by reason that neither lesser nor greater care bee taken about any thing then the cause requireth and that things belonging to liberality and honour be moderated There are three principall duties belonging to every Christian in this life to live in piety and devotion towards God Charity towards our Neighbours and Sobriety towards our selves There are also three subalterne and lesse principall to use respect to our superiours clemencie to our inferiour and gravity to our equalls Wee offend God three wayes with mouth heart and hands by hand heere I understand all our senses for which to him wee ought to make amends three other wayes by Confession Contrition and Satisfaction Three degrees of Christs humiliation his Incarnation life and death three of his exaltation his Resurrection ascention and sitting at the right hand of the Father There are three things incident to unregenerate Nature Ambition Avarice and Luxury There are three wayes to know God Negatively whereby what evill is in man is denied to be in God then by way of excellencie whereby what good is in man we acknowledge to be in God most eminently above man and in the abstract of it Lastly by way of causality whereby we acknowledge God to bee the efficient cause of all things Gods word was written by Prophets Evangelists and Apostles David for numbring his people had choyce of three things Plague Sword and Famine Salomon had choyce of three blessings Wisdome Wealth and length of dayes Three great enemies continually assaile man the Devill without him the World about him and the Flesh within him Against which hee should be armed with these three weapons Fasting Praying and Almes giving Love three fold Divine Worldly and Diabolicall Moreover we are tyed to a three-fold Love Of God our neighbour and our selves A three-fold feare also possesseth us a Naturall feare for our lives and goods a Civill for our honour and fame and a Conscientious for our soules So wee are said to see with three kinde of eyes of our bodies reason and faith The Popes Mitre is engirt with three Crownes SECT 4. Of Politick Government Of living Creatures and of duties belonging to men of severall professions as Physicians Iudges and Lawyers c. with some Physicall observations all Tripartite THere are three kindes of Government Monarchy of Kings Aristocracie of Nobility and Democracie of Commons as our State consisteth of Clergie Nobility and Commons Phylosophers Physicians and Divines doe severally prescribe dyet for living to all men the first a moderate the second a sparing the third a most strict continencie There were principally three kinde of Creatures ordained for the use of man living in three severall Elements Fowle in the Ayre Beasts on the Earth and Fish in the Sea Three kinde of living things Intellectuall Sensitive and Vegetable as Men Beasts and Plants There are three Principles of Physick Matter Forme Privation There are also three things requisite in a Physician to restore health lost to strengthen it being weake and to preserve it when it is recovered Even so the Lawyers parts are three-fold to recover meanes lost to preserve them when they are purchased and to purchase such onely as wee have right to which three the Canonists performe in purchasing of Benefites recovering those which are lost and in conserving those which are once obtained A Iudge should have these three qualities not to be delaying mercenary nor ignorant Lawes of men are three-fold of Nature of Nations and of Cities and the Lawes of God are Morall Ceremoniall and Iudiciall Three things chiefly are to bee observed in Iudgement Examination Consultation and Sentence Three things too are requisite in a good Chirurgian an Eagles eye a Lyons heart and a Ladies hand Three thingâ— required in an Oratour to speake fitly ornately and copiously or as some will have it demonst ratively deliberatively and judicially and in every of these the Circumstances are to bee observed Time Place and Persons There are three objects of the whole Civill Law Things Persons Actions Amongst Latine Poets three kindes of Verses are chiefly used Heroick Elegiack and Lyrick under Lyrick are comprehended Saphick Iambick and the rest Three species of sicknesse wherewith we ate affected which are of quality humour and substance which againe resolve in three kinde of feavers Simple Corrupt and Pestilentious Simple feavers too are three-fold Quotidian Tertian Quartan Corrupt or Hectick Feavers three-fold the first being in the consumption of our ordinary humour the second in our Balmie or oyly substance both curable the third which consumeth our noble parts called Marasmus past cure Of all measurable bodies there are three dimensions length breadth and deepnesse Three things especially the Persians taught their children to ride shoote and speake truth The day is divided into Morning Noone and Evening Every Moone hath her increase full and wane and Post triduum mulier fastidit hospes imber SECT 5. Memorable observations comprehended within the Number of Seven as of the age of the World and mans generation THe Number of Seven by many learned men hath beene held the most mysticall and by some entituled the most sacred of Numbers as on it many most remarkeable matters have happened God created the world in six dayes and rested the seventh and therefore amongst the Iewes every seventh moneth and seventh yeare were appointed to â—est and in how great reverence was their great Iubilee which every seventh yeare being multiplied by seven fell out every 49 yeare The age of the world is divided into seven the first from Adam to Noahs flood the second from that to Abrahams time the third from Abraham to the freeing of the people of Israel from their Captivity in Egypt the fourth from their comming out of Egypt to the building of Salomons Temple the fifth from that to the Babylonish Captivity at what time Ieremie writ his Lamentations the sixth was the time betwixt that and the comming of our blessed Saviour the seventh from our Saviours time to the end of the world And some have given forth that the world shall take end the six thousand yeare of its age and rest the seventh The first seven dayes after conception the seede of man in the wombe becommeth Embrion the seventh weeke there-after it becommeth faetus and quickneth and the seventh moneth after that it is partus and is brought into the world SECT 6. How the seven Planets are said to rule severally over the seven ages in the life of man AStrologians who will have the life and constitution of man to depend on the force of the starres and celestiall bodies no wayes depriving God of his Soveraigne and absolute power have divided the age of man into seven parts ascribing to every part one of the seven Planets which ruleth over it The first they call Infancie over which they place the Moone which is
