at the rising of the Sunne Fromond Met. lib. 6. Du Batt a Halo Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominatur hoc est Area quoniam ut Seneca testatuâ—… apud veteres terendis frugibus loca destinata fere rotunda suerunt Latini Coronam vocant quia rotundâ plerumque constat figurâ sidera cingere atque coronare videtur The signification of Circles f They are very seldome seen about the Sunne because of winde in the day time or because the Sunne either draweth the vapours too high or else disperseth them too much In the yeare 1104 there was a blazing starre and 4 circles about the Sunne which was a signe of the new kindling malice again between Henry the first King of England and his brother Duke of Normandy Stow in his chron The efficient cause of the Rain-bow The materiall cause The formall cause The colours in the Rain-bow Moon-bows The finall cause How to judge of the weather by the rain-bow The derivation of Iris signifying the rain-bow The rainbow was before the Floud A grosse absurditie of some who think that there shall be no rain nor rain-bow 40 yeares before the worlds end What the Jews do at the sight of the rain-bow a On Gen. chap. 9. pag. 898. b Dr. Willet on Gen. a 〈◊〉 〈◊〉 naâ—… â—…hilosoph b Quâ—… clara sunt alboque apparent colore 〈◊〉 visum movent quâ—… vero nigra obscura sunt minus cum afficiunt c Si magna fuerit vorago si non it a magna hiatus nonâ—…natur Titclman a It is said that clouds have sometimes fallen down to the earth with great noise to the teâ—…rour damage of such as had them in their Zenith which clouds came but from the highest part of the lowest region yet neverthelesse they were generated in the middle Region but waxing very heavie have sunk down by little and little till at last they seem to fall no further then the lowest Region But this is seldome They may also fall by drops through their own weight b Nigredo in nubibus ob vaporum densitatem oritur quâ—… lumen collustrans non admittit Et sic é contrá â—…it Albor viz. è vapore subtiliore parùm conspissato quem radius facillimé peâ—…etrat â—…quabiliter in illum spaâ—…gitur Goclen Disâ—…us Phys. c 〈◊〉 rubedo 〈◊〉 significat quia rubedo nubem raraâ—…t estâ—… solis 〈◊〉 ejúsque 〈◊〉 abâ—… esse â—…tat Sed 〈◊〉 rubedo pluâ—…ias 〈◊〉 ventos promiâ—…tit quia vapores humidarum sub densarum 〈◊〉 absumi non 〈◊〉 Ibid. The height of the clouds How the clouds naturally hang in the aire a This may be seen if any will but assay to poure water from an high place Ordinary and extraordinary rains Prodigious rain Worms Frogs Fishes Wheat b Paragraph â—… art 3. and elsewhere c Fulk in his Meteors Milk * Which may the sooner be done in summer and in hot countreys Flesh. Bloud d Lanquet â—…tow c. Object Answ. Wooll Stones Iron Earth Red crosses e Ruâ—…finus Histor. Eccles. lib. 1. cap. 39 f Theod. Histor. Eccles. lib. 3. cap. 20. Reasons concerning Red crosses at other times g Lib. 4. cap. 6. * So also in Westphalia ann 1543. at Lovane 1568. ipso Pentecostes die And in the yeare 1571 in duione Embdensi in Frisus Orientalibus See Fromond Meteor Lib. 5. cap. 6. art 3. The devil many times worketh in the Aire * Psal. 78. 49. How it comes to passe that the deviâ—…s knowledge is farre beyond mans * Matth. 8. 31. Job 1. 12. h Saxo Grammat Olaus magnus * Ephes. 2. 2. Exod. cap. 7 8. i Sentio inquit tales 〈◊〉 is verâ—… prodigioâ—…as esse fieri 〈◊〉 solâ Dei potentiâ eoque iram Dei portendere qualis fuit 〈◊〉 〈◊〉 pluit sulphure igne supra Sodomam alias urbes aut etiam 〈◊〉 praestigiâ—… Deo permit tenâ—…e fieri Zanch. Tom. 3. lib. 3. cap. 5. quâ—…st 6. Thes. 3. Why dew is but in the morning and at evening Why no dew is a signe of rain a Titâ—…lm 〈◊〉 lib. 6. cap. 6. How sheep mayâ—… get a deadly flux 〈◊〉 of dew Three kindes of dew Manna Of the Israelites Manna b 〈◊〉 oâ—… 〈◊〉 The Israelites Manna was not without miracle in many respects * Psal. 78. 25 26. How Manna is said to be Angels food c Myrrhina is a wine mixed with Myrâ—…he and other sweet â—…pices How Manna is said to come from heaven Hony-dew d Lib. 11. cap. 12. e It riseth with Sol about the end of July f Which is about the 17 day of April Ladanum the third kinde of sweet dew g Plin. lib. 12. cap. 17. Blasting dew h Magir. Phys. Com. lib. 4. cap. 6. a Lib. 1. de Meteâ—… câ—…p 10. Hot things cooled are soonest congealed Arist. Met. lib. 1. cap. 11. The matter of snow Why snow is white a Fulks Meteors b Havenreut com In Arist. de Met. lib. 1. Warm winters hurtfull c Lib. 17. cap. 2. One and the same cloud may give the mountains snow and the valleys rain The reason of sleet Crystall d Fulk Met. What hail is Winter-hail how and where it is made The sundry fashions of hail-stones Hail doth many times much hurt How the heathen used to secure their fields from hail and other harms * Psal. 107. 