The other kinde of sweet dew is Mel or an Hony-dew Now this falleth not onely in other countreys but also here in England and we cannot give it a more significant name then a Mel-dew being both as sweet and also of the same substance that hony is Some suppose that it is drawn out of sweet herbs and flowers which I also beleeve acknowledging that there is a kinde of resudation of juice proceeding from them at a certain convenient time of their growth which juice is either drawn up as a vapour and so sweeteneth the dew in the aire by such time as it falleth or else issuing of it self from the said flowers and plants but not ascending it sweeteneth the dew after it is come down or fallen on them although the said dew be but ordinary for when ordinary dew falleth upon any of those leaves which yeeld such a resudation or sweat it cannot but be sweetened although none of the sweet liquour be drawn into the aire as a vapour with it Now of these two choose which in your judgement is the most probable Plinie witnesseth that these dews are most common at the shining of Syrius or the great Dog-starre and that before the rising of Virgiliae or the Seven starres in the morning with the Sunne they cannot at all be Ladanum is another kinde of sweet dew Arabia hath great plentie of it and no other countrey as Plinie writeth unlesse it be Nabathaea bordering on the Arabick coast of Syria It is called Ladanum because it is a vapour falling upon the herb Ladon or Ledum and is sweetened by the juice issuing from the leaves of the said herb mixing it self with the vapour Goats hairs are often found amongst it because the Goat feeding upon that herb scattereth some of his hairs which are incorporated with the vapour and the juice of Ladon whilest like gumme it is hardened by the Sunne And thus much of sweet dews Now followeth that which I called bitter blasting dew The Germanes say it is Mildaw which is an improper name if it hath relation to that which we call Mel-dew For Mel-dew as before I shewed is an hony-sweet dew and not a bitter dew This therefore may be rather named Ros noxius or bitter blasting dew because it hurteth and killeth such herbs and plants as it falleth on and sticketh or cleaveth to This vapour hath much earthly matter in it and therefore it remaineth white when the moisture is gone It is also corrupted which comes to passe as 't is conjectured through the often change of the Aire which being tainted or infected through varietie of differing Exhalations sendeth down noysome and unwholesome dews falling sometimes even in the day time it self And here an end concerning dew Artic. 4. Of white hoar-frosts I Come now to speak of Frosts for as dew claimed kindred of rain so white hoar-frost is of the house and linage of dew As for example thus When a vapour drawn into the aire is congealed before it can be turned into dew then we have Pruina in stead thereof or a white hoar-frost so that such a frost is nothing else but dew congealed by overmuch cold Aristotle affirmeth the like shewing among other things that both in respect of matter and place of generation they do well agree to which is also pertinent the calmnesse clearnesse and quietnesse of the time wherein either of them falleth For both of them consist of subtill thin vapours and are generated in the lowest region of the aire because upon some high hills there is neither hoar-frost nor dew to be seen the vapour as it seemeth ascendeth not so high And as for a windie obscure time it is an enemie to them both The difference being that hoar-frost is congealed in the vapour before it can be turned into water The one caused in a season that is temperately warm the other when it is cold The materiall cause therefore of hoar-frost is a subtill thinne vapour The formall is the congealing of it by which it differeth from dew The efficient is the autumnall or winter cold for those are the most common and ordinary times peculiar to it although sometimes it comes as an unwelcome guest in the spring and summer when the aire through cold is forward to send it And last of all the end or principall effects when it cometh not out of season or the finall cause is the contraction or shutting up of the pores or breathing holes of the earth and about the roots of plants that thereby their spirits being the chariots of heat may be contained in their own bowels for the good of such things as they give life unto And thus much concerning frost Artic. 5. Of Snow THere is no great difference between the matter of snow and matter of rain and hail excepting as some think that the vapour for snow is of an hotter qualitie then the vapour for rain and yet not so hot as that which is the materiall cause of hail For it is a tenent amongst Philosophers that hot things being cooled are apter for congelation then cold as is seen in warm water taken from the fire which will more suddenly and throughly be frozen then that which never felt the heat And this comes to passe in regard of the pores or passages made into the water through heat into which the cold entring it both cooleth it the sooner and congealeth it the more Neither is there any difference between white frost and snow excepting that frost is made of a vapour before it be turned into a cloud and snow of a cloud before it can be turned into water Snow therefore is a cloud congealed by great cold before it be perfectly resolved from vapours into water For if it should come to the densitie of water before the congelation then it could not fall so like locks of wooll as it doth but would be more closely compacted or joyned together having little or no spunginesse in it As for the whitenesse it proceedeth not from its own proper colour but rather in respect of those parts which are more aierie then the rest whereupon I finde some authours who determine the case thus namely that the white is by receiving the light into it at those many small parts even as in froth and fome is seen For say some Nix est spuma quaedam Snow is a kinde of froth and when it loseth part of its frothie nature and begins to melt it loseth also part of that whitenesse which at the first it retained To this also may be added the coldnesse that is infused into it when it is congealed as being a cause of whitenesse even as in phlegmatick bodies and cold countreys may be seen For such people are alwayes whiter of complexion then others cold being the cause of that their whitenesse Such winters as are void of snow are not so good for the fruits of the ground
how the sea comes to be salt It followeth to shew why rivers be not salt as well as seas Now for the better explaining of this the first thing considerable will be concerning the originall of fountains and rivers Aristotle handled them amongst Meteors of a watry kinde because he supposed that there was the same originall of rivers within the earth which was of watry Meteors in the aire above the earth For if this aire saith he coming neare to the nature of a vapour is by cold turned into water then the aire which is in the caverns of the earth may be by the same cause condensed into water also According to which grounds we cannot but make this the originall of fountains and rivers namely that they are ingendred in the hollow concavities of the earth and derive both their birth and continuall sustenance from the aire which piercing the open chinks or chasma's of the earth and congealed by the cold of those places dissolveth into water as we see the aire in winter nights to be melted into a pearlie dew sticking on our glasse windows and being grown to some quantitie it will either finde a way or make a way to vent its superfluitie All which agreeth very well to the nature of the aire which seeing it is hot and moist the heat being gone it is thickened and so easily turned into water And as for a continuall running of rivers caused by this water it is saith Aristotle by a perpetuall succession of new aire But to this opinion we may not absolutely make subscription for although aire may be thus converted into water yet the sole matter of rivers cannot come from hence it may haply be an helping cause but not a prime or principall cause For first sith the aire is a thin subtil bodie there is necessarily required an abundance of aire to make but a little quantitie of water insomuch that it is not doubted by some without cause whether the dennes and hollow places of the earth be vast enough to receive so much aire as can make water enough to runne along untill it break out into a river or spring Secondly there be many fountains which have as it were a kinde of ebbing and flowing at certain direct and set times which they keep as constantly as the very sea it self As for example among other strange rivers Plinie makes mention of Dodon Jupiters fountain which evermore decreaseth from midnight untill noon thence it increaseth untill midnight again And in the island Delus the fountain of Inopus as he also affirmeth keeps his course with Nilus Also he makes mention of a little island in the sea over against the river Timavus or Brenta in Italie having certain fountains in it which increase and decrease according to the ebbing and flowing of the vast bodie of Amphitrite or the sea Wherefore the wise man Siracides thought more truely Ecclus. 40. 11. concerning these things affirming that all things which are of the earth shall turn to the earth again and that which is of the waters doth turn again into the sea Which saying of his I do not say is much strengthened but absolutely confirmed by one more authentick then it self namely by that of Solomon Eccles 1. 7. where it is witnessed that all rivers runne into the sea yet the sea is not full unto the place from whence the rivers come thither they return again Which testimonie makes it plain that the sea is the principall cause of all rivers and if therefore Aristotles aëriall vapours have any thing to do in this generation it is as much as nothing yet that which they are able to do I imagine they perform joyning themselves with the currents which come from the sea and so they runne together in the veins of the earth either untill free leave be given them to come abroad or that like Hannibal in the Alps they work themselves a way Now in this there is little or no difference between Solomon and Plato together with the ancient Philosophers before him although Aristotle dissenteth For that which Solomon calleth the sea Plato calleth the great gulf of the earth saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Ad illum hiatum omnes fluvii confluunt ex hoc vicissim omnes effluunt that is Into this gulf all rivers do both flow or assemble themselves and also by their courses come or flow out again But what need more words It is without controversie that rivers have their first originall from the sea that is the fountain-head from whence all fountains have their heads Neither can the saltnesse of the sea and freshnesse of rivers stop this current For concerning springs it is true indeed that they are fresh and this freshnesse notwithstanding their salt originall may be ascribed to percolation and straining through the narrow spungie passages of the earth which makes them leave behinde as an exacted toll the colour thicknesse and saltnesse So that you see sea water though in it self of a salt and brackish savour by passing through divers windings and turnings of the earth is deprived of all unpleasantnesse and by how much the spring-heads of rivers are remote from the sea by so much are their waters affected with a delightfull relish yea and why they ascend up to the highest mountains already hath been declared Unto which may be added that they come not with a direct course from the sea unto those hills neither do they ascend directly upwards on the sudden but by degrees and so winding themselves through many crooked passages and turnings they do as it were scrue themselves up to the convenientest place of breaking out and cannot go back because the sea is a farre heavier bodie then the vein that cometh from it even as the bloud in our veins is nothing in proportion to the liver from whence each vein of bloud hath its first beginning But I draw towards a conclusion adding in the last place that of waters be they seas or rivers we have a threefold use and benefit First that out of them drink may be afforded to man and beast as it is Psal. 104. 11. They give drink to every beast of the field the wilde asses quench their thirst c. Secondly that running through the earth as bloud through the bodie by interlacing it and sometimes overwhelming it they make the earth able to produce those fruits which are necessary for the life of man which benefit of overflowing so fattens the whole land of Egypt that the priests of that countrey did thereupon ascribe the beginning of time or of every thing that now is to that time of the yeare when their Nilus overflowed or when it first began to lift up it self above the banks and diffuse an ample portion of manuring bountie into the lap of the land which is as good to them as if Iupiter should descend in a golden shower And for other places where there be
it be grosse the beams piercing it can spread or dilate it but a little way If it be thin they then are able to dilate it further And as for their significations they sometimes signifie rain sometimes winde sometimes fair cleare and calm weather sometimes frost sometimes tempest and sometimes snow 1. Rain if the circle wax altogether thicker and darker 2. Winde when the circle breaketh on the one side The reason whereof is because the circle is broken by the winde which is above and not yet come down to us here below But by this effect above we may gather both that it will come and also from what quarter namely from that quarter where the circle breaketh first 3. But if it vanish away and be dissolved altogether or in all parts alike then it is a token of fair weather 4. Or of frost in winter when it is great about the Moon 5. Of snow when at the same time of the yeare it seemeth to be craggie and rockie 6. Or of tempestuous weather when it looketh ruddie and is grosse and broken in many parts And thus much concerning Circles Artic. 6. Of the Rain-bow THe Rain-bow is to be spoken of next And this is nothing else but the apparition of certain colours in an hollow watery distilling or dropping cloud directly opposite to the Sunne representing in its fashion half a circle Or thus It is a bow of many colours appearing in a dewie dark droppie and hollow cloud by reflection of the Sunne-beams opposite to it For this is certain that lightsome or luminous bodies do cause images colours or appearances upon slender clean and thin objects Now of all bodies the Sunne is most lightsome but the aire and water are clean thin and slender Here then it appeareth that the Efficient cause of the Rain-bow is the light or beams of the Sunne which falling into fit apt or convenient matter opposite to them are refracted and reflected to our sight The Materiall cause is not water in act nor yet thick aire but a dewie vapour which is not continuus sed potiùs corpusculis guttularum discretus not absolutely of one bodie but rather severed into many bodies or little drops The Form of it is to be gathered out of the Figure and Colours And for the Figure we see it is circular But yet it never representeth to us any more then a Semicircle and not alwayes so great an arch The reason of which is because the centre or middle point of the Rain-bow which is diametrally opposite to the centre of the Sunne is alwayes either in the Horizon or under it So that seeing our sight of the heavens is cut off by the earth in such a manner as that we can never see above half of them it must needs be that the appearance of this circle be either more or lesse to us according to the Sunnes great or little distance from the Horizon And as for the colours they are commonly accounted three viz. Ruddie Green and Azure To which some adde a fourth The first is in the thickest and darkest part of the cloud For where a bright shining falleth upon a darkish place there it representeth a ruddie colour being somewhat like a Flame The second is caused by a more weak infâ—…action being in a remoter and more waterie part of the cloud whereupon it looketh greenish The third which is further into the cloud proceeds from the weakest infraction and is therefore of a more dark and obscure colour tending to a blew or an azure hue And sometimes a fourth colour is also perceived being very like a yellow or orenge-tawnie proceeding from a commixture of the red and green according to Aristotles judgement of which the learned may see Iul. Scaliger exerâ—… 80. sect 4. Now these colours in some rain-bows are more vehement or apparent in others more remisse or obscure which is according to the aptnesse of the cloud c. And in rain-bows caused by the moon for sometimes though seldome they have been seen in the night the colours are weaker whiter and lesse conspicuous being in a manner as white as milk which is because the moon having a borrowed light is nothing so strong in the projecting her raies but farre more feeble then the sunne But come to the finall cause and you will finde it twofold partly Naturall partly Supernaturall As it is Naturall we take it either as a signe of rain because it cannot appeare but in a waterie cloud which is so prepared that it is ready to fall in very drops or as a signe of fair weather namely then when the beams of the sunne are strong and the heat of it so great that the moisture of the cloud is dried up and the drops attenuated into thin aire All which may be discerned after this manner viz. when the colours grow either darker and darker or clearer and clearer For if the colours appeare dark thick or obscure by little and little till at the last they bury themselves in a black cloud then rain followeth But if the colours by degrees grow clearer and clearer till at the last they vanish away then we may expect fair and bright weather And this as it is a naturall signe But now as it is Supernaturall and then we behold it as a signe or symbole of Gods mercie towards the world betokening that it shall never be destroyed again through any Deluge or universall Floud For it shall be a signe of the covenant saith God between me and the earth viz. that there shall be no more a Floud of waters to destroy the earth Gen. 9. From both which significations or ends it may well be called Iris for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is as much as dico in the Latine signifying I say I publish I tell or I declare Iris therefore comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico First because this bow publisheth or telleth to us the constitution of the aire Secondly because it declareth the covenant of God made with the world after the Floud shewing that his wrath is so farre forth appeased that he will never drown the world again which appeareth even in the order observed in placing the bow for we see it with the bended ends downwards and as one that holdeth a bow in peace insomuch that had it a shaft in it the earth should not be shot neither ought man to fear that the Lord will shoot any more such arrows of displeasure as before Some have thought that there was no rain-bow before the Floud but that it appeared since because God saith When I make the heaven thick with clouds I will put my bow in the clouds Gen. 9. To which it may be answered that God saith not that he will of new create a bow but that he will then put it into the clouds so as it never was before namely to be a signe c. So that although it were
before when there was onely light in those thinne parts in stead of fire And thus have I shewed you the naturall cause of all fiery Meteors Sect. 2. Parag. 6. Of watery Meteors and their severall kindes NOw it followeth that I speak something of watery Meteors and shew after what manner they are generated They be called watery because they consist most of water their substance being that kinde of Exhalation which we call Vapor and not Fumus And that which in the first place offereth it self is Nubes a Cloud Artic. I. Of Clouds I Begin therefore with clouds And a cloud is a vapour or Exhalation cold and moist drawn from the earth out of wet or watery places by heat of the Sunne into the middle Region of the aire where by cold it is so thickened and knit together that it hangeth untill either the own weight or some resolution causeth it to fall If it be a great cloud it is Nubes if it be but a little one it is called Nubecula The name comes ab obnubendo id est operiendo coelum from hiding or covering the heavens because a cloud through the thicknesse that the vapour is condensed into hindereth that a lesse portion of the heavens is conspicuous then otherwise would be It is also two-fold either fertill or barren A fertill or fruitfull cloud affordeth rain but a barren cloud doth not because it is at length by the blasts of winde and vertue of the heavenly bodies turned into thin aire And to either of these clouds belong motion colour Their motion is caused by the winde most commonly through whose force they are driven to and fro But if the windes blow not then they are drawn along by the Sun and made a companion with him in his travels alwayes moving that way which the Sunne goeth Concerning their colours I spake before in Paragraph 5. Article 2. And therefore here you may expect the lesse yet let me say that they are either simple or mixt Black or white are simple because they consist of no other colours But red green and the rest are mixt They appeare white when the vapour is thin for then it is easily pierced by the light which disperseth it self into it But when they appeare of a black colour then the vapour is thick and more closely condensed insomuch that the beams of light cannot be admitted As for their rednesse it may be caused two wayes according to Goclenius either through the adustion of the aire magno aestu incensum as he saith Or propter retusum radium Solis by reason of the beams of the Sunne beat back again which falling upon a watery cloud that is thickly condensed pierceth not but being doubled causeth rednesse as in the morning and this is a signe of rain but the other is not For the other rednesse is in such a cloud as sheweth the drinesse and adustion of the aire the cloud it self consisting of a smokie humid substance unto which is joyned a kinde of drie and adust matter This therefore is a signe of fair weather being seen in the evening towards the place of Sun-setting according as it hath been said of old Serò rubens coelum mané indicat esse serenum Concerning green clouds they are altogether watery and as it were already resolved into water which receiving into them the light appeare green like unto water in a great vessel or in the sea and deep rivers Blew clouds come something neare to the nature of black excepting that the black are thicker And note If when the Sunne sets there appeare or arise black dark clouds it portendeth rain Also observe the place opposite to the Sunne at his setting viz. the East and see if that be cleare for if it be pestered with black clouds there is but small hope of fair weather that night or the next day The common opinion is that the height of the clouds is not above nine miles But it is agreeable to no reason at all why any certain height should be determined for they are of unequall heights differing both according to the matter of their composure and also according to the time of the yeare being lower in winter then in summer for when the sunne hath the greatest force they then ascend the higher and in his smaller force they hang the lower By which it appeareth that the sunne helpeth to uphold them and keepeth them although heavier then the aire even in the aire for they sometimes also follow his motion But note that it is not the sunne alone which upholds them for the aire it self is also a cause of their not falling and that both within the clouds and also without them within the clouds for the clouds are of a spungie nature and full of pores which are filled with aire leâ—…t there should be vacuum and this aire heaveth them up causing them to aspire without the clouds also because they do as it were float up and down in the aire as some heavie things do in the water and yet not sink unlesse their substance be too earthie and heavie Artic. 2. Of Rain FRom clouds I proceed to speak of rain And rain is nothing else but as it were the melting of a cloud turned into water Or according to Aristotle it is the flux of a fertill cloud resolved by the heat of the sunne into distilling drops of water which being depressed with their own weight fall down to the earth For when the matter of the cloud being a cold vapour and earthly humour is drawn from the earth and waters into the middle Region of the aire and there thickened through the cold dwelling in the confines of that place it is at the last dissolved and cannot therefore but fall down in drops which drops if they be great are caused either by the quick resolution of the cloud or else by the little distance of it from the earth But if they be smaller then either the great distance or slow resolution maketh them of no ample quantitie The first of these is named nimbus the other is called imber And note that the dissolution as hath been said proceedeth out of heat which is not onely of the sunne but of windes also of an hot temper as is seen in the southern winde which bloweth up rain sooner then any other winde And as for rains which come from cold coasts and at cold times of the yeare if the cloud be not at such times as some may think dissolved through the heat of any winde it dissolveth it self through its own weight being a little holpen by the sunne for it continueth in the aire even whilest it can stay no longer And at these times also if we consider all aright we shall finde that the winde somewhat helpeth although not so speedily as from hotter coasts for naturally there is a kinde of heat in every winde because it is an Exhalation hot and drie although by accident as from
