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.

CHAP. I. Wherein is shewed that the world neither was from eternitie, nor yet shall be extended to eternitie; but that it had both a beginning, and shall also have an ending: wherein also is considerable how that ending shall be; as also the time when is largely examined.

Sect. 1. That the world began, and must also end.

THe Philosophers of ancient times were diversly transported in the stream of their own opinions, both concerning the worlds originall and continuance: some determining that it once began; others imagining that it was without beginning, and that the circled orbs should spin out a thread as long as is eternitie, before it found an ending. Plato could say that it was, Dei Patris ad genus huma∣num* 1.1 epistola, an epistle of God the Father unto man∣kinde; and that God was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Creatour, Maker, and Father of the whole universe. But a 1.2 Aristotle sticked not to affirm that the world nei∣ther began, nor yet shall end. Yet this his opinion, himself being witnesse, was nothing else but a Paradox; and (as without wrong to him may be affirmed) he maintained it rather by way of contradicting others, then for any

desire of truth, calling it Problema topicum, as in the first book of his Topicks, chap. 9. is manifest; and as in b 1.3 that book written in his old age to king Alexander the Great, he also confesseth. This therefore made c 1.4 one say, that it was not so much a logicall question, as a thesis or position which Aristotle held and maintained: whose reasons some have called * 1.5 vain sophistications to obscure the truth, having more with then matter in them; and may again be answered by more solid arguments then he al∣ledgeth. For that the world had both a beginning, and must also have an ending, even reason it self, although there were no Scripture for it, is sufficient.

As first, if the world were eternall, then there would be some memorie given us of the generations of men more ancient then that which Moses mentioneth: but there is none given us; for all other histories are but late in respect of the sacred storie: which is an evident argument, not onely against the eternitie of the world, but also against the fables of the Egyptians, Scythians, and Grecians, concerning their ancientnesse, and the an∣cientnesse of their acts and deeds of fame.

For indeed (omitting their palpable fictions) when Ethnick writers tell us of any ancient thing, it is either concerning the Thebane or Trojane warre; of Cecrops, of Inachus, of Ogyges, Deucalion, or Ianus; of Ninus, or his father Belus, or of the warre of the giants, striving to heap mountain upon mountain that they might pull the gods out of heaven. Now all these were either about the dayes of the Judges, Moses, Abraham, or Noah at the furthest. For to whom did they allude by their Ia∣nus with two faces, but to Noah, who saw the times both before and after the floud? Or whom did they point at by their Gigantomachia, when Pelion (for∣sooth) must be set upon Ossa's back, and all thrown down with a thunder-crack; whom (I say) did they

point at, but Nimrod and his company, or those who built the tower of Babel, and had their languages con∣founded for it?

That of the Poet is therefore pertinent,* 1.6

—Si nulla fuit genitalis origo Terrarum & coeli, sempérque aeterna fu•…•…re: Cur supra bellum Thebanum & funera Trojae Non alias alii quoque res cecinêre Poetae? Quò tot facta virûm toties cecidêre? nec usquam Aeternis famae monimentis insita florent?

If that the heavens and earth did not begin, Had no creation, but remain'd from aye; Why did not other Poets something sing Before the Thebane warre, or fall of Troy? What are become of great mens many deeds? They could not die, But would remain unto posteritie.

Secondly, thus it may be also proved; All things which are to us conspicuous, consisting of matter and form, are of themselves frail and fading, having such a nature, that they either are or may be subject to cor∣ruption; but such is the world: and therefore as in re∣spect of its essence it is finite; so likewise in respect of time it cannot be infinite, but have both a beginning and an ending. For first that is properly eternall, which is altogether incommunicable, or which is without begin∣ning, mutation, succession, and end: and such onely is God, and not the world. Secondly, it cannot be denied but that there is the same reason of the whole which is of the parts; so that if the parts of the world be sub∣ject to corruption, then must likewise the whole world also: but the parts are (as we daily see) and therefore the whole.

But leaving reason, we have a rule beyond it, which is the rule of faith; whose first assertion makes it plain

that the world began; and that Time (by which we measure dayes, weeks, moneths, and yeares) hath not* 1.7 been for ever. For, In the beginning (saith Moses) God created the heavens and the earth: and why is it said, In the beginning he created, but that it might be known (especially to his Church) that the world 〈◊〉〈◊〉 from everlasting?

Divinely therefore did Du Bartas sing, as in the sound of Silvester we have it,

Cleare fire for ever hath not ayre embrac't,* 1.8 Nor ayre for aye environ'd waters vast, Nor waters alwayes wrapt the earth therein; But all this ALL did once of nought begin. Th' immutable divine decree, which shall Cause the worlds end, caus'd his originall.

Which whosoever shall deny, he doth but betray his misery; either because he wants Gods holy word to be his rule, or else because he disdaineth to be ruled by it.

How great a priviledge then is that which even the poorest Christian hath above the greatest and most wise Philosopher! And as for the scoffing Atheist, whose pee∣vish and perverse opinion leads him up and down in an affected cloud of ignorance, disdaining to have faith, be∣cause he scoffeth at the rule of faith; it is no more then thus with him, he kicks against the pricks, and cannot therefore escape away unhurt. For, Sequitur injustas ul∣tor à tergo Deus; God, as a revenger, follows at the heels of a sinner,

Which many thousands now can witnesse well, Whose faults with woe recanted are in hell.

Sect. 2.

BUt concerning the worlds ending, here fitly may* 1.9 arise this question, viz. Whether it shall be destroy∣ed according to the substance, or according to the qua∣lities.

• 1. If it be destroyed according to the substance, then it must be so destroyed, as that nothing of it be remain∣ing.
• 2. If it be destroyed according to the qualities, then it shall onely be purged, the substance still abiding.

Now of both these opinions there can be but one truth; which I verily think to be in the latter of them. For although it be said in S. Peter, that * 1.10 the heavens shall passe away with a noise, & the elements shall melt away with heat, &c. Yet it is not so farre forth to be under∣stood, as that in their substances they shall be quite burnt up; but rather that they shall be purified in their vicious qualities, which the vanitie of sinne hath laid upon the model of the whole world. And this S. Paul points at when he saith, that * 1.11 the creature it self shall be delivered from the bondage of corruption into the glorious libertie of the sonnes of God. For we know (saith he) that the whole creation groneth and travaileth in pain together untill now. And again in the hundred and second Psalme, where the Prophet saith that * 1.12 the heavens and the earth shall perish, and wax old; he sheweth that their perishing shall onely be a changing: For as a vesture shalt thou change them, and they shall be changed.

Whatsoever therefore is spoken of their consuming, passing away, and perishing, is meant onely in respect of their corruptible qualities, the substance still abiding: and so shall the fire at the last day serve for a purging, not for an utter consuming. There shall indeed be no∣thing unchanged, because all things shall be renewed, and each thing brought into a perfect state, Acts 3. 21. A new heaven and a new earth, 2. Pet. 3. 21. Not new by creation, but by commutation; Non per interitum pristi∣norum sed commutationem in melius, as saith * 1.13 S. Hierome; Not by a destruction of the old, but by a change into a better.

Which thing is yet further seen even in the little

world Man, who is the Epitome of the greater world it self. For he, in the substance of his bodie, shall not be destroyed, but changed; and in stead of corruption shall put on incorruption▪ as saith S. Paul; beholding at the* 1.14 * 1.15 last day his Redeemer, not with other (saith Job) but with these same eyes. In like manner, the greater world, in stead of corruption, shall (I verily think) put on in∣corruption; and being purged by the fire, shall be deli∣vered * 1.16 into the glorious libertie of the sonnes of God. It shall not be delivered onely in the libertie of the sonnes of God; that is, when they are delivered: but it shall be delivered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into their libertie; as it is Rom. 8. 21. If it were onely in their libertie, or when they are delivered; then in stead of a changing, there might be a consuming: which is in some sort a deliverie; because (although quite taken away) there is then no longer a subjection unto vanitie: but seeing it is into the libertie of the sonnes of God, it shall (like mans glorified bo∣die) put on incorruption; and so, suo modo, in its kinde, be partaker of an incorruptible state.

But in this changing, I think we may fitly exempt all* 1.17 such creatures which now serve onely for the necessitie of mans life; as those which be for food, clothing, and the like: because then (at the end of the world I mean) there shall be an end likewise of all such needs.

Yet there are those who comprehend the brute beasts also, and other creatures having sense and life, within the limits of this libertie: but they do somewhat qualifie their meanings; as thus: They shall not be partakers of the glorie of the sonnes of God; yet in their kinde they shall be fellows with them in that glorious state, like as once they were in Paradise, before man had fallen. But whether I may embrace this opinion, I know not; and* 1.18 that in regard of the foresaid reason: unto which others also assent, a 1.19 saying, Istas naturas rerum non mansuras in

extremo die, nisi aliquid opus habiturae sint. Wherefore we may rather relie upon this, without any such speciall re∣spect unto those creatures; namely, that the worlds fa∣brick, consisting of heaven and earth, shall not be de∣stroyed, but renewed according to the qualities, by the purging fire. For the moon shall shine as the sunne, and the light of the sunne shall be sevenfold, as saith the Prophet Esay, chap. 30. 26. which S. Hierome expoundeth thus, viz. that the sunne and moon shall receive that admired augmentation of light, as a reward of their labours. Yea and * 1.20 Zachary also witnesseth that there shall be but one perpetuall day: for there shall be so great light that there shall be no difference between day and night; as some observe from thence. Neither is it a marvel, saith b 1.21 Chrysostome, that the creatures should at that time be illustrated with so great splendour and light: for kings, upon the day when they inaugurate their sonnes, are wont to provide, not onely that they may come forth with all singular pomp and appearance; but also that their servants may be well adorned. Much more there∣fore may we think, when Christ shall sit in glorious ma∣jestie upon his throne, and the just, who are the sonnes of God, shall be admitted to their paternall heritage and kingdome, that then God Almighty shall cause that all his creatures be decked with an extraordinary bright∣nesse, beautie, and lustre. For although it be * 1.22 said that the moon and the sunne shall shine no more, but rather that the Lord himself will be for an eternall light; yet it meaneth not that those starres should perish, but that the uncreated light shall be c 1.23 more glorious. So that as now the greater light obscures the lesse; in like manner it shall be then when we come into that citie which want∣eth not the sunne or moon. It is not said, Solem & lunam non habebit; sed, Non indigebit, ut luceant in ea; that the citie shall have no sunne and moon; but that it shall not want

them to shine in it: silently declaring, that then indeed shall be those luminaries; yet they shall not then perform, as now, the same uses of light, being subject to motion, and an incessant wheeling up and down to cause a rising and setting, yea and to distinguish one time and day from another: For time is but as a space borrowed, and set apart from eternitie, which must at the last return to eternitie again. This for the heavens.

And as for the earth, our Saviour promiseth, amongst other blessings, a blessing to the meek, saying, that they* 1.24 shall inherit the earth: which promise of his (saith d 1.25 one) we see is not performed in this world; and therefore to be then expected, when there is a new heaven and a new earth for the saints of God; and when the whole creati∣on (which now groneth) shall be delivered into the glorious libertie of the sonnes of God. Thus some.

But in this new heaven and earth we must not expect any terrene pleasures, as the carnall Jews do dream, as the Turks beleeve, or as that Heretick Cerinthus held, and after him the Millenaries or Chiliasts: because such pleasures are fading, and corruptible; joyes farre unfit for saints, whose very bodies have put on incorruption. We look therefore for new heavens and a new earth wherein dwelleth righteousnesse, as saith S. Peter, 2 Pet. 3. 13. and spirituall delight unto eternitie; as in Psal. 16. 12.

And further, seeing it is said that righteousnesse shall dwell in the new earth as well as in the new heaven, it may from thence be gathered, that both the heaven and the earth shall be the seat of the blessed; and that the saints shall * 1.26 follow the Lambe whithersoever he goeth; and that there shall be an intercourse between the said heaven and earth: which is as Jacob in his * 1.27 vision saw, when the angels were some of them ascending, some descending that ladder which reached from heaven to

earth: or as * 1.28 Moses and Elias were seen talking with Christ upon the Mount.

But herein let us not be too bold; for in this we may soon wade too farre: namely if we should nicely deter∣mine how the saints shall then be disposed of; whether some alwayes to the heaven; some alwayes to the earth; or such like things which to us are unrevealed.

Let it therefore suffice, that although the manner of this change be secret, and not known in every point, yet the change it self is most certain: and therefore hold we most certainly this truth for our stay, that the world shall end; and leave we the manner thereof to be exactly and particularly revealed by him, who will very quickly perform it. But of the time when, in the following Section.

Sect. 3.

ANd thus much concerning the manner of the worlds ending.

Now follows the time when. But here I purpose not* 1.29 to meddle with any thing which shall tend to the precise scanning of it. I will leave that to them, who, out of a desire they have to lanch into the deep, have pried too farre (I fear) into the secrets of the Thunderer: for often∣times we see that they do but wisely tell us foolish tales, and smoothly bring long lies unto an end, because they say more then they have warrant for: To whom Du Bartas by our famous Silvester thus sendeth greeting,

You have mis-cast in your Arithmetick, Mis-laid your counters, gropingly ye seek In nights black darknesse for the secret things Seal'd in the Casket of the King of kings. 'Tis He that keeps th'eternall clock of Time, He holds the weights of that appointed chime, And in his hand the sacred Book doth bear Of that close-clasped finall CALENDER,

Where, in Red letters (not with us frequented) The certain Date of that Great Day is printed; That Dreadfull Day, which doth so swiftly post, That 'twill be seen, before foreseen of most.

Yet such is the folly and curiositie of many, that they will needs undertake to tell us when this time shall be: which if they could, then it seems it should not come as a * 1.30 snare upon the world, nor yet steal upon us as a thief in the night: But so it shall do. For of that day and houre knoweth no man, saith our Saviour: and we may take his word; because himself by his humanitie could not know it: although in his humanitie, by reason of his Godhead, he was not ignorant of it. Had he not therefore been God as well as man, and of a divine as well as humane nature, he must have remained ignorant in both with men and angels. Mar. 13. 32. And further∣more concerning us, that we be not too bold, the same lesson which he taught his disciples is also ours, not to know the times or the seasons which the Father hath put in his own power; as it is Act. 1. 7.

From whence we may learn, that whilest we exer∣cise our selves in things that be too high for us, we shall sooner betray our own curiositie, then deliver a truth. For, 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 what we know not.

Whereupon I cannot but think that the predictions of men in this kinde (especially seeing they are so va∣rious) must needs be as true as those amongst the brood of presumptuous Astrologers concerning the end of Chri∣stian Religion, which (as a 1.31 Du Plessie observeth from them) should have been some hundreds of yeares before this time: nay, it should then have ended, when indeed it began most of all to flourish: And so I doubt not, but am certain, that the world also should have had many end∣ings

before this time, according to the doting froth of some mens idle fancies; which, if need were, I could re∣late. But as time was little beholding to them for cutting it off so short; in like manner they were as little behold∣ing to time for discovering their lies so plainly.

I will therefore (before I meddle further with such ap∣proved liars) leave them unto their best friends to gain (if they can) their credit for the time past, and addresse my self to examine those who talk of a time yet to come.

Amongst whom the Jews have a tradition, which al∣though they fetch from the school or house of Elias, yet we are not bound to credit it: For it was not Elias the Prophet, but a Rabbin of the same name, as the learned know; and who more fabulous, or more full of vain fancies, then those their greatest Doctours?

Six thousand yeares (saith he) the world shall stand, and then it shall be consumed by fire. Two thousand yeares shal be void or without Law; two thousand yeares shall be under the Law; and the last two thousand shall be the dayes of Messiah or Christ. Thus farre Elias. And that this opinion hath been favoured by † 1.32 some of old, and is also favoured now by some of our time, I am not ignorant: which chiefly they do for this reason; namely, because the six dayes of weekly labour do bear the Sym∣bole of 6000 yeares, wherein mankinde should endure the cares, and troubles, and travels of this world; and then shall come that Sabbath of Sabbaths in the heaven of heavens, when they are to rest from their labours. Or as God was six daies in creating the world before there was a Sabbath: so he shall be 6000 yeares in governing it; and then the seventh begins an eternall rest in heaven.

Now this they ground upon the words of S. Peter; who, speaking of the day of judgement, noteth that a thousand yeares in Gods sight are but as one day, and one day as a thousand yeares, 2. Pet. 3. 8. So that in this

regard, for six dayes of weekly labour, they would have 6000 yeares of worldly trouble, and the like, before it endeth.

But if this weaknesse be the greatest strength for maintaining their assertion, then I do not doubt to see their cause fainting upon the ground, as not being able to subsist, or stand upright.

For first concerning the Rabbin, had he been a Pro∣phet, he would certainly have been a better Seer. This I am sure of, that he was much deceived in the particu∣lar division of his time, in making three periods, all of 2000 yeares apiece. For although the yeares of the world have been diversly accounted by sundry authours; yet you shall not finde the Rabbins just number of 2000 yeares, from the Creation to the Law; in any of them. Sealiger, Calvisius, Helvicus, Funccius, Bucholcerus, and others, who reckon the fewest yeares, do account 453 a∣bove two thousand; and yet they reckon not so many as they should by almost 60 yeares: some say altogether 60: as may be seen by Calvin, Iunius, Pareus, Ainsworth, or D^r. Willet on Genesis; besides many excellent Chrono∣logers: especially S^r. W. Ralegh (that learned Knight) who in his historie of the world makes it plain.

And not onely doth this Elias fail in his first division, but in his second also: For from the Law to the death of Christ are not 2000 yeares; there be wanting well neare 500 to make them up. As for example, take a view again of Scaliger, Calvisius, Helvicus, or our countrey-man M^r. Thom. Lydiat, or Bucholcerus, or Petavius, or Funccius, and see if it be not even so. Bucholcerus (I think) want∣eth the fewest, and yet it is manifest that he falleth short of 2000. Whereupon it may be seen that in his first division (which is for the time before the Law) he overshoots; And in his second division (for the time under the Law) he is too short; imitating a

bad archer, who tries, but cannot hit the mark.

If then for the time past the Rabbin is found to be faulty, why should we be so mad as to give credit to him for the time which is yet to come? Questionlesse as he hath deceived us in the one, so likewise he will deceive us in the other; and therefore he is to beslighted and no∣thing credited at all. Yea saith b 1.33 one, Dictum Eliae non est authenticum. Valet quidem adversus Iudaeos (qui vatici∣nium illud admittunt) ad probandum venisse Messiam, cùm jam elapsi sint anni quinquies mille & 560: sed ad finem seculi demonstrandum nihil valet. That is, The saying of Elias is not authentick. It maketh indeed a∣gainst the Jews (who entertain that prophecie) to prove that the Messias or Christ is come, seeing there are c 1.34 5560 yeares of the 6000 alreadie runne out: but it prevaileth nothing to shew the end of the world, for which cause it was chiefly intended.

But come we now to the examination of that fore∣named place in Peter, which is brought as an help to up∣hold the Jews opinion, because a day taken for a thou∣sand yeares, and applied to the weekly dayes, seemeth to point out six thousand yeares: so some imagine. But without doubt the Apostle meant no such thing; nor yet had in his minde to set down any strict manner of ac∣counting times, peculiar to the court of heaven: For mark but the circumstances of the place, and view well the occasion given him to speak so as he did of the Lords coming to judgement, and then you shall soon finde, that it was to comfort the godly against the cavils and re∣proaches of the wicked; who, because the time seemed long to them, did thereupon mock at the promise of his coming, taking it as if he would not come at all. For, Where is (say they) the promise of his coming? since the fa∣thers* 1.35 fell asleep, all things continue as they did from the be∣ginning, &c. Which is as if they should say, Is it not a

great while since the world began, and yet what altera∣tion can we see in it? yesterday was as is this day: men are born and die as orderly as they ever did: nature keeps her course, and the like: Wherefore if the Judge had meant to come or shew himself at all, he would not sure∣ly that his coming should be thus long deferred, but would rather have shewed himself before thus many yeares could possibly be born. Thus, or after this man∣ner, such mockers reasoned and cavilled with S. Peter: which cavill of theirs is agreeable to that of S.* 1.36 Paul, where he mentions such as did not beleeve the Resur∣rection, but were like minded with these who mocked at the slacknesse of Christs coming to judgement.

Saint Peter therefore, that he might† 1.37 comfort the weak and confute the wicked, sheweth how to answer this their faithlesse objection; namely thus, That al∣though the time be long in respect of us, yet to God (with whom there is no time either long or short) it is not so. A day compared with an houre, to us may seem long: But a thousand yeares compared with a day, to God they seem but short; for what is time to eternitie? And therefore, although that day to the faithlesse seems so to be taken away, or deferred rather, as if it were not, or would not come because it quickly came not; yet know that it is not quite taken away. For (as the same Apostle speaketh at the 9 verse) God is not slack in his promises as some account slacknesse; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. And this (questionlesse) was the Apostles meaning, farre differing from their fancies who from hence would fain gather that for one day God useth to account a thousand yeares, and a thousand yeares for one day. Hic sermo (saithd 1.38 one) est de aestimatione ho∣minum, qui non aequè aestimant tempus longum & breve. This speech is according to the estimation of men,

who do not equally esteem of times long and short.

Which also doth yet further appeare by that in the 90 Psal. at the 4 vers. Where, as there is a comparison likewise between 1000 yeares and one day; so also, in respect of God, a thousand yeares are compared to that which is lesse then a day, namely to a watch in the night. For (saith the Prophet) God turneth man to destruction, and then he saith, Turn again ye children of men. For a thousand yeares in thy sight are but as yesterday, and they are gone as a watch in the night. To which purpose S. Hie∣rome* 1.39 speaketh also fitly, saying, Aeternitati comparatum omne tempus est breve; that is, All time compared with eternitie is but short time, yea indeed as no time. And again, did not Zanchius worthily finde fault with Ire∣neus* 1.40 and Lactantius concerning these things? Undoubt∣edly he did; affirming that their opinion was contrary to the word of God: For our Lord himself saith, that none can know, &c. Whereas (saith he) if this sentence of the 6000 yeares were true, then the time might be known.

