Elements mixt together is the purenesse subtilenesse and simplicity if I may say so of that Element Which reason may serve too against them when they say that if it were there it should burne all about And which likewise may serve for answer to the objection of the Comets which are seene seeing they are of a terrestriall maligne exhalation and so having in them that earthly mixture and being inflamed by the neighbour-heate of that fiery Element no wonder though they bee seene and not it her subtile purenesse being free of all combustible matter and so the lesse conspicuous to our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive perspicuum nisi condensetur est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia visum non terminat Iul. Scal. Exer. 9. There is no such question about the second Element which is the Aire for of it all agree that it hath three regions wherein all these you call Meteors are fashioned as clouds haile snow thunder wind and dew yea and higher than all these in the first and supreme Region these blazing Comets although other men place them above the Moone which are so formidable to ignorants who know not the causes of their matter Quest. Is this so as you give it forth Answ. It is of verity that the first Element which we call the Element of fire is disputable and hath beene denied by many but as for the Ayre none to my knowledge ever called it in question neither is there in all our Philosophy a subject more fitting a man of spirit to know than the discourse of the Meteors therein framed of all which although you have a tractate hereafter by it selfe yet one word here more to make you understand their nature and matter the better Section 5. A briefe Discourse of Meteors of their causes matter and differences THE great Creator hath so disposed the frame of this Vniverse in a constant harmony and sympathy amongst the parts of it that these Heavenly Lights which wee see above our heads have their owne force power and influence upon this Earth and Waters whereon and wherein we live marying as it were these two so farre distant Creatures both in place and nature by the mediation of this Ayre above spoken of which participateth of both their qualities warmenesse from the Heavens and moistnesse from the Earth and Waters Nature then but Melior naturâ Deus or GOD better than Nature hath ordained the Sunne Fountaine of light and warmth to be the physicall or naturall cause yea and the remotest cause as wee say in the Schooles of these Meteors as Aristotle himselfe in his first Book of his Meteors cap. 2. observeth When I speak of the Sun as most principall I seclude not the Stars and these celestiall bodies which rolling about in a per-ennall whirling and rotation doe lance forth their power upon the Earth also The neerest Physicall or naturall cause againe must be understood to be cold and heate heate from these heavenly bodies to rarifie or attenuate the vapors of the Earth whereby they may bee the easier evaporated by the Sunne or heate to draw fumes and vapours from the Earth upward cold againe to condensate and thicken those elevated vapours in the Ayre to thicken them I say either in clouds raine or snow or the rest Thus as the Meteors have a twofold cause as you have heard so have they a two fold matter The first and remotest are the two Elements but of them chiefly Earth and Water the neerer cause or matter are exhalations extracted from these former two Which exhalations I divide in fumes and vapours fumes being a thin exhalation hot and dry elevated from the Earth and that of their most dried parts by the vertue of the heavenly Starres and the Sunnes warmenesse elevated I say by the vertue and warmnesse of the Sunne and Stars from the driest parts of the Earth even the Element of fire from whence and of which our Comets fiery-Darts Dragons and other ignean Meteors doe proceed although later Astronomers have found and give forth some of the Comets formation to be above the Moone Whereas vapours are exhalations thicker and hotter swifter drawne up from the Seas and Waters by the power of the Sun and Stars of which vapors thither elevated are framed our raines snow haile dewe wherewith they falling back againe the Earth is bedewed and watered When I say that these vapours are hot and moist thinke it not impossible although the waters their mother be cold and moist for that their warmnesse is not of their owne innate nature but rather accidentall to them by vertue of the Sunne and Starres warmnesse by whose attractive power as the efficient cause they were elevated Now then as of fumes elevated to the highest Region of the Ayre the fiery Meteors are composed so of their watery vapours which are drawne no higher than the middle Region proceeds raine clouds snow haile and the rest or if they passe not beyond this low Region wherein we breath they fall downe into dew or in thick mysts Thus you see that these vapours are of a middle or meane nature betwixt the Ayre and the Waters because they resolve in some one of the two easily even as fumes are medians betwixt fire and earth in respect that they are easily transmuted or changed in the one or the other And thus as you have heard the efficient and materiall causes of Meteors So now understand that their forme dependeth upon the disposition of their matter for the materiall dissimilitude either in quantity or quality in thicknesse thinnesse hotnesse drinesse aboundance or scarcity and so forth begetteth the Meteor it selfe different in species and forme as if you would say by the aboundance of hot and dry exhaled fumes from the Earth and the most burnt parts thereof are begot the greater quantity of Comets winds thunders and contrary-wayes by the aboundance of moist vapours elevated by the force of the Sunne from the Seas and waters we judge of aboundance of raine haile or snow or dew to ensue according to the diverse degrees of light in the Ayrie Region whither they are mounted Now when I said before that hot exhaled fumes are ever carried aloft to the highest Region of the Ayre take it not to be so universally true but that at times they may be inflamed even in this low Region of ours here and that through the Sunnes deficiency of heate for the time for as the uppermost Region is alwayes hot the middle alwayes cold so is the lower now hot now cold now dry and againe moist according to the Sunnes accesse or recesse from it as Aristotle lib. 1. Meteo cap. 3. noteth And of this sort are these even visible inflamations which in the Seas are seene before any storme flaming and glancing now and then as I my selfe have seene yea and sometimes upon the tops of Ships masts Sterne and Poope or such as in darke nights now
