world eternall or of any preexisting water insomuch as they thought not him who is able to draw light out of darkenesse sufficient to have framed by his very World all this Fabricke of nothing or yet if this Chaos had beene drowned in oblivion and sunck in darknesse not to have raised and reframed a new one by the same Word and his power SECT 8. The most approved opinion of all Philosophers concerning the Worlds beginning and matter the infallble truth of it and a checke of Augustines against over curious inquisitors after those and the like misteries THe more tolerable opinion was of those who held all things to be composed in time of the foure elements admitting the Creatures of the Etheriall Region to bee of a like kinde and species with these of the Sublunary and yet they thought not that any thing of them could be but by some preëxisting matter Whereas we hold sacred anchor of veritie that the mightie infinite eternall and all-powerfull God created this World of nothing in and with time about five thousand sixe hundereth and odde yeares agoe and that hee shall destroy it in time knowne onely to himselfe And if they aske what God was doing before this short number yeeres We answere with S. Augustine replying to such curious questioners that he was framing Hell for them Seeing then it was created and with time it cannot therefore be eternall these two being repugnant and incompatible ad idem as we say which indeed to mortall men inlightned but with nature only is hard to beleeve As for Trismegistus in his Poemander and Plato in his Timeo what they have spoken more divinely than others herein no question but they have fished it out of Moyses his Pentateuch who flourished before them as Diodorus and Iosephus both witnesse SECT 9. How Philosophers differ from Christians in the wayes whereby God is knowne the Parts whereof the world is composed the division of the Coelestiall Spheares wherein severall varieties may be observed THere are three wayes of knowing God first affirmatively by which whatever good is in man they with us acknowledged to be in God in a supereminent manner and in abstracto as we say in the schooles Secondly by denying what ever evill is in man can any wayes be in God which is called the way of negation But in the third way which is called the way of causation by which we acknowledge God to be the causer of all things only There they did mistake in so farre as they imputed the cause of many things to a continued series and a perennall succeeding of one thing to another for although Saint Augustine Lib. 2. de civitate dei cap. 17. and 4. holds that nature hath charecterised that much in every one to know the finger of God in their Fabricke For that which to us Christians are as undoubted truths to them were dubitable grounds grounded upon their physicall maxime That ex nihilo nihil fiet But leaving these opinions of Philosophers as almost al Cosmographers do I divide the world into two parts Caelestiall and Elementary for the Almighty hath so disposed and linked them together That the Elementary or lower world cannot subsist without the Celestiall Her vertue power motion and influences for effectuating whereof the heavens are framed like a concaved Globe or a hollow Bowle whose center or middle body is this earth environed about with these heavens distant equally at all parts from it The Celestiall Region which properly is all the bounds betwixt the Sphere of the Moone and the highest heavens comprehendeth in it eight Starrie Orbes of which eight seaven Plannets have their spheares betwixt the starrie firmament and the ayre but so set that every ones orbe is lesser than the other untill they reach the Moones which is the least last and lowest spheare of all The eight orbe which is the starrie firmament comprehendeth all the rest of the fixed starres and under it the planetary spheares before mentioned But yet so that it againe is environed by one greater more ample and capacious called the ninth spheare And this ninth is girt about againe by that most supreme of al called the tenth or primum mobile above which againe is the Emperian or Christaline heaven which is the domicile and habitation of the blessed Spirits The tenth spheare or primum mobile is that in order by whose perennall revolution the starrie firmament and all the rest are rowled and wheeled about in the space of 24 houres from East to West upon the two Poles of th world called the South and North or Polearticke or Antarticke Hic vertex nobis semper sublimis at illum Sub pedibus styx atra videt manesque profundi And yet that revolution is not so swift but that the Plannets have every one their owne course and motions and that from the West to the East upon other Poles by the Astronomers called Zodiack Poles Nor is each Plannets course aalike swift and rapid for the Moones course through the Zodiack is ended in one moneth The Sunnes in a yeare and so forth of the rest So that Saturne finished his but in 30 yeares Iupiter his in 12. And Mars in lesse and fewer to wit in 2. Venus and Mercury whose place is next below the Sunne in the like space with the Sunne but by reason of their changing by retrogradation and progression they are sometimes before the Sunne in the morning and sometime behinde at evening and at othertimes so neere him that they cannot bee seene finally the Moone as remotest from the first Mover or tenth heaven is swiftest in her owne peculiar motion through the Zodiack which shee endeth as I was saying in 27. dayes and some odde houres Neither thinke It strange although the change fall not untill the 29. and a litle more the reason being that during the time of 27. dayes wherein the Moone goeth thorough the Zodiack the Sunne in the meane time by his peculiar motion hath gone 27 degrees forward in that same Zodiack which space the Moone must yet measure before shee can be in Conjunction with the Sunne which in effect is the change So they two are to be distinguished the Periodick motion of the Moone her Lunation from change to change All these motions of
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
Sunnes place in the firmament Quest. But I passe from the motion of the heavens and their matter which you hold to be a quintessence and so a thing distinct from the foure elements Now I crave to understand what is the matter of these twinckling Starres which we see glancing in the face and front of this heaven Answ. Of that same matter whereof the heavens are because in simple and not composed bodyes their parts doe communicate with that same nature and matter whereof the whole is so that the heaven being a most simple body and the Starres her parts or a part of it no wonder that they communicate both of one essence and of this opinion is the Philosopher himselfe in his second booke De coelo chap. 7. Quest. But if so be as you say the starres are of a like matter with the body of the heavens how then is it that they are a great deale more cleare and glauncing where they appeare then the rest of the heaven is Answ. Because they are the thicker part and better remassed together and of a round Spherick forme and so more susceptible of light Now round they must be for besides that we discerne them so with our eyes the Moone and Sunne are found to bee round But so it is that all Starres are of a like forme and matter but the lesser and the bigger differ only by the lesser or greater quantity of their matter condensed or conglobed together Quest. But whether doe they shine with their own innate or inbred light or is their splendor borrowed from any other beside Answ. Some such light they have of their owne howbeit but little whatsoever Scaliger saith to the contrary in his sixtie two exercitation But indeed the brightnesse of the Starres light floweth from the Sun the fountaine of all light and that this is either lesser or more according to their diversitie of matter and their equality and inequality there is no question For which cause the Sunne is placed in the midst of all the moveable Starres as in the midway betwixt the starrie firmament and the first region of the aire from thence to communicate his light unto all so that those which are nearer unto him above and to us below doe seeme brighter than these higher above as may be seene in Venus Mercurie and Luna Sect. 3. Of the Moone her light substance and Power over all sublunarie bodyes Quest. NOw resolve mee if the Moone hath not more light of her selfe then the rest Answ. Yea she hath a glimps of light indeed of her selfe but that is dimme and obscure as may be seene in the sharp-new as we say but as for the fulnesse of that light wherewith shee shineth unto us at the quarters or full she borroweth that from the Sun But we may better conceive the weaknesse of her light in her eclipses when the earths shadow interposed betwixt the Sun and her directly vaileth and masketh her face which then appeareth blackishly browne yet not altogether destitute of light Now as the light of the Sunne is the fountaine of warmenesse by day even so no question but the winter and Summer nights are at a full Moone warmed more then during the first or last quarters Quest. But is it true which is usually reported