Let therefore they, who will, embrace this fancie of six thousand yeares for the whole time of the worlds continuance; I cannot: For sure I am, that the tradition of Elias hath greatly failed for the time that is past: if therefore it should be true for the time which is yet to come, it were more then an unheard of wonder: and as for the argument taken from S. Peter to uphold it, how his meaning hath been thereby forced, is declared.

Yet neverthelesse I will not deny but that the world* 1.41 may stand six ages before it endeth; and so the ages, al∣though not the yeares, may be compared to the six dayes of weekly labour: and that the seventh age shall begin at the resurrection, as was figured in Henoch the seventh from Adam, who died not as did the six before him, but was taken up into heaven. Unto this I assent as probable. But that each age should have a thousand yeares, is still

denied; and as in setting them down according to Scri∣pture will be manifest.

The first is from the creation to the floud: and this by S. Peter is called the old world, 2. Pet. 2. 5.

The second is from the floud to Abraham. Matth. chap. 1.

The third, from Abraham to David. Matth. chap. 1.

The fourth, from David to the captivitie. Matth. chap. 1.

The fifth, from the captivitie to Christ. Matth. chap. 1.

The sixt is the time after Christ; called in many places the last age, and the last of times: as in Hebrews, chap. 1. 1. God (saith the Apostle) who at sundry times and in di∣vers manners spake unto the fathers by the Prophets, hath in these last dayes spoken to us by his Sonne. And again, S. Peter calls this the last of times, 1. Pet. 1. 20. S. John also saith, Little children, it is the last time, 1. John 2. 18.

These I grant to be the six ages of the world: but who is so mad as to say or think that there were just thousands of yeares betwixt each or any of them? The Septuagints make more then thousands between some of them: and the Hebrews, they make lesse; excepting the first age. Yet if you will know their lengths accord∣ing to that which is none of the worst accounts, take them thus: and this account I may afterwards prove in another work.

The first hath 1656 yeares.

The second (if we end it at the beginning of Abra∣hams peregrination and giving of the promise) hath the just number of 423 yeares.

The third (if we end it at the death of Saul and be∣ginning of Davids kingdome after him) containeth the number of 866 yeares.

The fourth (if we begin the captivitie in the first yeare of Nebuchadnezzar) hath 448 yeares.

The fifth containeth the length both of the Chalde∣an, Persian, and Grecian Monarchies; together with so

much of the Roman greatnesse as was past before Christ came into the world: amounting in all to the summe of 605 yeares, or there abouts; although we reckon no fur∣ther then the birth of Christ. But go rather to his ba∣ptisme, and then this age is 634, &c.

The sixth and last hath so many yeares as are from the time of mans redemption untill now: for hitherto this age hath continued, and shall not be ended untill the* 1.42 last trumpet be blown, and Surgite mortui, venite ad judicium, Arise you dead, and come to judgement, be sounded in our eares.* 1.43

To which purpose, divine Du Bartas, that noble Po∣et, brings in our father Adam, speaking of these ages thus: setting them down, as if the speech had been ut∣tered by him to his sonne; saying,

The First begins with1 1.44 me: the Seconds morn Is the first2 1.45 Ship-wright, who doth first adorn The hills with vines: that3 1.46 Shepherd is the Third, Who after God through strange lands leads his herd, And (past mans reason) crediting Gods word, His onely sonne slayes with a willing sword. The Fourth's another valiant4 1.47 Shepherdling, That for a cannon takes his silly sling, And to a scepter turns his shepherds staff; Great Prince, great Prophet, Poet, Psalmograph. The Fifth begins from that sad5 1.48 Princes night Who s•…•…es his children murdred in his sight; Or from poore Iudahs dolefull heavinesse, Led captives on the banks of Euphrates. Hoped6 1.49 Messias shineth in the Sixt; Who, mockt, beat, banisht, buried, crucifixt For our foul sinnes, (still selfly-innocent) Must fully bear the hatefull punishment. The7 1.50 Last shall be the very resting-day; Aire shall be mute, the waters works shall stay;

The earth her store, the starres shall leave their measures, The sunne his shine: and in eternall pleasures We plung'd, in heaven shall aye solemnize all Th' eternall sabbaths endlesse festivall.

Thus farre Du Bartas.

But from hence I proceed; and on the sudden I have met some other sorts of calculatours. For so various are mens searching heads, that these things have not onely been boulstered out by Rabbinicall traditions, sabbati∣call symboles, and the like; but also by sundry other fan∣cies.

Some have pretended revelations, and thereby delu∣ded many. Amongst whom learnede 1.51 Gerard makes men∣tion of a certain woman of Suevia in Germanie, who was called Thoda; & she, in the yeare of Christ 848, pro∣phesied* 1.52 that by the apparition of an Angel it was reveal∣ed unto her, that the world should end that very yeare. After whom there were others as true prophets as her self: namely in the yeares 1062, 1258, 1345, 1526, 1530, &c. He in the yeare 1526, ran up and down the streets, in the citie of S. Gallus in Helvetia, crying with horrid gestures, that the day of the Lord was come, that it was present. And he in the yeare 1530, did so strongly prevail with some, that he perswaded them the last yeare of the world was come; whereupon they grewf 1.53 prodigall of their goods and substance, fearing that they should scarcely spend them in so short a time as the world was to continue. But this surely was an Anaba∣ptisticall trick, and a chip of that block which maketh all things common; boasting of visions and dreams in an abundant manner.

Others have pitched upon certain Mathematicall re∣volutions, and thereby constituted a time: amongst whom Ioannes Regiomontanus is said to be one, who part∣ly thought that the yeare 1588 should adde an end to the

world; because at that time was a great conjunction of Saturn, Jupiter, & Mars. Upon which occasion I remem∣ber these verses,

Post mille expletos à partu Virginis annos, Et post quingentos rursus ab orbe datos, Octogesimus octavus mirabilis annus Ingruet; is secum tristia multa trahet. Si non hoc anno totus malus occidet orbis, Si non in nihilum terra fretúmque ruent; Cuncta tamen mundi sursum ibunt atque deorsum Imperia: & luctus undique grandis erit.

That is,

When from the Virgins* 1.54 birth a thousand yeares With full five hundred be compleat and told, The Eightie Eighth a famous yeare appeares, Which brings distresse more fatall then of old. If not in this yeare all the wicked world Do fall, and land with sea to nothing come; Yet Empires must be topsie turvie hurl'd, And extream grief shall be the common summe.

Which what it was, the event hath shewed.

Others again dream of secrets in Cabalisticall con∣clusions.

Some subscribe to Analogies taken from Jubilees, or from the yeares of Christs age, and the like.

Yea, and to omit many, sundry others have their tricks and devices in Arithmeticall numbers, whereby they can directly calculate the time, and make the su∣perstitious multitude admire them, and lend a more then greedie eare to their feared predictions.

Such a one was he, who out of these words, MUN∣DI* 1.55 CONFLAGRATIO, which signifie The burn∣ing of the world, hath set down the time when the world must end; namely in the yeare of our Lord, 1657: and that for two reasons. First, because as the yeare of the world 1657 was a fatall yeare, in regard of the

universall •…•…loud, which them came and drowned all the world: In like manner the yeare of Christ 1657 shall also be a fatall yeare, in regard that then shall be the end of the world by fire: for is it not said in Matthew, As it was in the dayes of Noah, so shall also the coming of the Sonne of man be? Matth. 24. 37.

Secondly, take these two words, namely, MUNDI CONFLAGRATIO, * 1.56 which signifie in English The burning of the world, and you shall finde in them so many numerall letters as will make 1657, if they be all added together; as in the margent may be plainly seen. For in the first word [MUNDI] there are M, V, D, and I; which are all numerall letters: and in the other word, namely CONFLAGRATIO, C, L, and I, are like∣wise letters of number; and how much every one of them doth signifie is easily known: amounting in the whole summe to 1657.

Thus, upon these two fancies, is this prediction grounded: which that it is altogether idle may easily ap∣peare.

For first concerning the universall floud which they urge; that yeare was indeed a fatall yeare to the world when it came: but that it came in the yeare of the world 1657, is denied: for it came, not when Noah was 600 yeares compleat; but when he was in the six hundredth yeare current of his age: and so the yeare of the world was not 1657, but 1656. As for example;

• Seth was born to Adam, when he was 130. Gen. 5. 3.
• Enos to Seth, when he was 105. Gen. 5. 6.
• Kenan to Enos, when he was 90. Gen. 5. 9.
• Mahalaleel to Kenan, when he was 70. Gen. 5. 12.
• Iared to Mahalaleel, when he was 65. Gen. 5. 15.
• Henoch to Iared, when Iared was 162. Gen. 5. 18.
• Mathuselah to Henoch, when Hen. was 65. Gen. 5. 21.
• Lamech to Mathuselah, when Ma. was 187. Gen. 5. 25.
• ...

• Noah to Lamech, when Lamech was 182. Gen. 5. 29.
• Then came the floud in the yeare of Noah 600. Gen. 7. 11

All which do make (being added together) 1656, and not 1657, as they imagine: because that which is said of Noah in Gen. chap. 7. verse 6. viz. that he was 600. yeares old when the floud of waters was upon the earth, is expounded in two severall places after it, that it must be understood of his 600 yeare current, and not com∣pleat. The places are Gen. 7. 11. and Gen. 8. 13; the one expressing the beginning, the other the ending of the floud: and so also the most and best chronologers hither∣to have observed, although some do not.

Which, as it is agreeable to the truth of computation, so also (that I may answer one fancie by another) it is more congruous to the nature of the number of the yeare wherein it came: For Six is no number of rest; witnesse the six dayes of creation, the six dayes of our weekly labour, and the six ages of the world. But Seven is for rest; witnesse the sabbaticall dayes, the sabbaticall yeares, and that▪ eternall sabbath in the heaven of heavens, when the six ages of the world shall be ended.

Wherefore, in the yeare of the world 1656, the Ark was without rest, and tossed upon the waters: but in the yeare 1657, it found rest; the waters were dried up and gone; and Noah then came out and offered sacrifice.

And further, admit it be said, that As it was in the dayes of Noah, so shall also the coming of the Sonne of man be: Doth this point out any thing concerning the time of his coming? Verily no. It shews indeed the great securitie that shall then be in the world amongst the wicked: so that as the floud came upon the old world when they feared nothing; in like manner shall the co∣ming of the Sonne of man be. But what is this to the time? Our Saviour doth not compute the time, but com∣pares the manners of the times together; as may be very

plainly seen by that which he hath elsewhere publish∣ed, saying, that the coming of the Sonne of man shall be, not onely As it was in the dayes of Noah, but also As it was in the dayes of Lot, Luke 17. 28.

For conclusion therefore, seeing the floud came before that yeare which they have computed, it may easily ap∣peare that their Mundi conflagratio for the end of the world in the yeare of Christ 1657, is but an idle fancie. And as for the time which they referre to the dayes of Noah, we see that it is likewise referred to the dayes of Lot: the intent onely being to compare the times, and not compute them.

But secondly for their Mundi conflagratìo; admit it were so that the floud did not come untill the yeare of the world 1657 (as they would have it) yet why should it be that these numerall letters must be picked out of two Latine words rather then out of words in some other language? In Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; out of which words you may gather 1830 at the least.

Surely in this we may say, that as in the making of anagrams upon a name, if one language will not help us, we may then write the name in some other tongue ra∣ther then want letters for our purpose: so the same liber∣tie (belike) he took who was the first authour of this fan∣cie for the worlds ending: wherefore we may well con∣clude that it is but idle and not worth regarding.

Another (much like to this) is that which others have also hatched; whereby in the yeare of Christ 1645, should be the end of the world.

Now this they gather out of these words, ADVEN∣TVS* 1.57 DOMINI, which signifie The coming of the Lord; for in them they have so many numerall letters as will make 2012: out of which they subtract so much as they gather out of these words, DIES ABBREVIABVNTVR, The dayes shall be shortened; namely 517: and then the remain∣der

of 2012 is 1495: unto which they adde so many as these words will afford, viz. PROPTER ELECTOS, which signifie For the elects sake; wherein is a number of 150; and so the whole summe amounteth to 1645, be∣ing (as they fondly imagine) the last yeare of the world.

But if such or the like fancies could hold, then (que∣stionlesse)* 1.58 the world should have had many endings since it first began; and must either have had a new creation, or else no world had been till now.

As for example, either in the yeare 1532, or in the yeare 1533, or in the yeare 1578, or in the yeare 1588, or in the yeare 1623, the judgement day (upon these grounds) was foretold to come. For first, in the yeare 1532, they had two wayes to prove it; either out of these words, VIDEBVNT INQVEMPVPVGERVNT; or out of these words, VIDEBVNT IN QVEMTRANS∣FIXERVNT;* 1.59 which signifie, They shall look on him whom they pierced; the numerall letters being in either of these so many as will make 1532. Secondly, for the yeare 1533, they had this false proof, binding still upon nu∣merall letters, which they gathered out of these words, IESVS NAZARENVS REX IVDAEORVM, Iesus of* 1.60 Nazareth king of the Iewes; here being so many as will make 1533. Thirdly, for the yeare 1578, thus it was: viz. they take these words, ADVENTVS DOMINI, and in them they have 2012; out of which number they sub∣tracted 517, which they gathered from DIES ABBRE∣VIABVNTVR; and then the remainder makes 1495: unto which they adde the number of the letters [a, c, n, t, s,] in adventus, which were not numerall before, yet by their naturall position in the alphabet or crosse-row they give 56: then again by the same reason they take 27 out of [o and n] the non-numerall letters in the word Domini; both which numbers being added to 1495, do make 1578. Fourthly, for the yeare 1588, the

manner of calculating is as before for the yeare 1645; unto which number having raised their summe, they subtract [a, e, n, t, s,] viz. 56: and so they have 1587 yeares, which they reckon compleat, and referre their prediction to the beginning of the yeare 1588. Vide Gerardum in locis communibus, pag. 185. Tom. 9. Fifthly, for the yeare 1623, thus was the fancie, IV∣DICARE VIVOS & MORTVOS, To judge the quick and* 1.61 the dead: Now here (as before) they were led by nume∣rall letters, having so many as would make 1623, in which yeare they dreamed of the worlds ending. Now these times we know are past long since, but the event you see hath not answered to the prophesie. Things therefore of the like nature being yet to come, and built upon the same grounds, cannot but prove as false.

But what need many words be spent about the confu∣tation of such idle dreams and foolish fantasies? Surely, that great and terrible day of the worlds ending, is a thing of greater moment then that it should be thus dal∣lied with. Let not therefore the quintessence of wit ex∣pose us to such impudent folly: For although it may somewhat please us in shew; yet, when the best is made of it that can be, it will be proved, not onely the doting froth of a wittie brain, but also a superstitious and an heathenish vanitie.

I have seen a world of fancies more upon this subject, especially such as may be taken out ofg 1.62 Cusa, who was made Cardinall under Pius the second: But seeing they are as idle as the former, and built upon as false grounds, I scarce hold them worth the answering.

Yet (having come thus farre) let me go a little further, because in the next place I hope to meet some wiser men; granting (as indeed they ought) that the precise day and houre of the worlds ending cannot be known: yet they would not have any to be soh 1.63 base of judgement,

as to conclude thereby, that an apparent length of this last age may not be found; or that seemingly between such and such yeares the judgement day shall not be known to come: For is it prophesied? and why are pro∣phesies, if they either may not, or cannot be understood? It is recorded in Matth. 24. 15. Let him that readeth, understand. It is said Dan. 12. 10. None of the wicked shall understand, but the wise shall understand. And Re∣velation 1. 3. Blessed is he that readeth, and they that heare the words of this prophesie, and keep those things which are written therein: for the time is at hand. And Dan. 12. 4. it is said, that these things towards the end shall be unsealed: for many shall runne to and fro, and knowledge shall be increased.

Now here I may answer, that although some under∣stand the foresaid texts to have relation to the times to∣wards the worlds ending, yet there be noi 1.64 few who con∣tradict it; affirming that what they alledge out of Daniel was accomplished about the time of Antiochus: and that by running through (which some reade running to and fro) is meant the diligent perusing of the book: namely, that though at the first it were not regarded, yet many in time to come should give their mindes unto it: being (as Polanus expoundeth) thus to be understood, that in the great persecution under Antiochus, many shall be found faithfull, who shall cleave unto this prophesie: And as for the wicked not understanding it, we must apply it unto the false brethren which should be in those dayes of persecution, and give way unto Antiochus his wicked proceedings; labouring to seduce and betray their bre∣thren; and they themselves living without any care to observe the accomplishment of this prophesie, never comparing the event with the thing prophesied: For (as was foretold Dan. 11. 34.) many shall cleave unto them fainedly, &c. And for sealing it up unto the end,

is meant the not making it too common on the sudden, because from the time of these visions untill the dayes of Antiochus were about 300 yeares. In which regard it is said concerning that other prophesie of the Revelation, that it must not be sealed up, because the time was at hand, Revelat. 22. 10. Yea some part of it was not onely presently to take effect, but even then in act, chap. 1. verse 19. And as for that in Matthew, it hath relation unto the destruction of Jerusalem under Titus and Vespasian.

Or secondly, be it so that I do not altogether con∣demne this their inquirie, because I verily think that a modest and religious search into these mysteries may see very farre: yet neverthelesse, seeing interpre∣tours of such mysteries are not (as yet) at one a∣mong themselves, especially in their Synchronismes and periods of time; it cannot be denied but that even in them there is much matter of doubt (al∣though they stand upon better grounds then Hesychius did, whom S. Austine k 1.65 confuted:) so that it is hard to say when such a time appeares indeed to be. And further, were it so that we had perfect Synchronismes of all things prophesied in the Revelation (for that prophesie doth most concern the end) and knew how to link them together; yet if we erred in the true placing of our first link, it must needs be that the end of our reckoning either fall short, or else overshoot that period, which otherwise might point out an apparent time, if not directly of the worlds ending, yet of such prophesies as shall be fulfilled before it endeth: (for perhaps that which some take to be the apparent time of the worlds ending, may as well be taken for the time wherein other things prophesied shall be accomplished) but how long the end shall be after them, is unknown. We know that the seventh Trumpet shall give an end to all, because when

that seventh Angel came and stood upon the sea, and up∣on* 1.66 the earth, he lift up his hand and voice to heaven, swearing solemnely by him who liveth for ever, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Time shall be no more: but we do not know whether the space of time allotted for that Trumpet be either long or short. The Trumpets before it had time allowed them; and what time this last shall have, the event will best discover.

Wherefore I do well perceive, that it is no easie thing to finde an apparent length of this last age any long while before it endeth, unlesse we could be directly cer∣tified of the utmost periods of all the Trumpets; or knew the times of the seven Vials, which by seven Angels were to be poured out. The best and onely way is alwayes to watch, and to be evermore ready either for death or judgement: For certainly when that time comes, pure hearts (as Bernard speaketh) shall prevail more than sub∣till words; good consciences, better then full purses; because the Judge will not be deceived with words, nor moved with gifts: neither is it possible that any should avoid him; for all shall be summoned to appeare before him. To which purpose Du Bartas descants thus,

Those that were laden with proud marble tombes, Those that were swallow'd down wilde monsters wombes, Those that the Sea hath drown'd, those that the flashes Of ruddy flames have burned all to ashes, Awaked all, shall rise, and all revest The flesh and bones that they at first possest. "But some must Justice, some must Mercie taste; "Some call'd to joy, some into torment cast.

CHAP. II. Shewing, in what part of the yeare the world was created.

Sect. 1. Of three opinions concerning the time of the worlds be∣ginning, with a confutation of the first.

IN the account of Times, it is very ne∣cessary that there should be a proposed point or mark, from whence every reckoning may take beginning; that thereby the yeares which have severall times of beginning, may the more truely be computed and compared amongst themselves. Wherefore it cannot be amisse to set down the most probable conjectures concerning the yeare wherein the world began; especially seeing amongst Chronologers it is usuall to referre their accounts either to the yeare of the worlds Creation, or to the birth of Christ.

And now▪ concerning this, there be chiefly three opinions.

• 1. Some imagine that the world was created in the very time of the Summer Solstice, and that in the beginning of time, the Sunne entring into Leo, gave be∣ginning to the yeare.
• 2. Others referre it to the Spring, when the Sunne entred into Aries.
• 3. And in the last place 'tis supposed, that the world

• was made in Autumne, when the Sunne entred into Libra. Of all which I purpose to discourse severally, and to shew the best reasons for that which I think to be the truest time.

The first is an opinion maintained by Mercator, and (as is thought) was first hatched among the Priests of Egypt, who, observing the river Nilus to overflow about the Summer Solstice, adored it for a God, esteem∣ing the time of its inundation for an infallible beginning of divine actions in things created; and thereupon, for the beginning likewise of the yeare at the time of the worlds creation.

But if this were the onely cause, we may not unfitly say, that it was folly and superstition which first set this opinion abroach; and therefore he is worthy of blame who will go about to maintain it. And although Mer∣cator in his Chronologie seems to alledge some other reasons, thereby to uphold his share in it; yet his chief reason is not sufficient; for it is grounded upon that which is not granted; viz. that the Floud should end about Iuly; because in the eleventh moneth, which he supposeth to be May or Iune, when the Olive beginneth to put forth, the Dove brought green Olive leaves unto Noah into the Ark.

To which it is answered, That the word in Gen. 7. 11. which he taketh to signifie green leaves, may (as exposi∣tours witnesse) as well be taken for branches; even such as have been used to make Bowers with: which (accord∣ing to the translation of the Septuagint) is expressed by a word signifying a dry stalk. And so saith that † Doctour, in his Hexapla upon Genesis, chapter the first, question the 17, that the word in the originall is G•…•…alce, which (as S. Hierome translateth it elsewhere) signifies the branches of Olives: and in the Septuagint it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a stalk without leaves.

That therefore which the Dove brought, might be some branch of the Olive tree rather then the leaves; and so might the Floud end at the dead time of the yeare, rather then when things were fresh and flou∣rishing.