34 35 Charms unlawfull The descending mist is twofold Why mists and fogs stink A rot for cattell and an harm to men How by a mist to judge of the weather * And that 's the reason why when it hangs on the stubble or the like places we see so many little spiders busie in it for the matter doth as it were feed them and perhaps through the Sun-beams generate them The first opinion Answer a Dâ—… dicit Deum producere ventos de thesauris suis hoc tantùm innuit ventorum materiam exhalatiâ—…nen in terra tanquam thesauro inclusam esse unde Deâ—…s ventos producit per causas intermedias naturales quae sunt calor solis terrâ—… Havenreut Psal. 74. 17. 18. A socâ—…nd opinion * Psal. 104. 3. †Ibid. * Psal. 18. 10. †Ibid. vers 14. Answer â—… third opinion Answer b Metâ—…r lib. 1. cap. 13. Winde is more then the motion of the aire Another opinion * The reason of which fiction was because the clouds and mists rising about the sâ—…en Aeolian Islands of which he was king did alwayes portend great store of windes c Metamor lib. 1. a Lâ—…d de origâ—… font cap. 3. The cause and effects of an earthquake The definition of winde b Met. lib. 2. cap. 4. Why it useth to rain when the winde is down The aire moved augments the winde How the windes are moved and by what c Havenâ—â—us de Mes. lib. 2. cap. 4. Where 〈◊〉 motion of the winde beginneth Particular windes Why the winde bloweth not alwayes one way Opposite 〈◊〉 Oblique windes Whisâ—…ing windes The matter of winde not
poyson of the Exhalation whereof the Comet consisted unto some such place as lieth obvious unto it and the like Yea and upon the raising of windes come often showers and rains or else overflowings of banks upon high tides and other loftie waters which are forced over upon the violence of the windes Astrologers say that Comets do most hurt either unto those places to which they are verticall or unto those countreys which are subject to the signe wherein they are for they maintain that such and such countreys are subject to such and such signes but omitting part of that they also tell us which stands with good reason that in earthie drie signes they produce barrennesse by reason of drought in waterish signes barrennesse also by reason of too much wet in aierie signes extraordinary winde in signes of a fierie triplicitie extraordinary heat warres fires drought and the like and in all of these seeing their operation is extraordinary some one perilous and infectious sicknesse or other Besides they also tell us that if a Comet be in fashion like unto a sword it then signifieth warres and destruction of cities c. If it be stella crinita or blazing round about and of divers colours then it signifieth winde seditions heresies and the like but if it be blackish with a short tail and no hairs then it is a signe of barrennesse together with long and continued warres But know now that although these and the like accidents be produced by Comets yet if Comets should not be the case would be farre worse for mankinde and more readily would eager death seize upon him For if that which is the matter of Comets were not taken into one place and drawn so as it is up into the aire it would kill us by being dispersed about our dwellings such being the nature of their poisonous Fumes as they by experience know who have seen the danger of damps whilest they played the part of Pioners under ground Wherefore let me adde that the end for which Comets are is threefold for either they appeare for a Politicall end for a Theologicall end or for a Naturall end In respect of a Politicall end they are so to be taken for the Heralds of future calamities that men being forewarned may be forearmed and provided either to shun the threatned disaster or else to endure with patience the common and inevitable misery In respect of a Theologicall end they are either a signe of calamities or else the efficient cause of calamities If they be a signe then their end is this viz. that they may be monitours instigatours and admonishers to repentance and to desire and expect either the turning away or mitigation of those publick punishments But if they be the efficient causes of miserie then their Theologicall end is that they are sent as the instruments of punishing some such enormous malice and contumacie of mankinde as would not be kept under or restrained by any humane law or discipline And lastly in respect of a Naturall end it is that those pestiferous windes spirits or breathings which are gathered from metallique liquours and the like in the earth should be taken up farre into the aire from the common seat of men that thereby we may partake the lesse of their malice for being burnt out and consumed there they can lesse hurt us then if they were below If they should remain in the earth they then as they often do would rend and shake it or should they remain below in the neare neighbouring aire they would poison us sooner then above because if the aire be infected when they are on high and a great way from us much more would it be infected should they be below and round about us But of Comets I have said enough And now methinks I am led from them to a consideration of such appearances as are called New starres such as were in the yeares 1572 1596 1600 1602 1604 and 1612. Artic. 