that in the body of the Moone there be mountaines and valleys and some kinde of spirituall creatures inhabiting which Palingenius an Italian Poet describeth at length Answ. It is certaine and our Mathematicians have found out that in the Moone there are some parts thicker some thinner which make her face not to looke all cleare alike for that dimmer blackenesse in the middle of it vulgarly called the Man in the Moone is nothing else but a great quantitie of the Moones substance not so transparent as the rest and consequently lesse susceptible of light which black part of it with other spots here and there Plinius lib. 2. cap. 9. of his Naturall historie taketh to be some earthly humors attracted thither by her force and attractive power which I hardly give way to in respect of the weaknesse of her force to draw to her any heavy dull and earthly humor which never transcend the regions of the aire above all which the Moone is Quest. Now finally hath the Moone no power over particular sublunary bodies for I heare much of the influence and power of the Planets over the bodies of Men Beasts and Plants Answ. As for the power and efficacy of the other Planets over us I have something in the title of Necromancie As for the Moones power experience sheweth that the ebbes and flowes of the Sea how different so ever the Coasts be depend totally and constantly on the full and change of the Moone for accordingly her waters swell or decrease Moreover the braines and marrow in the bones of Man and beast doe augment or diminish as the Moone increaseth or waneth as doe likewise the flesh of all shell fishes Dayly experience too hath taught your Pruners of trees gelders of cattell gardners and the like to observe the Moones increase and decrease all which is strongly confirmed by Plinie in his second booke De Historia animalium and Aristotle lib. 4. cap. 41. De generatione animalium Sect. 4. Of the Element of Fire whether it be an Element or not and of its place Quest. LEaving the heavens their number matter Sun Moone and Starres I come lower unto the foure Elements whereof the Philosophers will all things below the Moone to be framed and made First then I adhere to Cardan and Volaterans opinion that betwixt the sphere of the Moone and the first region of the aire where the Philosophers place this fire to be which they make the first element it cannot be and so that it cannot be at all because that if it were there we should see it with our eyes for the Comets and these lancing Dragons and falling Stars c. whereof many are neighbours with this Ignean-sphere we visibly see and the fires which burne on earth also Answ. There is not a point of Philosophy which if you reade judiciously and peruse the Authors treating thereupon but you shall finde such controversie concerning the establishing of it amongst themselves that one to an hundred if you find two or three jumpe together Quest. But yet as a Mirrour or Glasse giveth way unto diverse faces and representeth unto every one their owne visage although never so farre different from other while it of it selfe remaineth unchanged or unaltered So it is with truth how different soever the opinions bee of the searchers out of it in any Science yet this verity it selfe abideth in them all and is alwayes one and alike in it selfe and so in this point what ever be Volateran or Cardans opinion yet sure it is that the Element of fire is there and the cause why it is not seene as are our materiall and grosly composed fires of all the
and then are perceived to flutter about Horse-meines and feet or amongst people gone astray in darke nights And these our Meteorologians call Ignes fatui ignes lambentes wilde-fires Sect. 6. That the earth and waters make but one globe which must be the Center of the world Of the Seas saltnesse deepnesse flux and reflux why the mediterranean Indian Seas have none Of Magellanes strait what maketh so violent tyde there seeing there is none in the Indian Sea from whence it floweth Of the Southerne Sea or Mare del Zur THus then leaving the Aire I betake me unto the third and fourth elements which are the earth and waters for these two I conjoyne in the Chapter of the world and that after the opinion of the most renowned Cosmographers howbeit Plinius Lib. 2. Naturalis Histor cap. 66. and with him Strabo lib. 1. distinguish them so as they would have the waters to compasse the earth about the middle as though the one halfe of it were under the waters and the other above like a bowle or Apple swimming in a vessell for indeede Ptolomee his opinion is more true that the earth and waters mutually and linkingly embrace one another and make up one Globe whose center should be the' center of the world But here now I aske seeing the frame of the universe is such that the heaven circularly encompasseth the low spheares each one of them another these the fire it the Aire the aire againe encompasseth the waters what way shall the water be reputed an element if it observe not the same elementarie course which the rest doe which is to compasse the earth also which should be its elementarie place Answer True it is that the nature of the element is such but GOD the Creator hath disposed them other wayes and that for the Well of his Creatures upon earth Who as he is above nature and at times can worke beyond and above it for other wayes the earth should have beene made improfitable either for the production or entertainement of living and vegetable Creatures if all had beene swallowed up and covered with waters both which now by their mutuall embracing they do hence necessarily it followeth that the Sea is not the element of water seeing all elements are simple and unmixt creatures whereas the Seas are both salt and some way terrestriall also How deepe hold you the Sea to be Answ. Proportionably shallow or deepe as the earth is either stretched forth in valleys or swelling in mountaines and like enough it is that where the mouth of a large valley endeth at the Sea that shooting as it were it selfe forth into the said Sea that there it should bee more shallow then where a tract of mountaines end or shall I say that probably it is thought that the Sea is as deepe or shallow below as commonly the earth is high in mountaines and proportionably either deepe or shallow as the earth is either high in mountaines or low and streacht forth in vallies But what reason can you render for the Seas saltnesse Answer If we trust Aristotle in his 2 booke of Meteors and 3. as he imputeth the ebbing and flowing of the Sea to the Moone so he ascribeth the cause of its saltnesse to the Sunne by whose beames the thinnest and sweetest purer parts of it are extenuated and elevated in vapors whilest the thicker and more terrestriall parts which are left behind by that same heate being adust become bitter and salt which the same Author confirmeth in that same place before cited by this that the Southerne Seas are salter and that more in Summer then the others are and inforceth it by a comparison in our bodies where our urine by him is alleadged to be salt in respect that the thinner and purer part of that moistnesse by our inborne warmenesse is conveyed and carryed from our stomack wherein by our meate and drinke it was engendred thorough the rest of the parts of our body Neither leaveth he it so but in his Problems Sect 23. 30. for corroboration hereof he maintaineth that the lower or deeper the Sea-water is it is so much the fresher and that because the force of the Suns heat pierces and reaches no further then the Winter Cold extendeth its force for freezing of waters unto the uppermost superfice only and no further If it bee true then that the Seas are salt wherefore are not lakes and rivers by that same reason salt also Answer Because that the perpetuall running and streames of rivers in flouds hindreth that so that the sun beames can catch no hold to make their operation upon them and as for lakes because they are ever infreshed with streames of fresh springs which flow and run into them they cannot be salt at all the same reason almost may serve to those who asâ—â— what makes some springs savour of salt some vitrioâ—â—â—â—e of brimstone some of brasse and the like To which nothing can be more pertinently answered then that the diversity of mineralls through which they run giveth them those severall tastes What have you to say concerning the cause of the flowing and ebbing of the Sea Answ. To that all I can say is this that Aristotle himselfe for all his cunning was so perplexed in following that doubt that he died for griefe because he could not understand it aright if it be truth which Coelius Rhodiginus lib. 29. antiquarum lectionum cap. 8. writeth of him it is true indeede yea and more probable that many ascribe the cause of his death to have beene a deepe melancholy contracted for not conceaving the cause aright of the often flowing and ebbing of Euripus a day rather than to the not knowing the true cause of the Seas ebbing and flowing chiefly seeing Meteor 2 3. he ascribeth it to the Moone the mother and nurse of all moist things which is the most receaved opinion and warranted with the authoritie of Ptolomee and Plinius both as depending upon her magnetick power being of all Planets the lowest and so the neerer to the Sea which all doe acknowledge to bee the mistris of moisture and so no question but to it it must be referred which may bee fortified with this reason That at all full Moones and changes the Seas flowing and swelling is higher then at other times and that all high streams and tydes are observed to bee so seeing the Moone doth shine alike upon all Seas what is the cause that the Mediterranean Sea together with the West Indian-Seas all along Hispaniola and Cuba and the Coasts washing along the firme Land of America to a world of extent hath no ebbing nor flowing but a certain swelling not comparable to our Seas ebbing and flowing Answ. Gonsalus Ferdinando Oviedes observation in his History of the West-Indian-Seas shall solve you of that doubt and this it is He compareth the great Ocean to the body of a man lying upon his back reaching