wherewith it was perplexed for I was saying that if things on the earth were propagated by their likes as by the authority of Aristotle I did instance and almost unto that the Lyrick Poet Horace applaudeth while he saith although not to this purpose wholly fortes creantur fortibus and againe Nec imbellem feroces progenerant aquilae columbam then how can fishes be said to live and have their substance of and by the Sea For if the Maxime both of Philosophie and medicine hold good that we exist and have our being of those things wherof we are nourished surely fishes existing of a more grosse and more materiall substance than water is cannot be said to live by the Sea much lesse Fowles seeing their flesh is more terrestriall and for that cause they build and bring forth their young ones upon the Land whereas otherwayes it should seeme that they live and have their essence and existence from the Sea for in Genesis we reade that the Great Creator commanded the waters to produce swimming creeping and flying creatures upon the Earth Answ. With Aristotle whom you object to mee you must consider that in the fire and ayre no Creature is framed For so in the 4th Booke of his Meteors he holdeth from them two indeed he admitteth vertue and power to bee derived to those which are created upon the Earth and in the Waters true it is that Fowles being volatile Creatures their generation should have fallen by lot in the Ayre but in respect that none can be well procreated there the next Element became their bringer forth as neerest in nature to the Ayre and as being little lesse than a condensed Ayre from which these Foules might soone flye up so that all things here below being made up of a dry and then of a thickned moist matter which are the Earth and Waters no marvell that properly of them all things are procreated howbeit they may be said to have their temperament and vertues from the superior two fire and ayre and where it may be objected how the matter of Fishes should be so firme and solid they being nourished by the thin waterish and slimy substance of the waters it must be considered that the Seas and waters are not so exempted of some mixture of earth in them out that even as the Earth some way participateth of them so they impart partly to it their moistnesse againe of which mixture both Fowles and Fishes doe live Quest. What is your opinion concerning the potablenesse of Gold after which our Chymists and Extractors of quintessences Calcinators and Pulverizers of Metals make such search and labour whereby Gold made drinkable as they undertake our youth neere spent may be renewed againe all diseases cured and the drinker thereof to live for many Ages Answ. Although Gold of all Metals be the King as the Sun amongst the Planets and that it is the softest of all and most volatile so the easiest to bee extended and wrought upon in so much that one Ounce of it is able to cover many Ounces and Pounds of Silver yea although of all Metals it abideth the triall of the fire best and loseth nothing by it as Arist. in the 3. Booke of his Meteors cap. 6. observeth yet that it may be made potable I doubt much of it and am a Galenist in that point and that for these two notable reasons which Iulius Scaliger setteth downe in his 272. Exercitation First because there must bee some resemblance betwixt the body nourished and the thing that nourisheth which no more holdeth betwixt our bodies and gold than betwixt a living and a dead thing Secondly because nothing is able to nourish us which the heate of our stomack is not able to digest But such is Gold and therefore c. Alwayes of the worth and vertue of Gold reade Plinius lib. 1. c. 3. capâ— 1. Quest. Now what is the matter of precious-Stones earth it cannot be for it is heavie dull and blackish coloured they are glitteringly transparent like Stars water it is not for even Crystalline Ice will dissolve whereas they for hardnesse are almost indissoluble yet Cleopatra is said to have liquefide a Pearle to Anthonie Answ. They are of most purified earth not without some mixture of moistnesse but such as are both mavellously by the force of the Sun subtilized tempered and concocted Section 11. Of the Earth its circumference thicknesse and distance from the Sunne OVR Cosmographers generally but more particularly our Geographers have beene very bold to take upon them the hability as I am informed to shew how many graines of Wheate or Barley will encompasse the whole Earth which I esteeme a thing impossible to any mortall man to doe and therefore frivolous to be undertaken and I think it very much if they can demonsttate how many Miles it is in compasse leaving to trouble their wits with the other yet hereupon I desire to be resolved Answ. The Philosophicall generall knowledge of things is twofold either knowing things which fall under the reach of their Science in their effects thereby to come to the knowledg of the cause or contrariwise by the cause first to know the effects to come But the Mathematicall demonstrations whereof Geometry is a part consist not in these speculations but in reall demonstrations and that in such sort that their positions being once well founded thereon they may build what they please whereas on the other side a little error or mistaking in the beginning becommeth great and irreparable in the end and so to make way to your answer there is no question but if once a Geometrian give up the infallible number of the Miles which the Earth will reach to in compasse but soone and on a sudden hee may shew how many graines will encompasse it for it is universally held that the Earth is in circuit one and twenty thousands and so many odde hundred Miles a Mile consisteth of a thousand paces a pace of five feet a foot of foure palmes a palme of foure fingers breadth a fingers beadth of foure Barley cornes and so from the first to the last the number of the Miles holding sure the supputation of the graines number will cleere it selfe by Multiplication Quest. By that meanes I see you seeme to make no difficulty of that whereof I so much doubted Answ. No indeed and in this point I perceive how farre learned men are to be respected above ignorants yea as much as Pearles Diamonds or precious Stones are to be preferred to grosse Minerals Quest. Seeing all depende upon the knowledge of the Earths compasse then how many Miles hold you it to be in roundnesse Answ. The discovery of our new found-lands and the confident assurance which our moderne Navigators and Mappers have of this Terra australis incognita maketh that punctually not to be pointed out but what may satisfie in that or in knowing how thick the masse of the