as Suarez noteth writing upon this place in his Index locupletissimus in Phisicam lib. 12. cap. 7. yea he seemeth to have beene ravished with the sweetnesse of this heavenly contemplation It is no wonder that Davâ—d in the 104 Psalme vers 34. said My meditation of him that is of God shall be sweete aud â— wâ—ll bee glad in the Lord. For if Aristotle found such sweetnesse in the contemplation of God as hee is Pater mund or Pater entium what sweetnesse yea what heavenly what ravishing joy may a man living within the Church have in the contemplation of God as he is Pater Ecclesiae and Pater misericordiarum 2 Cor. 1. 3. SECT 7. The secoâ—d Respect for the dignity That the consideration of the soule of man belongeth to the Metaphysicks with severall Reasons for the proofe thereof THere are some who thinke that not onely the contemplation of God and of the Angels doe belong unto the Metaphysicks but also the contemplation De anima humana seu rationali and that because it is a spirituall or immateriall substance Suarez in the first Tome of his Metaphysicks Disput. 1. Sect. 2. Parag. 18. most justly condemneth this opinion and that 1. because consideratio totius consideratio partium ejus ad unam eandem scientiam pertinet Now the consideration of man himselfe belongeth not to Metaphysick but to Physick and therefore the consideration of the soule of man which is a part of man belongeth also to Physick or naturall Philosophy 2. Albeit the soule of man be an immateriall substance in it selfe and although in the reall beeing of it it hath not a necessary dependencie from bodily matter yet God hath appointed that the ordinary and naturall existence or beeing of it as also the operation of it should be in materia corporea It is farre more probable that which is affirmed by Ruvins and Conimbricenses in the Frontispiece of their Treaties de anima separata à corpore and in their first questio prooemialis before their disputes de anima that the consideration of the beeing and operation of the soule in statu separationis à corpore after death untill the day of the generall resurrection doth belong not to Physick but in some respects to Theologie and in other respects to Metaphysick For the handling of these questions An status separationis à corpore sit animae rationali naturalis an anima à corpore separata habeat naturalem appetitum redeundi ad corpus an anima separata specie ab Angelis differat quas facultates seu potentias quas species intelligibiles quos habitus quem modum cognoscendi habeat anima separata à corpore the handling I say of these questions doth belong properly to Metaphysick neverthelesse these same Authors whom I have now cited as also Suarez in the place already spoken of affirme that the Tractatus de anima separata may most commodiously be added to the Bookes de anima not as a proper part of the Science de anima but as an Appendiâ— to it SECT 8. The third Respect for the Vsefulnesse Of the great use Metaphysick is towards the furthering of all Divines in Controversies and other things A Conclusion THirdly and lastly this Science exceedeth all the rest indignity in respect of the great use it hath in all other Sciences and Arts especially in Theology it selfe I neede not to insist in the confirmation of this for it is very well known that by the grounds of Metaphysick wee may demonstrate against Atheists that there is a God against Pagans that this God is one against Cerdon Marcion and the Manichaean Hereticks that there are not duo principia but unum summum primum principium against the Stoickes that there is not such a fatall necessity in all events as they dreamed of against that damnable and detestable Heretick Conradus Vorstius that Deus est infinitus immensus indivisibilis simplex totus in qualibet re in qua est aeternus quoad substantiam suam quoad ejus decret a immutabilis omnium accidentium expers for that wretched and madde Doctor denied all these things In many other Questions and Controversies which the Church hath against Hereticks ancient and moderne there is great use of Metaphysick But I feare to weary the Reader with these Generalls For I intend hereafter God willing to put forth a small Treatise of Metaphysicks wherein you shall finde that noble Science more perspicuously delineated FINIS The praise of Philosophy Effects of Philosophy Vses and ends of Philosophy Of Logick Of Metaphysicks Of Mathematicks The Authors Apologie Questions concerning the World The way how these questions are propounded Diverse opinions of the heavens substance What is the true matter substance of the firmament The earth rolled about with the heavens What is the substance of the stars What maketh them so cleare The Sun placed amiddest the Planets why What light the Moone thineth with what signifieth the black spots in the face of the Moone The Moones power over sublunarie bodies Reasons that there is not an lement of fire Comparison of a Mirrour to variety Why Commets are seene and not the Element of fire Knowledge of Meteors fit for men of spirit The remotest cause of Meteors The neerest cause Their remotest matter Matter and cause of the moist Meteors Difference betwixt fumes and vapours Great differences of the Meteors What are our S. Anthonies fires The earth and waters not seâ—cred like the other elements but linked together Quest. Why the waters are not about the earth Quest. Quest. Why lakes and running flouds are not salt Why some fountaines savour of brasse or salt c. Quest. Of the Seas ebbing and flowing Why the Mediterranean West-Indian Seas have no flux or reflux Of Magellanes Strait what maketh so violent a tyde there Why the Mare Del Zur hath flux and not the neighbouring Sea Why Lakes Rivers ebbe not nor flow not Why the Sea wâ—xes never more nor lesse for all the waters runne to and from it Quest. If the Seas be fresh some fathomes below he superfice The probability that certaine Seas may be fresh low Quest. Reason for the burning hiâ—ls which are in divers Countries The true cause of earth-quakes The comparison of the earth and mans a body Reasons why there is no time The Reasons confuted What things are said to be in Time Aristotles opinion that Time is the ruine of things how to be expounded Quest. Of the wittinesse of Dogs â—nd Horses Of the love of a Dog to his Master Discourse of a Dogs memory Distinction between things done by reason and a naturall inclination That certaine plants herbs vvill grow hiâ—dlier together than others The true cause how the hard Adamant is dissolved in a dish of Goats bloud What maketh the Loadstone draw Iron What maketh the Needle in a Sea compasse turne ever to the North. Reasons prâ— and contra