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
to the diversity of the matter whereof they are framed which are dry and moist vapours and exhalations extracted from the earth and waters and from thence elevated to the regions of the ayre where they are fashioned and that diversely according either to the degree of the Region they are framed in or the matter whereof they are fashioned The Philosophers and meere naturalists have not alike consideration of them for Philosophers have regard to them both as they have their dependance from above specifying time place and all other their circumstances whereas the meere naturalists doe particularize none of them but generally shew how they flow from the earth the knowledge of stars and of the regions of the ayre better fitting the Philosopher then the other For so it is that the vapors and exhalations which the Sun extracteth out of the Seas and earth sending them up to the regions of the ayre are the true and originall materiall cause of these Meteors Not of all uniformely but severally of each one according to the height whereto they are elevated from the said waters and earth and the nature of the vapour elevated which I may not unfitly compare to the naturall body of man whose stomacke is the centre of his fabrick which sendeth up to the head the moyst or flatulent humors wherewith for the time it is affected and receiveth backe againe either heated and consuming distillations or refrigerated and quenching humors wherewith to attemperate and refresh the incessant motion and heat of the other noble parts by a circular motion Quest. I know the curiosity of more subtile spirits will move the question whether the Sun draweth exhalations from the lowest or first region of the ayre seeing it is humid and hot sometime hotter sometime colder according as the reverberation of the Sunnes heat from the earth affecteth it although I grant that the ayre of its owne nature is hot yet that hindereth not but accidentally it may be heated also yea sometimes made hotter then of its nature it is To this question I answer Answ. That the subtilty and rarefaction of the ayrs humidity hindereth the Sunne from exhaling of it for although some parts of the moist ayre be grosser than others yet the same grosser parts are more subtile then any vapor which the Sun extracteth from the earth or waters for not all subtile humidity is evaporable but that of water only as that which may more easily be apprehended by heat As then the lowest and first region of the ayre about us wherin we breath here is hot and moist both by nature and accident as I was saying by the reverberation of the sunne-beames upon solid and combustible bodyes and heated by the exhalation of fumes from places or things that are apt to be kindled even so the uppermost region is hot and dry both by nature and accident and almost more or rather by accident then by nature propter viciniam ignis albeit the supreme region must be hotter then the lower both in respect of the propinquity of it to the element of fire even as the lowest region by the neighbour-hood of it to the earth oftentimes is colder than hot as also in respect of the nearenesse of it to the heavens which as with the light of them they warme the lower things So by the rapidity and velocity of their circular course they heate this first region also Now as these two regions are of themselves hot and moist and hot and dry so the middle Region is only cold but drierwhere it is contiguous with the uppermost and more moist whereit is â—igher the lowest This great coldnesse of it enforced together by an Antiperistasis as we say or opposite contrarieties of heate above and cold below The Ayre then being divided into these three Regions wherewith the uppermost as comprehended within the concavity of the fiery Element is ever hot and dry the lowest hot and moist but of a weake and debill heat which by a breathing cold may be changed the middle Region is alwayes cold CHAP. 2. Where Meteors are composed Of Clouds where they are fashioned together with the solution of some questions concerning the middle Region NOW remaines to know in which of these Regions any of these Meteors are framed and first whether or not Clouds be generated in the middle Region of the Ayre It is most likely that not there but in the lower because in it diverse other Meteors alike in matter and forme are framed To which not so much cold is requisit as to the other two yet the nature of Clouds being considered we shall finde them to be generated in the middle Region onely For seeing Clouds are nothing else but vapours mounted and thickned by condensed cold then sure they cannot bee framed in the uppermost Region of the Ayre because in it the Sunnes rayes are directed lacking reflex beside the circular and Spherick motion it hath by vertue of the proximity of the Elementary fire which warmeth it againe this thickning or condensing cold cannot be in the lower region by reason of the heate of it through the reverberation of the Suns rayes beating upon the solid bodies of the earth and waters so there resteth the middle Region in which the reflex faileth the vertue from above too of the direct Sunnes rayes so that naturally it being cold in it only these vapours must be condensed to a cloud And whereas I was saying before that it should seeme that the Clouds are begotten in the lowest Region in respect that in it Waters as Dew and Fountaines at least their matter and forme are brought forth that alwayes cannot hold because that Fountaines and Rivers are rather bred in the concavities and hollow places of the earth than of it or rather flow and have their source from the Seas Neither must my words be mistaken when I say that the middle Region is naturally cold seeing before I have set downe the Ayre naturally to be hot and moist for when I say that it is cold it must bee understood but respectively in regard of the other two as wanting the reflective heate of the lower Region and the circulative heat by the ignean or fiery warmenesse of the other Now if it be objected that seeing the middle Region of the Ayre is cold and all cold things are heavie and so consequently tend downeward what can be the reason that this middle Region falleth not thorow the lowest to its own centre of weight which is the earth It availeth not for first not all frigidity draweth or tendeth alwayes from its circumferences to the centre but that only which is absolutely and simply cold as that of the Earth and Waters and not that of the Ayre which as I say before is but respectively cold yea albeit that the middle Region divide not the lowest in whole yet in parts it doth as in raine when it falleth from the
Italy almost after that prodigious debording of waters which fell from the Alpes without any former raine Charles the 8th of France his entering thereafter and the disasterous chances that followed thereupon can testifie all which our and their stories can record besides many others as Sabellicus in the penult booke of his last Aeneids doth intimate Neither yet may I be induced to beleeve that the Starre whereof Tichobray that famous renouned and noble Astronomer maketh mention which is yet seen and was affirmed to be though the Prince now bee dead most fitly appropriated to the victorious wise and fortunate Gustavus King of Sueden to have beene no other than a Comet what ever reasons he alledgeth to the contrary Albeit such remarkable Starres are rather observed to appeare at the death of great men and Kings than at their birth Neither must we instance the example of the Starre which was observed by the wise men of the East at the birth of our Lord and Saviour at Nazareth such extraordinaries should be admired not inferred to exemplifie things For answer to this that the death of common people may as well happen under these Comets as that of Princes there is no question but that the supereminency of great persons and States making them the more remarkable maketh their death also more perspicuously to be notified And as in the Title of curiosities I have showne that not ever the most curious questions of Arts and Sciences are the most profitable Even so in this I allow not of Hali the Iew his commentary upon the centiloquy of Ptolomee where