2. Of New starres and especially of that which was in the Constellation of Cassiopea Anno Dom. 1572. NOw here I must confesse that I know not what to write for how they are generated or what they signifie is a matter of most intricate question Noble Tycho that Phenix of Astronomie and after him Longomontanus with certain others have been perswaded that they were more then Comets and generated farre otherwise or of other matter then fierie Meteors are being first set a work so to think by the sight of that strange and admirable New starre which was seen in the constellation of Cassiopea seen from the ninth of November in the yeare 1572 untill the last of March in the yeare 1574. Which starre was indeed truely admirable and as I may say attended with a sad event I mean that cunningly plotted Massacre of Protestants in France at the solemnization of a marriage between Henry of Navarre chief of the Protestants partie and lady Margaret sister to the French King Charles the ninth then reigning and chief authour of the foresaid Massacre at which wedding there was not so much wine drunk as bloud shed thirtie thousand Protestants and upwards of the best and most potent being sent through this Red sea to the land of Canaan Or if this New starre were not attended with that particular accident because the Massacre was in August and the starre appeared not untill two moneths after yet we may hope that rising after such a butcherie and so soon after it as it did that therefore it came to animate distressed Christians shining at the first with a cheerfull countenance but at the last turning into a martiall and bloudie hue as if in so doing he which sent it would have the world take notice that his righteous servants should see truths enemies be they where or whom they will confounded at last by martiall discipline and that those who had made havock of others should be troden down at last themselves although for a time they fairly bore it out But by what instruments the execution of these projects should be performed we cannot tell Yet this I verily think may be said that those late blessed and admired proceedings of the prosperous and successefull GUSTAVUS ADOLPHUS King of Sweden whose manifold and sudden conquests made him a spectacle to the astonished world that those I say do point us to him above all men as being the man appointed to shew the first effects of that strange starre and that it was to have an operation farre surpassing the saddest consequents of former threatning Comets To which purpose I finde that learned Tycho hath added a kinde of propheticall conclusion to that book of his which he wrote concerning this New starre wherein he declareth according to his modest and harmlesse rules of art proceeding in them not like a doting heathenish starre-gazer that the effects were to be declared by succeeding events which as they shall not begin
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
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
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
Comets be burnt consumed and wasted in the starrie heavens it seemeth that there is no great difference between them and things here below for if there were it might be thought that they would not suffer such earthly matter to ascend up their territories such I say as doth either wholly or in part compose them Wholly or in part I adde because perhaps even the heavens themselves may afford some matter towards the generation of them especially if they be new starres such as Aristotle never saw wherefore he writes that a Comet consisteth altogether of an hot drie and a kinde of oylie exhalation drawn from the earth and questionlesse in such as are utterly below the moon it is even so but if they â—…e higher and continue longer they as well as new starres may have some help from such matter as the heavens afford towards the generation of strange appearances which though they have yet that they have no earthly matter is not excluded because next under God the efficient cause of these things is attributed to the starres and their operation for when they are aptly and conveniently placed and aspected then by their power working upon things here below they draw up hot drie and oylie exhalations and these exhalations afford unto Comets that matter whereof they consist Ptolomie attributeth much in this kinde to Mars and Mercurie and so do many others else beside him and why the yearely aspects of these starres do not alwayes produce such effects is because they are not alwayes aspected in the same manner but sometimes in one part of the heavens sometimes in another and cannot therefore produce their intended effects without either the meeting or avoiding of apt or inconvenient