But admit that the stalk or branch had leaves on it, yet it proves not that it was about May or Iune, when the Dove found and brought it; because it is recorded of the Olive, that she loseth not her leaves as other* 1.67 trees doe, but is green and flourishing all the yeare. Such leaves therefore as it had before the Floud, it might have after the Floud: for if they were new ones, they must needs spring out in seven dayes, because the Dove was sent out but seven dayes before, returning then as a creature disconsolate, not finding any thing at all.

Sect. 2.

ANother opinion is, that it was created in the Spring,* 1.68 and that the Sunne (who is the Index of time, by whose revolution we account our yeares) began his course in Aries.

The most forcible reasons to uphold this opinion, are these.

First, the naturall beginning of the yeare was in the Spring time, because Noah entred into the Ark the first moneth; and after a yeare, about the end of the second moneth, he came forth of the Ark again, Gen. 7. 8. Now the first and second moneths here mentioned, agree not to Autumne; because if Noah came out of the Ark at that time of the yeare, he could not then provide him∣self with victualls for those creatures which were with him against the next yeare, by reason that the Harvest time was then past, and Winter coming on: so that the yeare naturally began in the Spring time, and not in Autumne.

Secondly, it is likely that the world took beginning at such a time when things were growing more and more to perfection, as in the Spring; rather then when they were decreasing, as in Autumne.

Thirdly, it is no weak assertion to affirm that the world was created about that time of the yeare when by the second Adam it was redeemed; which was not in Au∣tumne, but in the Spring.

Fourthly, the children of Israel coming out of Egypt were commanded to begin their yeare at Abib, called afterwards Nisan; which moneth agreeth partly to our March, and partly to April. [See Exodus chap. 12. verse 1; and chap. 23. verse 15.] Now by this command it is like that they were onely put in minde of their ancient custome which was in use amongst their Ancestours, and lost by them, since their going into Egypt, and death of the Patriarchs: For when the twelve Patriarchs, the sonnes of Jacob, were dead, they of their posteritie learned the customes of Egypt, and so came to change their yeare from the Spring to Autumne: But when Mo∣ses brought them out from among the Egyptians, they had a command to reckon the beginning of their yeare from Autumne no longer, but from the Spring, begin∣ning (as hath been said) in the moneth Abib or Nisan. Now this is chiefly grounded upon that which Moses writeth concerning the order of the moneths in the hi∣storie of the Floud: For by that it appeareth, that the an∣cient form of the yeare was no other then what was ob∣served from the times of Moses when he wrote his histo∣ry, untill the end of the old Testament, and afterwards. Consider therefore the order of the moneths which was before the coming out of Egypt (I mean that order spe∣cified in the historie of the Floud) and compare it with that order which God gave Moses command to put in practise, and see if it be not the same. So that as Moses

reckoned the first, second, third, fourth, fifth, &c. from Nisan, which began in the Spring; in like manner did Noah: for where can it be shewed in any place of Scri∣pture, when the moneths are reckoned in their orders, that they take beginning from any other time?

And thus these are the chief reasons to uphold this opinion that the world should take his beginning at the Spring time of the yeare, at the Vernall Equinox, the Sunne entring into Aries, rather then at any time else.

Sect. 3.

BUt, if they be well weighed, I rather think that* 1.69 those, who in the third place imagine that it was in Autumne, are nearest the truth.

For first in the description of the floud, it is true indeed that the first and second moneths there mentioned, are meant the first and second moneths of the yeare: but that they must take their beginning from the Spring, ra∣ther then from Autumne, I cannot be perswaded. First,* 1.70 because Iosephus (who wrote the Antiquities of his own nation) in his first book and 5 chapter writeth thus, viz. that the second moneth, being the moneth where∣in the floud came, was called by the Hebrews Marhesu∣van, and by the Macedonians, Dyo; both which moneths agree to that part of the yeare wherein our November falleth, and not April or May. Secondly, because the Chaldee Paraphrast begins the ancient yeare of the Jews from Autumne, as afterwards shall be shewed.

And further, whereas it is said, that if Noah were to go out of the Ark when the yeare was so farre spent, he must needs want food for those creatures which were with him; I answer, that it follows not.

For first, the mountain tops appeared by the * 1.71 begin∣ning of the tenth moneth, which was (according to

our Julian account) about the end of May, or beginning of Iune, although the head of the yeare be accounted but from Autumne: so that if the waters began to as∣swage so soon, then surely all the montanous places were flourishing with their fruits and herbs, by such time as Noah came out of the Ark; which (questionlesse) he might then gather to feed those creatures that were with him.

Neither secondly doth the temperature of the climate wherein the Ark rested, afford such a rigid winter, but that Noah might sow some kinde of grain, such as might afford him food against the next yeare, if need were; and so both himself and other creatures with him might be preserved and kept alive.

But what need I speak of Noahs providing for him∣self, or them? seeing to the beasts, fowl, and the like, their dismission from the Ark was enough; especially there being but a few of every kinde.

And as for himself and his familie (who were but eight persons) they had libertie given them by Almigh∣ty God to eat of any living * 1.72 creature whatsoever, as well as of the green herb. And therefore their first rea∣son on the contrary contending to prove the worlds cre∣ation in the Spring rather then in Autumne, is not so for∣cible as they imagine it.

But let me illustrate the matter yet more fully, and in so doing I cannot omit what * 1.73 Calvisius urgeth for proof of the same tenent. Those (saith he) who would have the time of the creation in the Spring rather then in Au∣tumne, use this for one of their chiefest reasons. Dic mihi, inquiunt, &c. Tell me (say they) if the world were cre∣ated in Autumne, and that Noah, with those living crea∣tures which he kept alive, did then or at that time of the yeare come out of the Ark▪ how could they be sustain∣ed, the yeare being so farre forth spent? what? must they

hunger for the space of a whole yeare, or live with no∣thing, feeding, like Cameleons, on the aire? &c.

To which he answereth, that these men speak, as if for their singular wisdome the Patriarch Noah had made them of his counsell when he carried food into the Ark, because thus punctually they seem to know how much of it was left when he came out from thence: which that it was all spent, how can they tell? yet neverthelesse concerning such creatures as lived ravenously by feed∣ing on flesh, if Noahs old store were gone, I bid (saith he) that they take no great care for them, because they had dead carcasses enough to feed on. Likewise con∣cerning the other kinde of beasts or cattell, let them not be too solicitous; because the mountains, being watered with such a fatting floud, and dried also since the * 1.74 fifth moneth before, had now brought forth herbs, grasse, and young tender shoots by which those creatures might easily have their lives sustained. Which reason of his is very pertinent, either because it makes it appeare that it was possible to finde food if all in the Ark were spent; or that there might be some of the old store still remaining to help such creatures as were least able to help them∣selves.

Come we therefore now to the examination of their next reason; which is as followeth.

Sect. 4.

SEcondly, whereas they say that it is most like the* 1.75 world took beginning at such a time of the yeare when things were growing more and more to perfecti∣on, rather then when they were decreasing: answer is made, that if we stand upon such probabilities for proofs, it is then more like that the world took beginning, not when things were growing to perfection, but when they were in perfection it self, immediately before they

began to decline; which could not be in their insancie, but in their maturitie; not in the Spring time, but in Au∣tumne. And so we finde it even in the historie of the cre∣ation it self: for the trees, as it is said, were made to grow* 1.76 up with their fruits on them; not green, but ripe, as is evident: not onely because they were pleasant to the eye, but also because they were good for food; in which regard they were made even in their very perfection: and so God is said to have seen them, not onely as they were good, but also as they were very good, which was with an approbation of their perfectnesse, as may be seen in Gen. chap. 1. verse 31.

Yet neverthelesse we know that the Almightie could have created trees with their ripe fruits on them, as well in that part of the yeare which is our Spring, as in Autumne: but surely the course of nature once begun* 1.77 was never altered: and therefore, as now they are in their perfection about Autumne, so were they then when they were created.

Sect. 5.

THirdly, whereas it is said that it is very like the first* 1.78 Adam was created about such time as by the second Adam he was redeemed; that proveth nothing: the con∣trary may rather be affirmed: so that the time of the fall and the redemption are better severed then conjoyned. For surely me thinks it is farre more probable that there followed a sad winter for Adam to bewail his horrid fall in, rather then an acceptable and pleasant summer: for do but grant this (which may not well be denied) namely that Adam fell presently after his creation, and then tell me what time of the yeare was fitter to expresse the time of his fall then Autumne.

For as the trees in Autumne being come to maturitie do then lose their beautie by the fall of their fruits and

leaves; or as the yeare then slides away like the day at the setting of the sunne: even so mankinde, as soon as he began to be in a perfect state, kept it not, but fell away and lost his happinesse: yet as the day is restored again by the rising of the sunne; and life is as it were put anew into the yeare by the return of the Spring: even so at that very time decayed man was again restored by the death of Christ, who in the Spring-time of the yeare paid the price of our redemption.

The fall therefore of man at the fall of the leaf, and the restoring of him at the reviving Spring, do make a more perfect harmonie, then if for their circumstances of time we should cast them both into the Spring: for as the death of Christ was contrary to Adams fall; so the time for the one was contrary to the time for the other: and yet being contrary, both do well expresse the nature of each act at either time.

And now, lest it may be doubted whether Adam fell* 1.79 presently after his creation, this may be added as a proof.

First, that Sathan was a murderer from the begin∣ning, and therefore he delayed no time to purchase mans misery.

Secondly, it was the sixth day that man was created, even as on the sixth day he was redeemed. By which it appeareth that he fell on the very day of his creation. Whereupon * 1.80 Theophylact maketh this observation, say∣ing, Sext â die homo est conditus, qui & sext â hor â de ligno comedit: Sext â quoque die & sext â hor â Christus cruci est affixus. Quâ igitur hor â Dominus hominem condidit, eâ∣dem & lapsum curavit. By which he meaneth, that as man was formed the sixth day, and did eat of the tree the sixth houre: so Christ reforming man, and healing the fall, was fastened to the tree the sixth day and the sixth houre. And hence also came that common saying concerning Adam, that * 1.81 In one and the same day he was

formed and deformed, not continuing in righteousnesse and true holinesse untill the Sabbath: for then (as some observe) he would have performed the ordinances of the Sabbath, which was to have eaten of the tree of life, and so have lived for ever, being never guiltie of that fall whose ach even yet the sonnes of Adam feel.

3. And surely Moses making mention of many times, would never have omitted this time of the fall, except it had been presently after the creation.

4. Besides, it must necessarily be granted that Adam fell before ever he knew his wife: otherwise Cain had been conceived without sinne, because presently after the man and woman were made, God said, Increase and multiplie; as in Genesis 1. 28. is manifest: but it is a thing not to be imagined that Cain was conceived without sinne; neither is it true that Adam accompanied with his wife untill after he was cast out of Paradise. Eve there∣fore and Mary may well be compared together; as thus: Eve being a Virgin, hearing the words of the serpent, and beleeving them, brought forth death. The Virgin Mary hearing the words of the Angel, and beleeving them, brought forth life. Such is their resemblance; and it very fitly serveth to teach us that the fall was soon af∣ter the creation.

5. To which purpose that place in the nine and forti∣eth Psalme, at the 13 verse, is very congruous, viz. that Adam lodged not one night in honour. For so (saith D^r. Willet) do the words signifie, if they be properly* 1.82 translated. As for example, the word (saith he) is lun, which signifieth to lodge or stay all night: which by di∣vers of the Rabbins is expounded of Adam who conti∣nued not one night in Paradise, but fell on the self same day of his creation: which for the time of the yeare bears a fit resemblance with the fall of the leaf, even as on the other side the redeeming of him bears a fit resem∣blance

with the reviving Spring, when he was again de∣livered from his spirituall prison, like the herbs and plants from their earthly one.

All which considered, their argument is but weak to prove the creation of the first Adam in the Spring, be∣cause the redemption by the second Adam was at the same time: for we see by an exact and perfect harmonie how those times are better severed then conjoyned.

Let us come therefore unto their fourth reason now, and see the greatest force it beareth.

Sect. 6.

FOurthly, the children of Israel coming out of Egypt* 1.83 were bidden to begin their yeare at Abib or Nisan.

Now they (as hath been shewed) who maintain the worlds creation in the Spring, think that the yeare natu∣rally began at that time, and that the Israelites by this command were onely put in minde to restore again their ancient custome which was in use amongst their ance∣stours, before they went into Egypt.

All which is but a meer conjecture: for what author ever reported that the Egyptians made the Israelites for∣get their ancient customes? it is written no where but in some mens imaginations, and therefore it proveth no∣thing▪ In which regard we may be rather confident of the contrary, namely that the yeare was changed, and not renewed: especially if we consider but of this one thing more concerning the beginning of the Egyptian yeare, which was not from September, as the Jews be∣gan; but from Iuly, or about the Summer solstice, when their river Nilus began to overflow. If therefore the Jews had altered the beginning of their yeare that they might observe the customes of the Egyptians and imitate them, why did they not reckon their first moneth from the Summer solstice, as did the Egyptians, but rather

from the Autumnall Equinox, as did not the Egyptians? I confesse that conjectures in some cases for want of bet∣ter proof may hold water; but here the case is otherwise, as evidently appeareth.

But it is objected, that the Chaldeans reckon the be∣ginning* 1.84 of their yeare from the Spring; and from whom did they learn their customes but from the ancient He∣brews? wherefore the Hebrews of old time began their yeare from the Spring, and not from Autumne.

The Chaldee Paraphrast mentions no such thing, but* 1.85 plainly affirms the contrary; shewing that that moneth which after the coming out of Egypt was the seventh moneth, had in former times been the first moneth. This that authour affirmeth; then which what can be more plain?

But it is further objected, that the order of the* 1.86 moneths in the history of the Floud makes it appeare otherwise; for it cannot be shewed in any place of the Scripture where the moneths are reckoned in their or∣der, as the first, second, third, &c. that ever they be∣gan but from Nisan: Moses therefore, according to the command of God, ordaining this moneth to be the first moneth, doth make no new institution, but reneweth the old, as before was mentioned.

To which it is answered, that when Moses had occa∣sion* 1.87 to speak of the moneths of the yeare in the historie of the Floud, he must either mention them as he did, or else say nothing of them at all: For it is plain enough that all of them had not names to be called by; and must therefore be reckoned according to their number (if at all they be reckoned) from whence soever the reckoning began. We do not finde that any of them had names, excepting foure, untill after the captivitie. The foure were these: 1 Ethanim. 2 Bul. 3 Abib or Nisan. 4 Zif. The first was called * 1.88 Ethanim, or mensis fortium,

from the excellencie and dignitie of it; not onely because it was the beginning of the yeare, but also of the rest and Jubilee. The next to it was called a 1.89 Bul, which is as much as defluens; because in this moneth the leaves do as it were flow, slide, or fall away from the trees. The seventh was Abib, so called à novis frugibus, from the new fruits or eares of corn then first appearing. The eighth was called b 1.90 Zif, which was à splendore & nitore, from the splendour and brightnesse of it; seeing the earth was at this time stored with daintie fine flowers, and curious fair objects. These were all which had names.

That therefore for the order of the moneths proves as little as any thing else.

Wherefore I cannot see but that this opinion above all others may stand as the most probable, namely, that the yeare naturally began from Autumne; and so, by conse∣quent, the worlds creation was then.

The Autumnall Equinox was at that time (if it be re∣duced to our Julian account) about the latter end of October; but now it is about the 13 day of September: And the Sunne then entred into Aries about the latter end of April, which in these dayes is about the 10 or 11 of March; so much hath the Equinoctiall anticipated since the beginning.

Sect. 7.

BUt concerning the particular day, it was on the* 1.91 26 or 27 day of October. And as for the other, when the Sunne entred into Aries, it was about the 21 or 22 day of April.

So that if the world began in the Spring, or at the Vernall Equinox, then we may account that a∣bout the 21 or 22 day of April was the first day of the world. Or if it began in Autumne, then the

first of dayes was neare about the 26 or 27 of October.

But in my judgement the best opinion is (as hath been shewed) that it was in Autumne when things were not growing to perfection, but even in perfection it self, as Adam was, who presently after fell: so also the trees and plants in Autumne, with their fruits and seeds on them at the ripest, were in their perfection, began the course of Nature, faded afterwards by little and little through the approaching winter: which time seems to be a fitter time for Adam to bewail his fall in, and to make him the more sensible of his lost happinesse, then a pleasant and chearfull Summer; because by how much the more he was afflicted, he would by so much the more be sensible of his miserie, and thereupon long the more earnestly after the promised seed.

And not onely so, but also the fall of man at the fall of the leaf, and the restoring of him again at the revi∣ving Spring, do make a more perfect and exact harmony, then if for their circumstances of time we should cast them both into the Spring. For (as hath been said) like as the death of Christ was of a contrarie nature to Adams fall; so the time for the one being contrarie to the time for the other, doth well expresse the nature of each act at either time.

And further, we have not onely the testimonie of Io∣sephus before alledged, against whom some except; but also the * 1.92 Chaldee Paraphrast doth witnesse as much, say∣ing that that moneth which in the first book of the Kings, the 8 chapter, at the 2 verse, is called the seventh moneth, was in former times the first moneth. The words of which text stand thus, And all the men of Israel as∣sembled themselves unto King Salomon, at the feast in the moneth Lthanim, which is the seventh moneth. The meaning of which place that authour doth thus explain,

saying, All Israel were gathered together to king Salomon in * 1.93 mense fortium, or in the moneth Ethanim, on the feast day; which moneth in times past they called the first moneth, but now it is the seventh moneth. Thus he for the ancient beginning of the yeare: and of what authoritie this Paraphrast is in the Church, the learned know.

Also we have testimonies in holy Writ to strengthen the same assertion, and to shew us that the ancient be∣ginning of the yeare was from Autumne, because that Tekupha or Quarter is expressely tearmed the end of the yeare. As for example: in Exodus, chapter the 23. verse 16. and chap. 34. verse the 22. it is said, the feast of ta∣bernacles was to be celebrated in the † 1.94 seventh moneth, at the end and return of the yeare: which seventh moneth was agreeable to Autumne, as is well known. It is not onely said, at the return of the yeare, which may be attributed to any of the * 1.95 foure Quarters when the sunne returns to them again▪ but it is also said, at the end and return of the yeare, being alwayes about the se∣venth moneth.

Yet neverthelesse we are not to think that the first day of the seventh moneth was alwayes the first day of their yeare; for their moneths being lunar were move∣able: and therefore the head of the yeare was to take be∣ginning according to the course of the sunne. So that in what part soever of the lunar moneth that Tekupha hap∣pened which pointed out the Autumnall Equinox, from thence must the yeare be reckoned; for there the last yeare ended and the next began.

And now if it be further demanded why God com∣manded* 1.96 the Israelites at their return out of Egypt, to al∣ter the beginning of their yeare from Autumne unto the Spring, unlesse it had been so of old:

To that it is answered thus, viz. that there are two* 1.97 reasons for it.

• 1. The one is this; They coming out of Egypt from the bondage of Pharaoh, were to begin their yeare from that time in memorie of their deliverance. And there∣fore it is said in Exod. 12. 42. It is a night to be much ob∣served to the Lord for bringing them out of the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations.
• 2. And not onely so, but also at the same time of the yeare (as God had determined it) there was a better and a greater deliverie to be wrought for mankinde; namely such a delivery as should free him from the bondage of Satan by the death of Christ. Now this may be called the Deliverie of deliveries; of which that other out of Egypt was but a figure, because it was but from a corporall bon∣dage, whereas this was from a spirituall.

And thus came the yeare to be changed, which ever before pointed to the time of mans creation: but now it is made to point another way, namely to the time of mans redemption: by which God taught his Church (then typically delivered) how to expect the acceptable yeare of the Lord, and time of mans redemption; which was both proclaimed and purchased by that Lambe of God who taketh away the sinnes of the world: whose offer∣ing upon the crosse was at the same time of the yeare when that Paschal lambe, by which he was prefigured, was slain: which time why it is severed from Autumne, hath been shewed.

Yea thus came the first to be last, and the last first: thus came Nisan to get the dignitie from the other moneths, and to be called the beginning or first moneth•…•…in the yeare. At which we need not marvell: for the time of mans redemption was a more worthy mark from whence to reckon, then the time of his creation.

And thus have I delivered what I finde and verily think to be most probable in this matter. Unto which

may be added, that as the evening was before the morn∣ing, so was the Autumne before the Spring: for the yeare and the day have a kinde of analogie between the one and the other (as may be seen in the seventh day compared with the seventh yeare) and therefore they do well serve, the one to expresse the naturall beginning of the other.

CHAP. III. Containing a discourse of such things as are pertinent to the first dayes work.

Sect. 1. Of God the Architect of all, and of the first part of the first dayes work.

TIme, by whose revolutions we measure houres, dayes, weeks, moneths and yeares, is nothing else but (as it were) a certain space borrowed or set apart from eternitie; which shall at the last re∣turn to eternitie again: like the rivers, which have their first course from the seas; and by run∣ning on, there they arrive, and have their last: for before a 1.98 Time began, there was Eternitie, namely GOD; which was, which is, and which shall be for ever: without be∣ginning or end, and yet the beginning and end of all things. Aeternitas enim, Dei solummodo naturae substan∣tialiter inest, saith one: that is, Eternitie is substantially onely in the nature of God. When Moses therefore would have known Gods name, he tells him, Thus shalt thou say* 1.99 unto the children of Israel, b 1.100 I AM hath sent me unto you: By which name, saith Junius, he would have himself known according to his eternall essence, whereby he is discerned from all other things which are either in heaven, on the earth, or elsewhere. Which in another place is thus illustrated; Egosum Primus & Ultimus, & praeter me non est Deus;

I am the First and the Last, and beside me there is no God, Esay 44. 6. Or thus, Before the day was, I am he; and there is none that can deliver out of my hand, Esay 43. 13. To which that of the Psalmist doth well agree, Before the mountains were brought forth, or ever the earth and the world were made, thou art God from everlasting to everlast∣ing, Psal. 90. 2.

Thus we see, that before ever any thing was, God one∣ly was, who c 1.101 gave both a beginning and a being unto every thing that is: and he, in respect of his divine es∣sence, is but one. Yet so, as in that single essence of his there be three divine subsistences, or persons all truely subsisting; whereof every one is distinct from other, and yet each hath the whole Godhead in it self: and these are, the Father, Sonne, and holy Ghost, 1. John, 5. 7.

