Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	flower_n	grow_v	small_a	4,070	5	5.9979	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13217	Speculum mundi· Or A glasse representing the face of the world shewing both that it did begin, and must also end: the manner how, and time when, being largely examined. Whereunto is joyned an hexameron, or a serious discourse of the causes, continuance, and qualities of things in nature; occasioned as matter pertinent to the work done in the six dayes of the worlds creation.	Swan, John, d. 1671.; Marshall, William, fl. 1617-1650, engraver.	1635 (1635)	STC 23516; ESTC S118043	379,702	552

devoted pilgrims count this way For sure the world is but a gaudie ball Whose quilt is vanitie no joy at all Rouze then thy minde witcht mortall from the ground Think of that place where true joyes may be found Choak not thy soul with earth for thou dost winne Nought for thy care but punishment of sinne Rouze then I say thy thoughts think what it is To be partaker of eternall blisse For when the drie-land God did make appeare 'T was not that man should think his heaven's here Sect. 4. Concerning the sprouting springing and fructification of the earth I Am now come to that which I called the third and last part of this dayes work and it is the budding and fructification of the earth For after God had discovered it and made it drie he commands it to bring forth every green thing as grasse herbs trees c. by which he caused it to change a mourning black and sad-russet weed into a green gallant rich enameled robe and ladylike to paint it self in braverie having green grassie locks whose hair doth not more adorn then profit whose rosie cheeks are not more admired then for their vertues wisht whose frank free fragrant fruitfull breasts do so nourish her own children sprung from her never resting wombe that they again adde nourishment to other things both man and beast gaining by her never ending labours For God by saying Let it bring forth did not onely give an abilitie or power of bringing forth but brought that power also into act causing this act to be so begun that it might be continued from thence to the very end of time And to this purpose we see it is that the herb must bring forth seed and the tree bear fruit For God would not that either the herb should be sterill or the tree barren but with their seeds and fruits according to their kindes by which it was and is that their kindes both were and are preserved For first we see the buds spring up these at the first are tender but afterwards growing a little older we call them herbs the herbs being of convenient growth bring forth flowers under the flowers grow and wax ripe the seeds the seeds being ripe and cast into the ground do again bring forth the tender buds and they herbs in their severall kindes and so on as before by which you may see how God hath constituted a never ending course in nature being the same in the trees also as well as in the herbs For their tender branches do not grow to be woodie but by little and little then they aspire to the height and name of trees and being trees they blossome from their blossomes arise fruits and within their fruits be seeds and in those seeds resteth the power of other sprouts or tender shoots Now some would observe from hence that here is mention made of three kinde of plants and fruits that the earth bringeth forth viz. the bud the herb and the tree which by others are distinguished into herbs shrubs and trees But I rather think the bud is to be exempted and not taken as one peculiar thing proper to a kinde of its own For as I have already shewed that which is the bud may be taken either for the tender shoot of any herb or grasse or else for the tender and unwoodie branches of shrubs and trees for that which they be in their sprouting they are not in their perfection neither are they in their perfection what they be in sprouting And is it not an endlesse wonder to see the varietie growth power and vertue of these the earths rich liveries some great some lesse some little some low some large some long some whose vertue excells in this some whose power appeares in that some hot and moist some cold and drie some hot and drie some cold and moist Of all which I purpose to give my reader a taste that thereby he may be driven to admire the rest Herbs hot and moist ANd first of all I begin with Basil in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Ocimum Basilicum or R●…gium This is an herb hot in the second degree and somewhat moist Galen would not that this herb should be taken inwardly because it hath a kinde of superfluous moisture joyned to it but being applied outwardly it is good to digest distribute or concoct We in England seldome or never eat it yet we greatly esteem it because it smelleth sweet and as some think comforteth the brain But know that weak brains are rather hurt then holpen by it for the say our is strong and therefore much smelled unto it proeureth the