occurrences But I conclude and do yet affirm that the nature of the heavens is certainly such that the waters above the heavens might passe or issue through them in the time of the Floud and yet the heavens not be dissolved nor suffer damage by their falling damage neither in corrupting them nor yet in leaving a vacant place by coming all away of which in the fourth dayes work when I come to speak of the starres I shall adde yet something more CHAP. V. How to understand the word Heavens and of the severall Regions of the aire together with a consideration of such appearances as we use to see there Sect. 1. ANd now to go on with the residue of this dayes work God saith Moses called the firmament Heavens c. By heavens in this place Moses meaneth onely the visible heavens because he speaketh onely of the visible part of the world And yet the same word which is here used is sometimes put for the aire wherein windes clouds and fowls do flie sometimes for the upper Firmament where the sunne moon and starres are set and sometimes for the high places where Angels dwell And hereupon it was that S. Paul mentioned the third heavens wherein he saw things unspeakable The first of these is like to the outward court of Solomons temple and is the most open to us The second is like his inward court lesse open and abounding with starrie lights or lamps never going out And the next is as the Sanctum Sanctorum whither he is entred once for all who is a Priest for ever and maketh intercession for us In the two lowest is no felicitie for neither the fowls nor starres are happie It is the third of these alone where the blessed Trinitie enjoyeth it self and the glorified spirits enjoy it And questionlesse in this highest part must needs be more then exceeding glorie seeing the other two within the concave of the Firmament are so full of wonder But of the one of them I shall need to speak little in this dayes work yet of the other under it as being more pertinent something must be added Sect. 2. Parag. 1. Of the Aire and the severall Regions in it VVE may therefore now if you please look into the Aire and here following the common path and separating it from the starrie heaven I must say that it is divided into three stages or Regions although I verily think as afterwards shall be shewed when I come to speak of the starres that all this space even from the earth to the eighth sphere is nothing else but aire The highest Region is said to be exceeding hot and also drie by reason of the neighbourhood that it hath with the fierie element as is said and with the starres by the force of whose beams it receiveth heat which is also much increased by following the motion of the heavens The lowest Region is somewhat contrary for it is said to be hot and moist hot chiefly by the reflection of the sunne-beams meeting with the earth and moist by reason of the proper nature of the aire and also by reason of the vapours exhaled out of the earth and water This is the qualitie which commonly is attributed to this Region But I think that we may rather say it is variable now hot now cold and sometimes temperate differing according to the times and seasons of the yeare In which regard Du Bartas writeth thus Warm-temper'd show'rs do wash it in the Spring And so in Autumne but more varying In Winter time 't is wet and cold and chill In Summer season hot and soultry still For then the fields scorched with flames reflect The sparkling rayes of thousand starres aspect The chief is Phoebus to whose arrows bright Our Globie Grandam serves for But and White Neither is it altogether variable in regard of time but also by reason of the diversitie of place some climates being more hot and drie some more cold and moist then others which cometh to passe according to their distance from the Equinoctiall towards either of the Poles Thus for these two Regions But now concerning the middle Region it is alwayes cold yet surely in its own nature it would be warmer then the Region which is here below were it not cooled by a cold occasioned by the reflection of the Sunne-beams For they reflecting upon the earth drive up above the beams of their reflection much cold from below which being daily supplied is kept as a continuall prisoner between the heat above and the heat beneath Or if you will take it thus namely that it is cold but not extreamly cold yet cold I say it is in respect of the two other Regions which are hotter then it And this coldnesse happeneth partly through the causes before expressed and partly by reason of the Aire in it which cannot follow the motion of the heavens seeing it is hindred by the tops of the mountains And hereupon it is that the Philosophers make this a rule saying that the farrenesse from a circular motion gives quietnesse coldnesse and heavinesse even as the nearnesse gives motion heat and lightnesse Which in this thing concerning the middle Region is found to be true the