Earth is in how many dayes a man might compasse it about if by land it were all travellable or conjecturally to shaddow how great is the distance betwixt the Earth and the Firmament I referre you to the Title of Curiosity following for as I finde a discrepance amongst our most learned Writers in divers most important heads of their professsion So in this point also I finde them variable and disassenting for Elias Vineti commenting on Sacrobosk upon that Text giveth forth the Earths compasse to extend to above two hundred and fifty thousand stadia whereof every eight maketh up our Mile which shall farre exceed the most received opinion of our expertest Mathematicians who by their moderne Computations make the reckoning of its circumference but to amount to one and twenty thousand miles and six hundred that answerably to the three hundred and sixty degrees wherewith they have divided the great heavenly Circle and proportionably thereunto the Earth Yet pondering aright the discrepance and oddes which doth arise betwixt our learned Authors concerning the compasse of the Earths Globe wee shall perceive it to proceed from the great diversity of Miles in divers Nations every man understanding them to be the Miles of that Nation wherein hee liveth but speaking to our Natives of Britanne it is found by daily experience of Mathematicians that if a man goe 60. of our British Miles further to the North then I say visibly he shall perceive the Pole to rise a degree higher and the Equinoctiall to fall a degree lower whereby it is manifest that to one degree of the great Circle of heaven such as is the Meridian there answereth on earth 60. of our myles Now there being in every such great circle 360. degrees or equall parts multiplying 360. by 60 wee finde that they produce 21600. myles British for a line imagined to passe by the South and North Poles and so encompasse the earth would easily appeare to amount to the same computation As for the diametricall thicknesse of the earth the proportions of a circles circumference to its diameter or lyne crossing from one side to the other thorough the centre being somewhat more than the triple such as is the proportion of 22 to 7. called by Arithmeticians triple Sesquiseptima triple with a seaventh part more and seeing the circumference of the great circle of the earth is a little lesse than 22000 myles it followeth that the thicknesse or diameter of it from face to face is a little more than 7000. And consequently the halfe diameter viz. from the circumference to the centre neer about 3600 miles Now then suppose a man to travell under the equinoctiall or middle lyne of the earth betwixt the two poles making every day 15. of our British myles It is manifest that such a Traveller should compasse the whole circumference of the earth in three yeares 345 dayes some 20. dayes lesse than 4 yeares As for the distance of the earth from the firmament I dare not give you it for current yet in the Schooles thus they shadow it that the aires diametrical thicknesse is ten times above that of the waters the waters diameter ten times above that of the earth By the Aire I understand here all that vast interstice betwixt us and the Moone which if it be true counteth it selfe but because the distance betwixt the centre of the earth and the centre of the Sun is more particularly specified by our Astronomers therefore to give you further content thus much of it you shall understand that if you will remarke diligently and compare together the observations of Ptolomeus Albategnius and Allacen you shall finde that the aforesaid disstance betwixt the centre of the earth and that of the Sun containeth the earths Semidiameter 1110. times Now as I have said before the earths Semidiameter being somewhat lesse then 3500. we shall take it in a number to wit 3400. Which if you multiply by the aforesaid 1110. the product will shew you the whole distance betwixt the centre of the earth and the centre of the Sun to be 3774000. Three millions seaven hundred seaventie foure thousand myles likewise if from this number you substract 3400. myles for the earths Semidiameter from the centre to the superfice and 18700 myles which is the Suns halfe diameter according to the doctrine of the afore-named Astronomers there remaineth 3751900. myles as the distance betwixt the uppermost superfice of the earth which we tread upon and the neerest superfice of the Sunne which being the chiefe and middle of the planets may conjecturally shaddow forth the distance of the earth from the heavens OF VARIETIES THE SECOND BOOKE CONTEINING A DISCOVRSE OF METEORS As of Comets falling Starrs and other fiery impressions c. Of Winde Clouds Thunder Haile Snow Raine Deaw Earth-quakes with their true Naturall Causes and effects c. Of Rivers and Fountaines their Springs and Sources c. BY DAVID PERSON of Loughlands in SCOTLAND GENTLEMAN Et quae non prosunt singula multa juvant LONDON Printed by RICHARD Badger for Thomas Alchorn and are to be sold at his shop in Pauls Church-yard at the signe of the Greene Dragon 1635. To THE MOST REVEREND FATHER IN GOD PATRICK By the providence of God Archbishop of Glasgow Primate of Scotland and one of his Majesties most Honourable Privy Councell and Exchequer in that Kingdome c. My LORD TO whom can those two Pillars IACHIN and BOAS erected before Salomons Temple bee more properly applyed then to your Grace who both in Church and common-wealth have showne your selfe to bee the lively Hieroglyphick figured by them as your Memorable deeds in both can beare record to Posterity for with what vigor did your piety and zeale extend it selfe in suppressing vice and superstition in the Churches conâ—redited to your care and in establishing vertue and learning both there and elsewhere may appeare in the peoples harmonious Concord in Religion to Gods glory your eternall praise and their eternall comfort And as your Piety so have your Iustice and travells beene extraordinary in settling of the Church rents universally through the land repossessing every man of his owne tithes upon most competent considerations all which with your great gravity Munificence and other endowments fit for the accomplishment of so venerable a Prelate have heaped upon you both Gods blessings our Royall Soveraignes favour and the peoples love and reverence But least others should deeme that adulation which the mouth of verity would even extort from your enemies without further commendations of your Person I humbly recommend this booke to your Graces Patronage acknowledging the strong tyes I have to continue Your Graces most obsequious servant D. PERSON OF METEORS THE SECOND BOOKE CHAPTER 1. The definition of Meteors their Matter substance place and cause I Define Meteors to bee things above our sight in the ayre as the Etymology of the word importeth I divide them into dry and moist according