• 1. The Father is a person who from all eternitie hath begotten the Sonne.
• 2. The Sonne is a person from all eternitie begotten of the Father.
• 3. The holy Ghost is a person eternally proceeding from the Father and the Sonne, * 1.102 as the holy Scriptures witnesse.

d 1.103 These thus distinct in person, not divinitie, All three in one make one eternall Trinitie.

From which eternall and undivided Trinitie, the whole world, consisting of things visible and * 1.104 invisible, took beginning, as the originall words, Elohim and Bara, do well expresse. For Elohim being a word plurall doth signifie Dii, Gods: but being joyned with a word singular, namely Bara, which is Created, they then together shew that there are three persons in the Deitie, and that the three persons are but one God, who did create. Or thus; e 1.105 Those two words, being the one of the singular, the o∣ther of the plurall number, do note unto us the singulari∣tie of the Godhead, and pluralitie of the persons. And

not onely so, but they also shew that the three persons being but one God, did f 1.106 all of them create: For such is found to be the proprietie of the Hebrew phrase, Elohim bara, g 1.107 Creavit Dii, The Gods created.

1. Of the Father it is witnessed, that he created as the fountain of goodnesse. For saith S. James, Every good and perfect gift is from above, & cometh down from the Fa∣ther of lights, Jam. 1. 17. Of whom and through whom, saith S. Paul, are all things, Rom. 11. 36.

2. Of the Sonne it is witnessed, that he created as the wisdome of the Father. For, when he created the heavens, saith Wisdome, I was there, Prov. 8. 27. And again, By him were all things created that are, Coloss. 1. 14, 15. namely by him who did bear the image of the Father, and was the Redeemer of the world.

3. And lastly of the holy Ghost it is witnessed, that he createth as the power of the Father and the Sonne. For by his Spirit he garnished the heavens, and by his hand he hath formed the crooked serpent, Job 26. 13. and chap. 33. 4. Or, as the Psalmist hath it, By the word of the Lord were the heavens made, and all the hosts of them [spiritu oris] by the spirit of his mouth, Psal. 33. 6.

All which considered, and found to be done in the beginning, must needs be then when there was no pre∣existent matter to work upon. For (h 1.108 as it is witnessed) the Hebrew word Reshith, which is englished the begin∣ning, doth not signifie any substance; neither doth the o∣ther word Bara, to create, signifie any way to create but of nothing: and thereby it is distinguished from the word Iatzar, to form, and Gnasha, to make. And therefore though now we behold a glorious something wherein appeares in every part more then much matter of wonder; yet at the first, saith noble Bartas,

Nothing but nothing had the Lord Almightie, Whereof, wherewith, whereby to build this citie.

That Axiome therefore in philosophie, Ex nihilo nihil fit, must needs stand aloof off when we speak of creation. For although it be i 1.109 true that according to the course of nature and ordinary custome of things, nothing can be made, unlesse out of some former matter: yet when we descend ad inquirendam primarum rerum conditionem, to enquire after the first condition of the first things, then we shall finde that God is above nature, because he is the Lord of nature. And he, whose sufficiencie and effi∣ciencie is altogether absolute, must needs be able super∣naturali quadam ratione, by a certain supernaturall means, to produce all things out of nothing.

Of which nothing that I may say something, my best and onely way is to look at Moses, and (as neare as I can) explain his meaning.

In the beginning (saith he) God created the heavens and the earth. In which words he laboureth not so much to deliver a generall proposition of the works of creati∣on, or of the two distinct parts of the world, or of the matter of heaven and earth, as if the one word did insi∣nuate all the superiour parts of the world, the other all the inferiour parts beside: or as if taking both together, he meant by them joyntly totius mundi semen, the seed of the whole world, mentioning it under these two words of Heaven and Earth, as a Chaos. This he meaneth not; be∣cause that which concerns the Chaos is mentioned after∣wards in the second verse. And what were it but a plain tautologie, to say that in the beginning God created a Chaos, and that Chaos was a Chaos? Wherefore in those first words he intendeth nothing more, then to shew that the world which now is called, ac∣cording to its parts, Heaven and Earth, was not from everlasting, but took beginning: and so without contro∣versie the right reading of his words doth also witnesse. For in their originall (as it is witnessed by expositours)

thus they sound, In the beginning God created these heavens and this earth: as if it should be said, These very heavens and this very earth which now we see in being, were not alwayes, but began. Then afterwards he proceedeth to shew how, and in what time God created them: speaking first how all was like a disordered and deform∣ed Chaos, the earth and the heavens not distinguished, but lying as it were in a confused heap all together. And this is manifest. For on the second day, when the heavens were made, it seemeth that their matter was from amongst that masse or unfashioned lump which was said to be void and without form, and not able to be kept to∣gether, had not the Spirit of God cherished it, (for the Spirit of God moving upon the waters, did as it were sit upon it and nourish it, as a fowl doth her eggs, with heat and life:) yea their matter, I say, was from among the waters, which by the power of Gods word were ex∣tended and stretched like a canopie round about the earth, as now we see them. In which regard S. Austines words are also pertinent, saying concerning this All of which we now speak, k 1.110 Materies adhuc erat corporea∣rum rerum informis, sine ordine, sine luce; It was yet an in∣formed matter of corporall things, without order, without light. Or, as that l 1.111 Nightingale of France hath sung it,

This was not then the world: 'twas but the matter, The nurserie whence it should issue after; Or rather th' Embryon that within a week Was to be born: for that huge lump was like The shapelesse burden in the mothers wombe, Which doth in time into good fashion come.

Thus and in this manner I cannot but think of these things, not doubting that Moses in his description of the sensible world meaneth otherwise; but sheweth that that heaven and earth which now we see, were in the beginning or first degree of being, an earth, or as an

earth, or one lump, without form, and void; a darkened depth and waters; a matter of no matter, and a form without form, as one speaketh; a rude and indigested Chaos or confusion of matters, rather to be beleeved then comprehended of us. And this, saith m 1.112 he, is the second naturall beginning. For, after the expressing of the matter, followeth that which Philosophers call a second naturall prin∣ciple, Privation, the want of that form of which this matter was capable; which is accidentally a naturall principle, re∣quired in regard of generation, not of constitution, here de∣scribed by that part next us, earth, which was without form, as is said, and void. This was the internall constitution. The externall was darknesse upon the face of the deep. Which deep compriseth both the earth before mentioned, and the vi∣sible heavens also, called a depth, as to our capacitie infinite, and pliant to the Almighty hand of the Creatour: called also waters, not because it was perfect waters, which was yet con∣fused; but because of a certain resemblance, not onely in the uniformitie thereof, but also of that want of stabilitie where∣by it could not abide together, but as the Spirit of God moved upon these waters to sustain them, &c. Here therefore is the third beginning or principle in nature, that form which the said n 1.113 Spirit by that action framed it unto.

The Hebrews o 1.114 call the whole masse, as it is compre∣hended under the names of Heaven and Earth, Tohu Va∣bohu: Tohu, without order; bohu, without varietie. But it was not long that it continued in this imperfect state: for in one week it was (as I may say) both begotten and born, and brought from a confused Chaos, to a well or∣dered and variously adorned Universe. Or, as one saith,

Materiam Deus ipse creat, comitque creatam.

Whose meaning may be taken thus,

The matter first God out of nothing drew, And then addes beautie to that matter new.

Which was, not because he was unable to make all

the world perfect in an instant; but because he would not. Whereupon an holy † 1.115 Father said, Voluntas Dei est causa coeli & terrae; & ideo major est voluntas Dei quàm coe∣lum & terra: The will of God is the cause of heaven and earth, and therefore it is greater then either of them.

God therefore doth not disable his omnipotence in not working all at once, but sheweth that he worketh all things * 1.116 according to the counsell of his will; which in this work of creation (prosecuted both by an order of time and degrees) is so farre from eclipsing his power, that it rather doth demonstrate both his power and wis∣dome to be infinite: and that he hath so done his marvel∣lous works, that they ought alwayes to be had in remem∣brance, Psal. 111. 4. For in wisdome he hath made them all: And why not all at once, was because the counsell of his will was otherwise.

But may we not yet enquire a further reason why it* 1.117 pleased the Almighty thus to will such a space, and would not rather produce this All perfect at once?

This perhaps may be thought a question too curious* 1.118 to be determined, because Gods will is a sufficient rea∣son in all his actions; and therefore it is better left then looked into. Which surely might well be so, if the rea∣sons urged prove too eagle-eyed and unprofitable, not bettering us in our dulnesse or want of knowledge. But otherwise, if they instruct man in any thing pertinent to his present condition, and inform him so as he may be somewhat reformed by them: then they may be urged without the brand of nicenesse or imputation of curiositie.

First therefore we may joyn with them, who say that perhaps it pleased Gods infinite perfection to take this leisure; because if the creatures had been made all at once, they might be thought to be increate, and not made at all; nor yet to have the like sense of their infir∣mitie

as now they have, one seeing another made be∣fore them.

Secondly, seeing the world was thus perfected by de∣grees before man was, who (being made) was the chief inhabitant of it: me thinks so orderly to raise such a sum∣ptuous palace for mankinde, whilest yet mankinde was not, what was it, but the declaration of a greater kind∣nesse, and a demonstration proving how kinde, how care∣full, and how gracious God would be to us ever after being made? and therefore now we must not distrust him, but in all our wayes acknowledge him, and he shall direct our paths, Prov. 3. 5, 6. For so he hath promised, and so he doth perform to all that love and fear him; causing every thing to work together for their good; nay, for their best, as the Apostle speaketh. Or, as the Psalmist hath it, No good thing shall he withhold from them who live a godly life, Psal. 84. 12.

Thirdly, by this example mankinde may reade a lecture against himself, if heedlesly or hastily he behave himself in any work, and shall not rather proceed soberly and by degrees, making haste (as it is said) by leisure. For true it is, that with us a soft pace goes farre: Which made one * 1.119 fix this contemplation upon the works of creation, say∣ing, How should we deliberate in our actions which are so subject to imperfection; seeing it pleased Gods infinite per∣fection (not out of need) to take leisure! Upon thought of which, let us

Make sober speed: for 'tis observ'd by proof, That what is well done is done soon enough. Festina lenté: Nam sat citò, si sat bene.

Thus having (as it were) considered the first part of the first dayes work, we may now come more nearely to that which is the beauty of it, I mean the Light, which some call Gods eldest daughter, or the first distinguished creature, wherewith the Lord * 1.120 decked the world as with a garment.

Sect. 2. The creation of the Light.

ANd now concerning this bright creature, no sooner did God say, Let it be, but lo it was. He * 1.121 commanded that it should shine out of darknesse, as speaks the Apo∣stle; and that being separated and set apart from a 1.122 the darknesse, the first of dayes might be, and Gods good works appeare, beginning with the Lights proceeding to shew forth his exceeding glory.

But of this resplendent creature (without which the beauty of the rest could not be seen) there are no few opinions.

1. Some would have it a spirituall Light; and so under it they comprehend the creation of Angels. But surely in my judgement their opinion is the founder who make it a naturall and materiall Light onely, such as now is in the Sunne, the Index of time, and the worlds bright eye. For as the office of the Sunnes light is now to distinguish between the Day and the Night; so was the office of this Light, being commanded to shine out of b 1.123 darknesse before the Sunne was made: which being made, was the sub∣ject ever after to retain it. If it were otherwise, or any other light, where is it now? shall we say that it is either extinguished or applied to some other use? surely I think not; because God (who made all by the power of his word) needed no instrument or help in the work of his creation: And therefore that Light which at the first made his works appeare, is no spirituall Light; but such and the same that now is in the Sunne. And yet perhaps, as c 1.124 Aquinas thinketh, it was but Lumen informe, quod quarto die formatum est; An informed Light, which on the fourth day had its perfect form.

And as for the creation of Angels, it is not like that* 1.125 they were made this first day, but on the fourth day: For

it is very probable that there was the like order obser∣ved in making of the invisible world, which was in the visible; and that on the second day, not onely the visible, but also the invisible heavens were created; yet so as both of them remained as it were unpolished or unfi∣nished untill the fourth day: For then as the outward heavens were garnished with Starres, so might the in∣ward and highest heavens be beautified with Angels. This me thinks is not obscurely pointed at in Job, chap. 38. vers. 7. Where wert thou, saith the Lord to Job, when the starres praised me (or sang together) and all the sonnes of men shouted for joy? it being here d 1.126 evident that when the Starres were made, the Angels also had then their being, & rejoyced before God; which was but upon the fourth day of the creation. All this, I say, might well be thus al∣though Moses doth not directly mention it; which was because he applied himself to the simple capacitie of the people, describing the creation onely of sensible things, being that which at the first he intended, and did in plain tearms testifie in the beginning of his historie, when he said, These Heavens, and this Earth, of which I spoke before.

And further, were the creation of Angels compre∣hended under the creation of the heavens and light, what were this but to leave the literall sense (which is to be followed in the historie of the creation) and to cleave unto Allegories?

But secondly, concerning this Light, others think that the element of fire was signified by it, whose effect is light, and whose act and qualitie is to enlighten: which made one therefore say, that The uncreated Light (viz. God) commanded this elementarie light to be, that so the thinner and higher element severed from the aire, might by his enlightning operation effect a light some shining,—and the aire, according to the nature thereof, receive it: which to

the fire was an essentiall propertie,—to the aire an acciden∣tall qualitie approved of God, as good both to him∣self and the future creatures. Thus some. But others except against it, affirming that this light was moveable, by the presence of it making day, and by its absence making night: which could not have been, had it been the ele∣ment of fire; unlesse it be more or lesse in one place then in another, and not equally dispersed. Or, as Pareus an∣swereth, it could not be the element of fire, because that is above the clouds (according to the common rules of Philosophie) and therefore in his judgement the fierie element was not untill the second day, being created with the Expansum or stretching out of the aire.

But unto these exceptions I think an answer may be framed, as I perhaps shall afterwards shew you.

Thirdly, if (as some have done) we should think that this was the very light of the sunne, and then in the sunne, or in such a cloud or subject as was the matter of the sunne, the text would be objected against it; which affirmeth that the sunne was not untill the fourth day: for the creation of that was but then, although the light was before.

Fourthly, Aquinas saith, e 1.127 Lux primo die fuit producta secundum communem lucis naturam: quarto autem die at∣tributa est luminaribus determinata virtus ad determinatos effectus: secundum quod videmus alios effectus habere radi∣um solis, & alios radium lunae, & sic de aliis. Whereupon he concludeth, that howsoever it was, it was but an in∣formed light untill the fourth day.

Now therefore, amongst a multitude of opinions which are besides these already mentioned, I (for mine own part) cannot but preferre this as the best; namely, that the light for three dayes space wanted a subject, such as now it hath: and yet it did perform the same office which now it doth being fastened to a subject, or

to the bodie of the Sunne, which is Vehiculum lucis, A Chariot for the light. For we may easily perceive that in the works of creation there is such an f 1.128 harmonious or∣der observed, as that there may be an union and reducti∣on of all things of one kinde to their own heads and cen∣tre.

As for example, the upper waters must be severed by the out-spread firmament; and the lower must repair all to one sea, as their naturall subject: and as for heavie substances, they hasten downwards; and the light ones, they fly upwards. In like manner, that light which at the first was dispersed and fixed to no subject, doth presently (as soon as the sunne was) unite it self unto that body, as now it is.

This of all other seemeth to me the best opinion to pitch upon, and the most probable in this kinde: which may well be as an Embleme how God will one day ga∣ther his elect from all coasts of heaven to the participati∣on of one glorie. S. Paul applieth it to our regeneration, thus; * 1.129 God, who commanded the light to shine out of dark∣nesse, hath shined in our hearts, &c. that we, who were once darknesse, are now light in the Lord. And in this considera∣tion I think we need not much dissent from them who would have the element of fire signified by it; which opi∣nion was before mentioned: for howsoever it be that that element be now dispersed, or wheresoever placed, yet it might be that the first light shined from it; thus I say it might be, because we may not reason g 1.130 à facto ad fi∣eri, or from the order of the constitution of things in which they now are, to the principles of their instituti∣on whilest yet they were in making. And for further proof of this, I do easily assent to them h 1.131 who have proba∣bly affirmed that the starres and lights of heaven contain the greatest part of this fire; as afterwards in the fourth dayes work shall be more plainly shewed.

This I have said, as seeming to me the best and most probable tenent; although perfectly to affirm what this light was, must be by our enlightning from him who commanded that it should shine out of darknesse. Of which shining and darknesse (seeing the Sunne was not yet made, which by his course and turning about makes it day and night at the same time in divers places) it may be said that it was day and night at the same instant now over the face of the whole earth: which made i 1.132 one therefore say, that the first darknesses were not loco divi∣sae, sed planè depulsae à luce ut nusquam essent; yet so, as that they should either return or depart, according to the con∣traction or expansion of this first light, caused by a divine dispensation. k 1.133 Thus Pareus.

And now of thee, oh bright-shining creature, it may be said, that, hadst thou never been, the beautie of the world had been as nothing: For thou art the beautie of all the beauties else, as saith Du Bartas,

Gods eldest daughter, Oh how thou art full Of grace and goodnesse! Oh how beautifull!

Quest. But if God made the Light, was he not before in darknesse? Answ. No: For he needs not any created light, who is himself a Light uncreated; no corporall light, who is a spirituall one. God is light, and in him is no darknesse at all, 1. Joh. 1. 5. He made this light for our mortall journey on earth; himself is the Light of our immortall abode in heaven: neither did he more dwell in this light that he made, then the waters were the ha∣bitation of the Spirit, when it was said that the Spirit moved upon the waters.

But see, there was Night, Light and Day before the Sunne; yet now without it there is neither: which shew∣eth that we must allow God to be the Lord of his own works, and not limit his power to means.

And surely as it was before man was made, so shall it

be after he is dissolved: For then, as the * 1.134 Prophet speak∣eth, The Sunne shall no more be thy light by day, neither shall the Moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory.

Lastly, unto this amongst many things let me adde but one thing more. God made light on the first day; so Christ arose from death on the same day, being the first of the week: And he is the true light which lighteth every one that cometh into the world: Of which light if we have no portion, then of all creatures man is the most miserable.

Sect. 3. Of the intercourse between day and night.

WHat now remaineth? God called the light Day, and the darknesse Night: 'Tis true;

Th' Alls Architect alternately decreed, That Night the Day, the Day should Night succeed.

Of both which we have more then manifold use and benefit. The night easeth the burden of the day; the day driveth away the terrour of the night. The night burieth our cares, and doth what she can to drown all our griefs in a silent sleep: the day serveth for our needfull labours; is the wicked mans just terrour, the mother of truth, and true beauties onely glasse, wherein she may both see her self, and be also seen. The night serveth to tem∣per the dayes exceeding drought, and to cool its heat; for by moistning the aire it makes the earth to fructifie: the day again warmeth the coolnesse of the night, melting the white hoarie haires of winters beard; and with a re∣viving, cherishing, and nourishing of things, as well sen∣sible as vegetative, addes life afresh into the dying uni∣verse; serving (as I said before) for the need full labours of man: For, as the Psalmist hath it, The sunne ariseth, and then man goeth forth unto his work, and to his labour untill the evening, Psal. 104. 22. And so also for the night,

it is destinated or appointed for quiet and sleep, wherein the wearied bodies of living creatures are refreshed, and their strengths repaired: the noisome beasts now come forth and feed, lest coming in the day they might be a terrour unto men: For, as the Psalmist again recordeth, Thou makest darknesse that it may be night, wherein all the beasts of the forrest do move; as the lions roaring after their prey, and the like, vers. 20.

But of this enough. And now last of all when this dayes work was done or brought to an end, God is said to view it, and behold there was nothing amisse; That is, Moses, speaking according to our capacities, telleth us that God doth approve and ratifie that work now done, which before he purposed to make.

So Eve and Morn conclude the first of dayes, And God gives to his work deserved praise.

CHAP. IIII. Of the second day; and of such things as are pertinent to the work done in it.

Sect. 1. Of the Expansum, or stretching out of the Heavens.

COncerning this dayes work what it was, we finde it thus expressed, And God said, Let there be a firmament in the midst of the waters; and let it divide the waters from the waters. And God made the firmament; and divided the waters which were under the firmament, from the waters which were above the firmament: and it was so. And God called the firmament Heaven: and the evening and the morning were the second day. Gen. 1. 6, 7, 8.

This is the narration of what was done. And here let us consider, first of the Firmament: then of the waters which it separateth: and lastly of the severall Heavens, together with the regions of the aire, and of such appea∣rances as we use to see there: unto which if any thing else be met withall pertinent to this dayes work, it shall be added.

The word a 1.135 Rakiah translated Firmament, signifieth Expansum, or expansionem, which is a stretching out; not onely from the earth, but about the earth: so that the world being mans house, the Firmament is as the vaulted roof of it: Or ( as b 1.136 Hyperius observeth) it is tanquam the∣ca

quaedam, omnia quae Deo ipso inferiora sunt, inclusa con∣tinens; as a certain husk, shell, or box, inclusively con∣taining all things without the Heaven of heavens, or which are below that place where God doth manifest his glorie. Which also is further to be seen in the hun∣dred and fourth Psalme, at the second verse, where it is said that God hath stretched out the heavens as a canopie: or, extendisse incurvando coelos tanquam conopeum, as some reade it: by which comparison it seemeth that the Fir∣mament is not so much expansum ratione extensionis à cen∣tro, quàm circa centrum; not so much a thing stretched out by reason of its distance from the centre, as about the centre.

And again, we call it the Firmament, because in the stretching out it was not weakened, but made strong: In which regard expositours do well observe the difference which is between Rakiah and Karah. For, the word which is here used, they reade it Rakiah, and c 1.137 say that it doth properly signifie a thing made strong by stretching out; being therefore contrary to the word Karah, which is to break in stretching.

And the Greeks likewise, that they may give a full ex∣pression according to the proprietie of the word, do translate it and call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying to make strong or firm: and thus also the anci∣ent Greek Philosophers observed, calling the whole compasse of the heavens d 1.138 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meaning the very ut∣most bound of them, which is not so weak that it should be broken in the stretching; but strong, and farre more free from a fluid nature then is that aire which the con∣cave of it keepeth and holdeth.