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
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
it appeareth that the matter of stones is a watrie humour and a thick unctuous earth which is not so to be understood as if the other two elements were separated from their mixture but because they have not such precedencie as the former And for their efficient causes besides the minerall vertue it is said to be heat and cold Heat bringeth the slow humid unctuous matter through the thin parts of the earth as the Philosophers affirm and cold condenseth it and makes it thick They live not with a vegetative life as plants and trees which have their nourishment from within but their augmentation proceeds from an outward accretion by the 〈◊〉 of particulars adhering to them when they lie in place convenient and in time their vertues may be abated by being long out of their right Ubi in which regard some supposed that they had life and died The common stones are of a more impure and grosse matter then the other Some whereof are solid some more full of pores In the solid the parts are more continued and better compacted yet so as some have a kinde of shining in them others are dark and dull The shining solid stones are chiefly all kinde of marbles of which I finde three sorts 1. Alabaster which is of colour very cleare and white The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and about Thebes in Egypt it is especially found there being the greatest plentie of it 2. Ophites which is a kinde of marble having spots like a serpent 3. Porphyrites which is the red marble mixed or interlaced with white spots The not shining solid stones are these and the like 1. The Flint 2. The Marchasite or that whereof they make milstones which being struck with Steel procures fire like to the Flint 3. Cos which is of power to sharpen edgetools wherefore we commonly call it a whetstone 4. Corticula or Lydius lapis which is of force to trie the truth in metalls we therefore call it a touch-stone 5. Smiris which is an hard stone wherewith glasiers cut their glasse some call this an Emery 6. Those which we name wheaten stones or any kinde of rockie stone or such as may be comprehended under the word Saxum Common stones lesse solid are the Pumex and Tophus 1. The Pumex is of a spungie nature and is apt to swimme by reason of the light matter whereof it consisteth 2. The Tophus is a sand or gravell stone that may easily be rubbed to crumbes But come now to precious stones and amongst them we have the noble and the lesse noble both which sorts are begotten of a more subtil and thin matter then common stones and fostered with a more singular influence of the heavens My task were in a manner endlesse to reckon all sorts yet some must be remembred The more noble precious stones are 1. The Adamant or Diamond the most precious of all stones and the hardest insomuch as it cutteth glasse and yeeldeth not either to stroke of hammer or fire notwithstanding it is softened with Goats bloud being warm soon after she hath eaten paâ—…sley or drunken wine Plinie maketh 6 kindes of Adamant The 1. is Adamas Indicus being neare akin to crystall for in colour and clearenesse it is much like it and in quantitie it is in bignesse as a filbert or hasell nut The 2. is Adamas Arabicus like to the other excepting that it is something lesse The 3. is called Cenchros answering in bignesse to the grain of Millet The 4. kinde is Adamas Macedonicus and this is like to the seed of a Cucumber The 5. is Adamas Cypricus this is found in Cyprus and tendeth somewhat to the colour of brasse The 6. is called the Siderite which although it be heavier then the other yet it is of lesse vertue and esteem the colour whereof is like to the colour of iron And this as also that of Cyprus are tearmed by Plinie degenerate kindes because they will be broken by the hammer or otherwise with blowes and may also be cut or rased by other Adamants All these kindes the two first onely excepted are said to have their place of generation amongst the Gold and in golden Mines 2. The Saphire is a very cleare gem very hard and of a skie colour growing in the East and specially in India the best sort hath in it as it were cloves enclining to a certain rednesse This stone is said to be of a cold nature and being drunk it preserveth chastitie corroborateth the heart helpeth against the stinging of serpents poyson and pestilence 3. The Smaradge is of a green transparent colour making the aire green neare about it The qualitie of this stone in physick is much like to the former or of more vertue for it is said to defend the wearer from the falling sicknesse And so greatly doth it favour chastitie that if it be worn whilest the man and the woman accompanie themselves together it breaketh in the very act 4. The Hyacinth is of a watrish colour or rather something blew like a violet It is exceeding hard and cloudy in the dark but pure