aproaching the North Climat but afarre off and obliquely or side-wayes occasioning the cold of it and consequently of the winds blowne from thence Whereas more perpendicularly it glanceth on the other Meridian and Westerne parts by which means as the Earth is warmed so are the winds And if it be asked why in the height of Summer the Sun being in Cancer that then are fewest and lowest winds as in the extremity and cold of Winter there are few likewise as by experience may be seene To that may be answered That as in all things extremities are vicious even so in this matter for great heat and drought in Iune Iuly and August doe keepe back the winds and their matter as extremity of cold doth in December and Ianuary The Earth in that time of Summer being burnd up with scorching heate hindereth the winds to rise because the earth then is burningly dry wthout any mixture of moistnesse out of which drougth of the earth without some moistnesse no fumes can be exhaled So the Ayre clogged with cold thick heavie and lumpish clouds of raine and waters holdeth as it were the winds within their Precinct hindring them to blow then till the Ayre be disburdened of that load and doe give way to the winds to sport themselves in the spring recompensing their long captivity with licencious unbridled blasts Or to know how the wind bloweth is this First the exhalations whereof it is composed are carried from the Earth high up to the middle Region of the Ayre but so that when it is there it is encountered and repercussed tossed and moved with cold and condensed Ayre finally it is put aside from whence againe by violence it is throwne downe by the cold predominating in that Region so it striketh upon this lower Region of the aire in the descent of it not right and diametrically downe but slentingly which ayre againe beating the Earth by the superiour impulsion and the earths repelling it upward or back againe maketh it following the round circumference of the Ayre to blow about filling it with its noise As for the number of the winds what Countries be subject to such or such winds what maketh the Northerly winds to blow dry the Southerly moist I refer the first to Sea-men whose experience is surer than our contemplation the other are soone solved by a good Naturalist for the Sunne shining upon the South Countries more kindlie and hotter than upon the North maketh the winds conforme to the Ayre of the Countries hotter there than in the North and moister CHAP. 8. Of Earthquakes their cause and nature THIS question dependeth upon the knowledge of the former for the nature and matter of winds being well understood will cleere this the sooner I formerly said then that cold and dry exhalations by the force of the Sun elevated up in the Ayre and from thence by predominating cold beaten aside and from that through the Ayre downward to the Earth back againe whirling upon the face of it and round about through this lowest Region are the matter and nature of the winds which cold and dry exhalations I say are the matter of these winds which often times so lowdly blow upon the superfice of the Earth that not onely Ships on the Seas Trees in the Woods are overturned by their violence but likewise high Steeples and Towers are made to shake and tremble in such sort that even Bels have beene blowne out of the one the roofe of the other uncovered our fruits and cornes beaten downe to the terror and amazement of the beholders Even so dry and cold exhalations but these more grosse and not so Elementary as the first enclosed within the bowels and concavities of the Earth for Nature hath no vacuity and there converted into winds doe struggle and strive as it were to burst up through this earth to attaine to its owne right place which is upwards and that is the cause of this trembling and motion of the Earth which we call Earthquakes And because the Southerne Countries are hotter than the Northerne in respect of the Suns approach to them I meane in its perpendicular beholding of them they I say are consequently more apt to bee enflamed and so to be concaved and wasted within yea and to be more capable of the engendring and reception of these exhalations and winds and their effects therefore it is that these Countries are more subject to the motions and tremblings of the earth whereof their particular Histories afford us testimonies enough than the more Northerly are for they having grosser and lesse matter evaporated from them by the Sunnes heat doe admit lesse concavities and so fewer exhalations so then both winds and Earthquakes are of one selfesame matter and subject viz. of cold and dry exhalations wherof they are framed and they differ onely in this That the exhalations whereof the winds are doe rise more purified of the superfice of the earth and as we say in Schooles Ex Elemento superiori whereas the other more grosser are from below Et ex Elemento inferiori so that both in matter and motion they doe agree Neither is this called in question by Aristotle handling the same matter Lib. 3. Meteor Where his Commentator Albertus Coloniensis compareth this motion of the Earth by the power of these inclosed vapours in the bowels and cavernes of it to the motions and tremblings of our pulse by the Systole and Diastole of our spirits in and above our hearts and so within the cavity or hollownesse of our bodie And yet not content with this comparison he insisteth in the duration and continuance of the Earths motion saying that even as the tremblings wherewith our bodies are agitated during the fits of a Feaver doe continue so long as the faulty and peccant humour reigneth in our veines and accordingly diminisheth its proportion as the matter occasioning the feaver impaireth even so it is with this trembling of the earth having respect to the multitude of vapours and to their declining for the more these vapours are the Earthquake lasteth the longer and is more violent but when they spend and decline its violence and continuance is remitted I know now the Philosopher and Naturallist who admit nothing done in nature to bee otherwise than by naturall meanes will admit nothing beyond the reach of Nature when they are posed How is it then that commonly after Earthquakes Plagues Pestilences and death of Bestiall doe ensue To this they answer That the exhalations which causeth the Earths motion having burst up through the Earth infecteth our Ayre with the infective breath of it which it contracteth when it was incarcerated within the bowels and wast places of the said Earth Likewise they ascribe some such or not farre different reasons in their owne degree to the cause of evils which usually I wil not say ever befall after blazing Comets which although in effect they have their owne