that fishes breath What way fishes may be said to breath If herring can â—â—ie How herring may be engendred in the Aire A sea-sawing râ—â—â—on why herring 〈◊〉 site Apodes or fowles without feet or Plumes Of Claick Geese Diverse kindes of Insects Sea Insects Reasons why Insects are not propagated by a Celestiall heat What middle Creatures are How fishes can be said to live by the Sea seeing their flesh is more firme then the water whereof they are geneâ—â—ted How fowles are brought forth in waters The cause of the firme flesh of fishes That Gold cannot bee made potable The matter of precious stones Quest. Two Philosophicall wayes to know things What leeteth that We cannot aright give up the supputation of the Earths cricumference Diversity of opinions concerning the worlds Compasse The earths circumference or compasse The thicknesse of the earth Distance of the earth from heaven The most approved opinion of the earths distance from the Sun Definition of Meteors their matter substance and height of formation Meteors severally considered by Philosophers and naâ—uralists A comparison of these Vapors â—nto the body of man chiefly to the venâ—â—icle and head Whether there be any exhalaâ—ions from the lowest Region of the ayre The lowest region of the aire is hot and moist both by nature and accident The uppermost region hot and dry The middle region is only cold at least respectively In what region of the Ayre the Meteors are composed What clouds are Clouds are fashioned in the middle region Concerning the middle â—â—gion Solution The foggy vapours which we see like clouds skimming our lakes are but ascending to frame the cloud The matter and forme of fiery Meteors from whence they proceed What are our falling-stars What maketh them fal dovvn seeing they are light Solution Of thunâ—er the matter whereof and place where The matter forme of thâ—se which we call pretty Dancers Fower sorts of vapors ascend from the earth and waters which arâ— the neerest mâ—tter of all Meteors Ayre what Raine what wind Quest. What is the cause that the falling Stars make no noyse as the Thunder seeing one matter is common to both What meaneth these fiâ—es wee see by night before us or by us when we ride at some times Why are they not seene in the day time What be these complainings and laughing which sometimes are heard in the ayre They are Aereall spirits The nature forme of comets The reason of their long hayre or beard Sometimes they are round Halos 1. area What are the Circles about the Moone which we call broughes What course the Comets observe Answer for the diverse courses of Comets What maketh the Comets commonly move from the South to the North. The place of their abode commonly Whether or not they can portend evill to come The Philosophers deny it admitting them but as naturall things The Philosophicall reason why not Other of their reasons why they can portend no evill to come Other reasons of theirs The contrary is seene by experience Lamentable accidents which have followed after the appearing of Comets The reasons which our Astronomicall Philosophers give that Comets may portend change of States Examples of Comets appearing before desolâ—tion Answer to the former objections Conclusion of comets with a particular observation The first matter of raine The way how raine falleth downe The matter manner how dew is engendred What is that which in France we call Serene The matter manner how Hoare-frost are fashioned The place where dew and hoare-frost are framed Some more good observations of dew and Hoar-frost What Snow is Much Snow in the Northerne climats and Why Difference betwixt the Snowy cloud and the rainy one The matter and cause of winde The beginning of wind is but small but it encreaseth in blowing A place of Scripture concerning winds solved What maketh raine commonly follow winde And what after raine What maketh some windes cold other hot seeing one matter is common to both What maketh that in the heat of Summer there are fewest winds seeing then there should be most The way how the wind bloweth Againe the way how the wind bloweth The matter and forme of Earthquakes What makes the Southerne countries most subject to these earthquakes The odâ— betweene wind earthquakes A very fit comparison As our bodies are stirred with a hot ague even so the earth with an inclosed wind A remarkable question Solutions both Philosophicall and Theologicall What is the matter of lightnings The right cause of the noyse of thunder after the lightning Why we see the lightning before wee heare the noyse And why doâ—â— it descend seing it is light The cause of the admirable effects of thunder Why the thunder of blacke clouds are more terrible then those of White Why those that be thunder beaten smell of brimstone The true matter of thunder The reason why the thunder of black clouds are most dangerous All weake Meteors have one common matter Their difference in forme and place Why haile is round Why raine falleth in drops From whence fountains have their courses That there is waters within the earth The Sea the mother of fountaines How Fountaines are on the tops of mountaines How mountaine furnisheth water unto fountains Why some springs cease running What maketh two fountaines a little distant one hot and another cold The veines through which the waters run maketh them salt hot or cold Gods power outreacheth mans wisdome The comparison of the great little world A worthy similitude Greatest armies have not alwayes done great Semiramis innumerable army defeated by a very few under an Indian Prince Xerxes alio overthrowne by a handfull of Greekes and Salamines The battaile of Thermopilae Iohn King of France overthrowne by Edward the black Prince of England Edward Carnarvan of england overthrowen by Bruce at Bannak-burne Scanderbeg with a handfulâ— overthrew Mahomet If Princes may hazzard their persons in a field or not Queene Elizabeth on the front of her armie in 88. The countenance of a King a great incouragement unto souldiers When a King should be in proper person in a field Why powerful subjects are not alwâ—yes fiâ—est to bee elected Generals of armies One Generall â—itter not two How the Romans and Grecians send two Commanders with their armies abroad Their foresight and prudence herein Fabius and Marcellus contrary dispositions Why the Grecians did send alwayes two in ambassage or to field The limitating of Generals Commission dangerous Great ods betwixt battels and duels To shun fighting at times is no disgrace unto a General Hannibal sueth for peace at Scipio Hannibals speech unto Scipio Sr. Fr. Drakes stratageme in 88. Hannibals stratagem A comparison of drawing up of our armies with the Old Romans If the Roman field malice exceeded ours yet our beleaguring instruments of warre exceed theirs The terriblenes of our pieces How the Romans had a fitter occasion of trying their valour then we The battell of Lepanto surpasseth all the Romans Sea-fights
matter whereof the Heavens are composed with the confutation of various opinions of Philosophers concerning it Pag. 4 Sect. 2. Of the Starres their substance and splendor where also of the Sunnes place in the Firmament 8 Sect. 3. Of the Moone her light substance and power over all sublunary bodies 10 Sect. 4. Of the Element of Fire whether it be an Element or not and of its place 12 Sect. 5. A briefe Discourse of Meteors of their causes matter and differences Sect. 6. That the Earth and Waters make but one Globe which must bee the Center of the World Of the Seas saltnesse deepnesse flux and reflux why the Mediterrancan and Indian Seas have none Of Magellanes strait what maketh so violent tyde there seeing there is none in the Indian Sea from whence it floweth Of the Southerne Sea or Mare del Zur 18 Sect. 7. That the mountaines and valleyes dispersed over the earth hindreth not the compleatnesse of its roundnes Of burning mountaines and caves within the Earth 25 Sect. 8. Of time whether it be the producer or consumer of things Of the wisedome and sagacity of some Horses and Dogges How the Adamant is mollified of the Needle in the Sea Compas and the reason of its turning alwayes to the North. 