and cleare by day like unto a false flattering friend whose blithe looks are onely seen in time of prosperitie but gone when the cloudie night of dark adversitie beginneth to approach For where true friends are knit in love there sorrows are shared equally and best are they perceived in a doubtfull matter Si fueris felix multos numerabis amicos Tempora si fuerint nubila solus eris Whil'st thou art happy many friends thou hast But cloudie times those many friends do waste Moreover this stone is of a cold qualitie moderating the spirits of the heart and of the other parts also it causeth mirth and being worn obtaineth favour as some report 5. The Amethyst is a gem or precious stone which in colour resembleth a deep claret-wine and as some suppose it hath power to resist drunkennesse 6. The Carbuncle of which Plinie writeth in his 37 book and 7 chapter is a gem shining with a light like fire representing a flame Some say it is the noblest and hath most vertues of any precious stone 7. The Calcedon is of neare nature to the Carbuncle it is of a purple colour and shineth like a star it is said to expell sadnesse and fear by purging and chearing the spirits it also hindreth ill and fearfull visions or dreams in a mans sleep 8. The Rubie is a red gem shining in dark like a spark of fire it cleareth the sight and expelleth sad and fearfull dreams 9. The Chrysolite is a stone of a golden colour and shining but brightest in the morning It is good against melancholy and fire is much hurtfull unto it 10. The Astarite is a cleare shining Crystalline stone having in the midst the image of a full moon or
This pitchie earth is of two kindes For it is either Hard or Liquid The Hard is more strongly concreted then the other being like unto clods of the earth or coals Or as some affirm it is tough and moist at the first swimming on the water but being taken forth it waxeth hard Of this kinde is 1 Asphaltus 2 Pissasphaltus 3 Succinum Asphaltus is a black Bitumen hard like stone-pitch cleare and smelling scarce so ill as Pitch It is found throughout Babylon and especially in the lake Asphaltites neare unto which stood those cities of Sodome and Gomorrah that were consumed with fire and brimstone and where also do as yet grow apples which according to Solinus are fair and fresh without but within are full of Sulphur and being handled they fall all to ashes In which they are Emblemes of the vanities of this world alwayes seeming more then they are Pissasphaltus is said to be Mummie or a kinde of Bitumen somewhat differing from Asphaltus and is not seldome found in clods rolling from mount Ceravine to the Sea as authours witnesse In stead of this it is supposed that we have counterfeit Mummie often out of Syria Egypt and some other places which is taken from poore mens bodies that die there For in stead of Myrrhe Aloes Cassia c. which the rich men have in their burialls and embalmings the poore are dressed and stuffed up with Bitumen This therefore which is but counter feit is nothing else but a corrupted humour taken out of old tombes which there droppeth from embalmed bodies and most ridiculously in my opinion do they erre who say it is made of mans flesh boyled in Pitch It is hot in the second degree and good against all bruisings spitting of bloud and divers other diseases Succinum is a Bituminous suck or juice of the earth being hard as if it were a kinde of stone It is of three colours White Yellow and Black The White and Yellow are called Amber and the Black is Iet They make beads of Amber And some would have this Amber to be rather a gumme growing on a tree then to be a suck of the earth The tree by some is called Ibex Romana But as others report out of Dioscorides it falleth in manner of a liquour from Poplar trees into the riuer Po in Italie where it congealeth and becometh hard in that form as we see it Iet hath more plentie of fatnesse in it then Amber and therefore it will burn like a candle and smelleth like the Pine-tree It hath an attractive vertue in it to draw chaffe straws and such other light stuffe unto it especially if it be rubbed till it be hot And these are the kindes of Hard Bitumen The Liquid and soft is like an oyly moisture flowing and is of divers colours according to the varietie of the place but the white is said to be most precious And for the kindes the chief are these Naphtha and Amber of Arabia Naphtha is a liquid Bitume like unto chalkie clay or as it were the fat of Bitume whereunto if fire be put it kindleth in such wise that if a little water be cast thereon it burneth more vehemently And indeed it hath in it such a fiery force that it will draw fire unto it although it be farre off When it is found to flow out of rocks then it is called Naphtha Petreolum and by some taken for oyl In the island Sicilie are fountains from whence great store of this liquour floweth which they frequently burn in Lamps Amber of Arabia is Bitume