referring the death of Princes to comets he thus saith Quòd si apparuerit cometa Domino istius regni exeunte in Oriente significat mortem Regis vel principis si autem Dominus istius regni fuerit in Occidente significat aliquem de regno suo interfecturum Regem I over-slip the interpretation of these words least the divulging of them might more harme than profit Alwayes leaving Philosophicall alterations thus much by naturall experience we may resolve upon that they never appeare but some bad event followeth thereon either to the countrey over which it blazeth or to which it aspecteth or else to that countrey over which ruleth a starre which that comets tayle tendeth towards or followeth though much rather to that countrey which it hath aspect unto not by vertue of its influence but by reason of the superabundancie of maligne dry and hot exhalations regorging and dispersing themselves over it CHAP 5. Of Raine Dew hoare-frost and their cause AS hot and dry exhalations are the matter and cause of Meteors in the upper region of the aire of which before Even so cold and moist vapors are the causes of these after this manner vapors elevated up into the ayre by force of the Sunnes beames and being separated from the heat which accompanied them either by that heat 's ascending higher and leaving the grosser vapors or the subtillest of that heat being extinguisht by the grossenes aboundance of cold and moist vapors which mounted up with it in the ayre or else by the coldnesse of the place the middle region of the ayre These grosser vapors I say segregated from that heat which accompanied it and being thickned and carried about in the ayre for a time fall back againe to the earth but being first coagulated in a cloud which dissolving falleth down to the place from whence it ascended so that by a circular motion first the waters resolving in vapors the vapors thickning in a cloud then that dissolving back againe into waters imitateth in a manner the circular motion of the Sunne by whose approximation as these vapors are elevated even so by his elongation if I may say so they doe fall backe againe Now as this is the generall cause of these moyst Meteors so is it the particular cause of the falling of Rayne for Raine being a watery vapor carryed up by heat into the Ayre and there that heat leaving it resolveth and falleth downe againe in great or lesser showers according to its quantity Dew and Hoare-frost are not so generated for why When there is not such quantity of vapors elevated in the day time through want of heat to draw them up or through great drowth upon the earth they are not carried high in hoter countreys they fall downe againe before the day be spent and that by them is called Serene as in France particularly So when these elevated vapors are thickned in waters without either so much heat as may dry them up or so much cold as to congeale them then I say the dew appeareth Now the Hoar-frost happeneth otherwise as when the like exhaled vapours are congealed before they be condensed whereby you may see that dew falleth in temperate times and places whereas Hoare-frosts fall in Winter and in the colder parts of the earth and the reason may be alleadged that seeing vapors are hoter than water in respect of the concomitating heat whereby they are carried up no question but more cold is required for the congelation of vapors then of waters and so if in cold seasons and places waters congeale and harden much more may we say of vapors congealable into Hoare-frost Thus we have touched the materiall and efficient causes of dew and Hoare-frost so it shall not be amisse to shew that the time when the Sun ingendreth these Meteors in the ayre by the drawing up of these vapors from out the earth and waters must be when the lowest region of the ayre is calme serene and cleare without wind raine or cooling clouds for they being mounted thither may either hinder their ascending or condensation and thickning as also the stirring winds would hinder their condensation or at least their congregation or gathering together Now that both dew and Hoare-frost are begotten of vapors not carryed high in the ayre by this it may be knowne because we see little Hoare-frost or dew in the higher mountaines where it seemeth likeliest they are made and doe recide in regard of the cold there which is so much the more probable in this that the heat which elevateth these vapors from low and Marshy places carrying as you would say a burden heavier then their hability can comport with leaveth them ere they can ascend any higher Besides that we may say that the second region of the ayre being higher than these mountaines and carryed about and in a manner drawne after the circular wheeling about of the heavens dissolveth these vapors by its motion and by this meanes maketh the dew and Hoare-frost for so I expound Pruina Notwithstanding this a greater motion is required to disgregate and sunder apart heavy and many vapors then few and light ones now seeing the matter of Snow and Raine is greater and containeth a great many more vapors then the matter of dew and Hoare-frost Therefore it is that in exceeding high Mountaines
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
with many other Curiosities more frivolous then necessary THe curiosity of the Millenarij called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is worth your notice who give forth that after the generall resurrection the godly shall enjoy a thousand yeares pleasures in soule and body on this earth before the wicked be resuscitated which they on earth did want whilest the wicked flourished and that according to Irenaeus his opinion lib. adversus haereticos But they have even as much likelyhood and warrant for this out of holy Scripture as others have for that other tenent that after the resurrection of man there shall bee likewise a renovation of beasts hearbes plants c. But to proceed in their subjects what curiosity hath driven our Inquisitors to aske if death shall bereave our most learned of all sence and insight in Sciences that in Heaven they shall be in no better degree of happinesse then the rude ignorant wheras in the first to the Corinthians and the fifteenth Chapter it is said alia est gloria lunae alia solis better it were to know how to come there then inquisitively to search what higher places there are there but no question if the arguments drawen from contraries doe hold then sure in hell there bee diversitie of paynes so in Heaven also there bee disparity of joyes for in the house of the Lord are many mansions Yea but saith my curiosist what language shall we speake in Heaven an idle question what other language should we have but Hallelujuhs hymnes and praises to Him who sitteth upon the Throne This with many other scruples and errors in inverting perverting augmenting derogating transverting throwing wresting GODS Word Will Truth and Decree I passe and apply my selfe to the Physiologist enquiring if there was a world before this began if there shall be another after this If there bee more then this which presently we inhabite if there be more celestiall spheares then one what time of the yeare this world began and when it shall have an end All which in my Title of the world I handle excepting onely the multiplicity of heavenly orbes which I doe admit refusing alwayes their Eccentrick and Epilicks as also I dissallow the Eccentricks of the earth as being all curiosities of small moment and remit the Reader to the sound and true knowledge of the course nature and influence of the planets which our curious Physitians or Pseudo-Astrologers imaginatively do handle Section 6. That the Planets and other Celestiall bodies have not that power over the natures of men and Women that Astrologers ascribe unto them That the Starres are innumerable Of the number and greatnesse of some in Via lactea Where the center of the earth is its Circumference Of Etna Hecla Saint Patricks hole and the like NEither can I bee induced to believe the inforcing power they ascribe to these planets over men and womens natures at the houre of their birth they may well I confesse incline and helpe our propensnes force them they cannot for with Homer latinized Tales sunt hominum mores qualis pater ipse Iupiter aurifer as lustravit lampade terras Or rather w th Hippocrates the Lord of their Art I think against these sublime curiosities that the heavens worke not upon the sublunary bodies of children but by the mediation of the Air which being alwayes in motion and seldome alike at all times cannot alwayes produce such and such like infallible dispositions proper to any one alone more then to others in and of that same time and place the contrary whereof we see Mille hominum species rerum discolor usus Velle suum cuique est nec voto vivitur uno But what ever fall out it must not be so much attributed to the domination of any Starre at the Nativity of him or her that way disposed more then to others who sucke in that same Air but rather to the diversity of mens inclinations of whom they are propagated or to their studies educations and affections c. Thus the extremity of Philosophy is accounted folly as the best rules in Physicke