28 Sect. 9. Of Fishes if they may be said to breathe seeing they lack pulmons Of flying fishes if such things may be c. which are the reasons of their possibility are deduced exemplified 34 Sect. 10. Of fishes and their generation How fowles are generated in the waters If gold can be made potable and of the matter of precious stones 40 Sect. 11. Of the Earth its circumference thicknesse and distance from the Sunne 43 A TABLE OF THE SECOND BOOKE OF METEORS Chapt. 1. THe definition of Meteors their matter substance place and cause 46 Chap. 2. Where Meteors are composed of Clouds where they are fashioned together with the solution of some questions concerning the middle Region 52 Chapt. 3. Of falling Starres Fleakes in the ayre and other such â—â—ery Meteors 55 Chapt. 4. Of Comets their matter forme nature and what way they portend evill to come 61 Chap. â— Of Râ—ine Dew Hâ—are-frost and their cause 69 Chap. 6. Of Snow its cause matter and nature 73 Chap. 7. Of Windes their true cause matter and nature c. 75 Chap. 8. Of Earth-quakes their cause and nature 79 Chap. 9. Of Thunder Lightning Haâ—le and certaine other secrets of Nature with their solution 82 Chap. 10. Of Rivers Fountaines and Springs their sources and causes 88 A TABLE OF THE Third Booke OF ARMIES AND BATTELS Sect. 1. THat greatest Armies have not alwayes carried away the victory the reason of it two examples of Semiramis and Xerxes 97 Sect. 2. Examples of Greeke Roman and Brittish Battels where the fewer number have overcome the greater 100 Sect. 3. Whether it bee requisite that Princes hazard their Persons in field or not of the encouragement that their presence giveth to the Souldiers When a King should venture to the field and what Lievtenants are to be deputed by him all exemplified 102 Sect. 4. Of the Romans prudencie and foresight in sending two Commanders abroad with their Armies and why the Grecians conjoyned two in their Embassies and of the danger of too strict Commissions 105 Sect. 5. Difference betweene Battels and Duels that Generals may refuse challenges with some passages betwixt Hannibal and Scipio in their warres 108 Sect. 6. That the exploits of our moderne Warriours have bin every way comparable to those of the Ancient with some examples to that effect 111 Sect. 7. The different betwixt the ancient manner of warfare and the moderne how farre the moderne engines of Warre exceede those of the ancient Greekes and Romans 113 Sect. 8. That the Ancients in their warres had greater opportunities to try their prowesse in battell than the modernes have 115 Sect. 9. The manner how the Greekes and Romans ordered their battels both by sea and by land the battels of Cannas and Trasimenes described 116 Sect. 10. A Maxime in Militarie discipline inferred to confirme Pompeys oversight at the battell of Pharsalia 119 Sect. 11. That the French what within their owne Countrey and abroad have fought more battels of late times than any other Nation and of their successe in them 120 Sect. 12. That Emulation amongst the Princes in France rather than Religion was the cause of the many Civill-warres there 122 A TREATISE OF DVELS and COMBATS Sect. 1. OF Combats by Champions for cleering of Queenes honours Combats betwixt Ladies betwixt Church-men and betwixt Iudges Combatants rewarded by Kings their spectators and S. Almachius kill'd for declaiming against Duels c. Sect. 2. A recitall of two memorable duels the one in France betwixt Monsieur de Creky and Don Philippin the other in Spaine betweene Pedro Torrello and Ieronimo Anca both of Arragon in the presence of Charles the fifth 129 Sect. 3. How Combats may be thought permissible the relation of a Combat betwixt Iarnacke and Chastigneray in the presence of King Henry the second of France citations of the Canon Law against Combats Examples of a Combate where the innocent was killed that the decision of all such questions whereupon Duels were permitted ought to be left to God 133 Sect. 4. Severall objections for the tolleration of Duels and Combats confuted Cajetans opinion of Duels wherein also the lawfulnesse of Battels is allowed 136 Sect. 5. Cajetans reason for referring the event of Battels to Monomachie where also is inserted the story of the Horatii and Curiatii 139 Sect. 6. That Kings and Generals of Armies for saving of the greater bloud-shed of their Souldiers have fought single for victories Examples of both A quarrell and challenge betwixt the Emperour Charles the fifth and Francis the first King of France how it tooke no effect 141 Sect. 7. A discourse of a combate where thirteene French Knights fought against so many Italians wherein the French were overcome and some observations thereupon 144 Sect. 8. A memorable Polymachie betwixt two kindreds in the High-lands of Scotland betwixt whom there had beene a long and mortall enmity for the totall extirpation of the one of them fought before Kiâ—g Robert the second at Perth in Scotland 147 Sect. 9. A combate appointed by two French Barons the one of Gasconie the other of Poictou which was taken up of their own accord in the field the end of this Title 149 A TREATISE OF DEATH And of divers Orders and Ceremonies of Burials Sect. 1. The remembrance of death requisite in all men Ceremonies for the remembrance of it some documents against the feare of it what death Iulius Caesar wished of Autocides of selfe-murtherers c. 153 Sect. 2. That Christians ought not to feare death as the Ethnicks did All things save man keepe their constant course The uncertainty of mans life 156 Sect. 3. In what reverence the interring of the dead was amongst the Ancients Of Alexander of Sylla How
be allowed who as he should not wish a death unforeseene neither yet be unprepared at the sudden aproach of it so should he not by any meanes either accelerate or wish it thereby to bee rid out of any incomberances that may befall Nec metuit mortem bene conscia vita Nec optat For as Saint Augustine reason well against such Autocides and selfe murtherers it is rather a token of pusillanimity and lacke of courage in them than otherwayes a marke of true resolution to doe so seeing they had not the daring to abide the dint of adversities which threatned them Let us all remember to implore in our daily prayers our Makers assistance from above to aide us in that last houre for my owne part I thinke it one of the best fruits of my studies or travels to be ever arming my selfe against it and as in my morning and evening prayers I call for peace of conscience in the assurance of my reconciliation with my God and for peace on Earth for his blessing upon my children his favour upon my King and Countrey so more specially for the favourable assistance of the Holy Ghost the comforter to assist me then that neither the terror of a present death may affright me nor my trust and confidence breed in mee presumption nor my feare despaire but there being a sweet harmony betwixt my soule and my God I may lay downe my life in hope to re-assume it againe for ever Section 2. That Christians ought not to feare death as the Ethnicks did All things save man keepe their constant course The uncertainty of mans life