the nature of the place over which it passeth it may be altered of which I shall speak more afterwards And besides all this the secret influence of the Planets worketh greatly towards the dissolution of the foresaid vapours But I proceed And now it followeth that I divide all sorts of rain into two kindes First such as are ordinary secondly such as be extraordinary I call those ordinary when nothing but water falleth And I call those extraordinary which others call prodigious rains as when worms frogs fish wheat milk flesh bloud wooll stones iron earth c. fall from the clouds Plinie makes mention of many such prodigies as these in the 56 chapter of his second book setting down the times when they happened Concerning all which next under God the causer of the causes causing them these or the like reasons may be urged to shew how it is possible they should be procured and upon what causes they naturally depend 1. And first for the raining of worms it may be thought that the putrefaction of some dead carcasses or other hath been drawn up into the aire as fumes and vapours are where it breedeth such worms as use to breed out of the like matter here below 2. The like may be said of frogs when the vapour is exhaled out of marish grounds at such times as they engender 3. So also of fishes excepting that as is supposed the force of windes may suddenly sweep away little frey out of ponds upon montanous places and so also little young frogs with many the like things may be taken up Some write of a whole calf falling from the clouds and have been thereupon perswaded that it is possible of Vapours and Exhalations with the power of heavenly bodies concurring a calf may be made in the aire But this is idle It was therefore as others write taken up in some storm of whirl winde and so let fall again 4. As for wheat and other grain it hath been observed that their raining down hath often come in case of extremitie to the great preservation and refreshment of the distressed in which regard it may be supposed that it was an immediate work of God wrought without the rule of nature so that were all the wits in the world prest into one yet were they all too weak to shew a true cause of such a prodigie Which made Du Bartas write concerning such Let them declare what cause could yerst beget Amid the aire those drizzling showres of wheat Which in Carinthia twice were seen to shed Whereof that people made them store of bread To speak therefore as I think I will not boldly affirm how this was caused but onely touch at the possibilitie of it namely that it might be effected like unto other strange rains first drawn from the earth into the aire and then sent down again For as I have already said in shewing probable reasons for such things as are strange we do also include God the chief and best cause of all things And so also we reade that when the Red sea was bayed up with a double wall to give the children of Israel safe and free passage through it God sent a strong East-winde all that night c. by which the waters were divided Exod. 14. 21. And again when the Quails came and filled their tents being as it were rained round about them they were brought from the sea with a winde and let fall a dayes journey on this side and a dayes journey on that side even round about their camp Numb 11. 31. He that hath seen saith one an egge-shell full of dew drawn up by the sunne into the aire in a May morning will not think it incredible that wheat and other grain should be drawn up in much hotter countreys then ours is much rather the meal or flower which is lighter 5. By the like reason also it sometimes raineth milk for when the intensissimus solis calor the vehement heat of the sunne shall either draw milk from the udders of cattell and shall mix it with the other parts of the cloud or shall so throughly trie purifie digest or concoct the vapour that it may look something white then will the drops look as if it rained milk 6. As for the raining of flesh it is supposed to be after this manner namely through the drawing up of bloud from places where much bloud hath been shed which being clottered together seemeth as if it were flesh 7. And so also it may rain bloud namely when it is not clottered together but thinner c. In the yeare of Christ 480 was such a rain As also in the yeare 864 neare unto Brixia in Italie was the like Yea and before either of these times our own chronicles tell us that in the dayes of Rivallo King of the Britains we also had bloud rained upon which ensued great mortalitie of people Histories make mention of the like wonders at other times But say some there is often great store of bloud spilt and yet no prodigie appeareth To which is answered that it is not the ordinarie exhaling vertue which resteth in the starres and Planets that can draw up such bloudy vapours although much bloud be spilt but then onely when there is a more unusuall concurrence of causes for sometimes they are disposed to one thing sometimes to another And for the working of any strange thing it must be when there is a strange kinde of combination amongst them To which purpose we know although we cannot alwayes directly see and demonstrate how they are mixed and combined that they principally intend and cause at the same time other changes of which the visible prodigie is but the proclaimer or fore-runner as if you look but a little before concerning Comets you may see and so rest satisfied And unto this also adde that there may be drops like unto bloud and yet no bloud drawn up And this may be either when the Sunne draweth vapours out of putrified watery places in which as I have often seen in a drought resteth much slimie and red-coloured corrupted water or else when the Sunnes immensive heat doth so boyl the water in the cloud that like unto the urine which a man maketh in a burning fever it looketh red when it falleth The like cause I gave before unto the water of a white colour but know that it must then be of another qualitie the matter of the vapour I mean for there are some kinde of waters as is well known which being boyled turn to white salt c. And as for a red colour the ordinarie rain sheweth that it is possible for we see that ordinary rain-water looketh alwayes more brown then spring or river-water being as if a more powerfull operation would turn it into red 8. The raining of wooll or hair is when a certain mossinesse like wooll such as is upon quinces willows and
as more snowie winters Whereupon Plinie affirmeth that he which saith cleare winters are to be wished wisheth no good for the trees and plants and in that regard your experienced husband man desireth that the winter may be cold and snowie rather then cleare and warm For besides this they also say that a hot Christmas makes a fat Church-yard Wherefore to see the earth do penance in a cold white sheet and the woods hang periwigd with wooll bending their boughs in token of thankfulnesse to gray-hair'd Hyems for their safetie from the cold is a sight both wished and welcome the good whereof will shew it self when liberall Nature out of her bounteous wardrobe bestows more beauteous raiment on them And note it is found by experience that it may snow on the mountains and rain in the valleys and yet both come out of one and the same cloud which comes to passe for this reason because the snow coming from the middle Region melteth after it comes into the lowest Region for here is alwayes more heat then above where the snow is generated yet not alwayes heat enough to melt the snow as it falleth neither will the congelation be alwayes so weak as to suffer it And thus also it comes to passe that we have sometimes sleet which is snow and rain together Moreover as some affirm Crystall is made of snow for when the snow melteth upon the tops of high hills and is afterwards frozen again it then becometh so hard that it is a stone and no other then that which we call Crystall Artic. 6. Of Hail HAil is said to be engendred of rain being congealed into ice the drops freezing presently after the dissolving of the cloud Or as some say a cloud resolved into water in the fall congealed maketh hail Aristotle assenteth to the same affirming that the materiall neare cause is rain the remote a cloud the efficient an Antiperistasis or a mutuall adverse strife between cold and heat as in the first book of his Meteors at the 12 chapter may be seen affirming moreover that the precedent heat of the water whereof it is made helpeth to the speedie concretion of it being agreeable to that which I said before concerning snow namely that it consisted of a warmer vapour then rain and yet not of one so warm as that from whence hail proceedeth Whereupon I think we may make this a conclusion concerning hail and say that it is an hot vapour drawn into the middle Region of the aire where by cold of that Region it is made thick into a cloud which falling down in drops like rain is presently met withall and encountered by the sudden cold of the lowest Region and so congealed into a kinde of ice Now this sudden cold thus meeting with it is in the highest part of the lowest Region and caused by an Antiperistasis of heat from below which forceth up the cold to the greater augmentation of it and so because the vapour it self at the first was also warm it doth very speedily turn it into ice for seeing as hath been said it was formerly warm it is the sooner cooled because heat having made it thin and full of passages gives leave to the cold both to pierce it more suddenly and also more soundly And this most commonly is the manner of generating hail But know that hail may sometimes also be made in the middle Region and then it is without an Antiperistasis of which sort for the most part is that small and spungie hail falling in winter when there is no such heat in any part of the aire by whose Antiperistasis it may be congealed For seeing the drops are scarcely come to the densitie of water before their congelation as also seeing they are something swollen through the spirit of the Exhalation they appeare not onely round but also light and hollow or of a spungie substance little differing from the matter of snow being generated in the middle Region as well as this kinde of hail And thus comes hail in winter But at other times of the yeare the hail being more stonie or better hardened it may well be caused by an Antiperistasis proceeding from the heat of this lowest Region which sendeth up imprisons and augments the cold above it And know that hail-stones are not alwayes of one and the same bignesse but are variable according to the quantitie of the drops whereof they be made the cause whereof is their propinquitie or remotenesse from the earth as was shewed before concerning the different drops of rain And for the most part know that they be also round because the drop is so Yet neverthelesse they be sometimes knotted and piked with many corners or else fashioned like a Pyramis the last of which shapes proceedeth from the spirit of the vapour which ascendeth to the top of the drop so soon as the lowest part of it toucheth the congealing cold and so ascending it makes it smaller above then below And as for the triangled knottie or many-cornered shapes they are caused thus viz. when many are suddenly congealed and frozen into one Note also that sometimes little straws or light chaffie stuffe is found within the stones coming thus to passe because they were at the first blown up from the earth by the winde and mixed with the vapour And again know that sometimes you may see hail-stones all icie and cleare without having within them as their centre little white round spungie parts The reason of which is because those white ones within were generated in the middle Region but in their fall justling themselves against the drops of rain which uncongealed came from the same cloud they gat a waterie substance on their outsides which being frozen to them looketh cleare like ice and so makes the whole conglomeration appeare in the shape and fashion before mentioned Moreover it hath not seldome been that hail hath done much hurt Yet evermore the greatest fear is whilest the ripe corn standeth in the eare For a violent storm of hail thresheth it so throughly that turning the words a little we may truely say Illa seges demum votis non respondet avari agricolae Such a storm was felt in many parts of this kingdome not long ago namely in the yeare 1631 which about the beginning of harvest beside the harm it did to other things untimely beat out much corn in the fields to the great damage of many people And at sundry other times also heretofore the like sad accidents have been Wherefore the ancient husbandmen amongst the heathen as Cato and Plinie mention had certain charming verses to keep hail and other dreadfull calamities from their fields in which they shewed themselves of a like minde unto those devilish enchanting haggs who made the Poet sing Carmina vel coelo possunt deducere Lunam Charms can pull even the very Moon out of heaven But this was not all For beside these Palladius
given to that estate CHAP. I. Wherein is shewed that the world neither was from eternitie nor yet shall be extended to eternitie but that it had both a beginning and shall also have an ending wherein also is considerable how that ending shall be as also the time when is largely examined Sect. 1. That the world began and must also end THe Philosophers of ancient times were diversly transported in the stream of their own opinions both concerning the worlds originall and continuance some determining that it once began others imagining that it was without beginning and that the circled orbs should spin out a thread as long as is eternitie before it found an ending Plato could say that it was Dei Patris ad genus humanum epistola an epistle of God the Father unto mankinde and that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Creatour Maker and Father of the whole universe But Aristotle sticked not to affirm that the world neither began nor yet shall end Yet this his opinion himself being witnesse was nothing else but a Paradox and as without wrong to him may be affirmed he maintained it rather by way of contradicting others then for any desire of truth calling it Problema topicum as in the first book of his Topicks chap. 9. is manifest and as in that book written in his old age to king Alexander the Great he also confesseth This therefore made one say that it was not so much a logicall question as a thesis or position which Aristotle held and maintained whose reasons some have called vain sophistications to obscure the truth having more with then matter in them and may again be answered by more solid arguments then he alledgeth For that the world had both a beginning and must also have an ending even reason it self although there were no Scripture for it is sufficient As first if the world were eternall then there would be some memorie given us of the generations of men more ancient then that which Moses mentioneth but there is none given us for all other histories are but late in respect of the sacred storie which is an evident argument not onely against the eternitie of the world but also against the fables of the Egyptians Scythians and Grecians concerning their ancientnesse and the ancientnesse of their acts and deeds of fame For indeed omitting their palpable fictions when Ethnick writers tell us of any ancient thing it is either concerning the Thebane or Trojane warre of Cecrops of Inachus of Ogyges Deucalion or Ianus of Ninus or his father Belus or of the warre of the giants striving to heap mountain upon mountain that they might pull the gods out of heaven Now all these were either about the dayes of the Judges Moses Abraham or Noah at the furthest For to whom did they allude by their Ianus with two faces but to Noah who saw the times both before and after the floud Or whom did they point at by their Gigantomachia when Pelion forsooth must be set upon Ossa's back and all thrown down with a thunder-crack whom I say did they point at but Nimrod and his company or those who built the tower of Babel and had their languages confounded for it That of the Poet is therefore pertinent Si nulla fuit genitalis origo Terrarum coeli sempérque aeterna fuâ—…re Cur supra bellum Thebanum funera Trojae Non alias alii quoque res cecinêre Poetae Quò tot facta virûm toties cecidêre nec usquam Aeternis famae monimentis insita florent If that the heavens and earth did not begin Had no creation but remain'd from aye Why did not other Poets something sing Before the Thebane warre or fall of Troy What are become of great mens many deeds They could not die But would remain unto posteritie Secondly thus it may be also proved All things which are to us conspicuous consisting of matter and form are of themselves frail and fading having such a nature that they either are or may be subject to corruption but such is the world and therefore as in respect of its essence it is finite so likewise in respect of time it cannot be infinite but have both a beginning and an ending For first that is properly eternall which is altogether incommunicable or which is without beginning mutation succession and end and such onely is God and not the world Secondly it cannot be denied but that there is the same reason of the whole which is of the parts so that if the parts of the world be subject to corruption then must likewise the whole world also but the parts are as we daily see and therefore the whole But leaving reason we have a rule beyond it which is the rule of faith whos 's first assertion makes it plain that the world began and that Time by which we measure dayes weeks moneths and yeares hath not been for ever For In the beginning saith Moses God created the heavens and the earth and why is it said In the beginning he created but that it might be known especially to his Church that the world 〈◊〉 from everlasting Divinely therefore did Du Bartas sing as in the sound of Silvester we have it Cleare fire for ever hath not ayre embrac't Nor ayre for aye environ'd waters vast Nor waters alwayes wrapt the earth therein But all this ALL did once of nought begin Th' immutable divine decree which shall Cause the worlds end caus'd his originall Which whosoever shall deny he doth but betray his misery either because he wants Gods holy word to be his rule or else because he disdaineth to be ruled by it How great a priviledge then is that which even the poorest Christian hath above the greatest and most wise Philosopher And as for the scoffing Atheist whose peevish and perverse opinion leads him up and down in an affected cloud of ignorance disdaining to have faith because he scoffeth at the rule of faith it is no more then thus with him he kicks against the pricks and cannot therefore escape away unhurt For Sequitur injustas ultor à tergo Deus God as a revenger follows at the heels of a sinner Which many thousands now can witnesse well Whose faults with woe recanted are in hell Sect. 2. BUt concerning the worlds ending here fitly may arise this question viz. Whether it shall be destroyed according to the substance or according to the qualities 1. If it be destroyed according to the substance then it must be so destroyed as that nothing of it be remaining 2. If it be destroyed according to the qualities then it shall onely be purged the substance still abiding Now of both these opinions there can be but one truth which I verily think to be in the latter of them For although it be said in S. Peter that the heavens shall passe away with a noise the elements shall melt away with heat c.