the beholders So it begetteth a manner of content to their eyes and eares But our silent and dumbe obsequies as wanting Bells and other noyse doth not so take the Spectators and such as accompany them Now I will close this Title with one observation which the Poets remarke who affirme that the spirits and Manes of them who want their due burialls wander here and there in Ghostly apparitions untill their bones be interred Nec ripas datur horrendas aut nigra fluenta Transportare prius quà m sedibus ossa quierunt For the punishment of the neglect of it may appeare in one of our Northern Countries cald Lawder who on her death-bed had enjoyned her husband to bury her in the Church-yard which if hee did not shee threatned that her Ghost would haunt him after her death but the plague then raging in those parts and he fearing that if she were publikely buried that all would have suspected her to have died of the plague whereupon every one would have deserted him and so lest hee should bee left succourlesse he resolved to conceale her death and buried her in a corner of his Garden but thereafter this womans ghost I say did so incessantly both haunt and affright both him his children and family that there was no resting for them at any time till by the advise of the Clergy she was taken up againe and buried where she desired to be in her life-time which being done both she and they rested A TREATISE OF MENTALL-RESERVATION And of no faith to bee kept unto Hereticks Section 1. The decree of the Councell of Constance That no faith is to be kept with hereticks and enemies is agitated the commendation of peace that a necessary and iust war is to be preferred to it A story of Augustus Caesar. I begin this rhapsodicall Treatise with the famous act of the Councel of Constance wherein it was decreed That no faith was to bee kept unto Hereticks and Enemies of the faith by vertue whereof as Vlidislaus King of Hungary violated the peace concluded betwixt him and Amurath for the time great Turk at the instigation and solicitation of Cardinall Iulian sent to him from Rome for that purpose to the great prejudice of the civill Christian estate and aggrandizing of theirs So by vertue of the same the Martyrizing of Iohn Husse and Hierome of Prague although under trust and safe conduct granted by the good Emperor Sigismundus was to the great prejudice of the Ecclesiastique Roman estate by renting a sunder from her Sea a great many of the Churches of Europe for hee that is the God of peace and Hosts both never exercises his revenging hand better then when things agreed upon equall termes are not observed So the Histories report that the same day of the Battaile given by the Hungarian King unto the Turke that Amurath lifting up his eyes unto heaven should say Iesus if thou be a true God and of this people who encounter mee this day and that they honour and serve thee shew it by the equity of this cause which by his obtaining of that dayes victory was plainly manifested and it is manifestly seene that the breach of faith plighted to the two Bohemians and their burning unto ashes was so far from smothering the faults whereof they complained that on the contrary diverse worthy and learned men after them blowing this coale by them then kindled have made its flame to blaze through all the world as the bloudy wars through many parts of Europe for maintaining of their cause at least their opinions can to after ages beare record It is true indeed this word Peace sounds sweet in every eare wherefore our Saviour Christ leaving this world left his peace with his Disciples and his house also is called Domus pacis and blessed be the feet of those that carry the glad tydings of peace yea the Angell from heaven proclaimed peace on earth and towards men good will in a word Beati pacifici Blessed are all peacemakers yet it hath never beene thought so gracious but that a necessary warre was to be preferred unto it if it was dishonestly violated or shamefully agreed upon What then may be said to Bartoll one of the greatest Lawyers of his age who in the Law Conventionum codice de pactis or at least in the Digestis maintaineth That faith is not to bee kept to particular enemies which Cicero in his 3. lib. Officiorum although but a Heathen contradicteth and that of Vlpian no lesse in credit than he That it is lawfull to circumvent one another and chiefly seeing in all their writings they esteeme more of the true keeping of our promised faith in all our actions than of strict and precise justice but so thought not the good Emperour Augustus Caesar though he had promised a great many Talents of gold to those who should bring him the head of Crocotas a notable robber in his time which robber hearing of this reward came of himselfe and layed downe his head at the Emperours feet and craved the reward conditioned whereupon the Emperour did appeare so farre from revenge that he forthwith granted him not onely his life but the promised Talents also Neither did the noble Iosua so when he was deceaved with the Gibeonites for although those deceaving Polititians or rather hypocrites hold for truth that Frangenti fidem fides frangatur eidem And worse than that they doe violate likewise their plighted faith to those who have done them no injurie nor made any breach of faith at all yet I say Iosua did not so to the Gibeonites who deceived him for when the Iewish Captaines would have beene revenged on them the Princes answered Wee have sworne unto them by the Lord God of Israel now therefore we may not touch them c. Iosh. 9. 19. Section 2. Mentall-reservation defined All fraudulency in making peace or taking truce condemned for which purpose are instanced examples of Grecians Romans and others WHat shall bee said to those who while they sweare and promise have neverthelesse in their minde no intention at all to performe Linguajuravi mentem injuratam servavi A maxime with the former not hatched in the braine of a Florentine matchiavill but raked out of the profoundest Cabinet of the most secret and most obscure dungeon in hell Cleomenes after a truce made up with the Argiues for seven dayes the third night thereafter under trust and assurance surprized them and then being challenged of his promise made answer That he made truces for dayes and not for nights Lysander used to say that men should be deceaved with oathes as children with apples the generosity of a noble Alexander acknowledged no such guile who when Polypercon his Counsellor had advised him to take advantage of the darkenesse of the night against Darius could reply That he had rather chuse to repent the losse of his fortune than to purchase victory with shame Malo me