IT is true that the consideration of death which of all terrible things is most terrible as being the partition of the soule and body and so the destruction of this structure was the cause why divers of the Ancients fearing almost even to name it were wont to say in stead of he is dead he sleepes he hath left off to be hee is gone downe to the lower parts of the earth hunc ferreus urget Somnus in aeternam clauduntur lumina noctem Or desiit esse or transiit ad manes and so forth the reason being that few or none of them had the full knowledge much lesse the assurance of the enjoying these pleasures after this life past which we Christians being taught at a better schoole have wherefore as well learned disciples of so worthy a master let us learne not only to name it but sted fastly to abide the approch the frowne and dint of it In me si lapsus labtur orbis impavidum ferient ruinae Remembring our selves that howsoever soule and body be severed for a season and that the body lye companion with them that sleep in the dust yet that they shal conjoyne againe in the glorious resurrection to possesse those joyes unknowne to many of the Ancients which our Lord and Master hath purchased to us by his death remembring that howsoever wee should live to the fulnesse of yeares that wee shall see no more even unto the last date of our dayes than a boy of ten or fifteene yeeres For the seasons of the Yeare the Dayes and Nights the Seas Sun Moone and Starres Plants Herbes yea Beasts themselves c. keepe a constant course which in a perpetuall revolution were set and if so be that in these any change be then bee sure it is a foretoken of Gods kindled wrath against us For the Heathen Astronomer when the Sunne did eclipse at the time of our Lords passion could well say That either the God of Nature was suffering or else the frame of the world was to dissolve the eye of all things suffering such a deliquie now if the elder see any thing other than the younger be sure it is not in the nature and course of things above spoken which in perpetuall revolution do observe the course prescribed unto them by their Maker But in the persons of men which pointeth out unto us the frailty of their estates and even of them also if we remarke well we shall finde more who have died within thirty or thirty five yeeres of Age than past it But death being the common subject of our preachers especially in their funerall Sermons I passe it over as their peculiar Theme and according to my first purpose doe hasten to the divers sorts of Burialls Sect. 3. In what reverence the interring of the dead was amongst the Ancients of Alexander Of Sylla How the People of Vraba did use their dead Customes of Finland Lapland Greece and other places concerning burialls AND first for the Antiquity of interring of the dead as Writers doe abound in their testimonyes that even amongst enemies in the hottest of their hostility and Wars Truces were granted for burying of the dead so particularly in the Word of God we have warrant out of the Macchabees that although there were not positive lawes of Nations and Countries for this effect Nature seemes to have ingraued it in the hearts of all thus Palinurus case in Virgill is regrated that he wanted the honour of buriall for having made ship-wracke thus the Poet deploreth his losse Heu numium Coelo Pelago confise serenâ— Nudus in ignota Palinure jacebis arena What reverence and regard the Roman Emperors have had unto it in their lawes and statutes in Iustinians workes may be seene plentifully and especially in one Title expressed by it selfe De non violando Sepulchro Alexander the great having discovered Achilles Tombe in Greece overgrowne with brambles and briers so honoured it that being crowned with a Garland of Lawrell and Cyprus he carowsed so many full bowles of Wine to his memory untill he had almost lost his owne So did Tullius Cicero for the time Questor send into Cicilie to readorne Archimedes Tombe it being almost obscured with thornes and brambles Contrariwise to this Sylla his cruelty and inhumane barbarity against the dead bodyes of his enemys is yet registred in the records of his Country for that he to be avenged upon his enemies being dead whom alive he could not come at caused to disinterr the halfe putrified carcases whereon he trampled with his Horses and being Iealous of being so served after his death ordained his body to bee cast into Tyber and caused to divert the Rivers course so to disappoint all who should search after it The like I find done by a certaine Pope who caused to carry about with him the Corps of some Cardinalls in Sheletons upon Mules ever before him to be avenged of them for that either they had crossed his election or had conspired against him whereupon the Author Septem praelati Papa iubente praelati c. Even the most barbarous Nations who otherwayes wanted all sort of humanity and civility have had respect to this For I finde in Peter Martyrs decads touching the Historie of the West Indies in Vraba and other parts thereabout how
up the vastnesse of the firmament so unmeasurably large as they doe for by their calculation though a man ride fourty myles a day yet shall he not see so much ground in many thousands of yeares as the firmament goeth about the earth in twenty foure houres So learned Clavius calculateth in his Commentary upon Sacroboscus But withall to know whether or not the Moone be inhabited or hath mountaines vallies and champion ground within her body and so forth and whether the rest of the planets as she be likewise inhabited considering say these curious fellowes that these vast bodies cannot be framed for light onely if not for this use also but being wearyed with these and alike more curious then profitable questions I leave them Section 7. To search out the secrets of Nature allowable if men be not too curious in them Eudoxus wish Plinius killed on the Mountaine of Vesuvius Aristotle drowned in Euripus Too much curiosity is a plague sent downe from Heaven on men The Poet Simonides acknowledged his ignorance of GOD How the Heathenish gods were pourtrayed IF any curiosity may be allowed I thinke the inquiry of the hidden and abstruse secrets of nature are agreeable and pleasing for a curious spirit provided that their curiosity carry them no further then to a reverent and respectfull admiration of the power of God working in Nature by them But if once such curious and inquisitive braines doe transgresse these limits and after the meditation of these things doe begin to drawe out of the secrets of Nature that which is unprofitable being knowne and so doe become transgressors of the old Law Non altum sapere not to be too inquisitive then I say their curiosities become vitious such as this was the curiosity of Eudoxus who desired at the hands of the gods to be so neere the Sun as to discerne the matter of it which was in question amongst his fellow Philosophers for the time although it should bee to the hazard of his life Such curiosity as this cost Plinius his life while too curiously he approached to the top of the Mount Vesuvius by Naples which I did with the hazard of mine also from thence to look