are not but in case of extreme necessity to use Physicke at all But yet what extremity of folly is it in our Astronomers to give up the reckoning yea even of the immoveable Stars when GOD their Maker blessed forever holdeth them in respect of men as innumerable as when He assured Iacob the Patriarch of the numerousnesse of his posterity He compareth their innumerablenesse to the Stars of the heaven when howsoever these of via lactea alone are so miscounted that there are miriads besides millions of misreckonings given up by the Arabs themselves Reneus Herpinus in his Apology for Bodin against Augerius Ferrerius his booke de diebus decretonorijs intendeth to give their supputation if not infallibly learnedly and Astrologically yet too too curiously in that place fol. 22. he divideth them in forty eight figures and placeth twelve in the Zodiack fifteene Meridionalls beyond the Ecliptick twenty one Septentrionalls and so forth besides so many obscure ones of which some of the biggest he instanceth to be 107 times bigger then the earth some againe of the first and sixth bignesse eighteene times bigger observing the diameter of the largest foure times bigger then that of the earth Whereas the diameter of the lesser sort is in comparison to that of the earth as fifteene to eight in respect of twenty one all which hee prooveth against Ferrerius to observe a constant equall and not different course of which Starres neverthelesse their number course bignesse force c. not onely Ptolomeus the Primat and Patron of that Science although Plotinus Proclus and Prophyre have not adhered to his demonstrations in his worke at least in his Preface 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaketh rather as of things sooner remarked by the Ancients then rightly understood by him or them either But likewise his Commentator Theon Alexandrinus on the like subjects giveth forth that in these and the like matters he desireth not his words to be taken for undoubted authorities What have our Topographers wonne by inquiring what can be in the centre of this Terrestiall Globe which he giveth up to be neere seven thousand myles in diametrall thicknesse whether hell be there or not and whether or not Aetna in Italy hecla in Island Saint Patriks hole in Ireland or that formidably burning Mountayne by the American Mexico wherein at times as elsewhere also if our Historians mistake not there are plaints and mourning voices to bee heard through by the vents and Chimneyes of hell as they give out Or what advantage have our Vranographers or our familiar describers of the heavens made not to bee behind with our Geographers who have given up the compasse of the earth how soone a man may encompasse it as in the first Treatise of the secrets of nature may be seene what have they advantaged I say by giving
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
equity from iniquity who is above and the only verity who cannot be knowne nor pourtrayed by any image or representation saith he because no eye hath or can see him who whilest hee moveth all things yet abideth unmoveable who is knowne to be mighty and powerfull and who is onely knowne by his workes to be the Creator of this world as Socrates so his disciple Antisthenes acknowledged this yea Plato in Epimenide maintaineth these Gods to know all things to heare and see them then that nothing escapeth their knowledge whatsoever mortall things they be that live or breathe And Aristotle in his booke De mundo proveth that all things which it comprehendeth are conserved by God that he is the perfecter of all things that are here on earth not wearied saith hee like man but by his endlesse vertue indefatigable By all which we may discerne that hee acknowledgeth I may say religiously this visible world and all things therein to be created of God as in the 2 Book and 10. chap. of his Worke of generation and corruption at large appeareth To which authorities we may adde these of Galenus lib. 2. De foetu formando and of Plato Deum opificem rectorem nostri esse and that of Aristotle Deum cum genitorem tum conservatorem nostri esse quorum principium medium finem continet Of Theophrast Divinum quiddam omnium principium cujus beneficio sint permaneant universa Of Theodoret Deus ut Creator naturae sic conservator non enim quam fecit naviculam destituet but chiefly Galen Eum qui corpus nostrum finxit quicunqueis fuerit adhuc in confâ—rmatis particulis manere Now although in these particulars they agree both with us and amongst themselves yet in one point as may be seene in the subsequent section they differ Sect. 4. Opinions of Plato Aristotle and some Hebrewes concerning the worlds eternity The consonancy of opinions betwixt some ancient Philosophers and Moses about the worlds creation ARistotle would conclude the eternity of the world saying that as it had being from before all beginning so that it should never have an end to which opinions some of the Hebrewes particularly Leo the Thesbite seeme to assent so far howbeit they speake not of the ever durancie of it that after six thousand yeeres expired they understand it shall rest one thousand which then ended it shall begin of new againe and last other seven And so by course last and rest till the revolution of that great jubile of seven times seven be out runne At which time then this elementary world and nature the mother of all things shall cease To which opinion some way Origen in his worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod mundus cum tempore coeperit did incline Yet for all this I say Plato in his Timaeo speaking of the procreation of the world and of the vertues of the heavens proved that the world had a beginning and consequently that it shall have an end And that this is true saith he it is aspectable and may bee seene it may be handled it hath a body whence followeth that it hath beene begotten and seeing it is begotten it must bee by some preceding cause Now saith hee as it is a great worke to search out this causer of it so by our enquiry having found him to divulge him unto the vulgar is not altogether convenient Further he saith that God willing to beautifie this world as his chiefe worke made it a living creature subject to our sight containing within the inclosure of it all other living creatures according unto their severall species and kindes whereas he approcheth neerer the minde and sense of our profession than his fellow Aristotle so directly in his Timaeo he maintaineth that as God created or begat the world so he infused in it a procreative power which by divine or heavenly heate induced from above might propagate and procreate every thing according unto the owne kinde of it whether living or vegetable whether above or below And as the great Prophet and servant of God Moses bringeth in God speaking unto his creatures after their creation was finished Increase and multiply c. So Plato in his Timaeo bringeth in God speaking of the world and all contained therein in these words All ye who are created by mee give eare to what I am to say I will give you seed and a beginning of being wherefore doe ye for your parts beget and bring to light living creatures after your kinds augment and nourish them with food and when they shall cease to be let the earth receive them back againe from whence they came And to this Aristotle in his 2 Book De generatione corruptione cap. 10. giveth way where preferring in that place generation unto corruption hee saith that it is more worthy to be then not to be seeing properly to be appertaineth onely unto God and not unto creatures After the fabrick of the universe was accomplished it should have beene for no purpose if creatures had beene wanting in it therefore lest God should seeme to have forgot it he infused in every one according unto their owne kind a procreative power by which the generation of things might be perpetuated But how did he this saith hee First generally having spread abroad in the Heavens and Starres his divine seed for they claime a part in our generation Then particularly in every thing the owne proper seed of it all which he avoucheth in the 12. Booke of his Metaphysicks cap. 7. Section 5. Ancient Philosophers attributed the framing and continuance of all sublunary Creatures as we Christians doe unto God with a recapitulation of severall consonancies betwixt us and them IN which places and severall others of their workes as these worthy men have ascribed the cause of the being of all things unto God contrary to the opinion of these other frivolous preceding Philosophers who imputed the cause of it unto the concourse of Atomes So ascribe they the government of all these sublunary things unto the powers above with us Christians and not unto chance or fortune as these former Philosophers did Thus Aristotle in the first of his Meteorologicks It is necessary saith he that this whole world which environeth the earth should be continuated with the superior conversions or revolutions of those celestiall circles and bodies which roll and wheele above because the whole vertue of it dependeth from thence Neither is it probable that he who hath created the world and all that is within it should abandon and leave it so but that as the frame of the fabricke was his so likewise the guiding and ruling of it should be ascribed unto him also Which is more cleerely exprest by the said Aristotle in his booke De mundo Where he saith that it is an old saying and left by tradition from our forefathers that all things both are of God and likewise sustained by him and that there is