may be also thought that both these waters dropping from clouds in the aire and also all other waters under the canopie of Heaven or within the concavitie of this Expansum are but the lower waters and those other which are separated from them must be in an higher place viz. above the firmament and so shall they be divided by the firmament otherwise not To which purpose Du Bartas thus I 'le rather give a thousand times the lie To mine own reason then but once defie The sacred voice of th'everlasting Spirit Which doth so often and so loud averre it That God above the shining firmament I wot not I what kinde of waters pent Or as Hyperius also writeth Assentiemur Mosi ac simpliciter statuemus aquas non tantùm infra firmamentum ubi in portiones quasi regiones certas eae ipsae sunt distributae aliaeque per aërem circumvehuntur aliae terris sunt adglutinatae verùm etiam super illud esse alias undique circumfusas That is Let us assent to Moses and plainly determine that there are not onely waters below the firmament as it were divided into certain portions and regions some of them carried about through the aire some fastened to the earth but also that there are other waters above the firmament spread round about it Which thing is also thus further manifested because those waters that are separated by the firmament are to be at all times separated For God in the creation of this firmament did not onely command that it should separate but also that it should be separating that is Let it continually separate or divide the waters from the waters quasi voluerit nullum esse tempus quo non distinguat as if he would have it that there should be no time wherein it might not distinguish between the one the other Which as it cannot be doâ—…e unlesse there be alwayes waters to be distinguished so neither can it be pertinent to those waters in the clouds because the aire is often cleare and those bottles of rain are not alwayes there And again it is from the vapours drawn from below that clouds and rain come which cannot at all times be but then onely when there is a naturall concourse of causes to effect it And then again when they are there they be soon gone for the rain proceeding from those vapours which we call the clouds stayeth not long in the aire but forthwith falleth down again and so by little and little the vapour consumeth and the cloud is gone How can it therefore be that these should be those supercelestiall waters separated from all other waters by the firmament seeing the firmament is above them and not onely so but also their proper place is here below being but at times drawn from hence and then it is as it were against their wills which makes them therefore hasten hither again with all the speed they can whereas on the contrary the firmament is to be between those waters and not over them separating them not at times but continually Neither may it seem strange how the out-firmament can be able alwayes to uphold them seeing as hath been said it was made strong by stretching out lifting then the waters up with it and therefore well fitted for this office and can no more fall then the heaven it self whose beams or rafters are laid in the waters as the Prophet speaketh Psalme 104. 3. And hereupon it also was that noble Bartas said I see not why mâ—…ns reason should withstand Or not beleeve that He whose powerfull hand Bay'd up the Red sea with a double wall That Israels host might scape Egyptian thrall Could prop as sure so many waves on high Above the Heav'ns starre-spangled canopie This was his opinion concerning the waters separated by the firmament of which opinion are sundry more But on the contrary side are other some who are of another minde affirming that they are meant onely of those waters in the clouds for say they the aire is called the firmament so also is the skie c. And of the clouds it is said in Job that God bindeth up his waters in thick clouds and the cloud is not rent under them So that first as every part of the water is called by the name of water in like manner every part of the firmament is called by the name of the firmament in which regard those waters in the clouds although no higher then the aire may be taken for those waters which the firmament doth separate and secondly that place in Job sheweth no lesse making it appeare how and in what manner the waters are separated by the firmament Furthermore Ex ipsa nubium natura saith Pareus From the very nature of the clouds this appeareth to be so for what other thing are the clouds but waters separated by force of the diurnall heat and by the cold of the aire made thick whereupon as Plinie calleth them they are said to be Aquae in coelo stantes Waters standing in the heavens Also it may be added saith Pareus that Moses makes mention but of two kindes of waters superas inferas the higher and the lower but the clouds are waters as hath been shewed and no low waters therefore they are the upper waters unlesse there be three kindes of waters which is contrary to Moses Besides this saith he is confirmed by the grammaticall construction of the words For Moses saith not that it divided from the waters which were supra Expansum but thus viz. from the waters which were desuper Expanso The sense therefore is not that the waters were carried up above the whole Expansum or Firmament but rather that they were carried upwards so as that with the firmament they were supra and desuper that is above and on high Also the name of heaven confirms no lesse for saith he the Expansum is called according to the Hebrews Schamajim or Shamajim from Sham There and Majim Waters which derivation is common And therefore those upper waters are not quite above the Expansum or the Firmament but are there that is in the Firmament namely in the middle Region of the aire Thus we see the difference concerning these waters And now let the reader choose which opinion likes him best But for mine own part I like this latter worst yet let me not tie another to be of the same minde any further then he pleaseth for it is no matter of faith and therefore we have our free choice according to the best reasons and most forcible demonstrations Wherefore let me proceed a little further that thereby as neare as I can I may set down that which seemeth to me the best meaning and nearest to the truth First then I answer that they do mistake who divide the Expansum into parts as if in so doing they could absolutely cleare the matter in question for it is not a part of
the Firmament that is appointed to this separating office but the whole Firmament as any one may see if he do but observe the words of God producing and assigning it Neither do we finde that the Firmament is any more then one To divide it into parts so as they imagine is not to divide it into parts but rather to make so many Firmaments as they imagine parts like as every scale of an onyon is a severall and differing scale and not one the part of another And besides neither is there the same reason between the parts of water and these supposed parts of the Firmament for then when God made the Sunne Moon and Starres he would not have said Let them be in the Firmament but above the Firmament for they are farre higher then the clouds yet I say they being higher then the clouds he is said to place them but in the Firmament and they being no more but in it how improperly do we affirm those things to be above it whose places are lower then either Sunne Moon or Starres And secondly admit Job tells us that there are waters bound up in thick clouds doth not Jeremie also tell us that they are drawn up in vapours from the earth which as hath been shewed cannot at all times be but then when there is a naturall concourse of causes to effect it whereas the out-spread Firmament is to be alwayes between them separating them not at times but continually And as for the rain proceeding from those waters which we call the clouds it stayeth not long in the aire but forthwith falleth down again shewing that of right their proper place is here below and therefore we make not three kindes of waters as if we would be contrary to Moses in saying that there are other waters above the concave of the Firmament which on this second day of the worlds creation were separated from all other waters Wherefore observe but this they being separated on this second day how could they be such as the aire affordeth for the middle Region of the aire which is the place for the clouds was not untill the third day Not untill the third day I say because it is found by experience and from sufficient witnesse proved true that the tops of the highest mountains do reach up unto that place which we call the middle Region of the aire being some of them more loftie then the clouds As for example in Iapan there is a mountain called Figeniana which is some certain leagues higher then the clouds And in Ternate among the Philippine Islands there is a mountain which as Mr. Purchas in his pilgrimage relateth is even angry with nature because it is fastened to the earth and doth therefore not onely lift up his head above the middle Region of the aire but endeavoureth also to conjoyn it self with the fierie Element And of the mountain Athos between Macedon and Thrace it is said to be so high that it casteth shade more then thirtie and seven miles Also the mount of Olympus in Thessalie is said to be of that height as neither the windes clouds or rain do overtop it And although I omit sundry others of exceeding height it is also written of another mount so high above the clouds that some who have seen it do witnesse that they have been on the top of it and have had both a cleare skie over their heads and also clouds below them pouring down rain and breaking forth with thunder and lightnings at which those below have been terrified but on the top of the hill there was no such matter This surely was that mountain which Mr. Lydiat meant when he said that etiam aestivis diebus even in the summer time when the clouds are at the highest those on the top of the mountains have had fair weather and withall perceived that there was plentie of rain about the middle height of the same hills Thus we see that there are lofty mountains And indeed their loftines is the cause of a middle Region for the hils hindering the aire from following the motion of the heavens do make it about their tops a fit convenient place to thicken these vapours into clouds which by the attractive power of the heavenly bodies are drawn up thither Wherefore that I may conclude the place of the middle Region being both caused and also overtopped by sundry high mountains it will appeare that there was no middle Region of the aire untill the third day because the waters were all over the earth and standing above the hills untill that very day For then and not before God gathered them together unto one place and made the drie land to appeare which before was covered with waters as with a garment Psalm 104. Rarior aqua saith one velut nebula terras tegebat quae congregatione densata est The thinne water like a mist or wet cloud covered the earth which by gathering together was made thick In which regard it may be said saith Aquinas that it was as naturall for the water to be every where about the earth as for the aire to be about both water and earth yet neverthelesse propter necessitatem finis saith he for the necessitie of the end namely that plants and living creatures should be upon the earth it was meet that the earth should be so uncovered and the waters so gathered that the drie land appeare Now this was a work pertinent unto the third day and before this work done there could be no middle Region and the middle Region being on this day and not before how can the waters in the clouds be those waters which were separated by the out-spread Firmament on the second day Neither do I here argue à facto ad fieri because in the very creation of this Firmament God then said Let it be between the waters that is even then beginning its office and art of separating them Which that it is even so we see he speaketh next concerning the lower waters and makes no more mention at all of those upper ones because he had already done with them and left them in their place unto which he had appointed them But furthermore this tenent is not a little helped by a consideration of the cataracts or windows of heaven which in the dayes of Noah were opened and poured down rain by the space of fourty dayes For me thinks the clouds could not be those windows of heaven because it rained fourty dayes and before it left raining the waters were higher then the hills being when fourty dayes were ended fifteen cubits above the highest mountains as in the historie of the Floud is manifest And hereupon it was that one once by the same reason concluded and said that either it did not rain fourty dayes which assertion we are sure is false or else it rained from some other where then from the middle Region For seeing the middle Region it self was
drowned before it ceased to rain it cannot but be that the rain descended from some higher place 1. Object But perhaps some may think that the clouds mounted higher and higher as the waters increased insomuch that as the waters by little and little gat above the mountains so did the clouds Answ. This cannot be because that which makes us distinguish the aire so as it may have a middle Region is nothing else but the differing temper that it hath both from the upper and lower Region and this differing temper is caused by the hills which hindering the aire from following the motion of the heavens do make it a fit place to thicken those vapours into clouds which by the attractive power of the starres and planets are drawn up thither as already hath been shewed and as afterwards shall be touched when I come again to speak of the severall Regions and their tempers shewing you that it is an Axiome undeniable that the farnesse from a circular motion gives quietnesse coldnesse and heavinesse even as the nearenesse to it gives motion heat and lightnesse 2. Object Or secondly perhaps some may think that the hills and mountains were not before the Floud but made by the violence of the waters and that Moses when he would describe how high the waters were doth but shew us that they were higher by fifteen cubits then the highest mountain that was then in his time which he might well say and make such a comparison although there were no hills before the floud Answ. That which hath been said in the former answer concerning the cause of the middle Region doth sufficiently stop this last objection unlesse it be granted that there were no clouds untill the Floud had made the hills And indeed if any such thing be granted then all is granted and the controversie quite ended concerning these waters above the Heavens But besides that answer I hope to make it appeare that mountains valleys and plains were created in the beginning and were before the Floud in the dayes of Noah For first if hills were caused by the Floud then it must be that the waters suffered an extream violent motion but the waters being over the whole face of the earth had nothing to hinder them from their own free motion nor any thing to compell them to a violent motion such I mean as should make them work such wonders as are supposed Had they been overtopped by any thing then indeed running from one place to another there might have been a repercussion and by such contention more strange accidents then were might have been produced as the making of hills and the like Or secondly if there were such a violent motion as questionles the waters moved untill all places were filled alike with no small violence yet the violence was not so great as to be the parent of the hills and mountains for then without doubt it would have been so forcible also as to have turned rivers and changed them from one place to another cast down all manner of buildings and structures rooted up all trees and the like so that after the Floud nothing should have had the same name bounds and description which before it had neither would the memories of the former ages have been but buried from all succeeding time which we know is otherwise for if it were not it is likely that Moses speaking of the site of Paradise and setting down all the rivers of it exactly would have specified it in his historie that thereby after-ages looking for those places might not mistake or suspect the truth of his relation Neither have we just cause to think that all buildings and ancient monuments of the Fathers before the floud were extinguished in the floud For it is reported by Pomponius Mela and Plinie concerning the citie Ioppa that it was built before the floud and that Cepha or Cepheus reigned there which is witnessed by certain ancient altars bearing titles of him and his brother Phineus together with a memoriall of the grounds and principles of their religion And of the citie Henoch there is a much like relation But what need I mention more seeing Iosephus a writer of good credit affirmeth that he himself saw one of those pillars which was set up by Seth the sonne of Adam and this for the truth of it was never questioned but warranted by all antiquitie Moreover seeing the dove was twice sent out of the ark and returned with an olive branch at her last return and not at her first it is not without reason that we think the trees were not torn up by their roots but remained still fixed in the ground even as they had done before for if the trees had been swimming or floating upon the waters as some may think then the poore dove might have found one branch or other as well at the first as second time Besides when she did bring any thing Noah took it not as a token what havock the floud had made but as a signe that the waters were decreased she therefore plucked it off from some tree growing on the earth and not floating on the waters And last of all although I say nothing of the delectation and profit of the mountains which do thereby even amplifie the goodnesse of God in his works creating and not occasioning them I shall need to point you no further then to the plain text it self which doth most plainly tell us not that the waters were as high as the highest mountains which are now or were then when Moses wrote his historie but that even from the beginning there were hills and mountains whose loftie tops in the universall floud were covered with waters for thus stand the words And the waters prevailed exceedingly upon the earth and all the high hills which were under the whole heaven were covered Fifteen cubits upward did the waters prevail and the mountains were covered Whereupon as I remember one writeth thus saying that this judgement was admirable seeing there are mountains as Atlas Olympus Caucasus Athos and other such that are so high as their tops are above the clouds and windes as Historiographers do report it and yet see all these are covered and these being covered the middle Region must needs be drowned and that being drowned how could the clouds be those windows of heaven which poured down rain for fourtie dayes And those not being the windows of heaven it cannot but be that the waters above the heavens are in a more remote and higher place even above the concave of the out-spread Firmament 3. Object But perhaps you may think that I now pitch too much upon reason concerning this of the Floud seeing it was caused not by naturall and ordinary means but by the extraordinary power of God Answ. To which it is answered that this floud was partly naturall partly supernaturall and to shew how farre nature had a hand in this admirable effect we may distinguish with