farre as liberty is opposed to compulsion For if there were nothing compelled but that which is repugnant to the inclination of the thing certaine it is that inclination to any thing agreeth very well with the intellect Now whereas it is said that the object of will which is good supposeth that of the intellect which distinguisheth the veritie of the thing we must consider that the will of it selfe could not have willed that except first by the understanding it had knowne it to be such so by this meanes the will hath no further regard to the object of it in so farre as it begetteth felicity and happinesse then the intellect hath and although by way of understanding it bee made the adaequate or proper object of the will yet it ceaseth not to bee the object of the understanding also as having all things that are and which may fall under our capacity for object and consequently it shold be thought nobler and freer then the will in regard of the boundlesse object which it hath in its extent But to leave the decision of this question to better Divines seeing it falleth neere on the controversie of faith and good workes by which together wee attaine salvation as by the operations of will and understanding we attaine felicity I say that all men naturally doe desire for the well of their will to be happy and have contentment and for the exercising of their understanding to have a marke to ayme at which all Philosophers allow to be true yet few of them came ever to the just point of both It is necessary then to have a butt and to have that good and to have one because GOD hath given us an understanding whose perfection is wisdome and so one to which as at a marke our understanding addresseth all her powers and bendeth perpectually all her forces againe to have it good because hee hath given a will whose perfection is goodnesse And certainely God who is wisedome and goodnesse himselfe had an eye unto both these in the creation of all things For seeing the Philosophers confesse that nature doth nothing amisse what should then bee thought of God whom nature serveth is but as a handmaid Now as GOD who is the beginning middle and end of all things hath had no other end in his workes But himselfe Even so we his Creatures should have no other ayme nor end in our actions but him only seeing we have both our beginning continuing and ending from him Naturally all reasonable creatures doe wish well to themselves and therefore propose some marke which they ayme at as their peculiar good which can be nought else but the end for which man was created to wit the glory of God who hath made all things for it So that in striving to come thither hee attaineth to his owne proper end and good which is the good hee aymeth at and naturally seeketh By this meanes if we find either the principle butt of mans ayme or our Soveraigne good wee have found both the butt hee shooteth at as the object of his understanding and his good for the object of the will hee therefore should apply all his endeavours to this end and all his desires to this his good Section 5. That all Philosophicall precepts have come short to demonstrate true felicity Philosophicall distinctions to know what is good of it selfe in Sciences yet all weake to illustrate wherein mans true happinesse consisted which is Philosophically agitated IF man had persisted in his first integrity hee had not beene now to seeke this felicity for then his understanding clearely perceaved truths and his will readily desired all good things But since the losse of the first the ladders of the Philosophers in all their sciences have beene too short to lead us to the latter for although their end is to know which Aristotle affirmeth to bee good of it selfe as by Morall Philosophy to discerne good from evill and right from wrong by physicke health from sicknesse by the Mathematicks equall from unequall proportions by Astrology the course and force of the Starres and the celestiall signes by Geography the length and compasse of the earth by the Physickes the naturall principles and causes of things by Metaphysicks supreme essences good and evill spirits yet none of all these could leade us to that right knowledge that I intend here For all their sciences did conclude only to us that a mans happinesse consisted in a quiet and pleasant life whose tranquillity is not interrupted with feare want sicknesse and the like but all these will not serve our turne for their worth passeth no further than this life and the body and so must perish but true happinesse never hath an end In the handling then of this felicity and happines it must bee remarked that it is common to the whole species of mankind and therefore as all are borne capable of that end so all should tend to that butt Man feareth nothing more then his end it being of all terrible things the most terrible nor wisheth any thing more earnestly then ever to bee and this Soveraigne good wee aspire unto is the end of man beyond which we shall crave no more for if there were any thing further to be craved it could not be our end because beyond the end there can be nothing or if we craved any thing further it could not be our Soveraigne good seeing the greatest property of this beatitude is as to crave nothing further so not to feare the losse of that we have and withall to be content with that which we possesse Of necessity then that which must bee our Soveraigne good behoved to be agreeable to the nature of man particular to his species yet common to all the individua of that kinde And in so farre as it is our Soveraigne good it must bee universall perfect and everlasting Thus having found out the nature of this our beatitude and felicity let us a little run over the world and al the Philosophers to see if either the one hath in her bosome or if the other hath found it out by their curious inquiries Sect. 6. That wealth and Honour cannot bee esteemed to be our supreme good or felicity and the reason therefore Philosophers confuted by their difference of opinions Opinions of severall sects of Philosophers concerning felicity instanced to that effect THe things of this world which should seeme to make a man most happy are these two wealth and honours but alas the one is winde and the other clay they content not all men for all men attaine not unto them and yet they that have them are not alwayes content seeing they who have most doe for the most part still crave more Lastly they perish and decay and the feare to lose them is more galling then the pleasure almost to enjoy them is solid by which meanes they cannot bee our soveraigne good seeing these doe neither limit our