of an ash colour and of a fragrant sweet smell desired and sought after as a most precious merchandise It is found in Arabia felix neare unto a town which is called Sichris Howbeit Olaus Magnus calleth that Amber which is Sperma Ceâ—… but then it is Ambergreese and rather the spawn then the seed 12. From Bitume I come to Alume which is said to be a salt sweat of the earth according to Plinie congealing it self with a glutinous earth and water It is either white or black The white is either cleare or thick The cleare is softer and fatter then the other This is Roch-Alume and if paper be washed with this it will bear ink very well although it be bad The thick is more hard and of a grayer colour Black Alume is found in Cyprus and with this gold is purified and purged They that desire more may reade Plinie in his 35 book at the 15 chapter 13. Vitriol is a suck of the earth concreted obtaining the perspicuitie of glasse some call it Chaâ—…canthum which word may signifie either Copperas or Vitriol This suck is very poysonous 14. Salt is called Sal à saliendo because when it is put into the fire it skippeth and danâ—…eth It is a friable metall begotten of a waterish and earthie moisture mixt and decocted together the efficient cause whereof is the heat of the sunne and other starres who out of a salt matter drawing away the thinner and the sweeter parts leave the earthie still behinde which being throughly rosted by heat become salt For there be two things requisite in a salt savour The first are drie and earthie parts The other is an adustion of the said parts as Philosophers witnesse Salt hath force to binde to scowre and purge to disperse make thin and the like which thing Physicians can best declare There be 2 kindes Naturall and Artificiall The Naturall is digged Salt The Artificiall is made or boiled Salt Digged Salts are gotten either from the earth or from the waters as some distinguish Salts digged out of the earth be principally of foure kindes The first is Salt Ammonaick This is found in Africa under sand and is something like unto alume It is said to be hot and drie in the fourth degree and serveth to purge slimie humours Some affirm that that which Apothecaries sell in black clods is made of Camels stale and because store of Camels be in Armenia it is called Armâ—…niack The second is Salt of Indie of which you may reade in Plinie lib. 31. cap. 7. that it is digged out of mount Oramene and that the King hath there a greater yearely pension or custome then out of gold and precious stones The third is called Salt-gem which is a kinde of glittering Salt white and shining after the manner of Crystall Sometimes it is also called stonie marblie Salt Salt Dacian or Sarmatick Salt The fourth is called Salt-nitre and this is that which we call Salt-peter found in drie places under ground and in hollow rocks Of this is made that fatall dust called Pulvis Bombardicus or Gunne-powder the invention whereof was after this manner A Germane Monk or Frier of the order of S. Francis whose name was Bertholdus Swart being very studious in Alchymie was one evening for the finding
over the actions of men AS for the power which the starres can have in this kinde I have in the end of the former Article alreadie declared Howbeit that I may leave as few scruples behinde me as I can my purpose is to cleare this question a little more For it hath been the serious perswasion of not a few that according to the tenent of Basil in his Hexameron and some others the dispositions of men may not be imputed any whit to the starres without wrong either to God or them If say they vicious inclinations or evil actions be stirred up by the starres then God should be the cause of humane outrages wickednesse and the like Or again if the moderation of our actions dependeth upon the stars then many absurdities would follow For first those starres whose aspect is said to be evil should either of themselves be created evil by their maker or else it must be that in respect of their own wills they made themselves evil afterwards neither of which may be affirmed Not the first because every thing thâ—… God made was very good Gen. 1. Not the second because seeing the stars are inanimate creatures without life and soul it were wickednesse to attribute a will unto them To all which objections and doubts it may be thus answered viz. that the starres are no malicious agents voluntarily striving to do mischief to the world but rather such as do harmlesly send down their naturall influences and powers into the universe and had it been that man had not fallen their inclinations in him had been no inclinations nor their power in occasioning felt any jot at all The evil proceeds from the nature of man who lost his puritie and strength of will in yeelding to that which was forbidden it comes not from the starres but from our selves And so Melancthon doth in effect answer to that of Basil saying that