The Latines also call it Firmamentum; and we, in our speech, the Firmament: which in respect of its extension is the whole compasse of heaven on all sides; being as it were the case of the visible world and all things in it, as hath been shewed.

Sect. 2. Of the waters above the Heavens.

BUt from the concavitie of this firmament, we may passe to the convexitie of it. And now if it be consi∣dered as it is convex, then we shall come to the exami∣nation of that which God assigned as proper to it most especially; viz. that it separate the waters from the wa∣ters. For this out-spread firmament is by its office to sepa∣rate; and to be, not above the waters, but between them: and therefore those waters which it separateth, cannot be such waters as are in the clouds, but rather above the concave of the firmament.

If they be such as are in the clouds, then are they ra∣ther in the middle of the firmament, then the firmament in middle or between them. And this made one argue thus, saying, a 1.139 Expansio in nubium regione aut finitur, aut ulteriùs extenditur: si ibi finitur, stellas infra nubes constitu∣tas esse oportet. Sin ulteriùs extenditur, supercoelestes aqu•…•…s ab inferioribus expansio non sejungit, sed nubes potiùs unam expansionis partem ab altera dispescunt. Atqui utrumque horum à Mosis narratione absonum. Tutissimè igitur aquas coelestes supra sidera esse constitutas; totúmque illud, quod à globo terrae & aquae sursum expanditur, coeli velaëris nomi∣ne contineri sentiemus. That is, The out-spread firmament either is ended in the cloudie region, or is further extended. If it be ended there, then the starres must needs be under the clouds, because they are within the firmament, Gen. 1. 6. But if it be further extended, then the supercelestiall waters are not separated by the firmament, but rather the clouds se∣ver one part of the firmament from the other: both which are against Moses his narration. Therefore we may safely think that the celestiall waters are above the starres, &c.

In which regard it may be also thought that both

these waters dropping from clouds in the aire, and also all other waters under the canopie of Heaven, or within the concavitie of this Expansum, are but the lower wa∣ters: and those other, which are separated from them, must be in an higher place, viz. above the firmament, and so shall they be divided by the firmament; otherwise not. To which purpose b 1.140 Du Bartas thus,

I'le rather give a thousand times the lie To mine own reason, then but once defie The sacred voice of th'everlasting Spirit, Which doth so * 1.141 often and so loud averre it, That God above the shining firmament, I wot not, I, what kinde of waters pent.

Or, as c 1.142 Hyperius also writeth, Assentiemur Mosi, ac simpliciter statuemus aquas non tantùm infra firmamentum, ubi in portiones & quasi regiones certas eae ipsae sunt distri∣butae, aliae{que} per aërem circumvehuntur, aliae terris sunt adglutinatae; verùm etiam super illud esse alias undique cir∣cumfusas. That is, Let us assent to Moses, and plainly de∣termine that there are not onely waters below the firmament, as it were divided into certain portions and regions, some of them carried about through the aire, some fastened to the earth; but also that there are other waters above the firma∣ment spread round about it.

Which thing is also thus further manifested; because those waters that are separated by the firmament, are to be at all times separated. For God, in the creation of this firmament, did not onely command that it should sepa∣rate, but also that it should be separating: that is, Let it d 1.143 continually separate or divide the waters from the wa∣ters;e 1.144 quasi voluerit nullum esse tempus quo non distinguat; as if he would have it that there should be no time wherein it might not distinguish between the one & the other. Which as it cannot be do•…•…e unlesse there be alwayes waters to be distinguished; so neither can it be pertinent to those

waters in the clouds, because the aire is often cleare, and those bottles of rain are not alwayes there.

And again, it is from the vapours drawn from * 1.145 be∣low that clouds and rain come: which cannot at all times be; but then onely when there is a naturall concourse of causes to effect it. And then again when they are there, they be soon gone: for the rain, proceeding from those vapours which we call the clouds, stayeth not long in the aire, but forthwith falleth down again; and so by little and little the vapour consumeth and the cloud is gone. How can it therefore be that these should be those su∣percelestiall waters separated from all other waters by the firmament, seeing the firmament is above them? and not onely so, but also their proper place is here below, being but at times drawn from hence, and then it is as it were against their wills, which makes them therefore hasten hither again with all the speed they can: whereas on the contrary the firmament is to be between those waters, and not over them; separating them, not at times, but continually.

Neither may it seem strange how the out-firmament can be able alwayes to uphold them, seeing (as hath been said) it was made strong by stretching out, lifting then the waters up with it, and therefore well fitted for this office, and can no more fall then f 1.146 the heaven it self, whose beams or rafters are laid in the waters, as the Pro∣phet speaketh, Psalme 104. 3. And hereupon it also was that noble Bartas said,

I see not why m•…•…ns reason should withstand, Or not beleeve that He whose powerfull hand Bay'd up the Red sea with a double wall, That Israels host might scape Egyptian thrall, Could prop as sure so many waves on high Above the Heav'ns starre-spangled canopie.

This was his opinion concerning the waters separated

by the firmament; of which opinion are sundry more.

But on the contrary side are other some who are of* 1.147 another minde, affirming that they are meant onely of those waters in the clouds: for (say they) the aire is call∣ed the firmament; so also is the skie, &c. And of the clouds it is said in Job, that * 1.148 God bindeth up his waters in thick clouds, and the cloud is not rent under them. So that, first as every part of the water is called by the name of water; in like manner every part of the firmament is call∣ed by the name of the firmament: in which regard those waters in the clouds, although no higher then the aire, may be taken for those waters which the firmament doth separate: and secondly, that place in Job sheweth no lesse, making it appeare, how and in what manner the waters are separated by the firmament.

Furthermore, Ex ipsa nubium natura, saith g 1.149 Pareus, From the very nature of the clouds this appeareth to be so: for what other thing are the clouds but waters separated by force of the diurnall heat, and by the cold of the aire made thick? whereupon (as Plinie calleth them) they are said to be h 1.150 Aquae in coelo stantes, Waters standing in the heavens. Also, it may be added (saith Pareus) that Moses makes mention but of two kindes of waters, supe∣ras, & inferas, the higher and the lower: but the clouds are waters, as hath been shewed; and no low waters; there∣fore they are the upper waters: unlesse there be three kindes of waters, which is contrary to Moses.

Besides, this (saith he) is confirmed by the grammati∣call construction of the words. For Moses saith, not that it divided from the waters which were supra Expansum; but thus, viz. from the waters which were desuper Ex∣panso: The sense therefore is, not that the waters were carried up above the whole Expansum or Firmament; but rather that they were carried upwards, so, as that with

the firmament they were supra and desuper; that is, above and on high.

Also, the name of heaven confirms no lesse: for (saith he) the Expansum is called according to the Hebrews Schamajim or Shamajim; from Sham, There, and Majim, Waters: which derivation is common. And therefore those upper waters are not quite above the Expansum, or the Firmament; but are there, that is, in the Firma∣ment, namely in the middle Region of the aire.

Thus we see the difference concerning these waters. And now let the reader choose which opinion likes him* 1.151 best. But for mine own part I like this latter worst: yet let me not tie another to be of the same minde any fur∣ther then he pleaseth: for it is no matter of faith, and therefore we have our free choice according to the best reasons and most forcible demonstrations. Wherefore let me proceed a little further, that thereby (as neare as I can) I may set down that which seemeth to me the best meaning and nearest to the truth.

First then I answer, that they do mistake who divide* 1.152 the Expansum into parts, as if in so doing they could ab∣solutely cleare the matter in question: for it is not a part of the Firmament that is appointed to this separating office, but the whole Firmament; as any one may see, if he do but observe the words of God, producing and assigning it. Neither do we finde that the Firmament is any more then one. To divide it into parts so as they ima∣gine, is not to divide it into parts, but rather to make so many Firmaments as they imagine parts; like as every scale of an onyon is a severall and differing scale, and not one the part of another. And besides, neither is there the same reason between the parts of water and these sup∣posed parts of the Firmament: for then when God made the Sunne, Moon, and Starres, he would not have said, Let them be in the Firmament, but above the Firmament; for

they are farre higher then the clouds; yet, I say, they be∣ing* 1.153 higher then the clouds, he is said to place them but in the Firmament: and they being no more but in it, how improperly do we affirm those things to be above it, whose places are lower then either Sunne, Moon, or Starres!

And secondly, admit Job tells us that there are wa∣ters bound up in thick clouds; doth not Jeremie also tell us that they are drawn up in * 1.154 vapours from the earth? which (as hath been shewed) cannot at all times be, but then when there is a naturall concourse of causes to ef∣fect it: whereas the out-spread Firmament is to be al∣wayes between them, separating them, not at times, but continually. And as for the rain proceeding from those waters which we call the clouds, it stayeth not long in the aire, but forthwith falleth down again; shewing that of right their proper place is here below: and there∣fore we make not three kindes of waters (as if we would be contrary to Moses) in saying that there are other wa∣ters above the concave of the Firmament, which on this second day of the worlds creation were separated from all other waters.

Wherefore observe but this, they being separated on this second day, how could they be such as the aire af∣fordeth? for the middle Region of the aire, which is the place for the clouds, was not untill the third day:* 1.155 Not untill the third day, I say, because it is found by ex∣perience, and from sufficient witnesse proved true, that the tops of the highest mountains do reach up unto that place which we call the middle Region of the aire, be∣ing some of them more loftie then the clouds.

As for example, in Iapan there is a mountain called Figeniana, which is some certain leagues higher then the clouds. And in Ternate among the Philippine Islands there is a mountain, which (as M^r. Purchas in his pilgrimage re∣lateth)

is even angry with nature because it is fastened to the earth, and doth therefore not onely lift up his head above the middle Region of the aire, but endeavoureth also to conjoyn it self with the fierie Element. And of the mountain Athos between Macedon and Thrace, it is said to be so high, that it casteth shade more then * 1.156 thir∣tie and seven miles. Also the mount of Olympus in Thessa∣lie is said to be of that height, as neither the windes, clouds, or rain do overtop it. And (although I omit sundry others of† 1.157 exceeding height) it is also written of another mount so high above the clouds, that some who have seen it do witnesse that they have been on the top of it, and have had both a cleare skie over their heads, and also clouds below them pouring down rain and breaking forth with thunder and lightnings; at which those below have been terrified, but on the top of the hill there was no such matter. This surely was that mountain which i 1.158 M^r. Lydiat meant when he said, that etiam aestivis diebus, even in the summer time, when the clouds are at the high∣est, those on the top of the mountains have had fair wea∣ther, and withall perceived that there was plentie of rain about the middle height of the same hills.

Thus we see that there are lofty mountains: And indeed their loftines is the cause of a middle Region: for the hils, hindering the aire from following the motion of the hea∣vens, do make it about their tops a fit & convenient place to thicken these vapours into clouds, which by the attra∣ctive power of the heavenly bodies are drawn up thither.

Wherefore (that I may conclude) the place of the middle Region being both caused and also overtopped by sundry high mountains, it will appeare that there was no middle Region of the aire untill the third day, because the waters were all over the earth, and standing above the hills untill that very day: For then, and not before, God gathered them together unto one place, and made

the drie land to appeare, which before was covered with waters as with a garment, Psalm. 104. Rarior aqua, saith one, velut nebula, terras tegebat, quae congregatio∣ne densata est; The thinne water, like a mist or wet cloud, co∣vered the earth, which by gathering together was made thick. In which regard it may be said, saith k 1.159 Aquinas, that it was as naturall for the water to be every where about the earth, as for the aire to be about both water and earth: yet neverthelesse, propter necessitatem finis, saith he, for the necessitie of the end, namely that plants and li∣ving creatures should be upon the earth, it was meet that the earth should be so uncovered, and the waters so ga∣thered, that the drie land appeare. Now this was a work pertinent unto the third day; and before this work done there could be no middle Region: and the middle Region being on this day and not before, how can the waters in the clouds be those waters which were separated by the out-spread Firmament on the second day? Neither do I here argue à facto ad fieri, because in the very creation of this Firmament, God then said, Let it be between the waters; that is, even then beginning its office and art of separating them. Which that it is even so, we see he speaketh next concerning the lower waters, and makes no more mention at all of those upper ones, because he had already done with them, and left them in their place unto which he had appointed them.

But furthermore, this tenent is not a little helped by a* 1.160 consideration of the cataracts or windows of heaven which in the dayes of Noah were opened, and poured down rain by the space of fourty dayes: For me thinks the clouds could not be those windows of heaven, be∣cause it rained fourty dayes, and before it left raining the waters were higher then the hills, being, when four∣ty dayes were ended, fifteen cubits above the highest mountains, as in the historie of the Floud is manifest.

And hereupon it was that one once by the same reason concluded and said, that either it did not rain fourty dayes, (which assertion we are sure is false) or else it rained from some other where then from the middle Region: For seeing the middle Region it self was drown∣ed before it ceased to rain, it cannot but be that the rain descended from some higher place.

1. Object. But perhaps some may think that the clouds mounted higher and higher as the waters increased; in∣somuch that as the waters by little and little gat above the mountains, so did the clouds.

Answ. This cannot be; because that which makes us distinguish the aire so as it may have a middle Region, is nothing else but the differing temper that it hath, both from the upper and lower Region; and this differing temper is caused by the hills, which hindering the aire from following the motion of the heavens, do make it a fit place to thicken those vapours into clouds, which by the attractive power of the starres and planets are drawn up thither; as already hath been shewed, and as afterwards shall be touched when I come again to speak of the severall Regions and their tempers; shew∣ing you that it is an Axiome undeniable, that the farnesse from a circular motion gives quietnesse, coldnesse, and heavinesse; even as the nearenesse to it gives motion, heat, and lightnesse.

2. Object. Or secondly, perhaps some may think that the hills and mountains were not before the Floud, but made by the violence of the waters; and that Moses, when he would describe how high the waters were, doth but shew us that they were higher by fifteen cubits then the highest mountain that was then in his time: which he might well say, and make such a comparison, although there were no hills before the floud.

Answ. That which hath been said in the former an∣swer

concerning the cause of the middle Region, doth suf∣ficiently stop this last objection, unlesse it be granted, that there were no clouds untill the Floud had made the hills: And indeed if any such thing be granted, then all is granted, and the controversie quite ended concerning these waters above the Heavens.

But besides that answer, I hope to make it appeare* 1.161 that mountains, valleys, and plains were created in the beginning, and were before the Floud in the dayes of Noah.

For first, if hills were caused by the Floud, then it must be that the waters suffered an extream violent motion: but the waters being over the whole face of the earth had nothing to hinder them from their own free motion, nor any thing to compell them to a violent motion; such I mean as should make them work such wonders as are supposed. Had they been overtopped by any thing, then indeed running from one place to another there might have been a repercussion, and by such contention more strange accidents then were, might have been produced, as the making of hills, and the like.

Or secondly, if there were such a violent motion, (as questionles the waters moved untill all places were filled alike, with no small violence) yet the violence was not so great as to be the parent of the hills and mountains; for then without doubt it would have been so forcible also as to have turned rivers and changed them from one place to another, cast down all manner of buildings and structures, rooted up all trees and the like, so that after the Floud nothing should have had the same name, bounds, and description which before it had, neither would the memories of the former ages have been but buried from all succeeding time; which we know is otherwise: for if it were not, it is likely that Moses, speaking of the site of Paradise, and setting down all the

rivers of it exactly, would have specified it in his historie, that thereby after-ages looking for those places might not mistake or suspect the truth of his relation. Neither have we just cause to think that all buildings and ancient monuments of the Fathers before the floud were extin∣guished in the floud: For it is reported by l 1.162 Pomponius Mela, and Plinie, concerning the citie Ioppa, that it was built before the floud, and that Cepha or Cepheus reigned there; which is witnessed by certain ancient altars, bear∣ing titles of him and his brother Phineus, together with a memoriall of the grounds and principles of their religi∣on. And of the citie Henoch there is a much like relation. But what need I mention more, seeing m 1.163 Iosephus, a wri∣ter of good credit, affirmeth that he himself saw one of those pillars which was set up by Seth the sonne of Adam? and this for the truth of it was never questioned, but warranted by all antiquitie.

Moreover, seeing the dove was twice sent out of the ark, and returned with an olive branch at her last return, and not at her first, it is not without reason that we think the trees were not torn up by their roots, but remain∣ed still fixed in the ground even as they had done before; for, if the trees had been swimming or floating upon the waters (as some may think) then the poore dove might have found one branch or other as well at the first as second time. Besides, when she did bring any thing, Noah took it not as a token what havock the floud had made, but as a signe that the waters were decreased: she therefore plucked it off from some tree growing on the earth, and not floating on the waters.

And last of all (although I say nothing of the delecta∣tion and profit of the mountains, which do thereby even amplifie the goodnesse of God in his works, creating and not occasioning them) I shall need to point you no fur∣ther then to the plain text it self, which doth most plain∣ly

tell us, not that the waters were as high as the highest mountains which are now, or were then when Moses wrote his historie, but that even from the beginning there were hills and mountains whose loftie tops in the universall floud were covered with waters: for thus stand the words, * 1.164 And the waters▪ prevailed exceedingly upon the earth; and all the high hills which were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered. Whereupon, as I remember, n 1.165 one writeth thus, saying that this judge∣ment was admirable, seeing there are mountains, as At∣las, Olympus, Caucasus, Athos, and other such, that are so high, as their tops are above the clouds and windes (as Historiographers do report it) and yet see, all these are covered: and these being covered, the middle Region must needs be drowned; and that being drowned, how could the clouds be those windows of heaven which poured down rain for fourtie dayes? And those not being the windows of heaven, it cannot but be that the waters above the heavens are in a more remote and higher place, even above the concave of the out-spread Firma∣ment.

3. Object. But perhaps you may think that I now pitch too much upon reason concerning this of the Floud; seeing it was caused not by naturall and ordinary means, but by the extraordinary power of God.

Answ. To which it is answered, that this floud was partly naturall, partly supernaturall; and to shew how farre nature had a hand in this admirable effect, we may distinguish with them, who say that an effect may be called naturall two manner of wayes: first, in regard of the causes themselves: secondly, in regard of the directi∣on and application of the causes. If we consider the meer secondary and instrumentall causes, we may call this ef∣fect naturall; because it was partly performed by their

help and concurrence: but if we consider the mutuall ap∣plication and conjunction of these second causes toge∣ther with the first cause, which extraordinarily set them on work, we must needs acknowledge it to be superna∣turall.

Now then, although we have built upon reason, and so found that before fourtie dayes fully ended the middle Region it self was drowned, whereupon it could not rain from thence; yet in so doing we do not argue amisse: for it is no whit derogating from the power of the Al∣mighty to ascend up higher till we finde the cause of this long rain, and also the place from whence it came, see∣ing that when we have so done we shall plainly finde, that in regard of the direction and application of the cause it was extraordinarily set on work by a divine dis∣pensation; and so the effect was supernaturall.

I may therefore now proceed: and that I may make the matter yet a little plainer concerning these cataracts or windows of heaven, and so by consequence of the waters also above the heavens, this in the next place may be ad∣ded; namely, that Moses setteth down two causes by which there grew so great an augmentation of water as would drown the world: the one was the fountain of the great deep: the other was the opening of the win∣dows of heaven. Now if these windows were the clouds, then it seemeth that the waters were increased but by one cause: for the clouds in the aire come from the wa∣ters in the sea, which by descending make no greater aug∣mentation then the decresion was in their ascending. And although it may be thought that there are waters enough within the bowels of the earth to overflow the whole earth (which is demonstrated by comparing the earths diameter with the height of the highest mountains) yet seeing the rain-water is made a companion with the great deep in the augmentation of the drowning waters,

I see no reason why that should be urged against it; espe∣cially seeing it is found that the earth emptied not all the water within her bowels, but onely some: For thus stand the words, * 1.166 The fountains also of the deep, and the win∣dows of heaven were stopped, and the rain from heaven was restrained: their store therefore was not spent when they had sufficiently drowned the world, but their fury rather was restrained, when they had executed Gods purpose by climbing high enough above the hills.

Cardinall Cajetane was conceited that there was a mount in Paradise which was not overflown, and there forsooth he placeth Henoch: The like dream also they have amongst them concerning Elias: And, as their champion and Goliah o 1.167 Bellarmine is perswaded, all those mountains onely were overflown where the wicked dwelt. p 1.168 Iosephus also reporteth out of Nicholas Dama∣scenus, that the hill Baris in Armenia saved many who fled thither for succour. But these are dreams and devices, which are soon overthrown by Moses in his foresaid evi∣dent text; where the words are so generall, that they in∣clude all and every mountain, under, not onely the Aiery heaven (as Cajetane collecteth) but under the whole Heaven without exception.

And now after all, what hindereth that there should not be waters above the concave of the Firmament, and that the opening of the windows of heaven should not be more then the loosing of the clouds? For it is af∣firmed, and not without reason you see, that the rain, or a great part of it which fell in the universall Floud, came from an higher place then the middle Region of the aire: and that the upper waters are to be above the Firma∣ment, and not the parts of it, is an assertion well agreeing to Moses his description of this second dayes work. For (as hath been shewed) concerning the fowls and stars, it is true that they are but in the Firmament, and not above

it: neither is there any more Firmament then q 1.169 one, see∣ing Moses mentions not a second. The fowls indeed fly a∣bove the earth (as the text it self speaketh in Gen. 1. 20.) but not above the Firmament: their course being (as Iu∣nius reads the place) versus superficiem expansi coeli; or an∣te expansum; or coram expanso coeli; but never supra expan∣sum. And as for the starres, the text likewise saith, ver. 15. Let them be for lights in the out-spread firmament; menti∣oning never more then one and the same Firmament. But for the waters, it is otherwise: The Firmament is appointed to separate them, as being between, and not above them. Esto expansum inter aquas (it is learned Iunius his right version of the place) ut sit distinguens inter aquas. Fecit ergò Deus expansum quod r 1.170 distinguit inter aquas quae sunt sub expanso, & inter aquas quae sunt supra expan∣sum. That is, Let there be a firmament between the waters, &c. Between the waters, as having wa∣ters above it: And how unlike it is, that the upper wa∣ters should be placed otherwise, let the former reasons witnesse: For, all things considered, we need not stand so much upon Pareus his reading Super, quasi in expanso, and desuper expanso, as if they were but above, or on high within the concave, as are the fowls and starres: this (I say) we need not stand upon, seeing Iunius readeth Su∣pra expansum, without any such nice salving, although he thinketh with Pareus that these upper waters are no higher then the middle Region of the aire. And also, admit that some derive the word Schamajim or Shama∣jim (which signifieth Heavens) from Sham, There, or in that place; and from Majim, Waters; concluding there∣upon that these waters which we now speak of must be There, viz. in the heavens, and not above them: although some (I say) make this derivation, yet others derive the same word otherwise: And no s 1.171 few be there, who, not without reason, do suppose that it is no derivative nor

compound word at all; but rather that the Ismaelitish word Schama, which signifieth nothing else but High or Above, doth proceed from this word Schamajim which in English we reade Heavens: In which regard the Ety∣mologie helpeth nothing to prove the adverse part.