headaeh and as the authour of the haven of health affirmeth out of Hollerius Basil hath a strong propertie beyond all these For saith he a certain Italian by often smelling to Basil had a scorpion bred in his brain and after vehement and long pain he died thereof Moreover that we shunne the eating of it is also necessary because if it be chewed and laid afterwards into the sunne it engendreth worms Mr Thomas Hill in his art of gardening testifieth that the seeds of Basil put up into the nose procure sneezing and being mixed with shoemakers black do take away warts killing them to the very roots The wilde Mallow is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a 〈◊〉 of pain and in Latine it is Malva sylvestris It hath a certain moderate and middle heat in it together with some moisture The leaves stamped with a little hony and one anointed with them shall not be stung by bees wasps or the like Borage is a common herb and yet some account a fourefold difference in it as thus Garden Borage white-flowred Borage never dying Borage so called because fair blew flowers ripe seeds and buds for new flowers may be seen all at once on it and also another kinde of Borage which is little differing from the former excepting that the flowers look fair and red This herb is hot and moist in the first degree Unto this may be joyned Buglosse which according to Dioscorides as Mr. Gerard writeth is the true Borage whereupon saith he many are of an opinion that the one is but a degenerate kinde from the other In the Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latine Lingua bubula Plinie giveth a reason of this name which is because it is like an oxes tongue Moreover he likewise calleth it Euphrosynum from the effect namely because it maketh a man merry and joyfull For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Laetitia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth some such thing as doth laetitiam adferre or bring mirth which he witnesseth of this herb to be true saying that being put into wine it increaseth the delights of the minde Plin. lib. 25. cap. 8. The like is also said of Borage Ego Borage gaudia

Egypt and after him Darius K. of Persia dared not to make a cut out of the Red sea into Nilus for fear of drowning the countrey because they supposed that the sea lay three cubits higher then the land of Egypt yet as some report how truely I cannot tell the Ptolomies kings of Egypt effected the work without any danger of inundation But suppose they had not done it or suppose it were granted that the Red sea were higher then the plains of Egypt yet it followeth not unlesse one swallow can make a summer that the sea in generall is every where higher then the earth As for the height of the Red sea above the land neare adjoyning to it Aristotle seemeth to give a reason perswading himself that there is such a change in the universe as that that which hath been sea is sometimes land and that which hath been land is sometimes sea and so he thinketh of those low grounds neare the Red sea that they have been gained from the sea The like we may also think of many places in the Netherlands and of that small part of sea which is between Dover and Callis as Verstegan proveth in his restitution of decayed antiquities cap. 4. pag. 97. Fifthly suppose that certain springs arise out of the highest mountains must the sea therefore needs be higher then those mountains surely I think not For albeit I be not of Aristotles minde nor of their opinions who do not derive the rivers from the seas nor make subscription unto them who give a sucking and an attractive power to the veins of the earth yet I finde it as a thing possible although that part of the sea which lieth opposite to the head of the fountain or to the place where the water first breaketh out be lower then the ground that the said water may neverthelesse easily ascend and not break forth untill it finde a place convenient Now this ascent is caused by the sea which seeing it is a vast bodie is very ponderous and heavie and cannot be thrust back by the water at the head of the fountain opposite to it but rather it doth potently and strenuously croud on the said water through the hollow ports and passages of the earth untill at the last it springeth forth Were it so indeed that there were an equall weight of both waters I mean of the sea-water driving and of the spring-water arising then the ascent of the one could not be higher then the superficies of the other but seeing the weights are unequall which Cardan did not well consider the stronger and heavier must needs drive on the weaker and lighter causing it sometimes to ascend even above it self Sixthly and lastly that which the Psalmist witnesseth concerning the standing of the waters on an heap I take to be nothing else but the gathering of them to one place so and in such a manner that their coming together may be called Seas and their forsaking the land be called Earth for if one place of Scripture be expounded by another it will appeare to be even so First because it is said Ecclesiastes 1. 