we ought in this to consider what excellencie of condition our humane nature hath lost and thereby observe how grievous and evil sinne is by which our temperatures are become brutish and not rashly condemne or without consideration go throw the starres out of heaven For in this present state of things Nè nunc quidem stellas scelerum causas esse they be his own words we say not that the starres are causes of our sinne in regard that though our inclinations rise from them yet they are not sole or chief causes of our actions but our will is the principall cause thereof which was first created in perfect libertie by which it both had power to withstand even as still it ought to refrain all inordinate inclinations Non enim fatalem necessitatem constituimus nec cogi Neronem à stellis c. For we do not constitute fatall necessitie nor affirm that Nero was compelled by the starres unto his so great and monstrous sinnes but yeelding to his lusts he willingly entertained those rages which the devil more and more instigated and so became worse then his nature though bad enough had made him Hitherto Melancthon to that of Basil. Wherefore when we fall into a due consideration of these things and finde that it was the fall of our first parents which hath induced this disproportion between our natures and the influences of the starres we shall soon see where the fault resteth namely in our selves For as that worthy Knight observeth we must consider that the impression or operation of every agent is alwayes answerable not to the power of it self but to the capacitie and aptnesse of the patient according to which rule the starres produce their effects even as the subject or matter is in which their influence doth work Which is but as I said before viz. that if man had not fallen their inclinations in him had been no inclinations nor their power in occasioning felt any jot at all For as the fire hurteth sore eyes but warmeth cold hands so the starres are formaliter bona although effectivè according to the unapt qualitie of the subject they produce a sad effect Or to use again the words of the said authour as we see the wine which is healthfull and comfortable to some how quickly it hurteth the constitution of another who hath but a weak brain so the sunne doth soften and melt wax but stiffen and make clay hard yet no man for this affirmeth either the wine to be drunk or the sunne to be formally soft or hard Wherefore saith he by this I may boldly conclude that although it be confessed that the starres are efficient causes of our inclinations yet there is no consequence to conclude them such themselves as the effects are that they produce for where the fault resteth hath been declared Furthermore he also proveth against those who say the starres are tainted in being causes by accident or occasions many times of ill he proveth I say that every occasion to sinne is not to be accounted a provocation to sinne or to be held unlawfull for if this were admitted we must also pollute God himself with sinne because he hath made fair women and sweet wine by means whereof many men fall yet neverthelesse none will denie them to be good for they have their lawfull use and right end Wherefore he doth here also excellently conclude that as no man will say that the Physician or his medicines do sinne though when they restore a spent and difeased bodie accidentally they procure lust no more are the starres to be accounted bad or to sinne though in constituting the temperature of our bodies they may be truely confessed causes by accident or occasions of sinne The question is therefore resolved that it is no derogation from the perfection of things created although we grant the starres to have a kinde of power over the actions of men which power both how and what it is hath been declared Artic. 3. Of predictions or whether the signes of heaven may be understood or searcht into THey be Davids words that The works of the Lord are great and sought out of those who have pleasure therein And Moses here in testifying that God created the starres for signes doth likewise shew that they may be understood otherwise to us they were no signes at all Neither do I doubt but that even Moses himself and Daniel likewise who were brought up the one in the learning of the Egyptians the other in the skill of the Caldeans did understand the signification of these signes And from whence was it that those nations had their knowledge but from Noah and Abraham if Iosephus or Berosus may be credited For concerning Noah do not those authours storie that soon after the floud he taught the Armenians and Scythians the secrets of these things Whereupon they said that he participated of a divine spirit So also Abraham that Father of many nations did equally instruct the Caldeans and Egyptians although indeed afterwards it was their bold adventure to mix magick
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