And yet (as I said before) let the reader take his choice: For perhaps he may now think after all, that if there be waters above the starry heaven, and that part of those waters descended in the time of the Floud, that then the Heavens would have been corrupted and dissol∣ved (as some have said) the rain falling through them from the convexitie of the out-spread Firmament.

Sect. 3. An objection answered concerning the nature of the Heavens, examining whether they be of a Quint-essence.

BUt concerning this it may be said, that it is not known whether the heavens be of such a nature, as that the rain falling through them should dissolve or corrupt them. Those indeed who follow Aristotle, make them of a Quint-essence altogether differing from things compounded of the Elements: But for mine own part more easily should I be perswaded to think that there is no such fifth essence in them, but rather that they are of a like nature with the Elements, or not much differing.

For first, although Aristotle deny any change or alte∣ration to have been observed or seen in the heavens since the beginning of the world; yet he was deceived: For Hipparchus, who had better skill in Astronomie then ever Aristotle had, he (as a 1.172 Plinie witnesseth) telleth us out of his own diligent and frequent observations that the heavens have had changes in them; for there was in his dayes a new starre like unto that which was once in Cassiopea. And that which is beyond the authoritie of

the greatest philosopher, doth also witnesse as much; I mean the sacred voice of the everlasting Spirit, affirm∣ing that the two parts of this universe, the heavens as well as the earth, do both of them * 1.173 wax old even as doth a garment: which is as if it should be said, that by little and little they are changed, tending so long to cor∣ruption till at last shall come the time of their dis∣solution.

What great difference then can there be between the heavens and things here below, seeing in their own na∣tures both of them do tend to corruption, and are subject to mutation?

Besides, as it is with Man who is the little world, so certainly it is with Macrocosme who is the greater world: but man changeth and declineth daily, not being now as heretofore he hath been; and so al∣so as a good consequence it must follow, that the great∣er world doth also suffer change, and, by declining, alteration. That man declineth, b 1.174 saith one, is a thing most manifest: For men are of lower stature, lesser bones and strength, and of shorter lives then their forefathers were. Now from whence cometh this but from the declining estate of the greater world? The earth, we see, which is the lower part of it, is not so fruit∣full as before, but beginneth to be barren like the wombe of Sarah; neither do the fruits which she bringeth forth, yeeld so much nutriment as heretofore they have done. And how cometh that to passe but because the heaven also fainteth? For the Planets wax old and cannot afford so great vertue and influence to these lower bodies, as in times past they did; which c 1.175 Plinie and Aulus Gellius testi∣fie. And indeed this must needs be a manifest proof, see∣ing lesse and weaker bodies are conceived every Age in the wombe of nature, that nature therefore waxeth old and weary of conceiving.

Also, saith he, if a man do but behold the face of hea∣ven, the Moon looketh pale and wan, Mars lesse rubi∣cund, Sol lesse orient, Iupiter not of so amiable and fa∣vourable countenance, Venus more hypocriticall, and all the rest both of the wandring and fixed starres more weak and suspicious then they did before. That mighty * 1.176 Giant, which was wont to runne his unwearied course, now waxeth wearie, as if he would stand still in heaven, as he did in the dayes of Joshua; for he shineth more dimmely, and appeareth more seldome then before, be∣ing much nearer to the earth then of ancient times. For, (if we may give credit to the calculations of the chief masters in Astronomie) the Sunne, quoth Copernicus, and after him also Stofler, is nearer to the earth then it was in the dayes of Ptolomie, by the space of twenty six thou∣sand, six hundred and sixtie miles: or (as Philip Melanch∣thon saith) nine thousand, nine hundred, seventie and six miles; to whom (saith d 1.177 Di•…•…tericus) assenteth that fa∣mous mathematician of our age, David Origanus, in his Prognostication for the yeare of our Lord 1604.

All these are proofs: and although we do not greatly contend concerning this last allegation of the sunnes ap∣proach so neare us, yet neverthelesse the assertion in ge∣nerall is true enough, that the heavens as well as the earth, as they grow older and older, do suffer change, and in that regard their natures cannot but be much alike.

Unto which adde this, namely, that these visible heavens, of which we now speak, were taken from that masse or lump which lay here below, and that the whole lump was created at once; in which regard it cannot be denied that they differ toto genere or altogether, but that they are of a much like nature with inferiour bodies or things here below. And as for Aristotle, he never would so earnestly have defended the contrary, had he not

known that it was an excellent means to colour that which he also held concerning the worlds * 1.178 eternitie.

But besides all this, the observations of our best and modern Astronomers make much against him: for they have modestly and manifestly proved, that not onely new starres, but comets also have been farre above the moon. As for example, that strange starre which once was at the back of Cassiopea's chair, was of an extraordinarie height above it; for it shined without any difference of Aspect, Parallax, or diversitie of sight, even untill all the matter whereof it consisted was consumed; having alwayes (as the observers thereof do witnesse) one and the same sta∣tion to every of the starres, both in all climates, and also in all parts of the heaven, no diversitie of sight at all ob∣served: all which in the lowermost Planets is otherwise, and perceived most of all in the moon, because the Semi∣diameter of the earth (according to which quantitie we dwell from the centre) hath a sensible bignesse unto the distance of the moons sphere from us. Had therefore that New starre, Comet, or what you please to call it, been lower then the moon, and not in the starrie heaven, then (like the inferiour Planets) it would have suffered a Pa∣rallax or diversitie of sight, and never have kept such a regular motion as it did; contending not to be overcome of the starrie heaven in its motion, but to keep as it were an equall pace with it: thereby shewing that it was even in the Ethereall heaven it self. For this is a rule, that by how much a starre is higher then the earth, by so much it imitateth the highest heavens in their daily motion.

Neither was it this starre alone, but others also after it, even Comets themselves, whose places were found to be above the moon: for observing more diligently and exactly then in former times, the observers could easily demonstrate this truth also: thinking thereupon that many of those Comets which have been seen in former

ages were burnt out, even in the starrie heaven it self, and not so many of them below the moon, as generally (without serious observation) have been supposed. f 1.179 Lon∣gomontanus proveth this, both in that last Comet which was seen in the yeare 1618, and also in other Comets before it. And now what of all this? Nothing but onely thus: viz. If Comets be burnt, consumed and wasted in the starrie heavens, it seemeth that there is no great dif∣ference between them and things here below: for if there were, it might be thought that they would not suf∣fer 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 g 1.180 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 question∣lesse in such as are utterly below the moon it is even so; but if they •…•…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 ap∣pearances: 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 there∣fore 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 cor∣rupting them, nor yet in leaving a vacant place by co∣ming 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 mean∣eth 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 * 1.181 aire, wherein windes, clouds, and fowls do flie: sometimes for the † 1.182 upper Firmament, where the sunne, moon, and starres are set: and sometimes for the high places, where * 1.183 Angels dwell. And hereupon it was that S. Paul mentioned the third † 1.184 heavens, where∣in he saw things unspeakable.

The first of these is like to the outward court of Solo∣mons 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 ma∣keth intercession for us.

In the two lowest is no felicitie; for neither the a 1.185 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 in∣to 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: al∣though 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 al∣so* 1.186 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* 1.187 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 Re∣gion.

But I think that we may rather say it is variable; now

hot, now cold, and sometimes temperate; differing ac∣cording 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 'tis 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 * 1.188 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* 1.189 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 oc∣casioned 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 be∣tween 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 a 1.190 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 Aire in it being cold, because it is hindred from following the circular motion of the heavens. But (as I said) it is not absolutely cold, but respectively: For if it were extream cold, then the heat of the Sunne would never passe through it to this Region here below; neither would there be grasse, herbs, and such high trees as are upon the tops of the mountains.

But to proceed; 1. In the highest Region, and oft times above it, be generated Comets or Blazing starres, and such like fiery Meteors of divers sorts. 2. In the mid∣dle Region, Clouds, Thunder, Rain, Windes, Storms, &c. 3. In the lowest Region we have Dews, Mists, Hoar-frost, Ice and Frost. As also here is your Ignis fatuus, or foolish fire, with other Lights burning about graves, or such like fattie places where there is store of clammie or fat oylie substance for their matter. These Lights are seen also in fields, and are driven by a gentle winde to and fro untill their matter be consumed.

Now these and every one of these, seeing they have their causes in nature, let us a little view them, both how and what they are: For they who send us to God, and his decree in nature, have indeed said what is the true cause, but not how it is by naturall means effected. For the man∣ner of producing these things doth no lesse amplifie the power and providence of God, then the things them∣selves when they are produced.

Sect. 2.

Parag. 2. Of Meteors, first in generall, then how they are▪ di∣vided in particular.

ANd these things of which we now speak, seen in any of the Regions, by a generall name are

called Meteors. And the matter of Meteors, as it is remote, is from the Elements; but as it is propinque or neare, it consisteth of Exhalations.

And Exhalations are of two kindes. 1. There is Fu∣mus.* 1.191 2. Vapor.

If it come from the earth or some sandy place, it is Fumus, a Fume or a kinde of Smoke.

If it come from the water or some watry place, it is Vapor. For this is a rule, that A Fume hath a certain earthly nature in it, and yet is not earth; and a Vapour hath a certain watry nature in it, and yet it is not water. Or, if you had rather, take it thus; Fumus est mediae naturae inter terram & ignem; Vapor verò inter aquam & aërem: That is, A Fume is of a middle nature between earth and fire; but a Vapour is of a middle nature between water and aire.

And further, all vapours are warm and moist; and will* 1.192 easily be resolved into water; much like the breath that proceedeth out of a mans mouth, or out of a pot of wa∣ter standing on the fire: and these are never drawn higher then the middle Region of the Aire; for there they are thickened and conglomerated by the cold into clouds. And why vapours are warm, being drawn from that* 1.193 which is cold, is not from any internall propertie of their own, but they receive this qualitie from the power and influence of the stars. For after that the matter is by them attenuated or made thin, their beams cannot but warm it, although it proceed from that which is cold.

Again, all fumes are as smokes which be hot and dry;* 1.194 which because they be thin and lighter then vapours, they often passe the lowest and middle Regions of the Aire, being sometimes carried even beyond the highest Region it self.

And thus we see how there are two kindes of Exha∣lations;

Th'one somewhat hot, but heavy, moist and thick: The other light, drie, burning, pure and quick.

Moreover, these Exhalations being the matter of Me∣teors (as hath been said) are either from the Earth or Wa∣ter. As for the Fire and Aire, they are mixed with this matter, as with all other things, but not so abundantly that they may be said to be the materiall cause of any Meteor, although without them none can be effected. And thus much generally. But now more particularly.

And in coming to particulars, it may be found that these kinde of Meteors concerning which I speak, are* 1.195 of three sorts; either Fierie, Waterie, or Aierie.

Fierie are of two sorts: either such as are in very deed fired; or else such as onely seem to burn, which are therefore called Phasmata: In which regard it may be said that these Fierie ones are either Flames or Ap∣paritions.

And again in respect of their matter, if they be such as burn in very deed, then they be either more or* 1.196 lesse pure.

Their place where we see them is according to the abundance and scarcitie, or rather qualitie of the mat∣ter whereof they consist: for if it be heavie and grosse, it cannot be carried high; but if it be not so grosse, but rather light and more full of heat, then it aspires and tran∣scends so much the higher by how much it is the lighter; sometimes above the highest Region of the Aire, even into the starry heaven it self; which is witnessed by our best modern Astronomers, who have observed many Co∣mets above the Moon.

Furthermore, these Fiery impressions, according to the diverse disposing of their matter, are of severall fashions; and thereupon they have severall appellations, being cal∣led according unto the names of those things unto which they seem to be like.

As

• 1. Torches.
• 2. Burning Beams.
• 3. Round Pillars.
• 4. Pyramidall Pillars.
• 5. Burning Spears, Streams, or Darts.* 1.197
• 6. Dancing or leaping Goats.
• 7. Flying Sparks.
• 8. Shooting Starres.
• 9. Flying Launces.
• 10. Fires, either scattered, or else as if all the aire burned.
• 11. Flying Dragons, or Fire-drakes.
• 12. Wandring Lights.
• 13. And also licking or cleaving fire, sticking on the hairs of men or beasts.

Now all these kindes (of which I have mentioned thirteen) I take to be such fierie Meteors as are said to be pure and not mixt.

Then again have you those which are said to be mixt and lesse pure:

As

• 1. Comets of all sorts.* 1.198
• 2. All kindes of lightening.
• 3. Unto which must be joyned thunder, as an ad∣junct.

And now of these severally, before I mention any more of another kinde, whether waterie or aierie.

Sect. 2.

Parag. 3. Of such fierie Meteors as are pure and not mixt.

1. FAx, which is a Torch or Fire-brand, or as a lighted* 1.199 candle, is an exhalation hot and drie, drawn be∣yond the middle Region of the aire, where being arrived it is set on fire (as are all exhalations that come there) partly by their own heat, and partly by the heat of that place: and because the matter of the exhalation is long and not broad, and being equally compact, and fired at

the one end, it burneth like a torch or candle, untill the whole whereof it consisteth be consumed. And why it should burn at the one end rather then at the other, is found to be because it is long and standeth upright, ha∣ving the most of its aspiring matter in the top; and in this station ascending up, it comes to passe, that when the upper end doth present it self to the heat of the upper Region, it is fired, and so consumeth by degrees, even as by degrees it ascendeth, or peepeth into that hot place.

2. Trabs ardens, a burning Beam, is an exhalation hot &* 1.200 drie, drawn beyond the middle Region of the aire; the matter of which exhalation being long & not very broad, makes it seem like a beam or logge: and because it is more grosse and heavie on the under part from the one end un∣to the other, and on the upper part hath much aspiring matter equally dispersed, it is transversly carried up, and so being fired it lieth at length, and standeth not upright.

3. Round Pillars are of the same nature, unlesse perhaps* 1.201 their light and heavie matter is not so equally or in like order disposed, but rather heavier towards the one end then the other, which makes it be carried up or present∣ed in perpendicular fashion; and also having the hottest and driest and most combustible matter driven to the superficies or out-side of it, by reason of a contrary qua∣litied substance within it, which makes it therefore be fi∣red on all sides alike, and appeare like a burning Pillar.

4. Pyramidall Pillars are nothing differing from the* 1.202 other, unlesse that the exhalation have more earthly mat∣ter in it below, and not so much above: for when the lighter and thinner parts are ascended to the top, then the grosser, heavier, and thicker are left in the bottome: which makes it therefore of fashion great beneath and small above.* 1.203

5. Burning Streams, Spears, or Darts, is that Meteor

which is called Bolis or Iaculum, and is an Exhalation hot and drie, meanly long; whose thick and thinner parts are equally mixt: and thereupon being fired in the highest Region, it flameth on the thin or subtil part; which neverthelesse, because the matter is well mixed, doth also send fire to the other parts, insomuch that it seems to runne like a dart from the one unto the other.

Or, if you will, this Meteor (or one very like it) is thus generated, viz. when a great quantitie of hot and drie Exhalations (which indeed may fitly be called a drie cloud) is set on fire in the midst, and because the cloud is not so compact that it should suddenly rend, as when thunder is caused, the fire breaks out at the edges of it, kindling the thin Exhalations which shoot out in great number like to fierie spears or darts, the streaming or flashing being so much the whiter by how much the Ex∣halation is the thinner. Such like coruscations as these we use to see many nights in the North and North-east parts of the skie.

6. Caprae saltantes, or dancing Goats, are caused when* 1.204 an Exhalation hot and drie is so compact, that on the one side or other it hath some parts which appeare as the appendices of it, or joyned to the main Exhalation by an other kinde of Exhalation farre thinner then the main one, so that the fire running on the main part, and as it were outright, by the way it cannot but seem to skip unto those parts on the sides, inflaming them also; which, because it is variously and nimbly performed, makes the flame seem to leap or dance, just as wanton goats use to do when they are dancing or playing.

7. Scintillae volantes, or flying Sparks, are caused when* 1.205 the matter of the Exhalation is not onely thin, but in all parts thin alike, but not compacted or knit together: and not being closely joyned, but interrupted by small spa∣ces, those parts which come up first into the highest Re∣gion

are fired before the other that follow, and thereupon they flie abroad like sparks out of a chimney, even as when saw-dust or any such like matter is cast into the fire. This Meteor by some is called Stipula ardens, or Burning stubble.

8. Stellae cadentes, Shooting or Falling starres, are* 1.206 caused when an Exhalation hot and drie is gathered as it were on a round heap, but not throughly compacted, nor yet so apt to ascend as other Exhalations, which makes it therefore be beaten back again when it comes neare the cold confines of the middle Region; and so, hovering aloft, by an * 1.207 Antiperistasis, or repulsion by the contrary to it on every part, it is set on fire, and then sli∣ding away, it appeares as if a starre fell down or were thrown to the earth.

For, shooting starres these some do fondly call; As if those heavenly lamps from heaven could fall.

Moreover, sometimes it is generated after another man∣ner, which is but in respect of the disposing of the mat∣ter; and then the Exhalation is more long and narrow, which being kindled at the one end burneth swiftly to the other, even like a piece of waxed thread being light∣ed in a fire or candle.

Again, some think that this Meteor is not so much set on fire, as directly under some starre or other which gives it a shining. But how this can be I cannot well per∣ceive, seeing it shooteth obliquely as oft as directly downwards.

9. Lancea ardens or volans, A burning or flying Launce,* 1.208 is another fiery Meteor kindled in like sort that the for∣mer was, and hath this name because the matter of it is so disposed, that when it is fired it seems to be like a Launce.

10. Illuminations, or Fires scattered in the Aire, and* 1.209 appearing in the highest part of the lowest Region, are

caused when very dry and hot Exhalations are drawn up, and meeting with cold clouds are sent back again, which motions to and fro do set them on fire, and then their parts not being thick in equall proportion, but as it were unjoyned together, do seem as though Fires were scattered in the Aire. Thus one way. But sometimes the matter of this Exhalation is more nearely conjoyned, and then (if the Exhalation be large) it is as if the whole Aire were on fire, as appeared on the 15 day a 1.210 of No∣vember in the yeare of our Lord God 1574; in which yeare about the last day of March the strange star in Cas∣siopea's chair vanished and disappeared.

11. Draco volans, or a flying Dragon, called by some* 1.211 a Fire-drake, is a Fierie Exhalation whose matter is thick and as it were hard tempered together; or rather not so hard as conglutinously conjoyned: which lump, ascend∣ing to the Region of cold, is forcibly beaten down or back again; by the force of which motion it is set on fire; and not onely fired, but also bent and violently made crooked: For (as hath been said) the matter of it hang∣eth so conglutinously together, that the repulse divides it not, but by a strange encounter moulds it into such a fa∣shion as (seen afarre off) looks much like b 1.212 a Dragon. This is the opinion of the most. But some say that it is done into this fashion between two clouds of differing natures, the one hot, the other cold: and so perhaps it is sometimes made.

12. Ignis fatuus, or foolish Fire (so called, not that it hurteth, but feareth or scareth fools) is a fat and oily Exhalation hot and drie (as all Exhalations are which are apt to be fired) and also heavie in regard of the glu∣tinous* 1.213 matter whereof it consisteth: in which regard the cold of the night beats it back again when it striveth to ascend, through which strife and tossing it is fired, (for in this encounter it suffereth an Antiperistasis) and

being fired it goeth to and fro according to the motion of the Aire in the silent night by gentle gales, not going alwayes directly upon one point, unlesse the winde be more then such a gale as is commonly called Aura: And note that if the winde be any thing big or blowing▪ then this Meteor cannot appeare at all, because the winde will disperse the matter of the Exhalation, not suffering it to be conjoyned.

Moreover, some think that it may be kindled of it self, although it be not so moved as before: and this is per∣formed by the active moving of the heat which is with∣in it, as is seen in an heap of moist hay which will set it self on fire.

These kindes of lights are often seen in Fennes and Moores, because there is alwayes great store of unctuous matter fit for such purposes; as also where bloudie bat∣tells have been fought; and in b 1.214 church-yards or places of common buriall, because the carcases have both fatted and fitted the place for such kinde of oyly Exhalations. Wherefore the much terrified, ignorant, and superstiti∣ous people may see their own errours in that they have deemed these lights to be walking spirits; or (as the sil∣ly ones amongst the Papists beleeve) they can be nothing else but the souls of such as go to Purgatorie, and the like. In all which they are much deluded: For souls departed * 1.215 cannot appeare again; I shall go to him (saith David) but he shall not return to me. And (saith Job) He shall return no more to his house, neither shall his place* 1.216 know him any more. Or (as it is in the Psalmist) Before I go hence and be no more seen. So that if they walk, sure it is invisible, for (saith the Scripture) They shall be no more seen. But what need I urge that? For we see that they cannot at all return, but are * 1.217 ignorant of all things done under the sunne; and as it was with Dives and Lazarus, so it is with every other: Wherefore we may well say thus,

• 1.

  If after death souls can appeare, Why then did Dives crave, That one his brethren word might bear What pains the damned have?

• 2.

  Or if there be * 1.218 another room Which is not Heav'n or Hell, How scap't the * 1.219 begger from the doom Of Purgatories cell?

• 3.