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
Spaine Portugall France Italy Greece Thracia Germany Hungary Rusland Poll Sweden Denmarke Gothland of the Ilands lying in the Ocean as Brittaine Ireland Island Greeneland In the Mediterr anean as Cicilie Rhodes Malta Cyprus Corsica Sardinia Candia Majorica Minorica and some few others if we shall but overlooke the large plentifull bounds of Asia illustrious in this that the History of the Creation and Redemption of the world was especially accomplished in it with the places wherein were the largest Monarchies so much blazed in Histories in all this I say shall be found litle or nothing of Christianisme For to divide it in five maine Principalities or rather Monarchies whereof now it consisteth to wit in that of the great Dutchie of Muscovia or Russia a good part whereof is in Europe in the great Cham of Tartary his Empire both these two lying or reaching to the North In the Empire of China whose Lord by them is called the Soveraigne of the Earth the Sonne of heaven In the Monarchie of the Sophie of Persia lying in the bosome of that part of the world and in the Turkish Empire together with the Indian Monarchie To omit the Emperour of Germany SECT 13. With what Religions and Sects all the Easterne and Northerne Countries are possessed and in what places Christianity is most professed c. WHat in all these I say of our Christian Religion but little and where there is any it is so mixed with Iudaisme and Paganisme as is a wonder for in Iappan and thorough all the East Indies howbeit the Iesuites indeede have laboured to draw them to Christianisine yet their Histories record how and what way they are mixed And to winde about againe towards Aethiopia and Prester Iohn his estate reputed Soveraigne and Monarch over forty or fifty Kings and Provinces There are there also some footesteps of our profession but as else-where so intoxicated with Iudaisme that besides divers other points they are promiscuously circumcised and baptised Then to passe by Egypt next neighbour how it is all enslaved to the Mahumetans all know In what better case are the Africans the Numids Maures Barbars and then in and about the Atlantick coast these of Fez and Marroco and so forth So it hath pleased God the Maker to chastise the world for the sinnes of men in which although light hath cleerely shined yet they have delighted more in darknes than in it I will not say but in Musco Tartary China and Persia there be some Christians also but these are commonly Greekes by profession and yet so farre rent asunder and eclipsed from the true doctrine acknowledged by S. Paul to the Corinthians Ephesians Philippians and the rest as is pittifull divided amongst themselves in divers Sects as Nestorians Iacobites Georgians Armenians Copits c. thus dispersed thorough all the Easterne Church they obtrude unto us of the Westerne too that we are Schismaticks and severed amongst our selves likewise as Papists Anabaptists Lutherans Calvinists c. Nether are the Negro Princes of Africk the Turkes and Mahumetans and all the other idolatrous people and Nations of the South so in accord amongst themselves that they are free from division for Leo After in the third Booke of his Historie quoteth particularly their differences and divisions for the Turkes foure great Doctors and Mahomete successors are divided in 72 severall Sects which are extended and dispersed thorough all the Turkes Dominions in Europe Africk Asia alwayes the rest of the World as Terra Australis and all America except in such parts where the late Conquests are made by the Spaniards English and French are so farre from Christianity that they dwell all in the profoundest darknes of most grosse Paganisme serving and adoring the Devill and his excruciating spirits sacrificing their children and those of the best sort either to pacifie their ire or to conciliate their favour SECT 15. America and the New-found-lands briefly described and some opinions about what time of the yeare the world had its beginning I Can speake nothing of Terra Australis or Incognita as for America I finde in the Mappe of the new found world that although it be almost all continent yet in a manner it is divided in two Ilands but so that they are made contiguous by nature by a little Tract of Land or Isthmos where their principall and Metropolitane Citie standeth called Mexico a brave Citie indeede lying in that Bay The Peninsule or Northerly part of this America containeth in it Hispanianova the Province of Mexico Terra florida Terra nova Virginia nova Francia nova Scotia further North is not yet discovered The Southerne Peninsule againe reaching towards Magellane and that part containeth Peru Brasil c. This is the whole world as yet knowne of which Plinius in the second Booke Naturalis Historiae which you may be sure was long before the discovery of this America speaketh when hee raileth against the covetousnesse of Princes who incroached upon others limits and mens ambition in conquering pieces and lumpes of inheritances here and there not taking heede that so little a piece of ground must containe the best and worthiest Monarchy in the end Which world hath neither beene made over againe and recreated as a thing with time worne and growne old needeth restauration of which opinion was Philo Hebreus out of Theophrast neither yet was it from all eternity which Aristotle in his 3. cap. lib. 1. de caelo giveth way to saying that to be created and to be from all beginning are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de numero impossibilium But on the contrary wee have a warrant that it is and was created and that consequently it shall have an end when it shall please the Maker thereof to bring on that period of time at which howbeit both Divines and Philosophers have conjectured yet punctually to say when the Angels of heaven know it not much lesse they uncertaine it is likewise at what time of the yeare it did begin although the Rabins and many Christians following them as Bodin in his Republick and his Apologetick friend Herpinus accurately maintain that it began in September which September is with them mensis Nisan and I could be induced to that same beliefe yet more probably the Spring of the yeare may be thought to bee the time when the world began as the day beginneth with the morning and as the sunne riseth upon our Horizon with the day And howsoever the authority of fabulous Poets should not serve to instance a matter of so high an importance yet Virgill his testimony in his fourth Georgicks is not wholly to be slighted Haud alios prima crescentis origine mundi Illuxisse dies aliumve habuisse tenorem Crediderim ver illuderat ver magnus agebat Orbis Hybernis parcebant flatibus Euri. SECT 15. Wherein is to be seene some things concerning the time when it is thought to take an end DIvers you see have beene
that fishes breath What way fishes may be said to breath If herring can â—â—ie How herring may be engendred in the Aire A sea-sawing râ—â—â—on why herring 〈◊〉 site Apodes or fowles without feet or Plumes Of Claick Geese Diverse kindes of Insects Sea Insects Reasons why Insects are not propagated by a Celestiall heat What middle Creatures are How fishes can be said to live by the Sea seeing their flesh is more firme then the water whereof they are geneâ—â—ted How fowles are brought forth in waters The cause of the firme flesh of fishes That Gold cannot bee made potable The matter of precious stones Quest. Two Philosophicall wayes to know things What leeteth that We cannot aright give up the supputation of the Earths cricumference Diversity of opinions concerning the worlds Compasse The earths circumference or compasse The thicknesse of the earth Distance of the earth from heaven The most approved opinion of the earths distance from the Sun Definition of Meteors their matter substance and height of formation Meteors severally considered by Philosophers and naâ—uralists A comparison of these Vapors â—nto the body of man chiefly to the venâ—â—icle and head Whether there be any exhalaâ—ions from the lowest Region of the ayre The lowest region of the aire is hot and moist both by nature and accident The uppermost region hot and dry The middle region is only cold at least respectively In what region of the Ayre the Meteors are composed What clouds are Clouds are fashioned in the middle region Concerning the middle â—â—gion Solution The foggy vapours which we see like clouds skimming our lakes are but ascending to frame the cloud The matter and forme of fiery Meteors from whence they proceed What are our falling-stars What maketh them fal dovvn seeing they are light Solution Of thunâ—er the matter whereof and place where The matter forme of thâ—se which we call pretty Dancers Fower sorts of vapors ascend from the earth and waters which