no nature of it selfe left unto it's owne Tutory able to attaine well being for so I interprete Salutem without his assistance or helpe wherefore his opinion is that God holdeth the beginning middle and end of all things So Theophrast saith that all things have a divine beginning by which they are and doe subsist Dionysius likewise in his booke De divinis nominibus avoucheth that nothing hath subsistance but by the omnipotent power of God with whom Theodoret that the governour of nature is the Creator of it neither will he forgoe that Ship which hee hath built Hence GOD is said by the ancients to bee divided through all natures as if all were full of God because his divine power spreadeth it selfe over and is seene in all his workes how be it one way in the heavens another way againe in the inferiour creatures for in them also his power manifesteth it selfe Inde hominum pecudumque genus vitaeque volantum Et quae marmoreo fert monstra sub aequore pontus Igneus est â—llis vigor coelestis origo Seminibus Section 6. Severall other opinions wherein the Ancient Heathnicks agreed with us Christians Confirmed by the Testimonyes of their Poets GOD then as he created all things maintaineth and governeth them both according to these Philosophers opinions and ours so they jumpe with us in this that to procure his greater favour and to shun his greater curse we should adore invoke and sacrifice unto him not only the calves of our lippes but reall sacrifices as in those dayes under the law was done by Aaron and his successors under the Old Testament and as they who were appointed to attend upon the Altar were sequestrated from amongst the rest of the people so was it amongst them The Poets are full of the testimony of both these Now as particularly Processions were used for the good successe of their cornes as yet in the Roman Church is observed so had they particular dayes which they esteemed more sacred then others Tibullus in the first Elegie of his second booke perfectly particularizeth it Dii Patrii purgamus agros purgamus agrestes Vos mala de nostris pellite limitibus Neu seges eludat messem c. Vina diem celebrent non festâ luce madere Est rubor errantes malè ferre pedes And as yet in the said Church there is invocation of certaine Saints for such or such diseases and for raine whose relicts in such processions they carry about so the same Poet in the same Elegie acknowledgeth some Gods to be appropriated as I may say to this or that use and place Huc ades aspiraque mihi dum carmine nostro Redditur agricolis gratia Coelitibus Ruracano rurisque Deos. Lastly as in the new Roman profession there is almost in every family the Statue of some Saint so finde I amongst the ancient to have beene the like Sed patrii servate lares aluistis iidem cursarem vestros cùm tener antepedes Nec pudeat prisco vos esse è stirpite factos Sic veteris sedes incoluistis avi Tunc melius tenuere fidem cùm paupere cultu Stabat in exigua ligneus aede Deus That they acknowledged nothing to happen unto men by chance but by the dispensation of the supreme powers In that also they agreed with us Finally I may say that as these Philosophers acknowledged punishments for sins to be inflicted upon men both in their life and after their death so had they confidence of joyes to be reaped in the world to come for their good deeds as Socrates in his Apologie for himselfe at length declareth Sect. 7. Of good and bad Spirits and wherein the opinions of the Heathnicks agree with ours concerning good Spirits AS for their opinion concerning good or bad spirits I reade Plato and Aristotle come so neere ours that you would beleeve that they had collected their sayings out of the holy Scriptures yet they doe startle my beliefe when they say that the continuall rolling of the celestiall orbes and their spirits doe make that harmony they speak of in the heavens I could much easier have trusted them if they had spoken any thing of Musicke within the heavens by those spirits where wee have warrant indeed that the blessed Spirits there assisting the presence of him that sitteth upon the Throne doe sing Allelujas glory to God on high Which good Spirits as I finde them distributed in 9. severall Quires or orders by Dionysius so in Plato finde I 9. distinct orders of good daemones Yea the story of the evill spirits is no cleerer set downe by our owne Writers then they have it expressed in theirs The blessed spirits as I was saying are divided by Dionysius in these Quyres Seraphins Cherubins Thrones Dominations Vertues Powers Principalities Arch-angels and Angels subdivided in two rankes The first of them assisting the presence of the Almighty The second is called inferior because as it obeyeth the commandement of the first as Dionysius in the tenth Chap. of his booke touching the heavenly hierarchie witnesseth so their imployment is much in the world as the Lord his servants excuting his wil appointed either for whole countries or particular persons Apparent accinctae aurae flammaeque ministrae ut jussa accipiant Sect. 8. How neere the Ancients agree with us concerning bad spirits and in what orders they were divided of old AS for the bâ—d spirits who were banished heaven the first and best mansion for their pride they invaded the principality of this world and so bewitched it by their craft that there was no nation almost that they did not draw to their obedience under the name of God and that so strangely that every where after a like manner they were worshipped and adored as Gods both amongst the French Druides and the remotest Gymnosophists of the Indies in shapes of Idols how soever since the comming of our Lord and Saviour Iesus Christ both they and the old Sybillas have ceassed for a great part although yet in many places their sacrifices doe continue And that same Lucifer goeth about yet as a roaring Lion seeking whom he may devoure So Plato by severall arguments proveth not onely that they are but setteth down their division and power over the world both generally and particularly But leaving all both Deos majorum and minorum gentium The gods as they termed them of greater or lesser Nations their Gods Patrii and Penates ordained for the custodie of provinces or families their Dii Lares which were propitious ones or Larvae the badder sort with their Genii good or bad Angels ordained as they thought for the guarde and attendance of every particular person and so forth I conclude this Treatise OF SLEEPE AND DREAMES Section 1. That nothing can subsist without sleepe or rest Exemplified in the death of Perseus King of Macedon The Primary and secondary causes of sleepe That a sound conscience is a great motive to sound sleepe Proved in the example