  What shall become of Christs deare * 1.220 bloud, If after death there be A way to make our own works good, And place the soul in glee?

Quest. But, if these lights be not walking spirits, why is it that they leade men out of their way?

Answ. They are no spirits, and yet leade out of the way, because those who see them are amazed, and look so earnestly after them that they forget their way; and then being once out, they wander to and fro, not know∣ing whither, sometimes to waters, pits, and other dan∣gerous places; whereupon the next day they will un∣doubtedly tell you strange tales (as one saith) how they were led up and down by a light, which (in their judge∣ment) was nothing else but some devil or spirit in the likenesse of fire which fain would have hurt them. But of this enough: and know last of all, that if one be some∣thing neare these lights, and the night calm, then going from them they will follow us, because there being no winde to hinder, we draw the Aire after us; or going to∣wards them they go from us, because we by our motion drive the Aire before us.

Moreover, when the like matter chanceth to be fi∣red* 1.221 in some such part of the Aire as is over the Sea, then these lights appeare to marriners, and are called Castor and Pollux, if there be two at once; otherwise Helena, if there be but one: The reason of which names was this;

Helena was the daughter of Iupiter and Leda, and by the heathens she was taken for a goddesse, but not for a god∣desse of good fortune: for this Helena was the cause of Troyes destruction; as thus. She was stollen away by Pa∣ris the sonne of Priamus K. of the Trojans, stollen, I say, out of Greece; whereupon her two brothers Castor and Pollux sayl to seek her, but they were never heard of more, or seen after: which losse of these brethren made it be supposed that they were translated into the num∣ber of those gods who use to give good successe to mar∣riners; for they were lost at sea; which is, as if they were translated from thence. Now then the Sea∣men having seen by often experience that one light was to them a signe of some tempest, and that two lights were a signe of fair weather, they called the one light Helena, and the two lights they called Castor and Pollux.

Quest. But why should it be, may some demand, that they should thus appearing shew either fair or foul weather? can any reason be shewn for it?

Answ. It is answered, that one flame alone may be* 1.222 a signe of tempest or foul weather, because, that as that matter which burneth is so compact into one that it can∣not be dissolved into two; so in like manner the matter of tempest being exhaled, by the like cause is kept from being dissipated, and is so close together that before any long time it must needs work.

And again, when two lights appeare, why then it should be fair, it is because there is not the like work∣ing in nature which was before; but rather the con∣trary: for as this Exhalation of the lights is divided; so the matter, which otherwise might be fit for tem∣pest, is not thickened, but by the like cause is also di∣vided, scattered, and easily dissolved: insomuch that it cannot work so as at other times, when there

is a working to compact, and not to dissipate.

13. Ignis lambens is a cleaving and licking fire or light;* 1.223 and is so called because it useth to cleave and stick to the hairs of men or beasts, not hurting them, but rather (as it were) gently licking them. These flames may be caused two wayes, as the learned write.

First, when clammie Exhalations are scattered abroad in the aire in small parts, and in the night are set on fire by an Antiperistasis; so that when any shall either ride or walk in such places as are apt to breed them, it is no wonder that they stick either on their horses, or on them∣selves.

Secondly, they may be caused another way, viz. when the bodies of men or beasts, being chafed, do send out a fat and clammie sweat; which (according to the working of nature in things of this kinde) is kindled and appeareth like a flame. Virgil makes mention of such a fire as this, upon the head of Iulus, the sonne of Aeneas;

Ecce levis summo de vertice visus Iuli* 1.224 Fundere lumen apex, tactúque innoxia molli Lambere flamma comas, & circum tempora pasci.

Behold, the lively crown Of soft Iulus head With light was circled round: A flame his temples fed. But toucht, not having hurt, nor feeling harm, The licking fire his hairs would scarcely warm.

Livie also maketh mention of two others, upon whom the like Meteor appeared: For Servius Tullius, when he was a childe, even as he lay sleeping, had his hair on his head as if it were all on a fire. And upon the head of Marius, that worthy Romane, was the like appearance, even whilest he was making an oration to his souldiers. And I my self do also know one, who hath often pro∣tested to me, that as he lay in his bed one night, his head

was all on a flame; which hurt him not, although it greatly scared his wife and him, as I have heard them both confesse. Moreover, others testifie how they have been scared in their beds by a kinde of light sticking to their coverings, like dew upon the nap of a frieze coat: which must needs be this Ignis Lambens, caused by some kinde of clammie sweat proceeding from among them. For, that a clammie sweat will cause these things, is manifest in the nimble currying of a foggie horse; visible sparks appearing and coming from him, if it be done in the dark. But of these kindes of fierie Meteors enough.

Sect. 2.

Parag. 4. Of such fierie Meteors as are impurely mixt.

Article 1. Of Comets.

NOw follow those which are Ignita mixta, and lesse* 1.225 pure; coming so to passe when the Exhalation, through the admixtion of some vapour, is more slimie, grosse, and impure: For those Meteors already described were meerly Fumes without the admixture of Vapours; unlesse it might be some little in one of a glutinous na∣ture or composition. Now these Ignita mixta are usu∣ally divided into two sorts: for they are either such as continue long; or else such as are but for a little while.

Those that continue long, are Comets or blazing starres.

And a Comet is a fierie Meteor, whose matter is an* 1.226 Exhalation hot and drie, fat and clammie, drawn by ver∣tue of the heavenly bodies into the highest part of the aire (and sometimes into the starrie Region) where it is closely conglutinated into a great lump, by reason of sup∣ply that it hath from below, so long as there is a working to exhale it: and being thus compacted and exhaled, it is set on fire in convenient time by the excessive heat of the place where it resteth. Sometimes it continues burning

long; sometimes but a little while: seven dayes is the least time; whereas some have been seen * 1.227 six moneths: all which cometh to passe by reason, either of the paucitie, or plentie of the matter whereof it consisteth. That last Comet which was seen of us, viz. Anno Domini 1618, was perspicuous by the space of one moneth; namely from the 18 day of November untill the 16 day of December next following; and was farre above the highest Region of the aire, overlooking even the moon her self, as Longomontanus proveth in a book of his, where he treateth of new starres, and such appearances as have been seen in the heavens, since the yeare of our Lord God 1572.

But in a Comet two things especially are considera∣ble: the one the colour; the other the fashion: both which arise out of the diverse disposing of the matter.

Their colours are principally three. 1. If the matter* 1.228 be thin, then the colour is white. 2. If meanly thick, then the colour is ruddie, looking like fire. 3. If very thick, then their colour is like the burning of brimstone, or of a blew appearance.

Yet know that they are not alwayes exactly of these three colours without any difference, but as neare them as the disposing of their matter will suffer: as in stead of white we sometimes have them of a yellowish colour; in stead of blew, of a watchet or greenish colour, and the like.

Concerning their fashions (if we stand upon a curious* 1.229 examination of them) they may be manifold: and yet, as Aristotle accounteth, they are principally but two, all their other shapes being dependant on these two. For first either they seem round, having beams round about them; which cometh to passe when the matter is thin on the edge•…•…, and thick every where else: or secondly, they seem as it were with a beard or tail; which cometh to

passe when it is but meanly thick towards some one side or other, and rather long then round. But some would have these two fashions to be three, because the tail sometimes hangs downward as well as sidelong: and so there is by this means stella crinita, stella caudata, and stella barbata; concerning which I am not much solici∣tous.

That therefore which in these things I do much more* 1.230 wonder at, is the strange and admired multitude of ef∣fects which are produced by them; as not onely change of aire, but change of heirs also, proceeding from the disturbance of states, translation of kingdomes, bloudy warres, and death of Potentates. Histories have carefully recorded these things, and left them to the considerati∣on of after-times.

First therefore let it be observed, that when the kingdome of the Macedonians came to an end, in the last yeare of Perseus, which was about the yeare 584 or 585 of the building of Rome, a a 1.231 Comet appeared, as if it came to point out the last period of that kingdome.

Secondly, when the Emperour Iovian attained to the empire, succeeding the Apostata Iulian, under whom the Church suffered much persecution; when (I say) the said Iovian was Emperour, and that under him both Church and Commonwealth were like to have had a b 1.232 flourishing time (had he not been taken away by sud∣den death) then also c 1.233 appeared a Comet, shewing that further trouble was yet to be expected.

Thirdly also, when a certain captain of the Goths, an Arian, named Cajan, had raised sedition against the Em∣perour Arcadius, God shewed by manifest wonders that both Arcadius and his citie should be well protected: but before this tumult (saith d 1.234 Carion) a strange Comet was seen, great and terrible, casting flames down to the very earth; the like whereunto no man had ever seen be∣fore.

4 And again, other authours make mention of a strange Comet seen in the yeare of Christ 410, being like unto a two-edged sword, which portended many mischiefs. For Rome was taken about the same time by Alaricus King of the Goths. Sundry calamities happened both in the East and West; and so great slaughters of men were about those dayes, as no age ever afforded the like. All Europe was in a manner undone, no small part of Asia was affrighted; and Africa also was not void of those evils. Warre, Famine, Drought, and Pestilence, all of them strove (as it were) to trouble the whole world.

5. Also in these yeares, viz. 1400, 1401, e 1.235 1402, 1403, Comets appeared, and great calamities followed; sundry and unheard-of diseases were felt, rivers dried up, and plagues were increased. Tamerlain, K. of the Scythians and Parthians, with an innumerable host invadeth Asia, calling himself the WRATH OF GOD, and DESOLA∣TION OF THE EARTH; as did Attilas, of whom it is written, that he named himself THE SCOURGE OF GOD.

6. Also in the yeare 1529 appeared f 1.236 foure Comets: and in the g 1.237 yeares 1530, 1531, 1532, and 1533, were seen in each yeare one: (* 1.238 Lanquet saith that there were three within the space of two yeares) upon which, these and the like changes and calamities followed; (viz.) A great sweating sicknesse in England, which took away whole Myriads of people. The h 1.239 Turk, in the quarrell of Iohn Uvavoyda, who laid claim to the crown of Hunga∣ry, entred the said kingdome with two hundred and fif∣tie thousand fighting souldiers; committing against the inhabitants thereof most harsh and unspeakable murders, rapes, villanies, and cruelties. A great famine and dearth was also in Venice and the countrey thereabout, which swept away many for lack of sustenance. The sweating

sicknes* 1.240 also vexed Brabant, and a great part of Germanie, and especially the citie Antwerp, where it consumed five hundred persons in the space of three dayes. Great warres concerning the Dukedome of Millain between the Emperour Charles the fifth, and Francis the French King. All Lusitania or Portugall was struck with an Earth-quake; insomuch that at Ulisippo or Lisbon, ah 1.241 thou∣sand and fifty houses were thrown down, and 600 so shaken that they were ready to fall, which made the people forsake the citie and runne into the fields: and as for their churches, they lay upon the ground like heaps of stones. Upon this followed a great pestilence in those parts. But a little before, viz. in the yeare 1530, was a great deluge in Brabant, Holland, Zeland, and the sea-coasts of Flanders; as also an overflowing of the river Tyber at Rome, occasioned by unseasonable tem∣pests of winde. Upon the neck of which troubles the Turk comes again into Hungarie and Austria; but he was beaten back, and a great company of his men slain and taken. Unto which may be added how the sect of the Anabaptists, not long after, brought new tumults in∣to Germanie.

7. And for that last Comet, in the yeare 1618, saith a Germane writer, Praesagium ipsius jam •…•…heu est in manibus nostris; meaning that they felt by dolefull experience the i 1.242 sad events which followed after it.

Wherefore seeing these and the like accidents have been attendant upon the appearing of Comets, it may well be said that although they have their causes in na∣ture, yet Nunquam futilibus excanduit ignibus aether; The skie never burnt with such fires in vain. For (as one saith) Loquitur cum hominibus Deus, non modò linguâ humanâ, per Prophetas, Apostolos, & Pastores; sed nonnunquam etiam ipsis Elementis in formas & imagines diversas compositis▪ That is, God speaketh with men, not onely with the tongues

of men, by Prophets, Apostles, and Teachers; but sometimes also by the very Elements composed or wrought into divers forms and shapes; there being a Theologicall end of send∣ing Comets, as also a Naturall and Politicall end.

But first (before I come to that) I think it not amisse to* 1.243 speak something concerning these their events and acci∣dents; namely whether it can be shewed why they should be wrought either so or so.

To which it is answered, that in some sort we may give reasons for this, and shew the causes of their signi∣fications. For being Comets they consist of many hot and drie Exhalations: And hot and drie Exhalations do not onely stirre up heat, drie and parch the aire, which may cause drought (especially when much of the earths fat∣nesse is drawn away with the Exhalation) and drought bring barrennesse: but also the bodies of living creatures upon the distemper of the aire are mainly hurt, suffering detriment in the consumption of their radicall moisture, and suffocation, through the poysonous breathings which the bellows of the bodie suck in, and receive: in∣somuch that there cannot but be sicknesses, plagues, and much mortalitie.

Besides which, that they should usher in warres, se∣ditions, changes of kingdomes, and the like, may also pro∣ceed from the same cause: For when the Aire is distem∣perately heated, then it is very apt so to disorder and dry up the bloud in humane bodies, that thereby great store of red and adust choler may be purchased; and this stirreth up to anger with the thought of many furious and violent actions; and so by consequent to warre: and from warre cometh victorie, from victorie proceedeth change of commonwealths, and translations of king∣domes, with change of Laws and Religion: for, Novus Rex, nova Lex; New Lords, new Laws. Unto which also may be added, that because great personages live more

delicately then other men, and feed more daintily, ha∣ving as many new fashions in their diets as in their clothes, for their boards as for their backs, that their bodies therefore are more subject to infection, and will take the poyson of an intemperate aire before more tem∣perate livers; whereupon necessity inforceth that they die sooner in such a calamitie then other people, as he once witnessed that said, Plures pereunt gulâ quàm gladio.

Besides, the death of great ones is more remarkable then when inferiour persons die, so that if but some of them be taken away in common calamities, it is as if they were onely aymed at; because they are obvious to every ones eye, as cities standing upon hills, which cannot be hid.

And now that our bodies should follow the tempera∣ture* 1.244 of the Aire, is nothing doubted, seeing every lame, aking, or bruised joynt doth witnesse it even to the ve∣ry ignorant: But that our mindes and manners should fol∣low the temperature of the bodie, is more strange and wonderfull. Yet true it is that by the mediation of hu∣mours and spirits, as also through ill disposed organs, the minde also suffereth. For the bodie is Domicilium animae, the souls house, abode and stay: so that as a Torch (saith † 1.245 one) gives a better light, and a sweeter smell, according to the matter it is made of; in like manner doth our Soul perform all her actions, better or worse, as her organs are disposed: or as wine savours of the cask where it is kept, so the soul receives a tincture from the body, through which it works. For the Understanding is so tied to, and captivated by his inferiour senses, that without their help he cannot exercise his functions; and the Will being weakened so as she is, hath but a small power to restrain those outward parts, but suffers her self to be overruled by them: of which I shall have occasion to

speak more in the † 1.246 fourth dayes work, untill when I leave it; in the mean time adding, that Comets do not alwayes, when they bring sicknesses, corrupt the aire through immoderate heat and drinesse, but sometimes also through immoderate heat and moisture; as also by immoderate windes which may bring the poyson of the Exhalation whereof the Comet consisted, unto some such place as lieth obvious unto it, and the like. Yea and up∣on 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* 1.247 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 pe∣rilous and infectious sicknesse or other.

Besides, they also i 1.248 tell us that if a Comet be in fashion like unto a sword, it then signifieth warres and destructi∣on of cities, &c. If it be stella crinita, or blazing round about, and of divers colours; then it signifieth winde, se∣ditions, 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 acci∣dents 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 Co∣mets* 1.249 are, is threefold: for either they appeare for a Po∣liticall end; for a Theologicall end; or for a Naturall end.

In respect of a Politicall end they are so to be taken* 1.250 for the Heralds of future calamities, that men being fore∣warned 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* 1.251 signe of calamities, or else the efficient cause of calami∣ties. 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 turn∣ing 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 contuma∣cie of mankinde as would not be kept under or restrain∣ed by any humane law or discipline.

And lastly in respect of a Naturall end, it is that those* 1.252 pestiferous windes, spirits, or breathings, which are ga∣thered 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 of∣ten do) would rend and shake it: or should they remain

below in the neare neighbouring aire, they would poi∣son us k 1.253 sooner then above; because if the aire be infect∣ed 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 me∣thinks I am led from them to a consideration of such ap∣pearances as are called New starres; such as were in the yeares l 1.254 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 per∣swaded that they were more then Comets, and genera∣ted farre otherwise, or of other matter then fierie Mete∣ors 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 cun∣ningly 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 wed∣ding 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 thea 1.255 Massacre was in Au∣gust, and the starre appeared not untill b 1.256 two moneths after; yet we may hope, that rising after such a butche∣rie, 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 disci∣pline; 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 pro∣jects should be performed, we cannot tell. Yet this I ve∣rily think may be said, that those late, blessed, and admi∣red proceedings of the prosperous and successefull GUSTAVUS ADOLPHUS King of Sweden, whose manifold and sudden conquests made him a spe∣ctacle to the astonished world, that those (I say) do point us to him above all men, as being the man appoint∣ed 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 harm∣lesse rules of art, proceeding in them not like a doting heathenish starre-gazer) that the effects were to be de∣clared by c 1.257 succeeding events: which as they shall not begin (saith he) untill some yeares after the apparition, so they shall continue for a long time afterward. The be∣ginning of the effect, or some part of it, was to fall out

after the third septenarie of yeares from the first appear∣ing of the starre (as he also writeth) which was afte•…•… one and twentie yeares; about which time I plainly finde that the foresaid d 1.258 King was born: For the time of his birth falleth into the yeare 1594, which is the very next yeare after the one and twentieth yeare from the starres first rising; so that the yeare of his conception falleth in∣to the very one and twentieth yeare it self: or, if you ac∣count inclusively from the yeare of the starres vanishing, unto the yeare of the King of Swedens appearing, or en∣trance into the world, then not his conception, but his birth, falleth into the said one and twentieth yeare. Which thing is also somewhat agreeable to Tycho his own meaning, where he telleth us (although he nameth no particular person) that those noble Heroes which shall happen to be born at the first rising of this starre, are ordained to be the authours and atchievers of such great mutations as should then be, when the men ordain∣ed for them came to be fit, and of ripe age to work them. Thus he; the difference between us being, that he apply∣eth it to the birth of such eminent men as were to be born when the starre first appeared; and I to that time when (according to his conjectures) the operation of it first began: which, albeit he casteth it into the yeare 1592, must not be untill the yeare after, being the one and twentieth yeare from the starres first rising, and the very yeare of the King of Swedens conception: For he was born on the last day of November in the yeare 1594; being also (as hath been said, both terms included) the very one and twentieth yeare from the starres first va∣nishing.

Neither doth the time of his birth fall out thus fit∣ly,* 1.259 but the place likewise, which was to be the ominous nest concerning the occasion, or bringing forth of one, for the authour or beginning of the intended alterations, is

pointed at by the heavens to be such a place as hath for its latitude about 62 degrees from the Equator north∣wards; for in that parallel the starre moved day by day, and was verticall once every day to Norvegia, Swedia, Finlandia, Livonia, Moscovia, and Tartaria, with all such places as lie under the same parallel.

Now though the starre in his daily motion was in this manner verticall to more places successively then to the King of Swedens dominions; yet at the time of the next new Moon (which Tycho maketh a rule concerning the place, from whence either the occasion, or authours of the great changes should proceed) it was just over the Meridian of Finland, being verticall to that countrey: And who but the foresaid GUSTAVUS ADOLPHUS King of Sweden hath the countrey of Finland as a part of his dominions? For he is not onely King of the Sweds, Gothes and Vandals; but also great Prince of Finland.

Tycho, I confesse, doth not directly name the countrey of Finland, but chose rather to expresse the place by callng it Moscovia, or Russia, bordering upon Finland: wherein I finde (according to the observations of a learned and great Divine) that he was something mis∣taken. For in a book lately set forth, and intituled The new starre of the North, the said Authour, having made some observations from Tycho's writings concerning that starre, and applied them unto these times, doth ma∣nifestly prove that it ought rather to be Finland border∣ing upon Russia, then Russia or Moscovia upon Finland: withall, amongst other reasons which should make Ty∣cho choose that place, rendring this for one, that perhaps he was loth to bring the prediction too neare home, seeing there often happened divers distastes and quar∣rels between his Soveraigne the King of Denmark, and the neighbouring King of Sweden: Which, upon

this ground may the better be granted, viz. because Ty∣cho was once fain to hide his head for denoting in too di∣rect terms a prediction too neare his own home, although it afterwards proved true. But I referre you to the book, and proceed.

And now we shall see, that not onely the time of his birth and place pointed at by the heavens, but the chief time also when the starres influence should be most per∣ceived, doth point at him. For Tycho witnesseth that about the yeare 1632 (if not also a few yeares after) the chiefest force and influence of this strange starre should shew it self, the greatest significations depending upon the Trigonall revolution and transmutation of the Pla∣nets: which force and influence, why he referreth it to those times, I leave to the admired perfection of his art, wherein he was a kinde of Phenix, and scarce hath left his parallel. For will you heare King JAMES of bles∣sed memorie, and our late learned Soveraigne speak for him? his commendations then will surely be no lesse. For in certain verses (as being able to judge both of him and his treatises) he approves his labours, and commends his skill as superexcellent. The like also he doth in an Epistle which he wrote unto him: some of which verses, as I finde them englished, are to this effect,

Great Tycho's labours also do fore-show Events, which shall befall on earth below; And by disasterous or fair Aspects, What destinies on kingdomes God directs.

Now then, if the chief effects shall demonstrate them∣selves about the yeare 1632; questionlesse the King of Sweden must not be baulked in his late proceedings, but taken as a prime man upon whom the beams of this New star hath shined: for his great famous victories, and never enough admired conquests in Germanie (that Sedes belli) atchieved in so short a time, have witnessed as much.