them who say that an effect may be called naturall two manner of wayes first in regard of the causes themselves secondly in regard of the direction and application of the causes If we consider the meer secondary and instrumentall causes we may call this effect naturall because it was partly performed by their help and concurrence but if we consider the mutuall application and conjunction of these second causes together with the first cause which extraordinarily set them on work we must needs acknowledge it to be supernaturall Now then although we have built upon reason and so found that before fourtie dayes fully ended the middle Region it self was drowned whereupon it could not rain from thence yet in so doing we do not argue amisse for it is no whit derogating from the power of the Almighty to ascend up higher till we finde the cause of this long rain and also the place from whence it came seeing that when we have so done we shall plainly finde that in regard of the direction and application of the cause it was extraordinarily set on work by a divine dispensation and so the effect was supernaturall I may therefore now proceed and that I may make the matter yet a little plainer concerning these cataracts or windows of heaven and so by consequence of the waters also above the heavens this in the next place may be added namely that Moses setteth down two causes by which there grew so great an augmentation of water as would drown the world the one was the fountain of the great deep the other was the opening of the windows of heaven Now if these windows were the clouds then it seemeth that the waters were increased but by one cause for the clouds in the aire come from the waters in the sea which by descending make no greater augmentation then the decresion was in their ascending And although it may be thought that there are waters enough within the bowels of the earth to overflow the whole earth which is demonstrated by comparing the earths diameter with the height of the highest mountains yet seeing the rain-water is made a companion with the great deep in the augmentation of the drowning waters I see no reason why that should be urged against it especially seeing it is found that the earth emptied not all the water within her bowels but onely some For thus stand the words The fountains also of the deep and the windows of heaven were stopped and the rain from heaven was restrained their store therefore was not spent when they had sufficiently drowned the world but their fury rather was restrained when they had executed Gods purpose by climbing high enough above the hills Cardinall Cajetane was conceited that there was a mount in Paradise which was not overflown and there forsooth he placeth Henoch The like dream also they have amongst them concerning Elias And as their champion and Goliah Bellarmine is perswaded all those mountains onely were overflown where the wicked dwelt Iosephus also reporteth out of Nicholas Damascenus that the hill Baris in Armenia saved many who fled thither for succour But these are dreams and devices which are soon overthrown by Moses in his foresaid evident text where the words are so generall that they include all and every mountain under not onely the Aiery heaven as Cajetane collecteth but under the whole Heaven without exception And now after all what hindereth that there should not be waters above the concave of the Firmament and that the opening of the windows of heaven should not be more then the loosing of the clouds For it is affirmed and not without reason you see that the rain or a great part of it which fell in the universall Floud came from an higher place then the middle Region of the aire and that the upper waters are to be above the Firmament and not the parts of it is an assertion well agreeing to Moses his description of this second dayes work For as hath been shewed concerning the fowls and stars it is true that they are but in the Firmament and not above it neither is there any more Firmament then one seeing Moses mentions not a second The fowls indeed fly above the earth as the text it self speaketh in Gen. 1. 20. but not above the Firmament their course being as Iunius reads the place versus superficiem expansi coeli or ante expansum or coram expanso coeli but never supra expansum And as for the starres the text likewise saith ver 15. Let them be for lights in the out-spread firmament mentioning never more then one and the same Firmament But for the waters it is otherwise The Firmament is appointed to separate them as being between and not above them Esto expansum inter aquas it is learned Iunius his right version of the place ut sit distinguens inter aquas Fecit ergò Deus expansum quod distinguit inter aquas quae sunt sub expanso inter aquas quae sunt supra expansum That is Let there be a firmament between the waters c. Between the waters as having waters above it And how unlike it is that the upper waters should be placed otherwise let the former reasons witnesse For all things considered we need not stand so much upon Pareus his reading Super quasi in expanso and desuper expanso as if they were but above or on high within the concave as are the fowls and starres this I say we need not stand upon seeing Iunius readeth Supra expansum without any such nice salving although he thinketh with Pareus that these upper waters are no higher then the middle Region of the aire And also admit that some derive the word Schamajim or Shamajim which signifieth Heavens from Sham There or in that place and from Majim Waters concluding thereupon that these waters which we now speak of must be There viz. in the heavens and not above them although some I say make this derivation yet others derive the same word otherwise And no few be there who not without reason do suppose that it is no derivative nor compound word at all but rather that the Ismaelitish word Schama which signifieth nothing else but High or Above doth proceed from this word Schamajim which in English we reade Heavens In which regard the Etymologie helpeth nothing to prove the adverse part And yet as I said before let the reader take his choice For perhaps he may now think after all that if there be waters above the starry heaven and that part of those waters descended in the time of the Floud that then the Heavens would have been corrupted and dissolved as some have said the rain falling through them from the convexitie of the out-spread Firmament Sect. 3. An objection answered concerning the nature of the Heavens examining whether they be of a Quint-essence BUt concerning this it may be said that it is not known whether the heavens be of
for then there would be a circle nor opposite to the sunne for then there would be the appearance of a Rain-bow but on the side which must not be too farre off nor yet too neare for if it be too farre off then reason telleth us that the beams will be too weak to reflect in a convenient manner or if it be too neare then the sunne will disperse it without any image at all Now if such a cloud as this we speak of shall happen to be on both sides of the sunne then the appearance will be as if there were three sunnes whereas there is indeed but one the other two being the images of the true Sunne seen onely by reflection or refraction upon the cloud on either side Or be there more pieces of such a cloud then one set at a convenient distance then there may be many sunnes even as in a broken looking-glasse every part will shew the shadow of that face which is obvious to it Moreover these many sunnes may be said to have a double signification the one naturall the other supernaturall According to their naturall signification they betoken rain and moist weather because they cannot appeare but in a moist disposition of the aire And as for their supernaturall signification experience hath witnessed that they have appeared as the portenders of change in states and kingdomes or as the foretokens of Gods wrath upon sinners For this is a rule that such things as are strange may be derived both from naturall causes and also include God the chief and best cause of all things by whose admired providence each thing is ordered by whose unspeakable wisdome each particular change hath been decreed yea even in the course of nature before ever nature was he both foresaw and appointed how things should happen although in respect of our weaknesse and want of skill the searching of them out be too abstruse and hard For as I verily beleeve that not so much as one poore sparrow falleth to the ground without Gods providence so I do also acknowledge that by his providence likewise he bringeth to passe these and the like things for such ends as he in his secret counsell hath determined using his creatures whose courses in each particular he both set and foresaw as instruments and means to effect them But I proceed And as for the supernaturall signification of these sunnes experience I say hath witnessed that some strange thing or other usually followeth after them As not long before the contention of Galba Otho and Vitellius for the Empire of Rome there appeared three sunnes as it were pointing out the strife which followed soon after between them three for the imperiall diadem Also in the yeare 1233 upon the 7 day of April foure sunnes were seen besides the naturall sunne in which yeare as Lanquets chronicle testifieth there was great debate kindled and much variance stirred up between Henry the third K. of England and the Lords of his kingdome and in the very next yeare England was wasted with fire and sword from Wales to Salisburie which said town was also burned and at the same time was a great drought and pestilence Also in the yeare 1460 three sunnes again shewed forth their orient faces which was but the day before the three Earls viz. Edward Earl of March with the Earl of Pembroke and Earl of Wilt-shire fought their great battels in Wales at Mortimers crosse as Stow in his Abridgement affirmeth where the Earl of March put the other two to flight and slew many of their people And again in the yeare 1526 towards the slaughter of Lewis the second King of Hungary three sunnes marched out betokening the three Princes which strove for the kingdome after him which three were these viz. Ferdinand who was afterwards Emperour and Iohn Sepusio Vaivode governour of Transilvania as also Solyman the Magnificent or Great Turk being one of the hardiest captains in all his time And now after the consideration of many Sunnes it followeth that I speak of many Moons of which it is no hard matter to know the naturall cause seeing their generation is as before hath been shewed concerning many Sunnes For if a watry Cloud shall side-long sit And not beneath or justly opposite To Sunne or Moon then either of them makes With strong Aspect double or treble shapes Upon the same The vulgar then 's affrighted To see at once three sparkling Chariots lighted And in the Welkin on nights gloomie throne To see at once more shining Moons then one Artic. 4. Of Beams or Streams of light NExt unto these I mentioned Beams or Streams of light and they are generated after this manner namely when the light of the Sunne falleth into a watery cloud of unequall thicknesse or rather of unequall thinnesse or into such a cloud whose parts are some of them of a spungie nature and some of them more closely compacted For the thinner and more spungie parts receiving the light do represent certain cleare and white streaks or beams whilest the thicker parts and more full of humour are not pierced at all but look of another hue from whence it comes to passe that these streams are often of differing and many colours Artic. 5. Of Circles or Crowns CRowns Garlands or Circles are seen sometimes about the Sunne sometimes about the Moon and sometimes about the brightest Planets as Iupiter Venus This appearance is commonly called Halo and the matter or subject of it is a cloud which must be endued with three properties First that it be thin and not thick Secondly that it be equall and uniform not in one part more thinne then in another And thirdly that it be directly under the Sunne Moon or any such starre whose beams cause the circle Unto which adde this last namely that it be not disquieted by any winde And being thus placed and composed look how a stone cast into the water makes a circle untill the force of the blow be wasted So this watery cloud being struck with the force of the Sunnes Moons or starres beams doth retain their light in form and manner of a circle Or rather thus the beams of the starre c. equally dispersing themselves so farre as they can do at their utmost extent make a refraction in the cloud which must of necessitie be round because the body of the starre it self is round and cannot possibly send out his beams further in one place then in another This therefore made Du Bartas say Sometimes a fiery circle doth appeare Proceeding from the beauteous beams and cleare Of Sunne and Moon and other starres aspect Down-looking on a thick-round cloud direct When not of force to thrust their rayes throughout it In a round crown they cast it round about it And note that sometimes it appeareth greater sometimes lesser which is in regard of the qualitie of the matter whereof the cloud consisteth For if
Zanchius his opinion was not much differing for speaking of strange rains he confessed concerning some of them that they were produced by such causes or the like as I before alledged concluding for the rest which were more occult that they were truely prodigious and caused either by the power of God as portenders of his wrath or else by the sleights of the devil through Gods permission Artic. 3. Of Dew DEw offers it self in the next place as being a neare kinsman to rain For it consisteth of a cold moist vapour which the sunne draweth into the aire from whence when it is somewhat thickened and condensed through cold of the night and also of the place whither the sunne exhaled it it falleth down in very small and indiscernible drops to the great refreshment of the earth And this is certain that the morning and the evening are the onely times when it falleth the reason being in regard of the sunne which both positively privatively causeth it Dew at night is caused privatively dew in the morning positively At night or in the evening privatively because when the sunne setteth the lowest part of the vapour not being high enough to hang in the aire falleth down through absence of the sunne And in the morning positively because at the return of the sunne the residue of the vapour together with the augmentation of it haply by some condensed aire caused by cold of the night is dissolved by his approaching beams and so made fit to fall rather then hang any longer For look what vapours are about the Horizon at the rising of the sunne are dispersed by his first approach and so it comes to passe that the morning as well as the evening affordeth dew But know that if the vapour be not conveniently placed that is if it be very high above the Horizon or in a loftie station of the aire then the sunnes approaching beam neither dissolveth nor disperseth it whereupon we have no dew but rather look for rain because the matter of dew is still in the aire staying there till it be turned into a cloud and so into rain And now by this you may see what is the materiall what the efficient what the formall and lastly what the finall cause of dew The materiall cause is a subtil and moist vapour being the thinnest of all vapours The efficient cause is the temperate cold of the night together with the absence and approach of the sunne The formall cause is the sprinkling of most thin drops which the hand can scarcely perceive And the finall cause that without rain the earth may have some refreshment Yet neverthelesse this I finde concerning dew as it is of a calorificall nature that rorilentas segetes collectas putrefacit because every externall heat is putrefactive Also dew is a great enemie to sheep begetting a deadly rot in them or a dangerous flux of the bellie which cometh to passe in regard of the humour being of much viscositie and not throughly refined or purged Wherefore your carefull and skilfull shepherds will never drive out their sheep to feed untill the sunne or the winde have licked the tops of the grasse and flowers Also know that a windie night hindereth the falling of dew Some say three things hinder it viz. winde great heat and cold for the most temperate and calm times afford it when other times want it As for the kindes of dew I cannot but joyn with them who divide them into three For there is first common dew secondly sweet dew and thirdly bitter blasting dew The common dew is ordinary Sweet dew is threefold 1. Manna 2. Mel. 3. Ladanum Manna is said to be white like sugar by some it is called Coeli sudor The matter of it is a fat and pure vapour not tainted with any putrid or corrupt Exhalations Or according to some it is roris melliti genus sed concreti a kinde of hony-sweet dew but concrete or compact more close together it falleth in the East parts Arabia Syria c. As for that Manna which God rained to the Israelites in the wildernesse some think that it was altogether miraculous others that it was ejusdem speciei cum Manna vulgari of the same kinde with common Manna which I also think because Iosephus in his third book and first chapter writeth that in his dayes there was great store of it in that part of Arabia wherein Moses was 40 yeares with the Israelites What should hinder this opinion I see not unlesse because the common Manna is of a purging qualitie and therefore to be taken for a medicine rather then for food To which I finde an answer that haply at the first it might work the like effect on their bodies also till it expelled the humours proceeding from the onyons and leeks that they eat in Egypt but afterwards through custome it might not work at all upon them or else God for their good that they might be fed might allay that qualitie in it by his mighty power for God resting from all his works on the seventh day created no new species of anything afterwards Fuohsius a learned Physician testifieth that there falleth great store of Manna upon the mountain of Libanus which is eaten without harm although they take it in plentifull abundance Yet neverthelesse it cannot be denied but that the Israelites had many things miraculous in theirs as that they could not finde it on the Sabbath day that he which gathered little and he which gathered much had alwayes sufficient for his eating and the like All which proclaimed the power of God In which regard he saith that he fed them with Angels food Not that the Angels eat of it but because it was cibus excellentissimus a most excellent kinde of meat insomuch that were the Angels to be fed with bread they might be fed with this In which sense we also call that which is daintie meat meat for a King or a Prince intimating the goodnesse of it So also the poets called their Myrrhina or their Nectar the drink of the Gods because it was a liquour of such excellencie But besides this the Scripture in like manner saith that it was bread from heaven as well as Angels food Not that it came from heaven if heaven be taken in a strict sense but because it was a symbole of Christs descending from heaven as it is John the 6. Moses gave you not that bread saith our Saviour but I am that bread of life come down from heaven Or else it is said to come from heaven because it came out of the aire for so the word signifying heaven is often used as the fowls of the aire are said to flie in the open firmament of heaven Gen. 1. 20. The clouds are called the clouds of heaven and the windes the windes of heaven although they be but in the aire Dan. 7. And thus much concerning Manna
shall speak afterwards and therefore let them now rest untill I meet them Artic. 2. What winde is upon what causes it dependeth and how it is moved FRom the falsehood of the former opinions I come to declare the truth concerning the generation of windes affirming that windes are generated by vertue of the Sunne which causeth an hot and drie Exhalation to be evaporated or aspired out of the earth Unto which some adde the power and operation of certain subterranean fires which are as an antecedent cause or causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the said windie exhalations yet so as being come neare to the superficies of the earth the Sunne provokes or stirres them up to come abroad being therein causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the moving cause for the Sunne as a porter rarifies the superficies of the earth and thereby openeth the pores and passages of it through which the matter of winde comes forth and flyeth sidelong over the face of the earth And if at any time it happen that these exhalations can have no way made them but are kept close prisoners they then by striving to get out shake the earth which makes sad mortals alwayes fear sometimes suffer and not seldome wonder Wherefore winde may be thus defined namely that it is a certain plentie of hot and drie exhalations void of pinguid matter which being partly aspired and partly exhaled out of the earth are driven about it lest the aire should be corrupted The matter then we see must be an exhalation The quantitie of it must be copious and so Aristotle also witnesseth affirming that in the generation of windes there is a concourse of many exhalations by little and little begetting a large masse of matter The qualitie of which matter must be hot and drie not mixed with any fattie substance for if it were of a pinguid nature then it would be enflamed like lightning seeing lightning is an hot and drie exhalation and like unto this save onely that it containeth great plentie of fattie matter such as is not amongst the matter of winde Unto which adde this observation that a meer earthie exhalation is never the whole matter of winde For it draweth up many mixed vapours with it as may be seen if we call to minde the storms and showers which often happen upon the allaying of a winde For that part of the exhalation which is more moist and vaporous then the rest is thickened and condensed into a rainie cloud whilest the other is either drawn high into the upper Region or else quite wasted dispersed and consumed Also know that the aire may increase and augment the exhalation after the motion is begun and so the blast seemeth the greater For the exhalation cannot but drive some part of the aire before it then followeth other some after it lest there should be vacuum And furthermore in that I assent to a twofold efficient cause of winde viz. the beams of the sunne attracting and also some certain subterranean fires expelling it is not without reason for it evidently appeareth when the sunne hath either little or no force to draw up an exhalation that then we have often great blasts as those Northern windes in winter and boisterous blasts which happen in the night above our Horizon when the sunne is under it And unto this may be also added the secret influence of the Planets who being in such or such a position do powerfully cause the earth to afford the aire great store of windie exhalations As for example the aspect of Iupiter especially his conjunction with the sunne causeth great windes producing also as they may be placed thunder and hail as well as fair weather And as for Mercury if he be aspected either with the sunne moon or Iupiter in Gemini Libra or Aquarius it is evermore an infallible signe of winde unlesse there be some other particular and more powerfull influence to crosse it for as some have found it generall influences may hinder those which are particular But come now to the motion of windes I said before in their definition that they were driven about the earth and now it may be demanded how that motion is and from whence it proceedeth Their motion is a laterall or sidelong motion caused through the aspiring of the exhalation and detrusion of the aire For the exhalation is hot and drie and drawn up by the attractive power of the sunne other starres whereupon whilest it tendeth towards the middle Region of the aire it is beaten down again through the coldnesse and densitie of that place and so with a refracted and disjoynted force it is driven hither and thither and not suffered to fly up nor willing to fall down in respect of the great levitie in it and having as it were divided the contention between both viz. the cold of the aire and heat of the exhalation neither overcoming other it flyeth not directly up nor directly down but laterally or obliquely for it is held to be a kinde of Axiome that those things which are moved partly by force and partly naturally move themselves obliquely By which reason lightning also shooting starres and the like Meteors fly not directly down nor up but sidelong as the winde unlesse it be that when they consist of Heterogenean parts or parts of a divers kinde which some also attribute to the matter of windes they then through the strife of those their elevating and depressing parts have a transverse motion as before The place from whence this motion of the windes beginneth is from above First because the motion must necessarily begin from that place whither the exhalation is carried as is seen in a vapour turned to rain Secondly because all those things which have great force there where they have their greatest force are not farre from their head or beginning of motion but the windes have their greatest force in places up on high therefore there they begin their motion as Havenreuter proveth Thirdly know that the rednesse of the skie and all other visible signes of winde do declare that some spirits or windie breathings are above which in short time will be turned into blasts For rednesse is a token of the adustion of exhalations in the aire and the breaking of a circle about the moon from some one side or other doth also shew the winde that is above but not as yet come down unto us The like also doth the swift motion of a single cloud in a cleare skie when we feel no blasts below Besides the hot and drie exhalation we know is carried first upright and cannot therefore move obliquely untill it be encountered wherefore the motion beginneth in the aire above and not in places here below And yet some imagine that certain particular windes which are known but onely in some countreys have their immediate motion from out the caverns of the earth without any ascent into the skie and