down to the body of the hollowed hill to see if he might discerne the cause and matter of that fyre which bursting up in flames now and then had made it hollow within for then being choakt with a flash of a suddayne flame hee dyed So the river Euripus did requite Aristotle his curiosity with the like punishment although not drowning or overwhelming him with waves yet causing in him such melancholy for not comprehending its nature as procured his death We have warrant from holy Scripture that too much curiosity to knowe things is sent downe upon men as a plague in so farre that Herod esteemed Saint Paul distracted through his too much learning and they are scarce otherwise who thinke by their shallow capacity to comprehend the height length and depth of GODS workes which are so much the rather His by how much the lesse we understand them And it is observable that our beliefe is setled upon things incredible to humane reason to which a humble submission of spirit attayneth sooner then a curious inquiry Thus Saint Augustine esteemed GOD better to be adored bene sentiendo quà m multum loquendo In such sort that Simonides the Poet who was desired to describe God required first one day to thinke upon the subject and then another lastly a third and in the end confessed ingeniously that the more he studied it the further he was from comprehending it and the more he searched into that Theame the lesse he understood it which gave us well to understand how wisely the Aegyptian Priests Indian Brachmians the Persian Magi the French Druides and all the old Philosophers and wise men did who caused to mould and pourtrayte their gods with their fingers upon their lippes to teach men their Adorers not to bee too curious inquirers after their Nature or rashly blabbe forth what ever they imagine of them least that being discovered they should have beene found in the end to have beene but men either worthy in their time for warre or peace and after their death deified Micat inter omnes Iulium fidus velut inter ignes Luna minores Whereas the Nature of our great God-head is so profound a gulfe and hid mystery that as the Sun beames dazeleth our mortall eyes being too stedfastly fixed upon them even so doth over-curious inquiry after God and such other abstruse mysteries obfuscate the dim eyes of our understandings And as the Sun cannot bee seene but by his owne light So no more can God be knowne but by himselfe Section 8. Too great curiosities condemned and a moderation to bee used in them prescribed THus then as in Divine and heavenly mysteries wee should not be too curious but should rather content us with what is revealed So should we not in our worldly affaires busie our selves too curiously and perplexedly For as Gods secrets are not disclosed to the highest and most eminent amongst men but to the meaner and ignorant sort even so fortune and chance of this world falleth and followeth not alwayes the wisest and most curious but on such as for the most part doe not pursue them and these we doe tearme foole happy or more happy then wise Dum vitant stulti vitia in contraria currunt When I blame the extremity of curiosity as a master-vice it is not for that we should with the Stoicks â—ull our selves asleepe and cast off even allowable care concerning the events of our affaires in this life as to remitt and put over all to destiny which is no lesse blame-worthy then with the Epicureans to eate and drinke as if the morrow we were to die For as the golden mediocrity and commendable vertue consisteth betwixt extreames even so I say avoyding both evills this meant good may be admitted to be curious after all such things as concerne our vocation and trade of life And for this indeed wee have warrant but so that we referre the event of all to the alseeing providence who best knoweth our wants and can best helpe them Section 9. How GOD disappointeth the expectations of the most Curious And that the most subtill spirits runne into greater errors then the meaner doe I Wonder since neither the subtilties of this present age nor the wisdom of our predecessors neither Prophets of old nor preaching of new no not theirmost curious inquiries could rippe up the causes and notions of things which it hath pleased the Everliving to worke both above and below the concavity of the Moone in a manner to dazell mens eyes and to make their profoundest wits stoope under the wonders of His workes Why then should our curious Spirits rack their braines about the resolution of such questions which as they are difficult to be solved so are they dangerous
equity from iniquity who is above and the only verity who cannot be knowne nor pourtrayed by any image or representation saith he because no eye hath or can see him who whilest hee moveth all things yet abideth unmoveable who is knowne to be mighty and powerfull and who is onely knowne by his workes to be the Creator of this world as Socrates so his disciple Antisthenes acknowledged this yea Plato in Epimenide maintaineth these Gods to know all things to heare and see them then that nothing escapeth their knowledge whatsoever mortall things they be that live or breathe And Aristotle in his booke De mundo proveth that all things which it comprehendeth are conserved by God that he is the perfecter of all things that are here on earth not wearied saith hee like man but by his endlesse vertue indefatigable By all which we may discerne that hee acknowledgeth I may say religiously this visible world and all things therein to be created of God as in the 2 Book and 10. chap. of his Worke of generation and corruption at large appeareth To which authorities we may adde these of Galenus lib. 2. De foetu formando and of Plato Deum opificem rectorem nostri esse and that of Aristotle Deum cum genitorem tum conservatorem nostri esse quorum principium medium finem continet Of Theophrast Divinum quiddam omnium principium cujus beneficio sint permaneant universa Of Theodoret Deus ut Creator naturae sic conservator non enim quam fecit naviculam destituet but chiefly Galen Eum qui corpus nostrum finxit quicunqueis fuerit adhuc in confâ—rmatis particulis manere Now although in these particulars they agree both with us and amongst themselves yet in one point as may be seene in the subsequent section they differ Sect. 4. Opinions of Plato Aristotle and some Hebrewes concerning the worlds eternity The consonancy of opinions betwixt some ancient Philosophers and Moses about the worlds creation ARistotle would conclude the eternity of the world saying that as it had being from before all beginning so that it should never have an end to which opinions some of the Hebrewes particularly Leo the Thesbite seeme to assent so far howbeit they speake not of the ever durancie of it that after six thousand yeeres expired they understand it shall rest one thousand which then ended it shall begin of new againe and last other seven And so by course last and rest till the revolution of that great jubile of seven times seven be out runne At which time then this elementary world and nature the mother of all things shall cease To which opinion some way Origen in his worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod mundus cum tempore coeperit did incline Yet for all this I say Plato in his Timaeo speaking of the procreation of the world and of the vertues of the heavens proved that the world had a beginning and consequently that it shall have an end And that this is true saith he it is aspectable and may bee seene it may be handled it hath a body whence followeth that it hath beene begotten and seeing it is begotten it must bee by some preceding cause Now saith hee as it is a great worke to search out this causer of it so by our enquiry having found him to divulge him unto the vulgar is not altogether convenient Further he saith that God willing to beautifie this world as his chiefe worke made it a living creature subject to our sight containing within the inclosure of it all other living creatures according unto their severall species and kindes whereas he approcheth neerer the minde and sense of our profession than his fellow Aristotle so directly in his Timaeo he maintaineth that as God created or begat the world so he infused in it a procreative power which by divine or heavenly heate induced from above might propagate and procreate every thing according unto the owne kinde of it whether living or vegetable whether above or below And as the great Prophet and servant of God Moses bringeth in God speaking unto his creatures after their creation was finished Increase and multiply c. So Plato in his Timaeo bringeth in God speaking of the world and all contained therein in these words All ye who are created by mee give eare to what I am to say I will give you seed and a beginning of being wherefore doe ye for your parts beget and bring to light living creatures after your kinds augment and nourish them with food and when they shall cease to be let the earth receive them back againe from whence they came And to this Aristotle in his 2 Book De generatione corruptione cap. 10. giveth way where preferring in that place generation unto corruption hee saith that it is more worthy to be then not to be seeing properly to be appertaineth onely unto God and not unto creatures After the fabrick of the universe was accomplished it should have beene for no purpose if creatures had beene wanting in it therefore lest God should seeme to have forgot it he infused in every one according unto their owne kind a procreative power by which the generation of things might be perpetuated But how did he this saith hee First generally having spread abroad in the Heavens and Starres his divine seed for they claime a part in our generation Then particularly in every thing the owne proper seed of it all which he avoucheth in the 12. Booke of his Metaphysicks cap. 7. Section 5. Ancient Philosophers attributed the framing and continuance of all sublunary Creatures as we Christians doe unto God with a recapitulation of severall consonancies betwixt us and them IN which places and severall others of their workes as these worthy men have ascribed the cause of the being of all things unto God contrary to the opinion of these other frivolous preceding Philosophers who imputed the cause of it unto the concourse of Atomes So ascribe they the government of all these sublunary things unto the powers above with us Christians and not unto chance or fortune as these former Philosophers did Thus Aristotle in the first of his Meteorologicks It is necessary saith he that this whole world which environeth the earth should be continuated with the superior conversions or revolutions of those celestiall circles and bodies which roll and wheele above because the whole vertue of it dependeth from thence Neither is it probable that he who hath created the world and all that is within it should abandon and leave it so but that as the frame of the fabricke was his so likewise the guiding and ruling of it should be ascribed unto him also Which is more cleerely exprest by the said Aristotle in his booke De mundo Where he saith that it is an old saying and left by tradition from our forefathers that all things both are of God and likewise sustained by him and that there is
terminate with a subject If there be multiplicity of formes in one selfe same matter If formes of matters be extracted out of the potentialitie of the matter If Angels be species or individualls Curiosity in Logick to know what sort of relation betweene the creature and the Creator What Heaven the Prophet Enoch was wrapt unto What and where Abrahams bosome If beasts herbs plants will bee renewed with man after the resurrection If there be degrees of glory in heaven What language in heaven Curiosity in Physicke to know whether there be more worlds then one If there was one before this The Starres and heavenly lights force not our inclinations The inclination of Parentâ— more mooveth children naturally then the Starres doe The number and greatnesse of certain Stars in the via lactea Diversities of opinions Via Lactea differently given up The enquiry of the secrets of nature convenient food for a curious Spirit Eudoxus craved to be neere the Sunne although it should be with the hazard of his life as that hee might knowe it Because curiosity to know is a plague therefore our faith is settled upon things incredible to human reason The Gods of the Ancients were pourtraited with their fingers upon their mouthes and why As in Divine mysteries we should not be too curious So should we not in any worldly businesse As we should not bâ— over-curious â—o should we not be lâ—sse curious with the Stoicks referring all to destiny As the most curious craftsman is not ever either the wisest or the Wealthiest So the most curious heads are not they to whom God manifests his seâ—rets God as hee is above Nature so worketh he beyond Nature some times Great and sublime spirits stumble more vilely then the meaneâ— sort Dion Areopagita's observation of the Ecclipse at our Saviours suffering Opinions of the needle in the compasse Of Nilus her sourse and inundation Mens dispositions Burning hills and Mountaines Columbus first intention and motive to his voyage Columbus his reason His voyage His policy The cause of dearth since Columbus voyage Columbus's worth depraved His vindication Columbus denomination of Americus conferred on Vespucius Here againe vindicated Another aspersion on him Livias curiosity The understanding and reason in man is as the Sunne in the firmament Will as the Moone which should have no light cut from her Sun reason What happines is according to Aristotle By our understanding we know God by our will we love him What and wherein consisteth the old Philosophicall felicity so much spoken of being that whereof we now treate That our feliciâ—â— cannot consist in the actions of our will It would seem that our happinesse did not coâ—sist in the actions of our reason and understanding but in these of our will Reasons in favours of Will The actions of the will the object of it seemes to bee more noble then these of the intellect Will and understanding how coincident This question of felicity consisting in will and understanding is coincident with that Theologicall question of Faith good workes The end of all