arâ— the neerest mâ—tter of all Meteors Ayre what Raine what wind Quest. What is the cause that the falling Stars make no noyse as the Thunder seeing one matter is common to both What meaneth these fiâ—es wee see by night before us or by us when we ride at some times Why are they not seene in the day time What be these complainings and laughing which sometimes are heard in the ayre They are Aereall spirits The nature forme of comets The reason of their long hayre or beard Sometimes they are round Halos 1. area What are the Circles about the Moone which we call broughes What course the Comets observe Answer for the diverse courses of Comets What maketh the Comets commonly move from the South to the North. The place of their abode commonly Whether or not they can portend evill to come The Philosophers deny it admitting them but as naturall things The Philosophicall reason why not Other of their reasons why they can portend no evill to come Other reasons of theirs The contrary is seene by experience Lamentable accidents which have followed after the appearing of Comets The reasons which our Astronomicall Philosophers give that Comets may portend change of States Examples of Comets appearing before desolâ—tion Answer to the former objections Conclusion of comets with a particular observation The first matter of raine The way how raine falleth downe The matter manner how dew is engendred What is that which in France we call Serene The matter manner how Hoare-frost are fashioned The place where dew and hoare-frost are framed Some more good observations of dew and Hoar-frost What Snow is Much Snow in the Northerne climats and Why Difference betwixt the Snowy cloud and the rainy one The matter and cause of winde The beginning of wind is but small but it encreaseth in blowing A place of Scripture concerning winds solved What maketh raine commonly follow winde And what after raine What maketh some windes cold other hot seeing one matter is common to both What maketh that in the heat of Summer there are fewest winds seeing then there should be most The way how the wind bloweth Againe the way how the wind bloweth The matter and forme of Earthquakes What makes the Southerne countries most subject to these earthquakes The odâ— betweene wind earthquakes A very fit comparison As our bodies are stirred with a hot ague even so the earth with an inclosed wind A remarkable question Solutions both Philosophicall and Theologicall What is the matter of lightnings The right cause of the noyse of thunder after the lightning Why we see the lightning before wee heare the noyse And why doâ—â— it descend seing it is light The cause of the admirable effects of thunder Why the thunder of blacke clouds are more terrible then those of White Why those that be thunder beaten smell of brimstone The true matter of thunder The reason why the thunder of black clouds are most dangerous All weake Meteors have one common matter Their difference in forme and place Why haile is round Why raine falleth in drops From whence fountains have their courses That there is waters within the earth The Sea the mother of fountaines How Fountaines are on the tops of mountaines How mountaine furnisheth water unto fountains Why some springs cease running What maketh two fountaines a little distant one hot and another cold The veines through which the waters run maketh them salt hot or cold Gods power outreacheth mans wisdome The comparison of the great little world A worthy similitude Greatest armies have not alwayes done great Semiramis innumerable army defeated by a very few under an Indian Prince Xerxes alio overthrowne by a handfull of Greekes and Salamines The battaile of Thermopilae Iohn King of France overthrowne by Edward the black Prince of England Edward Carnarvan of england overthrowen by Bruce at Bannak-burne Scanderbeg with a handfulâ— overthrew Mahomet If Princes may hazzard their persons in a field or not Queene Elizabeth on the front of her armie in 88. The countenance of a King a great incouragement unto souldiers When a King should be in proper person in a field Why powerful subjects are not alwâ—yes fiâ—est to bee elected Generals of armies One Generall â—itter not two How the Romans and Grecians send two Commanders with their armies abroad Their foresight and prudence herein Fabius and Marcellus contrary dispositions Why the Grecians did send alwayes two in ambassage or to field The limitating of Generals Commission dangerous Great ods betwixt battels and duels To shun fighting at times is no disgrace unto a General Hannibal sueth for peace at Scipio Hannibals speech unto Scipio Sr. Fr. Drakes stratageme in 88. Hannibals stratagem A comparison of drawing up of our armies with the Old Romans If the Roman field malice exceeded ours yet our beleaguring instruments of warre exceed theirs The terriblenes of our pieces How the Romans had a fitter occasion of trying their valour then we The battell of Lepanto surpasseth all the Romans Sea-fights
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
VARIETIES OR A SVRVEIGH OF RARE AND EXCELlent matters necessary and delectable for all sorts of persons Wherein the principall Heads of diverse Sciences are illustrated rare secrets of Naturall things unfoulded c. Digested into five Bookes whose severall Chapters with their Contents are to be seene in the Table after the Epistle Dedicatory By DAVID PERSON of Loghlands in Scotland Gentleman Et quae non prosunt singula juncta 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 green Dragon 1635. To THE MOST NOBLE AND ILLVSTRIOVS IAMES DUKE OF LENNOX EARLE Darnley and Marche Baron of Setrington Treboulton and Methuen LORD Great Chamberlane and Admirall of Scotland Gentleman of his MAIESTIES Bedchamber Knight of the most Noble order of the GARTER and one of the most Honourable Privy COUNCELL in both KINGDOMES WHo sacrificed unto their Gods of old most Noble and illustrious Prince were accustomed to appropriate the matter of their offerings as neere as they could to the nature and better acceptance of the Deity to whom they immolated as to Mars a Horse to Phoebus a Cocke to Venus a paire of Doves to Vulcan fire and the like in this Dedication I doe not much deviate from that ceremony for as your Gr. knowledge is generally observed to bee multifarious and as the many successive most famous Vertues of your illustrious Predecessors doe most conspicuously survive in you so no where more duely could this volume of Varieties be sacrificed then to your Gr. Larger merits which have learned Spaine and other Countreys to speake you every way most generous and Noble and which favourably shined upon by our most glorious Sun makes all conclude you to prove in your maturer yeares both delightfull and profitable to King and Countrey What my continued night-watches studies travells and expences have beene in these recollections I will think worthily bestowed if they be graciously accepted and if they be thought worthy of your Graces Patronage I have my wish Meane gifts have beene favourably receaved by most worthy men the PERSIAN KINGS disdaine not their Peasants cups of water not Donum but Dantis animus is most acceptable and with what integrity of affection I offer this shall appeare in what more worthy labour shall come from me hereafter which already is devoted to your G. most worthy Patronage as are my perpetual Orations to God for increase of all happinesse to be heaped on you which shall be still seconded with the most reall and best services that are in the possibility of Your G. most humble and most zealous devoted servant D. PERSON In PERSONI Polyanthea SVbtiles varias jucundas res simul uno Congestas Libro perlege lector habes Hîc Coelum hîc superos Manes ac Tartara cernes Totus ingentes quas capit Orbis opes Eximium miraris opus longè tamen infra Authoris vastum subsidet ingenium Da. Episc. Edinburgensis Ad LECTOREM SI variis gaudes miranda recondita quaeris Si peregrina cupis splendida rara bona Si leges artes quae Coelestia spectant Si manes mores Physica mentis opes Hoc opus eximium ex cunctis praestantia pandet Perlege vix aliud talia tanta dabit Livâ—r summa petens carpat sed carpitur ipse Irradiante libri lumine ne invideat Io. Episco Cathanesius In praeclara Davidis Personi gymnasmata FInibus hic arctis ingens constringitur orbis Et stupet humanae Iuppiter artis opus Hunc olim fragili conclusit Graecia vitro Nunc brevis immenso cum Iove charta capit Vitreus interijt durabit charteus orbis Ingenij donec cultor artis erit A. Ionstonus Medicus Regius In Davidis Personi Lochlandij opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu de multifaria rerum varietate QVà m variae rerum facies quà m gramine campi Depicti vario varij quà m floribus horti Quà m varium stellis Coelum quà m piscibus aequor Et picturatis volucrum sunt agmina pennis Tam varia libri sunt argumenta perennis Quae Persone tibi famam peperêre perennem Io. Adamsonus Academiae Edinburgensis Rector Primarius Of Persons Varieties THe Lawyer here may learne Divinity The Divine Lawes or faire Astrology The Dammaret respectively to fight The Duellist to court a Mistresse right Such who their name take from the Rosie-Crosse May here by