three severall parts The first whereof concerneth the gathering together of the waters in these words And God said Let the waters under heaven be gathered together unto one place The second concerneth the drying of the ground in these words And let the drie-land appeare The third is pertinent to the sprouting and springing of the earth in these words And God said Let the earth bring forth grasse the herb yeelding seed and the fruit-tree yeelding fruit after his kinde c. All which in their orders are severally to be discussed together with such other things as are pertinent to the said division And concerning the two first observe that God bestowes as it were sirnames on them calling the gathering together of the waters Seas and the drie-land he calleth Earth Sect. 2. Of the gathering together of the waters which God called Seas VVAter and earth are the two lowest elements and this was that day which brought them to perfection for untill now they were confused because their matter although not quite void of form received at this time a better form of due distinction and more comely ornament The informitie was expressed before when Moses said that the earth was void and invisible because covered with waters but the formitie is then expected and declared when the waters are gathered and the drie-land made apparent It is a wonder sure to think what a confused tyrannie the waters made by their effusion for they did rather tyrannize then orderly subdue or govern this inferiour mirie masse wherefore it seemed good to the Almightie maker first to divorce one from the other before he gave them leave so to be joyned each to other that both together might make one globie bodie which according to the best approved writers is one and twentie thousand and six hundred miles in compasse But concerning this gathering together of the waters there arise certain questions which may not altogether be forgotten As first it is enquired How the waters were gathered together Secondly How it can be said that they were gathered to one place seeing there be many seas lakes rivers and fountains that are farre asunder Thirdly Whether they be higher then the earth Fourthly Whether there be more water then earth Fifthly Whether the earth be founded upon the waters Sixthly Why the seas be salt and rivers fresh Seventhly and lastly What causeth an ebbing and flowing in the sea rather then in rivers Concerning the first of these questions those who think that there be no Antipodes supposed that the waters did runne together and cover the other part of the earth which is opposite to this where we dwell But the experience of skilfull navigatours and famous travellers yea and reason it self doth crie against it Others imagine that it was some mighty winde which dried them up or that the fervent heat of the sunne effected it But both think amisse because the drie-land saith one appearing all at once was so prepared by a greater power then either of the winde or sunne which could not work it at once nor scarcely in a long continuance of time neither was the sunne made untill the next day after Dixit igitur factum est he spake the word onely and by the power of that word it was done For the efficient cause of the sea was the onely word of God the materiall was the waters the formall was their gathering together and the finall partly was that the drie-land might appeare Ezekiels wheels were one within the compasse of another and so was the earth water and aire before the powerfull word of God commanded this their gathering the earth within the water the water within the aire and the aire within the concave of the Firmament Which if they had all for ever so remained and man made as he is the world had been no house for him to dwell in neither had it been a work so full of never ended admiration as now it is Perhaps the pores and holes of the ground were full before this gathering yet neverthelesse their bodies must be willing to be made the beds for more That they were full it proceedeth from the nature of the water falling downwards and filling them That being full they are yet made capable of more might proceed both from a more close composure of the not hollow parts of the earth and also by making these waters thicker then they were before For whilest the not hollow parts were made more solid the hollow could not choose but be enlarged and whilest the thin and vapourie waters were better thickened and condensed the outface of the ground could not be obscured but shew it self as one released from out a waterie prison Some adde unto this their heaping together in the high and wide seas whereby it cometh to passe that they flow to and fro at flouds and ebbs and do often force out water-springs from out the highest mountains which last whether it be so or no shall be examined afterwards The next question was how it can be said that they were gathered to one place seeing there be many seas lakes rivers and fountains that are farre asunder It was a strange conceit of him who thought that this one place unto which the waters were gathered was separate so from the earth that the waters by themselves should make a globe and have their proper centre for leaving to descend towards the centre of the earth they were gathered to a centre of their own and so the drie-land appeared But this opinion is very false and worthy to be reckoned amongst absurdities for as the Prophet Esay writeth the Lord is said to sit upon the circle of the earth Now experience sheweth that it is not the earth alone but the earth and sea together that make one globe or circle This one place then whither the waters were gathered was not a place separated from the earth being in the aire or elsewhere but was in the very body of the earth it self Neither was it one place strictly taken as it meant one point or angle of the earth or as if there were no Antipodes half the earth under us was to be covered with water But rather it is called one place because in the whole globe of the earth every place is either water or land or if not so because there is but one body of all the waters that are for every part of the water is joyned unto the whole as it were with arms and legs and veins diversly dilated and stretched out So that either under the earth or above the earth all the waters are joyned together which also the wise man witnesseth Eccles. 1. 7. But haply some may think because this gathering together of the waters is called Seas that therefore the one place unto which they were gathered is not to be understood of every collection or gathering of water but onely of the sea Well be it so And if this rather then the
other be the meaning of Moses his words it may be answered that although the sea be divers in name yet all seas are so continued together that one sea is perpetually joyned with another and thereupon the name given is not Sea but Seas as in the text is manifest Yea and hereupon it also is that Geographers make these waters come under a fourefold division For they either call this gathered water Oceanus Mare Fretum or Sinus 1. Oceanus the ocean is that generall collection of all waters which environeth the world on every side 2. Mare the sea is a part of the ocean to which we cannot come but through some strait 3. Fretum a strait is a part of the ocean restrained within narrow bounds and opening a way to the sea 4. Sinus a creek or bay is a sea contained within a crooked shore thrusting out as it were two arms to embrace the lovely presence of it Object But perhaps you will say that the Caspian sea is a sea by it self and therefore all seas joyn not the one unto the other Answ. To which it is answered that this sea is either as a lake in respect of the contiguous or joyning seas or else it was no sea in the beginning of the world but began onely at the ceasing of the Floud was caused by the waters coming down from the Caspian hills setling themselves in those declive and bottomie places where the said sea is Plinie and Solinus are perswaded that it joyneth it self unto other seas by running into the Scythian or Northern ocean through some occult passages under ground which is not improbable But howsoever this we are sure of that the river Volga is joyned to it being as another sea and having no lesse then seventie mouthes to emptie it self which river is also joyned to the river Don and that hath great acquaintance with the Euxine sea Besides Volga is not a stranger to other waters which fall either into the Scythian or Baltick ocean insomuch that it may be said this Caspian sea is tied as it were with certain strings to three other seas and so not onely all waters are made one bodie like as before I shewed but if this gathering must needs be referred to the seas even all seas also shake hands and by one means or other mutually embrace one the other A third question is Whether the waters be higher then the earth Concerning which there be authours on both sides some affirming some denying That they be higher then the earth it is thus affirmed First because water is a bodie not so heavie as earth Secondly it is observed by sailers that their ships flie faster to the shore then from it whereof no reason can be given but the height of the water above the land Thirdly to such as stand on the shore the sea seemeth to swell into the form of an hill till it put a bound to their sight Fourthly it is written of Sesostris King of Egypt and after him of Darius King of Persia that they would have cut the earth and joyned Nilus and the Red sea together but finding the Red sea higher then the land of Egypt they gave over their enterprise lest the whole countrey should be drowned Fifthly the arising of springs out of the highest mountains doth declare it because the water cannot be forced higher then the head of the fountain opposite to it As for example Like as we see a spring that riseth in an hill conveyed in lead unto a lower ground will force his waters to ascend unto the height it beareth at the fountain even so the waters which stand above the mountains do force out springs of water by necessary and naturall cause out of the highest mountains Sixthly the Psalmist doth witnesse the same affirming moreover that God Almighty hath made the waters to stand on an heap and hath set them a bound which they shall not passe nor turn again to cover the earth And Jer. 5. 22. Fear ye not me saith the Lord will ye not tremble at my presence which have placed the sand for the bound of the sea by a perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevail Thus on the one side But notwithstanding all this methinks the other part yet choose which you will is most probable For first the water indeed is a bodie not so heavie an earth yet heavie enough to descend not being of an aspiring nature but presseth eagerly towards the same centre that a stone or any part of the earth coveteth It cannot therefore possibly be above the earth although not so heavie as earth unlesse there were no hollow places in the ground to receive it But God Almighty in gathering them provided lodgings for them lest they should turn again and cover the earth which also is insinuated by the Hebrew word Kava signifying to congregate or gather together from whence the Latine word Cavus hollow may seem to be derived Besides should it be alledged that the hollow places could not be deep enough to receive them what were this but to curtall the earths Diameter or thicknesse for suppose the waters stood above the hills before they were gathered to one place yet know that even the Semidiameter of the earth is deeper by no few miles then the highest hill Suppose you could imagine an hill to be above a thousand miles high which is impossible yet the earths Semidiameter would be two thousand foure hundred and above 36 miles deeper then that height As for example if the earth be 21600 miles in compasse then the Diameter will be 6872 8 11 miles and if the Diameter be 6872 8 11 miles then the Semidiameter must be half so much viz. 3436 4 11 miles Secondly suppose it be observed by sailers that their ships fly faster to the shore then from it this proveth not the sea higher then the land For know that it is no wonder to see a ship sail more speedily homewards then outwards because when it approacheth to the shore it cometh with a continued motion which makes it the swifter but when it goeth from the shore it doth but begin its motion and is therefore slower then before This if need were might be proved by many plain and familiar examples Thirdly suppose that the sea seemeth to such as stand on the shore to swell higher and higher till it put a bound to the sight this rather proveth the sphericall roundnesse of the earth and sea then any thing else shewing that both together make one globie bodie Which why it is perceived rather in the water then the land this may be a reason namely because the sea being a plain and liquid element and spacious enough doth better shew it then the earth which hindereth our full view by reason of many woods trees and other fixed obstacles which the sight meeteth and encountreth by the way Fourthly although Sesostris K. of
art yes surely hath he And if man be so potent as to make his skill admired yea and by those who are men as well as he what may we think of the Maker of men but that his art is much more then commendable and his wisdome much more then matchlesse so that the world and all the parts thereof afford nothing but matter of wonder It is therefore an acclamation which deserves impression in the hearts of us mortall men Oh God how manifold are thy works in wisdome thou hast made them all And being made his providence doth sustain them The sixth question is concerning the saltnesse of the sea and freshnesse of rivers Aristotle in his second book of Meteors at the 3. chapter setteth down besides his own three opinions concerning this saltnesse One whereof is that the waters overflowing the earth in the beginning of the world were so dried up by the heat of the sunne that not onely the drie-land appeared but all those waters which remained being the sea were so sucked and robbed of their sweet savour that they could not but be salt Another opinion agreeing to that of Plato who generating the sea ex tartaro or from great and deep gulfs in the earth or with others drawing it through the bowels of the earth gave occasion to think that the water in it self was sweet and yet became salt by reason of the divers savours that it met withall in the ground or veins of the earth Which cause by the interpretours of Aristotle is also attributed to Anaxagoras Metrodorus as being pleasing to them For as water strained through ashes is endued with a certain tart and salt kinde of acrimonie so the sea is made salt by some such kinde of earth through which it passeth which is as others have also thought who suppose that the saltnesse of Mineralls doth much conduce to this purpose A third was the opinion of Empedocles who affirmed that the sea was but the sweat of the earth being as it were rosted by the heat of the sunne and was therefore salt because all sweat is of such a savour Now these three opinions Aristotle endeavoured to confute by severall reasons shewing other causes of the seas saltnesse And indeed had it been so with him that he could have repaired unto Moses then had the first opinion been struck dead more easily then it was because Moses would have told him that the drying of the earth and gathering of the waters were one day elder then either sunne or starres And for the second if it be taken in a qualified sense it is not much amisse for although Aristotle saith that if it be a true opinion then rivers would be salt as well as seas because they runne in the veins of the earth yet know that all and every vein is not of one and the same temper as is apparent by the differing qualitie of springing waters As for the third it seemeth rather a ridiculous then philosophicall opinion for sweat is but a small part of that humour contained in any bodie that yeeldeth sweat but the sea is not the smallest part of humour in the bodie of the earth therefore it neither causeth the sea nor saltnesse of it But beside all these there are other opinions also Wherefore some again have attributed the cause to adust vapours partly let fall on the sea and partly raised from it to the brinks and face thereof Others to the motion of the sea Some to under-earth or rather under-sea fires of a bituminous nature causing both the motion and saltnes also Others to an hot and drie aspiration exhaled out of the earth and mixed with the water of the sea But that which followeth seemeth absolutely the best namely that it is effected by the working of the sunne which draweth out the purer and finer parts leaving the grosser and more base behinde even as in this little world of our bodies the purest part of our nourishment being employed in and on the bodie the urine and other excrements remaining do retain a perfect saltnesse Unto which opinion they also assent who affirm that the saltnesse is radically or originally in the matter of the water which must be so understood as the water hath in it an earthy kinde of substance of a drying nature which as I suppose was not first in the matter of the waters before they were gathered unto this one place where now they are because as is reported and written there be salt mines in sundry places as in a certain hill in Barbary out of which perfect salt is digged and used for salt after it is made clean and beaten small All which doth greatly commend the providence and wisdome of God For it is not unlike but that the sea was by his wisdome and providence gathered into such salt valleys of the earth as were otherwise barren and unfruitfull with which substance the gathered water being mixed must needs partake both of an earthy matter and also of a salt savour yet so as this salt savour cannot be drawn out and sensibly perceived in the mixture of many sweet humours joyned with it without a separation first made by the heat of the sunne of the thinner parts from the thicker And so the sunne is a disponent though not a productive cause of this saltnesse Now this opinion may be strengthened by many reasons First because sea-sea-water when it is boyled doth evaporate a dewie or watrie humour which being collected and kept together hath a sweet tast or savour Secondly because vapours drawn from the sea and turned into rain are void of saltnesse Thirdly because the sea in summer and towards the South as Aristotle affirmeth is more salt then elsewhere which cometh to passe in that the sunne at that time and place draweth away more of the sweet humours then at other times Fourthly because the sea is fresher towards the bottome then at the top as some have found by using practises to experience it Fifthly because as Aristotle again testifyeth if an emptie vessel sealed up with wax be by some means or other caused to sink into the sea and there let lie for a certain space it will at the last be filled with very fresh and sweet water issuing in through the insensible small pores of the wax for by this manner of passing into the vessel the thin is strained from the thick yea by this means the earthy and adust part which carrieth the saltnesse in it is excluded whilest the other is admitted For in every salt savour two things are required viz. an adustion and an earthie kinde of substance of a drying nature both which are found in the sea For according to the testimonie of Physicians sea-water doth heat and drie more then other waters and is also more ponderous or heavie yea and it doth more easily sustain a heavie burden giving it lesse leave to sink then the fresh silver-seeming streams And thus we see