7. All the rivers go into the sea but the water hath his naturall course downwards and cannot be forced up but by the heavier weight as hath been shewed Secondly because it is said Psal. 107. 23. They go down to the sea in ships down as to the lower place and not up as to the higher And for that alledged out of Jeremy viz. Fear ye not me c. The Prophet speaks there of no miraculous work against nature but of the ordinary providence of God by naturall means keeping back and bounding the sea as at the 24. verse is manifest For there he gives the like instance of the rain which we know is not wrought by miracle and yet it sheweth the watchfull providence of God preserving the world by the naturall course of the creatures Judge then if they be not mistaken who would have the sea higher then the earth The fourth question is Whether there be more water then earth Now here I am perswaded that the answer may be either double or doubtfull For if we have respect to the known parts of the world then I think there may be more sea then land But if we have respect to all both known and unknown then perhaps there may be as much land as sea For we see that in the maps of the world the Southern parts are not known and therefore they write Terra Australis nondum cognita which whether it be sea or land is uncertain Pareus upon Genesis is perswaded that the land is more then the sea alledging a proof out of Esdras where it is said that when God commanded the waters to be gathered he gathered them into the seventh part of the earth and dried up the six other parts which although it be Apocryphall in respect of the autoritie of the book yet saith he it serves to shew that the waters are not more then the earth The next question is Whether the earth be founded upon the waters The Psalmist seemeth to affirm it Psal. 24. verse 2. For according to the common reading it is He hath founded it upon the seas and prepared it upon the flouds To which it is answered that if the earth as it is be the receptacle for the waters or holdeth the waters in the concavities of it how can it be that the waters are in stead of a foundation Job saith He hangeth the earth upon nothing chap. 26. 7. If upon nothing then not upon the waters for they are something And again even the Psalmist also saith The foundation of the earth cannot be moved Psal. 104. 5. If not moved then not founded upon the waters for they are moveable flitting to and fro sometimes this way sometimes that way and never standing still Wherefore when the Psalmist saith The earth is founded upon the seas he meaneth that it is so placed above them as that it is made fit to be a place for habitation And so Expositours understand the Hebrew word Gnal viz. in such a sense that it doth signifie above and not upon In which sense the waters that it sustaineth do not hold it but are holden by it for they are in it tanquam in utre as in a certain vessel and do alwayes strive to come as neare the centre as is possible For conclusion then of this question thus much must be known namely that when God made the world he made all things in number weight and measure insomuch that the earth although it be hanged upon nothing is so equally poysed on every side that it cannot but be firmly upheld and no more fall then the sun out of the firmament or the starres out of heaven For hath not man sometimes shewed an admired portion of skill in this or that rare work which he hath wrought and effected by nothing else but onely the deep and profound rules of

ruin'd towns and drown'd walls as they row A fourth effect is the cutting the neck of some Isthmus from the continent and thus Britain was severed from France Africa from Spain and Sicilie from Italie with the like A fifth is the translation of mountains buildings trees c. unto some other places of which we may finde testimonie in good authours of credit Albertus calls this motion a vection or a carrying A sixth is the breaking out of rivers and fountains in some new places which happeneth by the breaches made in the earth amongst water-springs through the violence of the Exhalation A seventh is plague and pestilence caused by the poysonous fume of the Exhalation such as was in the yeare 1531 before mentioned when Lisbon was so strangely shaken For putrid Exhalations infect the Aire and the Aire us An eighth effect is famine which may be by reason of the shocks and shakings of the earth making it thereby become as it were sick and steril Or else it may be by reason that the long pent vapour carries with it a blasting hurtfull fume A ninth is sometimes the discovering of new burning hills which may happen when the abundance of Brimstone and sulphurous matter that is under ground is set on fire through the violent motion of the Exhalation and so it breaketh forth A tenth is or else should be the fear of a Deitie For if it be the Lords will by this work of his in his handmaid nature to shake it no land can be sure no place so strong that can defend us Nay the more strong the more dangerous For the higher the greater fall With the wi●…e man therefore I will say I know that whatsoever God doth it shall be for ever nothing can be put to it nor any thing taken from it And God doth it that men should fear before him Ecclesiastes 3. 