Time learne to repaire their losse All learne may somewhat if they be not fooles Arts quicklier here are lesson'd than in Schooles Distich of the same This Booke a World is here if errours be The like nay worse in the great world we see William Drummond Of Hathorn-den In DAVIDIS PERSONI Lochlandij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Iuventutem Nobilem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 QVos plebi exemit splendor virtutis avitae Et ditant veteri praedia structa manu Dianae queis cura sequi queis Castra diones Quasque voluptates lusus inanis habet Discite Personus quantum majora secutus Prima dedit Castris tempora Phoebe tuis Aemulus aethereos imitari deinde labores Deseruit charum patria quic quid habet Quique Isim Rhodanumque citum Rhenumque Padumque Qui Lirim Tiberim Dordoniumque bibunt Tam varios hominum mores scrutatus urbes Sedulo Palladias accumulavit opes Has quoque nunc ultrò promit queis pectora vobis Sit fas eximijs excoluisse bonis Quaeque sibi multo constabant ante labore Dat vobis tenui mole paranda libri Nubila quicquid habent quicquid versatilis aether Eximium aut vasto terra vel unda sinu Daedala naturae secreta Artisque stupenda Quas sophia aut partes clara mathesis habet Accipite grata pensetis mente labores Discite hinc studium Nobile velle sequi Tho. Crafordius Generoso omnigenâ cum ingenij tum morum Nobilitate illustri Davidi Persono à Lochlands AStraeus poterat vates post somnia lauri Gustatae lauri demeruisse decus Maeonios postquam manes pater Ennius hausit Romani eloquij coeperat esse pater Pro monstro exemplum est quando dij cuncta labore Vendunt duris gratia rebus inest Tu varios hominum mores urbesque secutus Evario florum germine mella refers Priscaque componens his tempora cuncta perennas Cascaque temporibus das rediviva novis Ast ne aliâ—s tanti constent compendia praestas Et macrocosmum terra Britanna legit Ro. Fairlaeus In DAVIDIS PERSONI Lochlandij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NVnc tibi nunc quantum debebit doctior orbis Cui tuus unus erit Bibliotheca liber Gualt Bâ—llendinus A TABLE OF THE WHOLE BOOKE Wherein their severall Chapters with their Sections and whole Contents are orderly pointed forth The Table of the first Booke Wherein the matter and nature of the Heaven Sunne Moone Starres Ayre Sea and Earth is comprehended Sect. 1. OF the
matter whereof the Heavens are composed with the confutation of various opinions of Philosophers concerning it Pag. 4 Sect. 2. Of the Starres their substance and splendor where also of the Sunnes place in the Firmament 8 Sect. 3. Of the Moone her light substance and power over all sublunary bodies 10 Sect. 4. Of the Element of Fire whether it be an Element or not and of its place 12 Sect. 5. A briefe Discourse of Meteors of their causes matter and differences Sect. 6. That the Earth and Waters make but one Globe which must bee the Center of the World Of the Seas saltnesse deepnesse flux and reflux why the Mediterrancan and Indian Seas have none Of Magellanes strait what maketh so violent tyde there seeing there is none in the Indian Sea from whence it floweth Of the Southerne Sea or Mare del Zur 18 Sect. 7. That the mountaines and valleyes dispersed over the earth hindreth not the compleatnesse of its roundnes Of burning mountaines and caves within the Earth 25 Sect. 8. Of time whether it be the producer or consumer of things Of the wisedome and sagacity of some Horses and Dogges How the Adamant is mollified of the Needle in the Sea Compas and the reason of its turning alwayes to the North. 28 Sect. 9. Of Fishes if they may be said to breathe seeing they lack pulmons Of flying fishes if such things may be c. which are the reasons of their possibility are deduced exemplified 34 Sect. 10. Of fishes and their generation How fowles are generated in the waters If gold can be made potable and of the matter of precious stones 40 Sect. 11. Of the Earth its circumference thicknesse and distance from the Sunne 43 A TABLE OF THE SECOND BOOKE OF METEORS Chapt. 1. THe definition of Meteors their matter substance place and cause 46 Chap. 2. Where Meteors are composed of Clouds where they are fashioned together with the solution of some questions concerning the middle Region 52 Chapt. 3. Of falling Starres Fleakes in the ayre and other such â—â—ery Meteors 55 Chapt. 4. Of Comets their matter forme nature and what way they portend evill to come 61 Chap. â— Of Râ—ine Dew Hâ—are-frost and their cause 69 Chap. 6. Of Snow its cause matter and nature 73 Chap. 7. Of Windes their true cause matter and nature c. 75 Chap. 8. Of Earth-quakes their cause and nature 79 Chap. 9. Of Thunder Lightning Haâ—le and certaine other secrets of Nature with their solution 82 Chap. 10. Of Rivers Fountaines and Springs their sources and causes 88 A TABLE OF THE Third Booke OF ARMIES AND BATTELS Sect. 1. THat greatest Armies have not alwayes carried away the victory the reason of it two examples of Semiramis and Xerxes 97 Sect. 2. Examples of Greeke Roman and Brittish Battels where the fewer number have overcome the greater 100 Sect. 3. Whether it bee requisite that Princes hazard their Persons in field or not of the encouragement that their presence giveth to the Souldiers When a King should venture to the field and what Lievtenants are to be deputed by him all exemplified 102 Sect. 4. Of the Romans prudencie and foresight in sending two Commanders abroad with their Armies and why the Grecians conjoyned two in their Embassies and of the danger of too strict Commissions 105 Sect. 5. Difference betweene Battels and Duels that Generals may refuse challenges with some passages betwixt Hannibal and Scipio in their warres 108 Sect. 6. That the exploits of our moderne Warriours have bin every way comparable to those of the Ancient with some examples to that effect 111 Sect. 7. The different betwixt the ancient manner of warfare and the moderne how farre the moderne engines of Warre exceede those of the ancient Greekes and Romans 113 Sect. 8. That the Ancients in their warres had greater opportunities to try their prowesse in battell than the modernes have 115 Sect. 9. The manner how the Greekes and Romans ordered their battels both by sea and by land the battels of Cannas and Trasimenes described 116 Sect. 10. A Maxime in Militarie discipline inferred to confirme Pompeys oversight at the battell of Pharsalia 119 Sect. 11. That the French what within their owne Countrey and abroad have fought more battels of late times than any other Nation and of their successe in them 120 Sect. 12. That Emulation amongst the Princes in France rather than Religion was the cause of the many Civill-warres there 122 A TREATISE OF DVELS and COMBATS Sect. 1. OF Combats by Champions for cleering of Queenes honours Combats betwixt Ladies betwixt Church-men and betwixt Iudges Combatants rewarded by Kings their spectators and S. Almachius kill'd for declaiming against Duels c. Sect. 2. A recitall of two memorable duels the one in France betwixt Monsieur de Creky and Don Philippin the other in Spaine betweene Pedro Torrello and Ieronimo Anca both of Arragon in the presence of Charles the fifth 129 Sect. 3. How Combats may be thought permissible the relation of a Combat betwixt Iarnacke and Chastigneray in the presence of King Henry the second of France citations of the Canon Law against Combats Examples of a Combate where the innocent was killed that the decision of all such questions whereupon Duels were permitted ought to be left to God 133 Sect. 4. Severall objections for the tolleration of Duels and Combats confuted Cajetans opinion of Duels wherein also the lawfulnesse of Battels is allowed 136 Sect. 5. Cajetans reason for referring the event of Battels to Monomachie where also is inserted the story of the Horatii and Curiatii 139 Sect. 6. That Kings and Generals of Armies for saving of the greater bloud-shed of their Souldiers have fought single for victories Examples of both A quarrell and challenge betwixt the Emperour Charles the fifth and Francis the first King of France how it tooke no effect 141 Sect. 7. A discourse of a combate where thirteene French Knights fought against so many Italians wherein the French were overcome and some observations thereupon 144 Sect. 8. A memorable Polymachie betwixt two kindreds in the High-lands of Scotland betwixt whom there had beene a long and mortall enmity for the totall extirpation of the one of them fought before Kiâ—g Robert the second at Perth in Scotland 147 Sect. 9. A combate appointed by two French Barons the one of Gasconie the other of Poictou which was taken up of their own accord in the field the end of this Title 149 A TREATISE OF DEATH And of divers Orders and Ceremonies of Burials Sect. 1. The remembrance of death requisite in all men Ceremonies for the remembrance of it some documents against the feare of it what death Iulius Caesar wished of Autocides of selfe-murtherers c. 153 Sect. 2. That Christians ought not to feare death as the Ethnicks did All things save man keepe their constant course The uncertainty of mans life 156 Sect. 3. In what reverence the interring of the dead was amongst the Ancients Of Alexander of Sylla How