Sciences is to know which the Philosopher saith is good of it selfe The properties of our Soveraigne happinesse The greatest property of our feliâ—iâ—y is as to crave nothing more so not to feare the losse of that which wee have Wealth and honour cannot be our happinesse The different opinions of the Philosophers upon this purpose Happinesse wherein it did consist according to Socra The Epicureans and Stoicks their opinions The latter Philosophers have refuted al others establishing their owne Finally what our true felicity is and wherein it doth consist By this soveraine felicity a man liveth in tranquility and dieth in peace A Simile Difference betwixt Platonick and Christians Multiplicity of Gods amongst the heathen The Trinity shadowed by Plato Plato his reasons why the world liveth His opinion of God Some of the Hebrews of the same mind Platos opinion of propagation and continuance of all things Platos termes not far different from Moses words Comparison of the old Roman Philosophers with the Roman Church now The Hierarchie of blessed Spirits Sleepe mainteiner of all living creatures Perseus dyed for want of sleepe Causes of sleep Secondary Thirois murther Alexander the great his sleep Augustus his Alexanders great fortune Catoes sleepe His death A digression against selfe murder In his booke de Senectute Division of dreames Natural which Accidentall Divine Diabolicall Severus dream of Pertinax Severus causeth to be cast the manner of his dreame in brasse Henry the 5 th his admirable dreame Cicero's dream of Octavianus Antiquity superstitious in the observance of numbers The use of number Three Heavens Three Hells Heathnick superstitions Poeticall fictions Theologicall and Morall Vertues Of Sinne. How our appetites are bridled Christian duties How wee offend God an how to appease him Christs humiliation and exalation How to know God David Salomon Mans Enemies Love Of Feare Degrees of government About dyeâ—â— What Creatures God ordained for mans use Physicians Lawyers Iudges Division of Lawes Chirurgian Oratour Civilian Poets Physicall observations Customes amongst the Persians The seven ages of mans life attributed to the seven Planets Seven Wonders Two kindes of Miracles False Miracles which True Miracles Difference betwixt true and false Miracles Why God permitteth false miracles When miracles were most necessary The piety of the ancient Romans after any remakeble Prodigies Christians blamed A River raâ— blood The institution of the Novâ—ndiâ—lia sacra The heavens burned Three Moones A childe of a moneth old spake Men seene in the skie Two moones at once A greene Palme tree tooke fire of it selfe Rivers runne blood An Oxe spake It rained stones Ensignes sweat blood 〈…〉 The â—arth rend asunder A Statue wept The Capitoll destroyed by fire from heaven Images in Temples sweat blood Instruments heard to play where none were An Oxe spake A Comet like a sword hang over Ierusalem An Oxe calâ—ed Formidable Thunders Earth-quakes The deboarding of Tyber ominous to Rome A blazing starre The sea cast out monsters It rained blood three dayes A huge stone fell from heaven A great piece of Ice fell in Rome Conclusion 〈…〉 His meeting with an Herâ—â—te His proficiencie in the Art of Chimestrie His Present to the Senate Restored to favour He is suspected of Treachery Hee flyes to Bavaria He is hanged on a gilded Gybbetâ— The plenty of gold which the West Indians have The true matter of gold Ripleus c. 3. P. 74. Iodoc. Grenerus p. 36. â—los Flor. p. 35. 37. Thom. Aquin ad fratrem c. 1. Tauladan p. 28. Rosarum p. 18. Libaniuâ— Mullerus Aquinase 3. Daustricus p. 16. Monachus p. 16. Benedictus p. 5â— 57 58. c. Moâ—iennes two principless Solut. coagulat Moriennes Theob Arnaldus 〈◊〉 p. 61 62. Exercet 3. in tu bam Arnald in specie Scala philosoph p. 103 Mulletus de lap philosoph Rosarium p. 189. Libanius Arnaldus Iullius p. 116. Arnaldus Mullerus Miracula chymica Libanius Isaacus Lullius Calid c. 6. Rolinus p. 283. Dastinâ—s p. 30. Mullerus Libanius Scotus p. 61. â—â—1 Agurâ—lls Three speciall points wherewith the ancient Philosophers was most perplexed The opinions of the old Philosophers concerning the nature of the Gods The philosophers not only admitted their Gods aâ— inventers of good but fomenters of evill also The Philosophicall errour concerning the discent and progenie of their Gods The errours touching the descent of their soules Divers opinions of the philosophers concerning the substance of their soules The different opinion concerning the event of soules after their separation from their bodies Their reasons why there were moâ— worlds than one Opinions concerning the Eternitie of the World The Gymnosophists answere concerning the Eternitie The Philosophicall differences concerning the beginning of the World The fond conceites of those who imagined all things to be by the encounter of Atoms A theological observation upon the premisses Our Christian beleefe touching the Worlds beginning and ending Three wayes of knowing God A briefe description of the World The division of the heavens and Coelestiall Spheares The Plannets and their retrodations in their proper spheares Cause of the Moones change Different motions of the Starres What the great Platonick Starre was The Waters and Earth make but one Globe Why the Seas debarr'd from overflowing the Earth Division of the Earth Of America What maketh all things so deare now Of our old known world the third part is not Christian and that as yet different amongst it selfe Division of Asia The West and East parts Turkish professors divided amongst themselves A litle description of America and the New-found-lands What time of the yeare the world was created When probably it may be thought to take an end Copernick his opinion that the Earth did move rejected Why the change of Triplicities cannot be a ground for change of States The starrie firmament devided in so many Asterismes Bodin his triplicitâ—ie is not such The changing of triplicities notable to change the nature of things and Why Diversities of peoples natures conformeable to the positure of the heavenly Plannets The naturall disposition of the Plannets argueth the Inclination of people over which they are planted If people be changed from that which they were wont to be Why and How If some Countries be barren others plentifull Why and How Man compared to the World Qualities of the Northern and Easterne people The three faculties of the Soule Conclusion Metaphysick first called Sapientia 2 Phylosophia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Prima Philosophia 4 Philosophia Theologica 5 Metaphysica and why Whereof it treateth Two causes why Metaphysick is added to the other Sciences The first The second cause Metaphysick excelleth other Sciences A supposition resolved First Reason Second Reason Third Reason That Metaphysick is free from all subjection to other Sciences Reason Why the Science of Metaphysick is most honourable Comparison Christian Philosophers Aristotle Fonseca Suarez That the consideration of mans soule and not himselfe belongeth to Metaphysick Ruvins his opinion The benefit of the knowleâ—ge of the Metaphysickâ— Controversies