no such luckie flouds there it is found that these bounteous watrie bodies yeelding vapours do purchase for them such dropping showers of rain that the valleys stand so thick with corn that they laugh and sing and therefore these are great benefits challenging most humble thanks as it is Psal. 107. The third is that they can quell the rage of the hottest element and keep our mansions from cinders or a flamie conversion into ashes The fourth is that they yeeld us an easinesse and speedinesse of conduct and traffick by which each place partaketh of the blessings of every place Yea these and many more are the benefits of water without which the life of man could not be sustained But here I contract my sails and end this question for by coming on the shore I shall the better view that which remaineth concerning this liquid element Wherefore it followeth The next and last question propounded was concerning the fluxion and refluxion of the sea wherein I purpose as neare as I can to shew both why seas have that alternate motion as also why such murmuring brooks and rivers as do not ebbe and flow are destitute of the foresaid courses The motion of the sea is either naturall or violent The first is performeth on its own accord the other it doth not but by some externall force compelling it The first being a naturall motion is such as is in every other water namely that all waters do evermore flow into the lowest place because they have an heavinesse or ponderositie in them And thus the ocean naturally floweth from the North where it is highest unto the South as the lower place for there in regard of the great cold the waters are not onely kept from drying up but also increased whilest much aire is turned into water whereas in the South by reason of great heat they are alwayes sucked up and diminished Now this motion is called a motion of Equation because it is for this end namely that the superficies of the water may be made equall and distant alike on every side from the centre of gravitie The other being that which dependeth upon some externall cause is such as may be distinguished into a threefold motion One is rapt and caused by force of the heavens whereby it floweth from East to West The second is a motion of Libration in which the sea striving to poise it self equally doth as it were wave from one opposite shore to another And note that this is onely in such as are but strait and narrow seas being a kinde of trepidation in them or as I said before a motion of Libration just like a rising and falling of the beam of an equall-poised balance which will not stand still but be continually waving to and fro The third and last is Reciprocatio or Aestus maris called the ebbing and flowing of the sea The cause of which hath added no little trouble nor small perplexitie to the brains of the best and greatest Philosophers Aristotle that master of knowledge helps us little or nothing in this question And yet Plutarch affirmeth that he attributed the cause to the motion of the sunne Others have gathered from him that he seemed to teach it was by certain exhalations which be under the water causing it to be driven to and fro according to contrary bounds and limits But howsoever he taught or whatsoever he thought this we finde that nothing troubled him more For as Coelius Rhodiginus writeth when he had studied long about it and at the last being weary he died through the tediousnesse of such an intricate doubt Some say he drowned himself in Negropont or Euripus because he could finde no reason why it had so various a fluxion and refluxion ebbing and flowing seven times a day at the least adding before that his untimely and disastrous precipitation these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quandoquidem Aristoteles non cepit Euripum Euripus capiat Aristotelem That is Although Aristotle hath not taken Euripus yet Euripus shall take Aristotle meaning that that should end him whose cause could not be comprehended by him But leaving Aristotle we shall finde as little help from his master Plato who as did also the Stoicks attributed the cause to the breath of the world Such also have been the fancies of others among whom Kepler may not be forgotten who in good earnest affirmeth and beleeveth that the earth is a great living creature which with the mightie bellows of her lungs first draweth in the waters into her hollow bowels then by breathing respires them out again A prettie fiction this and well worthy the pen of some fabling poet rather then to be spoken in good sober sadnesse and affirmed as a truth Others would have the cause to be by reason of waters in the holes of the earth forced out by spirits which comes something neare to that before concerning the breath of the world A third sort attribute the cause to the circular motion of the earth affirming that there is a daily motion of the earth round about the heavens which it performeth in 24 houres the heavens in the mean time onely seeming to move and not moving in very deed This opinion came first from the Pythagoreans and is defended by the Copernicanians as an effect of the foresaid motion As for example the earth moving swiftly round the water not able to follow the motion is left behinde and caused to flow to and fro like as in a broad shallow vessel may be seen for put water in such a vessel and let it be swiftly pulled forward and then you shall see that by being left behinde it will beat it self against the one side before the other can at all partake of its company and so it is also in the earth leaving the waters behinde whilest it moveth But if this opinion be true first tell me how it comes to passe that the sea doth not ebbe and flow alwayes at one and the same time but altereth his course and is every day about one houre later then other Secondly shew me why the tides are at one time of the moneth higher then at another Thirdly let me be informed why broad lakes and large rivers do not flow as well as seas Fourthly let me be rightly instructed how it comes to passe that things tend to the earth as their centre if the sunne as Copernicus and his followers imagine be the centre of the world Fifthly shew me why the aire in the middle Region is not rather hot then cold for surely if the earth should move round with a diurnall motion as they maintain then the middle Region must be either farre higher then it is or else the aire would be so heated by going round that the coldnesse in it would be either little or none at all for it is a ruled case that Remotio à motu circulari dat quietem frigiditatem et gravitatem sicut
propinquitas dat motum calorem et levitatem and thereupon it comes to passe that we have coldnesse in the middle Region the cause first beginning it being in respect of the hills which hinder the aire from following the motion of the heavens as in two severall places of the second dayes work I have declared Sixthly I would also know why an arrow being shot upright should fall neare upon the same place where the shooter standeth and not rather fall beyond him seeing the earth must needs carry him farre away whilest the arrow flyeth up and falleth down again or why should a stone being perpendicularly let fall on the West side of a tower fall just at the foot of it or on the East side fall at all and not rather be forced to knock against it We see that a man in a ship at sea throwing a stone upright is carried away before the stone falleth and if it be mounted up in any reasonable height not onely he which cast it but the ship also is gone Now why it should be otherwise in the motion of the earth I do not well perceive If you say that the earth equally carries the shooter aire arrow tower and stone then methinks you are plainly convinced by the former instance of the ship or if not by that then by the various flying of clouds and of birds nay of the smallest grashopper flie flea or gnat whose motion is not tied to any one quarter of the world but thither onely whither their own strength shall carry them some flying one way some another way at one and the same time We see that the winde sometimes hindereth the flight of those prettie creatures but we could never yet perceive that they were hindered by the aire which must needs hinder them if it were carried alwayes one way by the motion of the earth for from that effect of the earths motion this effect must needs also be produced Arm'd with these reasons 't were superfluous To joyn our forces with Copernicus But perhaps you will say it is a thing impossible for so vast a bodie as the heavens to move dayly about the earth and be no longer then 24 houres before one revolution be accomplished for if the compasse were no more then such a distance would make as is from hence to Saturns sphere the motion must extend in one first scruple or minute of time to 55804 miles and in a moment to 930 miles which is a thing impossible for any Physicall bodie to perform Unto which I must first answer that in these mensurations we must not think to come so neare the truth as in those things which are subject to sense and under our hands For we oft times fail yea even in them much more therefore in those which are remote and as it were quite absent by reason of their manifold distance Secondly I also answer that the wonder is not more in the swiftnesse of the motion then in the largenesse of the circumference for that which is but a slow motion in a little circuit although it be one and the same motion still must needs be an extraordinary motion in a greater circle and so I say the wonder is not more in the motion then in the largenesse of the circumference Wherefore he that was able by the power of his word to make such a large-compassed bodie was also able so to make it that it should endure to undergo the swiftest motion that the quickest thought can keep pace with or possibly be forged in imagination For his works are wonderfull and in wisdome he hath made them all Besides do but go on a while and adhere a little to the sect of Copernicus and then you shall finde so large a space between the convexitie of Saturns sphere and the concavitie of the eighth sphere being more then 20 times the distance of Saturn from us and yet void of bodies and serving to no other purpose but to salve the annuall motion of the earth so great a distance I say that thereby that proportion is quite taken away which God the Creatour hath observed in all other things making them all in number weight and measure in an excellent portion and harmonie Last of all let me demand how the earths motion and heavens rest can agree with holy Scripture It is true indeed as they alledge that the grounds of Astronomie are not taught us in Gods book yet when I heare the voice of the everlasting and sacred Spirit say thus Sun stand thou still and thou Moon in the valley of Ajalon I cannot be perswaded either to think teach or write that the earth stood still but the sunne stood and the moon stayed untill the people had avenged themselves on their enemies Neither do I think after this that it was the earth which went back but the sunne upon Ahaz his diall in the dayes of Ezekias For when God had made the earth what said he did he bid it move round about the heavens that thereby dayes weeks moneths and yeares might be produced No. What then This was its office and this that which it should do namely bud and bring forth fruit for the use of man And for motion it was absolutely and directly bestowed upon the heavens and starres witnesse those very words appointing to the sunne and moon their courses setting them in the heavens so as they should never rest but be for signes and for seasons for dayes and for yeares And so also the wise Siracides understood it saying Did not the sunne go back by his means and was not one day as long as two I conclude therefore and concluding cannot forget that sweet meditation of a religious and learned Prelate saying Heaven ever moves yet is that the place of our rest Earth ever rests yet is that the place of our travell and unrest And now laying all together if the cause be taken away the effect perisheth My meaning is no more but thus that seeing the earth is void of motion the ebbing and flowing of the sea cannot be caused by it but dependeth upon some other thing Or again were it so that the earth had such a motion I should scarce beleeve that this ebbing and flowing depended on it For as I said before if this were the cause it could never be that the course of ebbs and flouds should keep such a regular alteration as they do day by day Neither could it produce a cause why the tides should be more at one time of the moneth then at another Nor yet as some suppose could the waters be suffered to flow back again but alwayes must be going on as fast as they can toward the Eastern part of the world But I leave this and come to another It was a mad fancie of him who attributed the cause to an Angel which should stand in a certain place of the world and sometimes heave up the earth above the waters
sometimes constraining it to sink below them In an ebbe he heaves it up and in a floud he lets it sink As improbable also is that of some others who imagine one Angel to be an Angel of the water whose office is as in the pool of Bethesda to move the waters to and fro and for proof of this that place is alledged in the Revelation where when the vials were poured out upon the kingdome of the beast one of the Angels is called an Angel of the waters But know that the same answer made before concerning the moving of the windes will serve to stop this gap Or were it so that we must be tied to a literall sense the compulsion overthrows the assertion because he is called an Angel of the waters not for that he causeth them to ebbe and flow but because it was his office to corrupt them and turn them into bloud More probable was their opinion who attribute the cause to certain subterranean or under-sea fires whose matter is of neare akin to the matter of the Moon and therefore according to her motion they continue their times of burning and burning they make the sea so to boyl as that it is a tide or high-high-water but going out the sea sinks again But now if this opinion were true then the water in a tide would be thinner through the heat which causeth it to ascend thinner then at other times and so a ship carrying one and the same weight would sink deeper in a floud then in an ebbe which experience shews to be otherwise Yea were it so that there were such supposed fires in the bottome of the sea causing it to swell up like boyled water then it would also follow that the sea-water would be so hot that it might not be touched For if the heat of the supposed fire be sufficient to make it ascend it is sufficient also to make it hot which would appeare lesser in an ebbe then in a floud Wherefore omitting these and the like opinions the most allowable is to attribute this flux and reflux to the effects of the divers appearances of the Moon For we see by experience that according to the courses of the Moon the tides are both ordered and altered By which it is not improbable that the waters are drawn by the power of the Moon following her daily motion even as she is carried with the Primum Mobile Yea were it not so that the sea were hindered by some accident some have supposed that these waters would go round from East to West in 24 houres and so round again even day by day The accident hindering this circular motion is in regard that the West ocean sea is shot in between the firm land of America on the West part and the main land of Africa and Europe on the East part But were it so that there were no such accidentall let in the sea to be hindered by the land it would orderly follow the Moon and go daily round And seeing also it is hindered by such an impediment it is a probable conjecture to think that it cannot but be forced to retire for the firm land beats it back again Thus Mr William Bourn in the 5 book of his treasure for travellers chap. 6. determineth Others there be who attributing the cause to the moon do demonstrate it after another manner namely that through her influence she causeth these alternate motions and this influence of hers worketh according to the quadrate and opposite aspects of her position in the heavens or according to the quadrate and opposite configurations from that place where she was at the beginning For the seas saith a well learned writer begin to flow when the moon by her diurn rapt motion from East to West cometh to the nine a clock point in the morning or is South-east then they will continue flowing untill she come to a quadrate aspect or to 90 degrees which will be about 3 of the clock in the afternoon or be South-west when they cease from flowing and begin to ebbe continuing so untill she come to 180 degrees or the opposite place which will be somewhat after nine of the clock at night being the opposite place to that from which she began her flowing Then again they begin to flow and so continue untill she attain to 270 degrees from her first place which will be after three in the morning And then lastly they begin to ebbe and so continue still untill the moon come to that place where she was at the beginning for there the floud begins again Thus it is ordinarily yet her illumination the sunne and other starres may hasten hinder or something alter the moons influence as we see in spring-tides at the change and full and neap-tides at quarters and half quarters of the moon confessed by those who have been great masters in Astrologie And let this also be known that though the moon have dominion over all moist bodies yet not alike because of other causes concurring as the indisposition or unfitnesse of the subject or for want of matter and the like considerations As for example though it be probable that there be tides in mari Atlantico yet they are not to be perceived by reason of the vast widenesse and profunditie thereof in other places also of the sea are no tides being hindered by the strength of some current which prevaileth and in fresh water there is no tide because of the raritie thinnesse and subtiltie thereof which cannot retain the influence of the moon And note also that in such havens and rivers as ebbe and flow there may be great diversitie which cometh to passe both according to the indraught as also by reason of the crooked and narrow points and turnings of the banks which do let and stay the tide from that which is the common and ordinary course in the main bodie of the sea but afterwards when it is in and hath taken his sway then it cannot so soon reverse back but must continue untill the water behinde it be descended or ebbed into the sea The river Thames may serve as an instance in this for it is not a full sea in all places of it at one instant being three parts of a floud at the lands end before it can be any floud at London But were it so that there were no creeks islands straits turnings or other accidentall hinderances then there should be no difference found in any sea but the whole bodie should be swayed up and down with a constant course whereas since it is otherwise the times for every such place must be once found out that thereby they may be known for ever Wherefore the cavils of some men are nothing worth who by bringing particular and rare perhaps vain examples do think to take away this power from the moon For sith this lunar regiment is pertinent to most seas and that all our ocean doth follow her the exceptions taken
from certain straits creeks bayes or such like places ought to be referred to accidentall hinderances as to the unaptnesse of the places rocks qualities of the regions differing nature of the waters or other secret and unknown impediments such as manifest themselves in Cambaia For it is reported that there although the tides keep their course with the moon yet it is contrary to the course they hold in these parts for they are said to increase not with the full of the moon but with the wane and so the sea-crabs do likewise amongst other things the nature of the water and qualitie of the region may much avail to this if it be true And in the island of Socotora saith Mr Purchas Don John of Castro observed many dayes and found contrary both to the Indian and our wont that when the moon riseth it is full sea and as the moon ascends the tide descends and ebbeth being dead low water when the moon is in the meridian These things are thus reported and if they should be true yet we must know that they are but in particular seas as I said before where a generall and universall cause may be much hindered and in a manner seem as if it were altered They that descend the brinie waves Of liquid Thetis flouds And in their ships of brittle staves Trade to augment their goods These men behold and in the deeps they see How great Gods wonders of the waters be I conclude therefore and cannot but say that this is as great a secret to be in every point discussed and unfolded as any nature can afford Arcanum enim naturae magnum est It is a great secret of nature and gives us therefore principall occasion to magnifie the power of God whose name onely is excellent and whose power above heaven and earth Last of all this is the finall cause of the seas motion God hath ordained it for the purging and preserving of the waters For as the aire is purged by windes and as it were renewed by moving to and fro so this motion keeps the waters of the sea from putrefaction An Appendix to the former Section wherein the properties and vertues of certain strange rivers wells and fountains are declared I Do not well know how to end this discourse of waters before I have spoken something of the strange properties that are in certain rivers wells and fountains Some are hot because they are generated and flow out of veins of brimstone or receive heat from those places where subterranean fires are nourished For this is a generall rule that all waters differ according to the qualitie of the place from whence they arise Some again are sowre or sharp like vineger and these runne through veins of allome copperas or such mineralls Some may be bitter that flow out of such earth as is bitter by adustion or otherwise Some may be salt whose current is through a salt vein And some may be sweet these are such that be well strained through good earth or runne through such mineralls as be of a sweet taste Our baths in the West countrey and S. Anne of Buckstones well in the North part of England and many other elsewhere are hot Aristotle writeth of a well in Sicilie whose water the inhabitants used for vineger and in divers places of Germanie be springs which harbour much sharpnesse In Bohemia neare to the citie called Bilen is a well saith Dr Fulk that the people use to drink of in the morning in stead of burnt wine And some saith he have the taste of wine as in Paphlagonia is a well that maketh men drunk which drink of it now this is because that water receiveth the fumositie of brimstone and other minerals through which it runneth and retaining their vertue it filleth and entoxicateth the brain as wine doth For it is possible that fountains may draw such efficacie from the mines of brimstone that they may fill their brains with fume that drink thereof who also become drunk therewith To which purpose Ovid speaketh thus Quam quicunque parùm moderato gutture traxit Haud aliter titubat quà m si mer a vina bibisset Which whoso draws with an immoderate throat Trips as his brains in meer good wine did float And Du Bartas also Salonian fountain and thou Andrian spring Out of what cellars do you daily bring The oyl and wine that you abound with so O earth do these within thine entralls grow What be there vines and orchards under ground Is Bacchus trade and Pallas art there found Ortelius in his Theatre of the world makes mention of a fountain in Ireland whose water killeth all those beasts that drink thereof but not the people although they use it ordinarily It is also reported that neare to the isle Ormus there is a great fountain found the water whereof is as green as the field in spring-time and salt as the sea He which drinketh but a little of it is incontinently taken with a violent scowring and he that drinketh very much thereof dieth without remedie Aelianus makes mention of a fountain in Boeotia neare to Thebes which causeth horses to runne mad if they drink of it Plinie speaketh of a water in Sclavonia which is extreamly cold yet if a man cast his cloth cloak upon it it is incontinently set on fire Ortelius again speaketh of a boyling fountain which will presently seethe all kinde of meat put into it it will also bake paste into bread as in an oven well heated This is said to be in the isle of Grontland The river Hypanis in Scythia every day brings forth little bladders out of which come certain flies They are bred in the morning fledge at noon and dead at night wherein mankinde is also like them For his birth is as his morning his strongest time or his middle time be his time long or short is as his noon and his night is that when he takes leave of the world and is laid in the grave to sleep with his fathers For this hath been the state of every one since first the world had any one The day breaking the Sunne ariseth the Sunne arising continues moving the Sunne moving noontime maketh noontime made the Sunne declines the Sunne declining threatens setting the Sunne setting night cometh and night coming our life is ended Thus runnes away our time If he that made the heavens Sunne hath set our lives Sunne but a small circumference it will the sooner climbe into the noon the sooner fall into the night The morning noon and evening as to those flies these three conclude our living Clitumnus saith Propertius lib. 3. is a river or spring in Italie which maketh oxen that drink of it white Dr. Fulk yeeldeth this reason namely because the qualitie of the water is very flegmatick Fulk Met. lib. 4. Plinie speaketh of the river Melas in Boeotia which maketh sheep black But Cephisus another stream which