most carried away with superstitions The second Reason to the Mid-people participating of both extreames betwixt the religionary Southerne and the laborious industrious and warlike Northerne The third which is Vnderstanding to the Northerne who have more strong and robustuous bodies fitter for labour and handy-workes than the other two So as succinctly as I could I have given you a relish what the most learned have both written and thought of the world and its parts till a fitter time wherein God willing you shall receive a more ample content in this and other things A GENERALL INTRODVCTION AND INCITEMENT To the studie of the METAPHYSICKS Wherein the most excellent ends and uses thereof are illustrated and how necessary it is to be understood by Christians SECT 1. Of the severall titles and appellations that have beene given by Heathnick and Christian Philosophers to Mataphysick the reasons wherefore every of those names were attributed unto it and finally whereof it principally treateth THe high and sublime Science which we call Metaphysick hath divers titles and styles attributed unto it partly by Aristotle himselfe and partly by other Authors as is observed by Suarez in the beginning of his first Metaphysicall Disputation and by Fonseca in his prooemium prefixed to his Commentaries upon Aristotles Metaphysicks cap. 8. For first this Science is called Sapientâ—a â— Metaph c. 1. 2. because it disputeth of highest and most hard matters and of the first and most generall causes of things Secondly it is called Philosophia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of excellencie 4 Metaph. cap. 2. because it exceedeth all other parts of Philosophy in dignity very farre and as a Queene it hath Soveraignty and royall prerogatives above them all prescribing unto every particular Science the bounds and limits of it confirming or establishing the principles of them all Thirdly it is called prima Philosophia 6. Metaph cap. 1. lib. 2. cap. 6. because it treateth of most excellent matters as of God and of the Angels in so farre as they may be knowne by the light of Nature for as they are knowne to us by divine revelation the consideration of them belongeth to Divinity In the same respect it is called Philosophia Theologica 6 Mataph cap. 1. and Scientia Theologica 2 Metaph. cap. 6. and by Christian Philosophers who know another Theologie above for distinctions cause it is called Naturalis Theologia Last of all it is called Metaphysica which word occurreth not in Aristotle himselfe but is used by his Interpreters and followers yet it is grounded upon the titles of Aristotles Bookes of Metaphysicks which after by Aristotle himselfe or by Theophrastus who is thought to have collected Aristotles Workes and to have digested them in order are intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idest post naturalia aut transnaturalia and that either because this Science was invented after Naturall Philosophy for the knowledge of the natures of bodily substances which is called Physiology or else because the things considered in it are beyond and above the order or ranke of naturall things that is of grosse and bodily substances for it doth treate of spirituall and invisible substances viz. of God and of the Angels as also it treateth of the attributes and notions or conceptions of entity or beeing which are common to all things which have a reall being whether they be bodily substances or spirituall yea whether they be substances or accidents SECT 2. The Reasons why Aristotle added Metaphysick to the other parts of Phylosophie and how it is distinguished from the other Sciences ARistotle who is thought to be the first author of this sublime and almost divine Science added it to the rest of the parts of Philosophy chiefly for two causes as Fonseca well observeth in the 6. chapter of the Preface to his Commentaries upon the Metaphysicks First because in the Physicks these substances are considered which are composed of bodily matter and forme and in the Mathematicks they are said to be accidentia abstracta à materia secundùm rationem yet truely and really in their beeing or existence they have a necessary dependencie from bodily matter and therefore are called Accidentia materialia because they have their beeing in and from grosse and bodily substances Now besides these there are some things meerely immateriall that is neither composed of bodily matter and forme nor yet any way depending from bodily matter which therefore are in the Schooles said to be abstracta à materia secundùm rem secundum rationem as God the Angels spirituall accidents caet And therefore as materiall substances are considered in the Physicks and materiall accidents in the Mathematicks so it was requisite that there should be a third kinde of Science to wit the Metaphysicks for the consideration and handling of things meerely immateriall and independing from bodily matter Secondly there are some generall degrees and conceptions of entity or beeing as also some attributes properties principles and some divisions or distinctions which are common to all things whether they be bodily and materiall or spirituall and immateriall as ens essentia existentia unitas veritas bonitas and the divisions of ens in completum incompletum finitum infinitum necessarium contingens permanens successivum absolutum respectivum principium principiatum causam effectum subjectum adjunctum signum signatum mensuram mensuratum actum potentiam c. Now these things are transcending and doe exceed the limits of particular and inferiour Sciences as Physick Geometry Arithmetick and the Sciences which are subalternate and subordinate to them wherefore they cannot be handled in them but for the handling of them there must bee some generall and transcendent Science whose speculation is not limited to any particular species entis but comprehendeth and taketh in all things under the capacity and amplitude of the object of it And this is Metaphysick of which we are now speaking SECT 3. Three Reasons conducing to the praise of Metaphysick inducing all men to the study of it and setting downe some principall ends and uses thereof BY this every man may cleerely see the necessity of this Science for the perfection of Philosophy But it may be that some will thinke the consideration of these immateriall or spirituall things of which I did speake in my first reason as also these attributes properties and distinctions which are common to things materiall and immateriall and of which I did speake in my second reason some I say will thinke the consideration of them not to bee necessary but to be more curious than profitable But I perswade my selfe no wise or judicious man will thinke so For first without the knowledge of these generall and transcendent Metaphysicall tearmes and notions or conceptions no solide knowledge can be had for the subjects which are handled in inferiour Sciences
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