14. Last of all this I will adde and it is a saying of one well worthy to be remembred The whole earth saith he is nothing but the centre or point of the world This is all the matter of our glorie this our seat Here we bear honours here we exercise rule here we desire riches and here mankinde troubleth and turmoileth himself here we wage warre yea civil warre and make the very earth become soft and fat with the crimson bloud of our mutuall slaughters This is that place where we drive away from us our neare neighbours ditch in his grounds to ours and so measure our demeans by driving others from our coasts that thereby we may be like to him who can freely triumph in any part of the earth But what of all this When time by ending us hath put a measure to our covetousnesse then after all what a small portion shall he obtain who is dead and gone from all O amatores mundi cujus rei gratiâ militatis Oh ye lovers of the world for the sake of what thing is it that you strive Let any judge whether this lower Ball Whose endlesse greatnesse we admire so all Seem not a point compar'd with th'upper Sphere Whose turning turns the rest in their career Lo then the guerdon of your pinching pain A needles point a mote a mite you gain A nit a nothing did you all possesse Or if then nothing any thing be lesse Why then should man this nothing thus respect As he for it Heav'ns Kingdome should neglect If thou feed'st well if feet and back be clad What more to thee can Kingly riches adde Not house not land not heaps of gold and treasure When sicknesse of thy body hath took seisure Can thence remove it neither canst thou finde A force in them to cure a troubled minde Which if man could well remember he would cease to spend himself for nothing and willingly subscribe to the lamentation made by the Poet under the person of Hecuba upon the ruine of Troy saying Quicunque regno fidit magnâ potens dominatur aulâ Animúmque rebus credulum laetis dedit Me videat te Troja non unquam tulit Documenta sors majora quàm fragili loco Starent superbi Which is as one translates it thus He that his confidence puts in a Crown Or in his Palace potently doth frown And takes with prosp'rous fortunes all his joy Let him but look on me and thee O Troy Chance by no greater influence could declare In what a fickle state all proud things are To this purpose also serveth that Epigram of Ausonius wherein he feigneth Diogenes to see the rich King Cresus among the dead and there Diogenes himself hath as good an estate as he Effigiem Rex Croese tuam ditissime Regum Vidit apud manes Diogenes Cynicus Constitit útque procul solito majore cachinno Concussus dixit Quid tibi divitiae Nunc prosunt Regum Rex O ditissime cùm sis Sicut ego solus me quoque pauperior Nam quaecunque habui mecum fero cùm nihil ipse Ex tantis tecum Croese feras opibus Amongst the ghosts Diogenes beheld Thee Cresus of all kings with most wealth swell'd This 't was he did conclude and as one mov'd With greater laughing then his wont behov'd He farre off said Thou richest once of kings Speak to this place below what profit brings All thy late pomp for ought that I now spie We are alike nay thou more poore then I. For nought was what I had I brought that store Thou hadst much wealth yet now then I no more Like unto which is that example of him who lying at length upon the ground and rising by chance espied the print that his bodie at the full length made he breaks out into this or the like speech saying Lo here what a small piece of ground will serve us when we die and yet living we seek to conquer kingdomes To which we may joyn that worthy command of famous Saladine who being ready to depart this life called for his standard-bearer giving him in charge that he should go and take his winding sheet and hanging it on his pike he should go out with it and tell to his camp that of all his triumphs of all his conquests and of all his victories he had nothing left unto him now but onely that to wrap up his bodie for his buriall Are all men mortall are all born to die Can none on earth possesse eternitie Sure he that looks upon the worlds frail stage And views the actions of this present age He cannot but with eyes indiff'rent see That mortalls here would fain immortall be For by the symptomes is the sicknesse found And by the thoughts that equalize the ground Transcending rarely from that pitch on high Up to the court above the azure skie No hard thing 't is a judgement true to give That such descendents here would ever live But souls inspired with the gales of grace Esteem the witching world no resting place A place of travell not a place of stay Such well