which will drown bastard children that be cast into it but drive to land them that be lawfully begotten Or is not this strange which he also mentioneth of a certain well in Sicilia whereof if theeves drink they are made blinde by the efficacie of the water The like I finde in other authours concerning certain fountains in Sardinia for it is said that they have this marvellous propertie namely that if there be a cause to draw any one to his oath he that is perjured and drinketh thereof becometh blinde and the true witnesse seeth more clearely then he did before Solinus and Isiodore report it Solinus also and Aristotle make mention of a water called the Eleusinian or Halesinian spring which through the noise of singing or musick is moved as if it danced or capered up and down whereas at other times it is still and quiet But I conclude and as that honoured Poet cannot but say Sure in the legend of absurdest fables I should enroll most of these admirables Save for the reverence of th' unstained credit Of many a witnesse where I yerst have read it And saving that our gain-spurr'd Pilots finde In our dayes waters of more wondrous kinde Unto which in things that are strange and not fabulous let this also be added that God Almighty hath proposed infinite secrets to men under the key of his wisdome that he might thereby humble them and that seeing what meer nothings they are they might acknowledge that all are ignorant of more then they know for indeed this is a rule Maxima pars eorum quae scimus est minima pars eorum quae nescimus The greatest part of those things which we know is the least part of those things which we know not Sect. 3. Of the drie-land appearing after the gathering of the waters THe waters were no sooner gathered but the drie-land then appeared and this may be called the second part of the third dayes work For the end of the gathering of the waters was that the earth might shew it self and not onely so but that also it might appeare solid and drie Two things therefore saith Pareus did the earth in this act principally receive one was that it might be conspicuous the other that it might be solid and drie and both depended upon the law of great necessitie For first had it been continually covered with waters how could it have been a place for habitation either man must have been otherwise then he is or else the earth must as it was be uncovered Secondly were it uncovered and not also drie and solid it could not conveniently have bore up those living creatures weights and other things which tread and presse upon it Whereupon Expositours well witnesse that earth is so named from the Hebrew Erets which say they implieth a thing trod and runne upon by the creatures on it and heavenly orbs about it The same word spoken of particular places is englished land as the land or earth of Canaan and the like Here then it appeareth that this was that time when the earth received her proper elementarie qualitie which it had potentially before but not actually till now Now therefore it being not onely uncovered but also made drie it might easily be distinguished from the other three elements of fire aire and water For the proper qualitie of the fire is heat of the aire is moisture of the water is coldnesse and of the earth is drinesse These qualities I say are most proper and peculiar to them yet so as the aire is not onely moist but of a moderate heat as being nearest to the element of fire the water not onely cold but also moist as coming nearest to the nature of aire and the earth not onely drie but something cold as being hoast or landlord to the water and upon these terms the elements are combined together there being in all an harmonious order pointing to him who in number weight and measure hath constituted all things I will not go about to prove that the earth is the centre of the world for fear I should be like to him who disputed whether snow were white onely I will adde that even as an infant is potentially rationall by nature but is made rationall in act by youth or yeares so it was with the earth both before and after the drying of it Unto which let this also be joyned that the earth is not so arid or drie that it is void of all moisture for then it would be dissolved and fall into dust But it is arid and dry that it might be solid and firm retaining in the mean time even in the solid parts of it such a conveniencie of humour that all parts may both be glewed together and also have sufficient nutriment for the things which like to a teeming mother she either bringeth forth or nourisheth in her wombe Thus was the earth prepared and thus was it made a fit habitation for man to dwell on But as if man were not alwayes worthy to tread upon such a solid foundation we see it often shakes and quakes and rocks and rends it self as if it shewed that he which made it threatened by this trembling the impietie of the world and ruines of those which dwell upon the earth For though the efficient materiall and formall causes of an earthquake be naturall yet the finall is the signification of an angry God moved by the execrable crimes of a wicked people according to that of David in the 18 Psalme at the 7 verse The earth trembled and quaked the very foundations of the hills also shook and were removed because he was wroth Fear chills our hearts What heart can fear dissemble When steeples stagger and huge mountains tremble The Romanes in times past commanded by publick edict that prayers and supplications should be made in time of an earthquake but they must call upon no god by name as on their other holy-dayes for fear they mistook that god unto whom it belonged And the most ancient of the Grecians called Neptune the shaker and mover of the earth because they supposed that the cause proceeded from the fluctuations and flowings of waters up and down in the hollow places under ground Others thought that the shaking proceeded from the downfalls of subterranean dens or caves and that sometimes whole mountains sunk in and they caused the trembling But by that which I said before in the generation of windes it appeareth that what it is which is the cause of windes above the earth is also the cause of trembling and shaking in the earth For when it happeneth that aire and windie spirits or Exhalations be shut up within the caverns of the earth or have such passage as is too narrow for them they then striving to break their prisons shake the earth and make it tremble Now this imprisonment is said to be caused thus namely when the earth which is dry by nature
desire to speak a word or two of things growing under ground and within the earth which as briefly as I can shall be handled in the following Appendix An Appendix to the two former Sections discoursing somewhat concerning Metalls and such like things as are under ground IN the second dayes work I had occasion to speak of Fiery Aierie and Watery Meteors all which by the Philosophers are named bodies imperfectly mixt being but a little durable And now being to speak of things under ground I am come to bodies more perfectly mixt and of a longer continuance because they consist of a more solid and constant concretion of Elements Their names in generall are either Mineralia Mineralls Fossilia or Metalla They are Mineralia because they are generated in Mines that is in the veins pores and bowells of the earth They are Fossilia from Fodio to dig because they are digged out of the earth And they are Metalla Metalls from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to search or finde out because with much labour and cost they are sought out of the veins and bowells of the earth That name which I insist upon is this last And that the kindes of Metalls may the better be remembred this short table would be observed Metalls are either Principall which are of themselves as Sulphur and Mercurie being as it were the father and mother of all metalls Lesse principall derived from the principall more pliable pure more Gold Silver lesse having either more Brimstone or Quicksilver lesse pliable Hard stones common solid shining not shining full of pores as the Pumex and Tophus precious more noble shining more lesse noble shining lesse Brittle or of a friable nature easie to be brought into crumbes And these are all kindes of precious earths and sucks of the earth as Terra Lemnia Samos Bitumen Sal c. Of these kindes I purpose to speak a word or two which shall be as it were to explain the table to such as know it not The first or principall metalls are Sulphur and Mercurie These are of themselves because other metalls do not help to make them but they help to make other metalls Sulphur or Brimstone is said by some to be the fat of the earth with fiery heat decocted unto his hardnesse which is the cause that it so speedily is enflamed and burneth even in water Or thus Sulphur is a metallick substance or matter consisting of a more subtill Exhalation fat and unctuous shut up within the veins of the earth It will burn sooner then the fat of beasts for although it be fatter then Brimstone yet it is farre colder Mercurie or Quicksilver is a slimie water mixt with a pure white earth which metall for the matter whereof it doth consist is thin cold and heavie Or thus Quicksilver is a metallick matter consisting of a waterie vapour more subtil then ordinary which is mixed with earth to conglutinate or knit it together and by the heat of Sulphur it is digested into what it is It pierceth metalls because of the extream thinnesse which together with the heat of it makes it be in continuall motion and the motion by a Metaphor causeth it to be called Quicksilver Moreover it is also called Mercurie because as Mercurie is joyned to all the Planets so this to all metalls or as Mercurie is moved many wayes so this is apt for any motion The lesse principall metals are derived from these first I call them lesse principall because they are not of themselves but produced by the help of the other two These I divide into two sorts the pliable and the lesse pliable Pliable metals are pure and that either more or lesse The more pure are Gold and Silver Gold is the onely purest of all metals and is composed of a most pure red Sulphur and of the like Quicksilver they are red but not burning This metall is onely perfect all other be corruptible It is perfect because it is concocted with sufficient heat and mixture of Sulphur whereas all other metals either are not so well concocted or else they have not the due quantitie of brimstone and as it is affirmed by the Alchymists because nature in all her works seeketh the best end she intendeth of all metals to make gold but being hindred either for want of good mixture or good concoction she bringeth forth other metals although not so precious yet in their severall uses every way as profitable if not more for it is scarce a question f whether there be more use to the necessitie of mans life in Iron and Lead then is in Gold and Silver Gold never rusteth both because of the purenesse of its parents free from poisonous infection and also because it is so solidly composed that no aire which causeth all things to corrupt can be received into it This perfection together with the rarenesse and beautie of it hath caused fond mortals to doat so much upon it as they do Nay will not one pound or ounce of this go further then ten either ounces or pounds of honestie The Poets saying agreeth to it Aurea nunc verè sunt secula plurimus auro Venit honos This is the golden age not that of old For now all honour 's to be bought with gold And hereupon I think it is that most men dispraise this metall and yet but few who would not have it Diversas hominum videam cùm sparsa per artes Ingenia est cunctis ars tamen una viris Omnibus idem animus gratos sibi quaerere nummos Omnis inexhaustas undique poscit opes When I behold the wits of men inclin'd To divers arts I all of them do finde In this one art to meet they shun no pain Wish'd wealth to heap up and augment their gain Nay they are not common fetches and plots but strange and bloudie damned practises which are often used to get and obtain the riches of the world Which Ovid could discern a long while since and therefore he saith Effodiuntur opes irritamenta malorum Iámque nocens ferrum ferróque nocentius aurum Riches those fond enticements unto ill Are digged up and iron which doth kill But Gold it is which doth more harm to men Then iron blades though steel'd though sharp though keen Or as another saith Aurum deâ—…tructor vitae princépsque malorum O quà m difficiles nectis ubique dolos O utinam natum nunquam mortalibus esses Dulcia suppeditas quae nocumenta viris Gold lifes destroyer and of mischiefs chief Oh what strait wiles dost thou knit past belief Would thou hadst ne're been born to mortall wights Sith harm to men rests in thy false delights These are the complaints But it is neither in Gold nor Iron or the like that these evils rest the causes of ill ought rather to be imputed to the devil and wicked men For true it is All goods are good to good men that well
which is good against the stinging of Scorpions and so are love-sick youngsters cured for when nothing will help them they may again be healed by enjoying her who gave the wound The Asp is something like to a land-snake but with a broader back their eyes are red and flaming and out of their foreheads grow two pieces of flesh like an hard skinne and for their poison it is in a manner incurable Plinie writeth that they go alwayes two and two together and if one of them be slain the other will follow eagerly and seek up and down after him that slew his mate but it is the providence of God Almighty to give as many remedies against evil as there be evils in the world For the dulnesse of this serpents sight and slownesse of her pace doth keep her from many mischiefs which otherwise would be done The best way to cure their stings is presently to cut off the member bitten There be they who make three sorts of them that is to say the Terrestriall five handfulls long the Hirundiner coloured like a Swallow and is but a handfull long and last of all the Spitter greater then the other Their biting causeth death within few houres that of the Hirundiner is sudden of the Spitter somewhat slower beginning first with a dimnesse or trouble in the eyes then with a swelling in the face after that it proceedeth to a deafnesse and last of all it bringeth death Caelius Rhodiginus writeth that the Kings of Egypt did wear the pictures of Asps in their crowns whereby they signified the invincible power of principalitie in this creature whose wounds cannot easily be cured making it thereby an embleme of the power and wrath of a King and the priests of Egypt and those of Ethiopia did likewise wear very long caps having towards their top a thing like a navel about which were the forms of winding Asps to signifie to the people that those who resist God and the King shall perish by unresistable violence Topsell The Chameleons are admirable for their aierie subtance and for the changeablenesse of their colours 〈◊〉 if you will for their aierie sustenance although they sometimes hunt and eat flies He is of the form and greatnesse of a Lizzard but hath higher legs his ribs joyn in his bellie as in fishes his muzzle is long and his tail small towards the end and turning inwards his skinne is rough his eyes hollow and his nails crooked and when he moves himself he craâ—…leth slowly like a Tortoise See Plin. in his 8 book chap 33. Hâ—… tongue is almost half a foot long which he can dart â—…rth as swiftly as an arrow shot from a bow it hath a big â—…ot on the tip thereof and is as catching and holding as â—…lue which when he darteth forth he can fasten to the Grasse-hoppers Caterpillers and Flies thereby drawing them down into his throat He changeth into all and every colour excepting white and red whereof there be divers opinions some think that he changeth through fear but this is not like for though fear alter the colour as we when we are afraid wax wan and pale yet it will not change the bodie into every colour others think that by reason of his transparencie he taketh colour from those things which are neare him as the fish called Polypus taketh the similitude of the rocks stones where he lieth to deceive the fish and some again joyn both together for the Chameleon being in fear swelleth by drawing in the aire and then his skin being thereby pent is the smoother and the apter to receive the impression of the colours of things objected agreeing in this to that of Aristotle saying that his colour is changed being puft up with winde But be the cause from whence it will it affordeth a fit embleme or lively representation of flatterers and time-servers who fit themselves for all companies times occasions flattering any one thereby to make fit use of every one The Lizzard is a little creature much like the Eve but without poyson breeding in Italy and in many other countreys the dung of which beast cleareth the sight and taketh away spots in the eye the head thereof being bruised and applied will draw out a thorn or any other thing sticking in the flesh The Salamander is a small venimous beast with â—…ure feet and a short tail it doth somewhat resembâ—… the shape of a Lizzard according to Plinie lib. 10. câ—… 67. And as for his constitution it is so cold that like 〈◊〉 if he do but touch the fire he puts it out They be common in India in the isle of Madagascar as Mr Purchasâ—…lledgeth â—…lledgeth where he treateth of the creatures Plants and fruits of India But stay it is time to stop I know not how to mention every thing and yet there is nothing which is not worthy admiration I made I must confesse as much haste as I could and yet me thinks I see both these and thousands more runne from me flocking all together as if they meant to dance attendance now on Mans creation and not onely shew to him their due obedience and humble welcome into the world his stately palace but also wait to have their names according to their natures For whatsoever Adam called every living creature that was saith Moses the name thereof Let us now then come to him for whose sake all things else were made for God made the world for Man and Man for himself It was therefore a daintie fancie of one who brought in the World speaking to Man after this manner Vide homo dicit Mundus quomodo amavit te qui propter te fecit me Servio tibi quia factus sum propter te ut servias illi qui fecit me te me propter te te propter se. See oh man saith the World how he hath loved thee who made me for thee I serve thee because I am made for thee that thou maist serve him who made both me and thee me for thee and thee for himself This I will therefore adde Herbs cure our flesh for us the windes do blow The earth doth rest heav'n move and fountains flow United waters round the world about Ship us new treasures kingdomes to finde out The lower give us drink the higher meat By dropping on the ground nigh parcht with heat Night curtains draws the starres have us to bed When Phebus sets and day doth hide his head One world is Man another doth attend him He treads on that which oft times doth befriend him Grant therefore Lord that as the world serves me I may a servant to thy greatnesse be Sect. 2. The creation of Man being created male and female and made according to the image of God together with the institution of Marriage and blessing given to that estate THough Mankinde were the last yet not the least God onely spake his powerfull
whole day 183 Nose The nose purgeth the brain and conducteth smells thither 499. Good against bleeding at the nose 255 Nothing How the world was made out of Nothing 47 48 November The fifth of November not to be forgotten 307 Nurses An herb for Nurses to increase their milk and make their children faire 267. With the Nurses milk the children sometimes suck the Nurses vices 394. Women who will not nurse their children are like unto the Ostrich ibid. Nutmeg and Mace how and where they grow 278 Nyctilops an herb that shines 271 O OCtober The World made in October about the 26 or 27 day at which time the sunne entred into Libra 40 41 Oker 300 Olive The Olive tree is green all the yeare 30 One-berrie an herb called also Herba Paris or herb True-love 254 Onions and their qualities 262 Opall a precious stone of divers colours 269 Ophiusta an herb dangerous to be looked on 272 Ork. The Ork dares fight with the Whale 370 Osprey aravenous bird 416 Ostrich and his properties 394 Otter described 453 Ovassom a Virginia beast 446 Owl and his kindes 402 sequent P PAlm The Palm or Date tree described together with the branches which are tokens of victorie 276 Palsie A medicine for the Palsie 256. Other medicines for the same purpose 416. 447 Panther what manner of beast it is 442 Paradise Birds of Paradise 418 Paradox maintained by Aristotle 1 Parents They ought to love their children by an embleme from the Balaena 368. They must not use their children too harshly in their minoritie 396. They ought not to bring up their children in idlenesse by an example taken from the Eagle 391. They ought not to be too fond over their children by an example from the foolish Ape 473 474. They must teach their children betimes by an example from the Hart 480 Parsley and the kindes thereof 258 259 Parsnep 263 Partridge 401 Passions where they be seated 497 Patience and humilitie may be learnt from beasts 444 Peacock 410. Men who make peacocks of their wives make woodcocks of themselves ibid. Pearch and Pike 388 Pearl and Prawn are emblemes of cheating 386 Peevishnesse A medicine against it 254 Peionie and the vertues thereof 259 Pelican 398. She teacheth that policie is better then strength ibid. Penie-ryall and the vertues of it 256 Pepper where and how it groweth 277. Myrtle berries were sometimes used in the stead of pepper 276 Persons The persons in the Trinitie 45 46 47 Peter S. Peter explained concerning one day as a thousand yeares c. 13 14 Philosophers opinions concerning the beginning end of the world 1 Phesant 401 Phenix 391 sequent Picea or the Pitch tree 279 Pigeon or Dove 408 Pillars burning Meteors of two kindes round and pyramidall 90 Pine-tree 278 Pissasphaltus See Mummie Pissing of bed A medicine to help it 264 Plaice and from whence it is so called 387 Plague Signes of plague and earthquake 185. Good against the plague 270. 300 Plane a fair goodly tree The old Romanes used to keep banquets under it 277. Xerxes was strangely enamoured on this tree 278 Plantain or Lambes tongue together with the vertues of it 271 Platea a bird which killeth Sea-crows 414 415 Plato pag. 1. He calleth the sea a great gulf 206. His opinion partly followed concerning the fierie matter of the starres 320 Pleasure How we should use our pleasures 372 Plover and his wholesomenesse 415 Poets Whom they pointed at by their two-faced Ianus 2 Policie better then strength proved by an example taken from the Pelican 398. as also by an example taken from the bird Platea 415 Polypus a fish with many feet with an embleme of treacherous persons 385 Pontarof a monstrous fish 378 Porcupine See Hedgehog Porphyrio a strange bird 417 Poulcar together with their cunning 460 Poison Things good against poison 248. An incurable poison 251 Predictions and how they are warrantable 346 347 348 349 350 351 352 c. Prester a serpent c. 489 Ptissick A medicine to cure it as also for a stuffing in the head 250 251 Purple a fish whose juice is very precious 385 Purslain and the qualities thereof 269 Pyrausta a flie which liveth in the fire 425 Q QUick-silver what it is and why so called 285 Quint-essence See Heavens R RAbbin The Rabbins conceit of six thousand yeares is very unsound 10 11 12 Rape and his vertues 264 Rain 145. Ordinary and extraordinarie rains 146. The causes of prodigious rains 147 148 149 c. Why it useth to rain when the winde is down 174 Rain-bow 135. His causes 136. His colours cause of their differences ibid. The finall cause of Rain-bows 137. How to prognosticate of weather by the Rainbow ibid. The derivation of Iris a word signifying the Rain-bow 138. There was a Rain-bow before the Floud ibid. What the Iews used to do upon sight of the Rain-bow 140. Wittie applications from the colours in the Rainbow 141. A grosse opinion concerning the Rain-bow 139 Rangifer a beast to ride on with horns like a Deer 481 Rashnesse condemned by an example from the Barble 383. and by an example from the hastening bitch 469 Rats and their kindes ibid. Raven 395. An embleme from the Fox and Raven concerning companions in ill ibid. The Ravens skinne helps digestion 396. The Night-Raven 403 Ray or Thornback 387. His pricks afford a good medicine against the stone ibid. Red-lead what it is c. 301 Red-gumme Good to cure it 267 Region No middle Region untill the third day 67. The severall Regions of the aire and their qualities 84 85 86 c. The cause of those differing Regions 68. 86. Remora a little fish called the Stopfish because he is said to stay a ship under sail 382 Rhinoceros 434 Rib. See Woman Rivers and from whence they proceed 204 205 c. A river that breedeth flies 222. A river which resteth every seventh day 224 Robbin-red-breast 402 Roch 388 Romulus and Remus not nursed by a Wolf 448 Rosemary and the many properties thereof 250 251 Roses The temper and vertue of Roses together with a conserve of Roses and how to make it 275 Rubie what it is and for what it is good viz. to cleare the sight to expell sadnes and fearfull dreams 294 Rue and the vertues thereof 248 Rupture See Burstnings S SAdnesse Good against it 294 295. 261. 271. Saffron 252 253 Sage 246. It is good for childe-bearing women good for the brain good against spitting of bloud good for a stitch in the side and good against the palsie 247 Sagoin 472 Salamander 494 Salmon 387 Salt and the kindes 304 305 306 Saphir 293 Sardius a kinde of Onyx 295 Sardonyx healeth ulcers about the nails and preserveth chastitie 295. Some call it a Corneoll ibid. Sargon an adulterous fish 381 Saw-fish and Sword-fish 370 Scolopendra a fish of a strange propertie and how we ought to resemble this fish 384 Scorpion described 492. How to cure his sting ibid. A
benumming fish 383 Tortoise 374 Tragelaphus 481 Treacherie Treacherous persons like to the Polypus 385. Like to the Ape 401. Like to the Hawk ibid. Trees and their properties 273 274 275 276 277 278 279 280 281 282. Trinitie 46 47. The Trinitie shewed in making of Man 496 Trouble One patient in trouble what he is like 299 Trout The Trout commended 388. The Trout like one that loves to be flattered 389. Wanton Wenches like to the Trout ibid. Troy and the ruines thereof lamented 240 Turcois a precious stone good for weak eyes it will also shew whether he that weareth it be well in health 296 Turnep 263 Turtle 408 Tyger and his properties 441 V VAliant He is truely valiant that can overcome himself 441 Vapours their nature and why they be warm 87 Veins and Arteries how they differ 497 Vermilion 300. The Romanes used to paint their gods with Vermilion ibid. Vertigo How to cure it 261 Violets and their vertues 269 Viper 490 Virginia Dogs 447 Vitriol 304 Unicorn of the sea 370 Unicorn of the land 435. That there is such a beast 436. A description of the Unicorns horn ibid. How to catch the Unicorns 437 Urine Dill is good to provoke Urine 249 Use of things is often times turned into an abuse 265. We ought to make the best uses of the strangest things 227 131 132 W WArts and their cure 244. 263 Wasps 423 Watery Meteors 142 Water-cresses and their vertues 253 Waters Waters above the heavens 62 63 64 65 sequent Their use and profit 322 323. The Waters gathered together 190. How they were gathered together 191. How to one place seeing there be many Seas Lakes and Rivers 192. Whether they be higher then the earth 194. Whether there be more Water then earth 199. The benefit and use of Waters 207. Why fresh Waters do not ebbe and flow 218 Water used in stead of Vineger 220. Water used in stead of burnt wine ibid. Water making drunk ibid. A Water deadly to beasts and not to men 221. A killing and a purging Water ibid. A Water making horses mâ—…d ibid. A cold Water setting cloth on fire ibid. A Water which is hot enough either to boil rost â—…r bake ibid. A Water which maketh oxen white 222. A Water which changeth the colours either of sheep or horses ibid. A Water cold in the day and hot in the night 223. A Water which turueth wood into stone 224. Poysoâ—…ing Waters ibid. A Water which makes cattell give black milk 224. A Water which makes men mad 225. A Water which spoils the memorie ibid. A Water procuring lust ibid. A Water causing barrennesse ibid. Weasell and his properties 460 461 Well A strange wâ—…ll in Idumea 224 West-windeâ—… qualitie 183 Whale 366. Their kindes 367 c Wheat rained 147 Whirle-windes Storm-windes and fired Whirle-windes 185 186 Willow and Willow-garlands 274 Willow-wort and his properties it is of a contrary nature to the herb Betonie 270 Winde in the bodie how to expell it 249 Winde Divers opinions concerning Winde 168 169. Wâ—…nde is more then the motion of the aire 171. Poets fictions concerning Winde 172. How God bringeth the Windes out of his treasures 169. The Winde not moved by Angels 170. Why it useth to rain when the winde is down 174. What Winde is upon what causes it dependeth and how it is moved 173. Why we cannot see the matter of Winde 177. How that place is to be understood in the 3 of John concerning the blowing of the Winde 178. Aire moved augments the Winde 174. How the Windes are moved and by what 175. In what place the motion the Winde beginneth 176. Particular windes 177. Why the winde bloweth not alwayes one way ibid. Oppositâ—… ibid. Oblique windes ibid. Whisking windes ibid. The division names and number of the Windes 178. Mariners reckon two and thirtie Windes 179. The nature and qualitie of the Windes 181. The effects of a long-continuing Winde 184. Why the East and North windes bring rain sometimes for a whole day together 183 Windows of heaven opened in the Floud and what they were 69 Winter described 357. A warm Winter hurtfull 161 Witches they sell windes to sea-men 153 Wood-pecker how she useth to unwedge the hole of her nest 258 Wolf and his properties 447 Wolf-bane and the strange properties thereof 251 Wooll rained and how 152 Woman She was made after the image of God as well as the man 500. How she is said to be the glorie of the Man ibid. Why she was made out of a Rib 501. Wherein a womans rule ought to consist 501 502. Childe-bearing women Sage is good for them 247. The smell of Dragon very bad for those who are newly conceived with childe 262. The herb Sow-bread is also very hurtfull and causeth instant abortion ibid. How a doubting woman may know whether she be with childe 263. How a woman burying her husband may save her credit 256 World The World not eternall and must also end 2. The manner how it must end 4. Impostours concerning the end 18 sequent When it was created 28 sequent Why it was not made perfect in an instant 50 51. It decayeth daily 78 79 Worms in the belly with means to cure them 253. 255 Worms rained and how 147 Wren 402 Y YArrow and the properties thereof 267 Yeares The examination of the name length divers beginning and kinde of Yeares 360 361 362 363 Z ZAnchie his opinion of the Iewish tradition which they take from the Rabbin Elias 13. His opinion of certain strange and prodigious rains 154 Zebra a beast of an excellent comelinesse 446 Zibeth or the Sivet-cat 463 FINIS Plato in 〈◊〉 a Lib. 1. de calo cap. 10. 12. â—…b 2. 1 lib 8. I hâ—…s 〈◊〉 〈◊〉 coâ—… b Lib. de mundo c Pareus on Gen. * Inaniasoph smata ad obscurandam veritatem ingeniosâ—… magis quà m solidâ—… excogitata Pareus ibid. Lâ—…ret lib. 6. Gen. 1. 1. Du Bartaâ—… first day The manner of the worlds ending is shewed * 2. Pet. 3. 10. * Rom. 8. 21 22. * Psal. 102. 26. * Hier. on 〈◊〉 1. Cor. 15. 53. Job 19. 26. * Rom. 8. 21. The creatures remaining at the worlds ending See also Dr. Willets Hexap on Rom. chap. 8. quaest 34. a Pot. Mart. â—…oc câ—…m * Zach. 14. 7. b Pet. Mart. â—…x châ—…soss * Esay 60. 19. Revel 21. 23. c Part. in Apoc. cap. 21. Matth. 5. 5. d Dr. Willet Hexap in Rom. * Revel 4. 14. * Gen. 28. 12. * Matt. 17. 3. Of the time when the world endeth * Luke 21. 3â—… 2. Pet. 3. 10. 1. Thess. 5. 2. Revel 16. 15. a De verit Christ. Relig. †It was favoured by Justin Martyr Ireneus Lactantius Hierome c. but disallowed by Ambrose and Augustine See Augustine in exposit Psal. 90. b 〈◊〉 Tom. 7. Praelect de fine seculi c Note that the yeares from the Creation are now many more 2. Pet. 3. 4 * 1. Cor. 15. 12.
obvious to the sight d Fulk e Iste locus vult quâ—…d ventus sensibus deprehendi nequeat certus locus ubi ventus flarâ—… incipias desiâ—…at notari non possit vis enim ejus tantùm sentiatâ—… Havenreut * Psal. 104. 24. a Plin. Lib. 2. cap. 47. b Origan de effect cap. 5. c Ibid. d Lib. 2. cap. 22. The mariners reckon 32 windes f Orig. Ephes. lib. de effect cap. 6. a Windes blowing into the haven and famous citie of Panormus or Palermo in Sâ—…cilie b In a book called a generall description of the world c Origan Ephem de effect cap. 5. Their qualities according as they commonly blow Norths qualitie Souths qualitie Easts qualitie Why the East and North windes sometimes bring rain for a whole day West windes qualitie d Lib. 1. carm od 4. The effects of a long-continuing winde at certain seasons A signe of plague and earthquake a Lib. 2. cap. 48. Typhon * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est verberare 〈◊〉 Prester A conclusion repeating the sum ne of this dayes work a Aeneid lib. 1. Questions concerning the waters which are said to be gathered together Quest. 1. Which sheweth how the waters were gathered together * Ezek. 1. 16. * Job 38. 10. Quest. 2. Shewing how they were gathered to one place * Esay 40. 22. * Dr. Fulk in his Met. lib. 4. saith that some lakes are so great that they bear the names of seas among which he reckoneth this Caspian sea a As Duina major and Duina minor called also Onega Look into the maps of Russia or Moscovia b Viz. the Euxine Baltick and Scythian or Northern seas Quest. 3. Shewing whether the waters be higher then the earth c Herodot in â—…terpe in lib. sequent Plin. lib. 6. cap. 39. * Psal. 104. d Met. lib. 1. cap. 14. e De subtil lib. 3. pag. 123. Quest. 4. Shewing whether there be more water then earth * 2. Esdr. 6. 42. Quest. 5 Shewing upon what the earth is founded * Wisd. 11. 22. * Job 26. 7. Quest 6. Shewing why the sea is salt and rivers fresh i 〈◊〉 〈◊〉 Arist. de Met. lib. 2. cap. 1. k Lyd. dâ—…â—…ig foâ—… cap. 8 9. l viae under the water The sea made salt by the substance of the ground that is my opinion Of rivers and from whence they proceed Arist. de Met. lib. 1. cap. 13. n Lib. 2. cap. 103. †Aëriall vapours are partly a cause of springs o Goclen Disput. Phys. cap. 39. ex Plat. in Phaed. * Plato did but expresse Moses meaning Gen. 7. 11. in other words How springs come to be fresh seeing the sea is salt p Putei prope mare falsi longiùs minùs procul nihil Ial Scal. exercitat 50. The benefit and use of waters Quest. 7. Wherein is shewed the cause of the ebbing and flowing of the sea q Zanch. Tom. 3. lib. 4 cap. 1. quest â—… thes 1. * Note that this is pertinent to the openest seas as the Atlantick and Southseas and especially between the Tropicks where is a constant Easterly breath caused by the superiour motions which draw together with them not onely the element of fire but of the aire and water also r De placiâ—… â—…los lib. 3. cap. 17. Dr. Fulk 〈◊〉 liâ—… 4. t Antiquarum lecti 〈◊〉 lib. 29. cap. â—… u Iuâ—… Mart. Greg. Naz. Aescâ—…ines orat contra â—…tes L. Valla Dialog de lib. arbitriâ—… c. x Livie saith that it is not seven times a day but â—…emere in modum venti nunc huc nunâ—… ilâ—…c rapitur lib. 8. dec 3. The earth hath no circular motion * Viz. chap. 4. sect 2. and chap. 5. sect 2. Paragraph 1. y Lâ—…sberg 〈◊〉 iâ—… 〈◊〉 terra diâ—…r pag. 7. * Wiâ—…d 11. 22. * Joâ—…h 10. 12 13. Esay 38. 8. z Motus terra is nothing but Germinatio terrâ—… Gen. 1. * Ecclus. 46. 4. * Bish. Hall * Revel 16. 5. This is the most probable cause why the Sea ebbs and flows z Sir Christopher Heydon in his defence of Judiciall Astron. chap. 21. pag. 432. a Idem pag 433. cap 21. Why all seas do not ebbe and flow Why fresh waters do not ebbe and flow Psal. 107. 23 24. Water used in stead of vineger Water used in stead of burnt wine Water which makes men drunk A water which is deadly to beasts but not to men A purging killing water A water which makes horses mad A cold burning water A water which will both rosâ—… and bake A river which breedeth flies A water which maketh oxen white Water which maketh sheep black or white Water which makes them red b Plin. lib. 31. cap 2. See also 〈◊〉 2 cap. 103. A water like to the former A water cold in the day and hot in the â—…ight A water turning wood into stone A river which rests every seventh day c In his 3 day A strange well in Idâ—…mea Poysoning waters d Plutarch See also Just. lib. 12. and Curt. lib. 10. A water which makes cattell give black milk Poysoning waters Water which makes men mâ—…d A water that spoils the memorie A water which procureth lust A water which causeth barren nesse and another which causeth the teeth to fall c. e For this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 where 〈◊〉 you may 〈◊〉 of â—…nother that sharpeâ—…eth the senses Fountains of oyl Waters of a strange temper Of the fountain Dodone Waters which work miracles * In which he was deceived it was rather to trie their strength and make them hardie as Verstegan well declareth Restitâ—… cap. 2. pag. 45. f Dâ—… 〈◊〉 cap. 51 52. g Dâ—… 〈◊〉 3 day We ought to make the best uses of the strangest things i Hâ—…iditas non est â—…stimanda ex irrigatione sed ex propria deâ—…nitione quod scilic et difficulter alieno termino clâ—…uditur Iam videâ—…us â—…quam includi faciliùs certis limitibus quà m aâ—…rem ergo c. Quod autem aqua magis â—…ectat id fit propter crassiorem substantiam Cùm eâ—…im humiditas aqua in denâ—…ore materia hâ—…reat ideo est magìs unita proinde efficacioâ—… ad humectandâ—…m Aeris verò humiâ—…tas tam crâ—…ssam substantiam siâ—…ut â—…qua non habet propâ—…erea tantum madorem corporibus 〈◊〉 â—…equit quod quandoque exiccâ—…re videatur id non est per se sed per accidens 〈◊〉 per exhalationes c. k Efficiens est calor solis simul ignis subterraneus quibus suppeditant tres superiores planetae l Causa materialis est spiritus seu vapor in terrae visceribus conclusus exire contendens m Forma est ipsa concussio terrae agitatio exhalationum terrae inclusatum The cause of earthquakes n Origaâ—… de effect cap. 9. ex Holy c. The kindes of earthquakes n Plâ—…t 〈◊〉 Tiâ—… A digression touching the new found world The attendants of an earthquake Signes of an earthquake Effects of earthquakes p
other young fruits and trees is drawn up by the Sunne among Vapours and Exhalations which being clottered together falleth down like locks of wooll or hair 9. Concerning stones they proceed from earthly matter gathered into the clouds as before was shewed concerning the Thunder-stone c. Plinie in the 58 chapter of his second book writeth of a strange stone which fell out of the heavens the fall whereof was foretold by Anaxagoras in the second yeare of the 78 Olympiad 10. Iron may also drop out of the clouds when the generall matter of all metalls which is quicksilver and brimstone with the speciall matter of mixtion making iron are all drawn up together and there concocted into metall Or as one saith Quando vapores metallici aut sulphurei in aëre indurantur vehementi siderum caliditate When metallick vapours or vapours of a sulfurous nature are hardened in the aire by the vehement heat of the starres 11. And as for earth chalk dirt and the like it is drawn up in thin dust at the first with the vapour Or else by force of some winde blowing from caverns or holes of the ground it is carried up and being conglomerated or as it were glued together falleth down again 12. But beside all these there have sometimes been red drops which falling upon mens garments have made a stain like unto a crosse Such drops as these fell upon the clothes of the Jews when in the dayes of the Apostata Iulian they went about to restore their citie and temple For when the said Iulian raged with impietie and devilish fury against the Christians he gave the Jews licence to build their temple that they might restore again their ancient sacrifices and the like things that they longed for at which time Cyril was Bishop of Ierusalem and he to animate the Christians shewed that it was impossible for the Jews to finish that work which they had begun alledging the prophet Daniel in his ninth chap. at the 27 verse and also that saying of our Saviour in the 24 of Matthew by both which places it did appeare that their house was left unto them desolate and that there must not be one stone upon another but that their desolations must be perpetuall Thus it happened to the Jews But this surely was a thing altogether miraculous For their red crosses came not alone but were accompanied with other prodigies As first of all an Earth-quake which overthrew and tumbled down their building which they had raised upon the old foundation Then came forth a fire which consumed all their engines and instruments And last of all fell these drops imprinting upon their clothes crosses with so deep a stain as they were not able to wash them out And both the same night and night after was also a bright signe of the crosse seen in t he skie as Theodoret in his Ecclesiasticall historie reporteth adding herewithall that when the Jews saw this they fled and returned home being perplexed through fear of a divine scourge confessing that he whom their forefathers had nailed to a crosse was God indeed This was both the prodigie and the issue of it of which being so plainly miraculous I know not what to say But I finde that other times have in a manner afforded the like Wherefore although I speak nothing at all of these at this time thus miraculous concerning them some reasons may be given And not to go farre Magirus in the Comment upon his Physicks telleth us that in Suevia a Province in Germanie in the yeare of our Lord 1534 the aire distilled certain red drops which falling upon linen garments made such an impression or stain as was like unto a crosse Which impression as he alledgeth out of Cardan his sixteenth book De subtilitate might be procured thus viz. because a certain kinde of extraordinarie dry dust sticked to those garments which by the piercing or through-washing drops falling upon it was so miraculously divided into parts that there seemed a figure as of a crosse Or thus because the woven threads in themselves had such a form Or else which is most probable because the humour in the middle part lay on high whereas the sides were but thin and fashioned according to the dashing of the drop For when a drop falleth upon any thing with a kinde of force we see that most of the humour resteth in the midst whilest certain sparkling raies are dashed about the sides And thus he thinketh it might be then in the fall of those staining drops which why they stain hath relation to that which I said before concerning the raining of bloud I will therefore now conclude adding in the last place that the devil by Gods permission both often hath and also doth produce many such prodigies as these that I have spoken of with sundry other like unto them especially amongst the Heathen Pagan and superstitious nations For he is quovis homine scientior more subtill then any man his knowledge and skill whereby he worketh wonders arising First from his spirituall nature which proclaimeth a large measure of cunning and wisdome in him for we know that there is a greater measure of knowledge in man then is in a brute beast by reason of that nature which God hath given unto man above beasts and where there is a nature and a substance beyond either there must also be knowledge above either Secondly God created him a good Angel and although like man he lost much by his fall yet thirdly by his long observations and continuall experience he hath as it were made up the breach or want of his created knowledge by acquired skill and therefore when he hath commission he can upon occasion work strange wonders As for example nothing more familiar or common in Lapland Lituania and all over Scandia as also in Tartaria then to sell windes to mariners and cause tempests which the witches and sorcerers there procure by the help and power of the devil wherein he sheweth himself according to his title Prince of the aire Wherefore as I said I do not doubt but that many such as the former strange prodigies especially long ago in heathen times and amongst heathen people were procured by his power For what did the magicians in the sight of Pharaoh but as it were rain frogs and turn the waters into bloud although Moses and Aaron were by Besides it is apparent that in the little world I mean when parties are possessed the devil can cause them to vomit strange things out of their mouthes and stomacks as crooked pins iron coals nails brimstone needles lead wax hair straw live eels and the like of which many have been eye-witnesses confirming the same for truth All which he can as well and easily perform in the greater world causing the aire to spit and the clouds to vomit for his own advantage most strange and prodigious things