Nay, when I heare himself speak to his souldiers, and those citizens where he conquered, I am confirmed. For speaking to the men of Norimberg, thus he saith; Truely God hath marvelously preserved you, as he hath also pleased to call me to this work. For I had rather thought that the last day of judgement should come, then that I should come into Norimberg, and (as you said your selves) leave so farre behinde me mine own dominions, good subjects, and what else there is loving and deare unto me; and to bring along with me so many brave worthies, to expose their lives (as I do mine own) for the restitution, safetie, and preservation of the common Evangelicall cause, and liber∣ty of Germanie. And again, to those of his Court before Ingolstadt, amongst other things, he addeth this; I know (saith he) that the good successe which it hath pleased God to afford me in my enterprises, hath made some to be en∣vious, who labour to perswade the simple that I endeavour nothing more then mine own gain, and the robbing and spoil∣ing of others. But I call to witnesse in this case the Prin∣ces who were thus spoiled, which I have again established in their own right and estates; as also the creditours of whom I have borrowed such extraordinary summes of mo∣ney, both at Frankford and elsewhere, and the dangers which I do daily expose my self unto: I call all these to witnesse, whether I have left mine own kingdome, and the dearest I have in the world, to any other end, and with other intention, but onely to destroy the tyranny of the house of Austria, and to obtain a profound and setled peace un∣to all.

These words of his shew nothing lesse then that he was extraordinarily set on work to undergo such for∣tunes as the eyes of all the world have bravely seen him struggle with: and God knows who shall end that which his coming into Germanie hath begun. It was his own saying, that if he himself should not survive so long

as to bring to passe so great a work, that then in his stead some other might succeed and go on, untill a full point and period were put unto the warre. For upon the occa∣sion of his deliverance from a cannon shot, he utters these words; saying, that he was not onely mortall, but subject also unto the very same accidents that the poorest and meanest souldier is subject unto. It is a generall law, (l 1.260 saith he) from which my crown, my birth, my victories, are not able to rescue and exempt me. There remaineth no∣thing else therefore, but that I must resigne my self to the pro∣vidence of the Almighty, who (if it please him to call me out of this world) will neverthelesse not abandon and leave a cause so just as that which I have undertaken; but will doubt∣lesse raise up some other, more wise, more couragious and valiant then my self, who shall put a period to this warre.

And again, it was but three dayes before his death, that at Naumbourg he uttered these words; Our affairs (m 1.261 saith he) answer our desires; but I doubt God will punish me for the folly of the people, who attribute too much unto me, and esteem me as it were their God: and therefore he will make them shortly know and see I am but a man. He be my witnesse, it is a thing distastfull unto me: And what ever befall me, I shall receive it as proceeding from his di∣vine will. Onely in this I rest fully satisfied, that he will not leave this great enterprise of mine imperfect.

Great King of Hearts, in arms transcending fame!* 1.262 Eternall praise shall blazo•…•… forth thy name. Soul of thy friends thou wert; But terrour, scourge of foes. Canst thou then die, though death Thine eyes in spight may close? No no: For times unborn shall yet repeat What deeds were done by thee a King so great. And this doth •…•…lso raise thy just renown, That in thy fall thine enemies fell down.

Thine was that day: thy men undaunted fought Untill their foes the field were driven out: For as it were from forth their Kings last bloud The palm and bay sprung up, and conqu'ring stood. Great deeds thou diddest soon: hot Mars his sphere In Germanie thee mov'd a double yeare: From whence at last above the spheres he caught thee, And to a place of peace eternall brought thee: Where thou shalt rest, how e're the rest proceed With those fierce warres which heav'n hath thus decreed

But let me now return again to this New starre, and shew you that in the dayes of Hipparchus, * 1.263 who lived to∣wards the end of the Grecian Monarchie, there appeared one much like it: and so m 1.264 Plinie telleth us. But since that time we reade of no other untill this in the yeare 1572, excepting that which appeared at our Saviours birth, which indeed was no such starre: for it had three properties n 1.265 never seen in any else; moving first from the North to the South; secondly, it was seated in the lowest Region of the aire; thirdly, it was nothing hindred by the light of the sunne, &c. Yet in later times, following the said yeare 1572, some smaller ones have been: as in the yeare 1596; this was seated in the Whale. And in the yeare 1600, or thereabouts, another was seen in the constellation of Cygnus. Kepler makes mention of one in the yeare 1602 in the constellation of Pisces; soon after which upon the death of Q. Elisabeth, and coming in of K. Iames, was that great plague at London. Some say that Andromeda's girdle and the constellation of Antoni∣nous afforded each of them one, in the yeare 1612. But the yeare 1604 must not be forgotten; for in the o 1.266 16 de∣gree and 40 minute of Sagittarius toward the Southwest a remarkable one appeared, having 2 degrees and 15 minutes of North latitude, and was seated in the constel∣lation of Ophiucus: this at the first shined as bright as

Venus; and in the very next yeare that damnable pow∣der plot of the Papists was discovered.

But now, though these and more were reckoned up, yet that in Cassiopea would be the chief, the elder bro∣ther, and captain of them all; because both in height, bignesse, and lustre, they were lesse remarkable.

Tycho, upon the sight of this New starre, laboureth to* 1.267 prove that the heavens, and not the earth, afford mat∣ter to such as these are; thinking that it differeth not from the matter of other starres, unlesse in this, viz. that it is not exalted to such a perfection and solid composi∣tion of the parts as in the first continuing and created starres; the main and principall reason being taken from the magnitude of them, together with their extraordina∣ry height. As for example; * 1.268 Tycho affirmeth concerning that New starre in Cassiopea (being as it were the elder brother of all the other after it) that it was 300 times * 1.269 bigger then the earth. Which being so, it is with small probabilitie affirmed that it should have matter from that which is so much lesse then it; and indeed a thing impossible. The heavens are large enough to afford mat∣ter, although the earth be not: and no part of the heaven can be imagined to be more fit for such a purpose then the via lactea, or milkie way; for that place alwayes shews it self, even to the eye, so as if there were much indi∣gested matter in it, reserved onely to work such won∣ders.

Yet neverthelesse I suppose it may be also granted, that an earthly Exhalation may have recourse sometimes unto the battlements of heaven, and in some sort and in part concurre towards the composition of these New starres (as they are called) and of such Comets as have been above the Moon. What should we think of that last, in the yeare 1618? it * 1.270 was (as I have already said) amongst the wandring starres themselves; and yet it was

no other then such a starre as we call a Comet or a bla∣zing starre. Now then, if this had matter from the earth, and spent it amongst the Planets, rather then below the Moon; why might not those which we call New starres obtain the like freedome to have the like matter ascend a little higher? What should hinder this conjecture I do not easily see: for questionlesse the same power remains still in the starres to exhale the matter as well after it comes into the highest Region of the aire, as before it came there; neither need we then imagine an abatement of their exhaling vertue.

Object. 1. But perhaps it may be thought that the na∣ture of the place above the Moon doth sufficiently denie the ascent of any terrene Exhalation so high; there be∣ing too great a difference between the one and the other; between the matter ascending, and the matter of that place whither it ascendeth.

Answ. To which I may partly answer as before, in the 4. Chapter and 3. Section, that seeing the out-spread Firmament in the creation was taken from that masse of matter which lay here below, and separated from it rather then created of any newer matter, that therefore (I say) there cannot be so great a difference as to bring in such an Antipathie as will not at all suffer any terrene Exhalation to scale those flammantia moenia mundi, or battlements of heaven; but rather, that without relu∣ctancie, or any great striving, the one may admit of the other, and entertain it as a guest neare of kin unto it self, or unto the nature of that place where the continuing starres have ever had their residence.

For, if I urge it further, it may well be proved even by* 1.271 opticall demonstration, that the great vast space from the earth, as high as the fixed starres themselves, is not of a diverse nature from the Aire; for if it were, then there would be a multitude of Mediums between the sight and

the thing visible: but there is no multitude of Mediums: For where there is a multitude of Mediums, there the beams which come to the sight from the thing visible would beget a multiplicitie of refraction in the said raies or beams; but it is manifest that there is onely one refra∣ction found in the beams of the starres, and that but onely when they are neare to the edge of the Horizon, at which time the ascending vapours are between our sight and them: And therefore there is but one kinde of Me∣dium by which the starres offer themselves to our sight: And being but one Medium, there cannot be such diver∣sitie of natures between the heavens and things com∣pounded of the elements. Whereupon it may be con∣cluded, that an Exhalation may ascend into the territo∣ries of the starry heaven, and so by consequent have a mutuall concurrence with such matter as the hea∣vens do naturally afford towards the generating of supralunary Comets, or new admired starres.

Indeed I must confesse that were I of Pythagoras his opinion, I then would cry out with Auditus in the p 1.272 Co∣medie—Heark, heark, list, list now, &c. What, are you deaf? do you not perceive the wondrous sound and the celestiall musick the heavenly orbs do make with their continuall motion? Or I would imagine firm spheres or solid orbs, and so set an undoubted stoppage, and hinder the passage of any Meteor above the Moon: But seeing that tenent is made the fit subject of laughter, I therefore passe it over.

Object. 2. But may not the Element of Fire stand in the way, and so consume such matter as ascendeth, be∣fore it come beyond the Moon?

Answ. To which it is answered, that the chiefest cause why men have been perswaded to think that Fire is ge∣nerated immediately under q 1.273 the spheres, and that with∣in the concave of the Moons orb, the said Fire, as it is

there generated, hath there its place of residence, is for no other reason but because of an imagined attrition of the spheres and orbs: Which seeing they are taken a∣way, and that all is filled with Aire, the Elementarie fire is not hindred from ascending, but may have a more loftie station. For questionlesse, this kinde of fire, as* 1.274 it is not visible to the sight, so neither may it be thought any other thing then the more subtill, light, and hot part of the Aire; in which regard it must needs be both in and of that part, which is nearest to the highest hea∣vens: For both the motion of the heavens is there most swift; and also, there is the greatest neighbourhood to that infinite number of starres fixed in the heavens.

An earthly Exhalation may therefore climbe above the Moon, and yet not runne through a fiery purgatory, or be consumed by the way.

M^r. Lydiat our countreyman, his opinion is, that if we consider of this Element, not as it is absolutely pure, then the greatest part of it is in the starres (of which see more in the fourth dayes work) and some also is un∣der ground, as being there a great cause of generating metals; occasioning the burning and breaking out of sun∣dry sulfurous hills, and the like.

But of this enough. And in the consideration of it I have made way (you see) for the admittance of terrene Exha∣lations to joyn their forces towards the effecting of su∣pralunarie Comets, or new and strange admired starres. This, I say, I have proved as a thing both possible, and not unlike. But that they do alwayes therefore thus con∣curre, I am not certain; neither will I stand curiously to decide it.

Let therefore learned Tycho his tenent go for currant concerning Cassiopea's starre, that the heavens onely were the materiall parents of it, and especially the Gala∣xia, or white milkie way; unto the edge of which place

(whilest it appeared) it was situated, and continued vi∣sible in the same, for the space of 19 moneths, or thereabouts.

And thus I conclude, adding herewithall concerning other Comets whose station hath been supralunarie, and time of continuance any thing long, that if in them there could be any right to challenge a portion out of the same storehouse, then questionlesse they were tyed to rest beholding both to the heavens, and also to the earth, for the matter of their composure. But for ordinary Co∣mets the case must needs be otherwise, seeing their place and small continuing time confirm it.

These things for mine own part I think more probable then if I should affirm that the Planets afforded certain Exhalations, which by force of the Sunne are expired and exhaled from them, and being exhaled are made the matter of all kinde of Comets above the Moon; yea and New starres also (as some affirm) consist of no other cau∣ses: wherein they dissent from Tycho, thinking (con∣trary to him) that the Galaxia affords no matter toward the composure of these appearances. For (as r 1.275 Fromondus, a late writer, affirmeth) Simon Marius beheld a New starre in the yeare 1612, in Andromeda's girdle; and one Iustus Prygius beheld another in the constellation of Antoninous; Kepler, in the yeare 1602, saw one in the constellation of Pisces; and David Fabricius, in the yeare 1596, saw another in the Whale; all of them farre enough distant from the Galaxia or milkie way.

But suppose all this; must the continuing starres there∣fore needs be forced to waste their own bodies, and spend themselves in teeming such ample portions of matter as are required for glittering Comets, or New strange shining starres? Surely if they should suffer their bodies to be thus exhaled, they could not choose but fall into a deep consumption, and be visibly disproportioned

in their shapes and figures, farre otherwise then we see them: For it is a long time since the world began, and no few Comets have had their seats above the Moon, where they all cry out against an opinion so improbable, shew∣ing that the changes would be such as would be appa∣rant and visible enough to every vulgar eye.

Besides, it cannot but be granted, that for ordinary Me∣teors every starre and Planet hath an exhaling vertue as well as the Sunne: why therefore should they now desist and leave it all to him, who, if he may have this libertie, will at the last suck them all to nothing? These men may well imagine (as they do) mountains in the Moon, with woods and groves, seas and rivers; and make every planet another world: but yet 'twere good they knew that God made all but one, althoûgh the parts be two; and that Adam being cast out of Paradise was sent to till the ground and labour the earth, which he sought, not with the man in the Moon; for he knew that that was not to bud forth with fruit, bear trees, and the like, because it had another office. For Let the earth (saith the Almightie) bring forth grasse, herb, fruit, trees, &c. but let there be lights in the Firmament, the greater light to rule the day, and the lesser light to rule the night.

Also, if the Sunne should work thus among the starres, and that there should be vapours exhaled from their bo∣dies, how comes it to passe that we perceive no clouds in the Ethereall vault, and that we cannot see them glide between starre and starre, flying upon the wings of such windes as must necessarily upon the admittance of this tenent be generated there? Perhaps they will answer that these things may be, and we not see them, by reason of the great distance between us and them. Well, be it so; yet know, that although we could not see them, we should sometimes feel them, and perceive our mo∣ther earth to be watered with showers of rain, when we

see nothing but a cleare skie over us. But it may be they again will answer, that the starres do not frequently af∣ford such Vapours and Exhalations, but sometimes one∣ly: and then if they be not copious enough to make such a cloud as may shine like a Comet or blazing starre, they are rather dispersed into nothing, then turned into rain: for their matter is too hot and drie to make a rainie cloud. In good time. The starres do not frequently afford such Exhalations; and why so I pray? surely the sunne is never so farre distant from some one Planet or other, but that he would make this his operation appeare, if he had at all any such working, or power of exhaling matter from them; and, if not a waterie, yet a drie cloud might be visible. The starres surely are of such a nature that they be rather fed and nourished by vapours, then compelled to suffer an unwilling wasting caused by an exhaling vertue, which is improperly given onely to the Sunne, because onely to him: and from whence these Vapours come, which upon all likelihood do continually nourish the starres, shall be shewed in the fourth dayes work.

Neither do some exempt the Sunne from these eva∣porations, but affirm that day and night he also expireth vapours from him: which others again denie, because they imagine that this publick lamp of the world ought to be more immortall, lest being extinct, he should be quite without light, and afford the world nothing but black and dismall darknesse.

That therefore which before I affirmed, joyning in part with Tycho, who fetcheth matter from the Galaxia, seems to me farre more probable concerning the genera∣tion of these appearances. For first, the Galaxia doth sensibly appeare as if it were an ample storehouse, and had large portions of matter, reserved onely for such purposes; which, when there is a working in nature apt

and convenient to produce it, is liberally afforded, and sent thither where the most power is to attract it. And secondly, that an earthie Exhalation may sometimes be admitted to joyn with the abovesaid matter, this seems to me a reason, because, like other low and ordi∣nary Meteors, these also shew themselves or first begin to shine in the Autumnall season, and not in the Spring, Summer, or Winter Quarter.

Article 3. Of Thunder and Lightnings.

NOw it followeth that I speak of such fierie mixt Meteors as are of lesse continuance then Comets or blazing starres: and by their generall names they are call∣ed Thunder, and Lightnings.

Concerning the first, which is Thunder, it is not pro∣perly any kinde of Meteor, but rather an adjunct or de∣pending effect.

For Thunder is nothing else but a sound heard out of a* 1.276 thick or close compacted cloud: which sound is * 1.277 procu∣red by reason of hot and drie Exhalations shut within the cloud, which, seeking to get out, with great violence do knock and rend the cloud; from whence proceeds that rumbling noise which we call thunder. For when an Exhalation which is more hot then ordinary, meets with cold and moist vapours in the middle Region of the aire, and are inclosed all together in an hollow cloud, it cannot but be that they fall at variance; and by this strife being driven together, the Exhalation is made stronger: and either by the motion, or by an Antiperista∣sis, it is set on fire; which violently breaking the clouds whilest it seeks for libertie, gives an horrid sound. A si∣militude may be taken from a chest-nut, apple, or egge breaking in the fire; or from the cracking of moist wood, or any such like thing: for this is apparent, that when any inclosed hot winde is holden and withholden so as

it can have no vent, it will then seek it self a way by breaking the skin, shell, or case; and in the breaking, see∣ing it is with violence, it must of necessitie make a noise. And thus it is in thunder.

But observe that in thunder the noise made is not al∣wayes of a like sound: for in respect of the hollownesse, thicknesse, or thinnesse of the cloud, and small or great force of the Exhalation, the sound is altered.

A great crack is caused when the cloud is very hollow,* 1.278 his sides thick, and the Exhalation very drie and copious: which if it break the cloud all at once, then it maketh a short and terrible crack, much like the sound of a gunne. If it rend the cloud all along, breaking out by leisure, then it makes a noise like to the rending of broad cloth, or the ratling of stones out of a cart.

A small crack is caused when either the cloud or Ex∣halation* 1.279 is but weak; or the cloud strong, and the Exha∣lation of some little quantitie. And in small thunders it sometimes falleth out that when the sides of the cloud are stronger then the force of the Exhalation is able to break, that then it runneth up and down within, and sticking against the cold and moist sides, maketh a noise much like to the quenching of an hot iron in cold water, or of a squib made of wet powder: in which regard r 1.280 Plinie seemeth to averre that thunder is but the quenching of fire in a wet cloud. Also if the Exhalation be meanly strong, and the cloud of unequall thicknesse, then it breaketh out at the thinnest places, and makes a kinde of buzzing noise like to a winde blowing out of narrow holes.

And so sometimes it happeneth that there may be a* 1.281 thunder-crack and yet no lightning; and sometimes lightning without thunder.

The first is caused thus; either when the cloud is so thin that it cannot keep in the Exhalation till it be kind∣led,

but suffereth it to go presently forth, making a noise like to the winde out of a pair of Smiths bellows: or else when the cloud is so thick, and the Exhalation so slender and thin, that although it stirre up and down within the cloud, yet it fireth not, but wastes it self within that prison, as not being able to get out. And thus may thunder be without lightning.

The second is caused, when either the Exhalation and* 1.282 Vapour are both thin, and the cloud also as thin: or else thus, namely when many thin, light, and hot Exhalati∣ons by immoderate heat are drawn up from the earth, and by the absence of the sunne are destitute of that force by which they should be drawn up higher; yet somewhat ascending by their own nature, (in that they be light and hot) they meet with the cold, either of the night in the lowest Region, or else of the aire in the mid∣dle Region; and so by an Antiperistasis or resistance of contraries, they are beaten back, and with the force of their motion set on fire, as in summer nights and evenings we often see after an hot parching day. Now this kinde of lightning some call Fulgetrum.* 1.283

Another sort they call Coruscatio; which indeed is no∣thing else but the shining of the lightning; the shining or glittering of it rather then the lightning it self: for in this regard we can perceive a flashing when there be no clouds above our Horizon; or if there be clouds, we see the flashing when our backs are turned from them; or else we often perceive even through a thick cloud that it lightened, when the lightning came not so low, but onely issued out of a thinner cloud which was above that thicker one, and shined through it.

A third kinde is called Fulgur: and this is accompanied with thunder, caused by the strife and reluctation which the Exhalation maketh in the cloud, shewing it self in* 1.284 the breaking of the said cloud: and although the crack

be heard long after we have seen the fire, yet they come together; the seeming difference being, because the quicknesse of our sight preventeth our hearing; which is so much the sooner done, either when the thunder is farre off and not neare unto us, or when the winde is con∣trary; which is also seen in the cleaving of wood, or any the like knocking: for let us be but in some sort distant from the partie making the noise or striking the blow, and we shall see the ax heaved up again before we heare the sound.

The next is Fulmen; and between this and the other* 1.285 is a great difference: For Fulmen is an Exhalation which in respect of its quantitie is so copious, and in respect of its qualitie is so hot and drie, and mixed with so many other vapours of a contrary nature, that when it break∣eth the cloud wherein it is inclosed, it comes with such a violence, and continues burning so long, that it falleth even to the very ground, making a more fearfull fragor or crack then ordinary: And oftentimes a great stone is blown out of the cloud with it; whose cause is also na∣turall. For when the Exhalation is drawn up with more* 1.286 then an ordinarie violence; or is so drawn up, or from such a place as it may carrie much earthie matter with it, then is the stone procured. The matter causing it at the first is thin, and like unto the finest sand that can be ima∣gined; yet neverthelesse through the moisture which it getteth in the Aire, and by the meeting with wet va∣pours in the ascent, it clottereth together, and being also it self of a kinde of clammie natu•…•…e, it disjoyneth not, but sticketh fast: and then by the 〈◊〉〈◊〉 heat which it findeth in the generall matter of the Exhalation when it is fired, it is throughly hardened, even as a brick which is burned in the fire: and being a 1.287 thus hardened and burnt, it breaketh forth with the Exhalation, and they both come tumbling down together. For the force of the Ex∣halation

shoots it out, and look whatsoever is in the way, it overthroweth, burneth and dasheth in pieces. Howbeit, when it striketh the earth, it is reported to go never above five foot deep.

All this is pertinent to that which is called Fulmen. But for that other, which is Fulgur, the case is farre otherwise. For in regard of the little plentie of the mat∣ter it never falleth to the ground, but is wasted and con∣sumed by the way.

Moreover, Philosophers make three kindes of Fulmen;* 1.288 viz. Terebrans, Discutiens, and Urens: or (as some call them) Scindentia, Infuscantia, and Urentia.

1. The first is said not to burn, but rather to pierce,* 1.289 cleave, and extirpate such things as are obvious to it. For seeing it is more subtill and pure then grosse, as also won∣drous drie, and carrieth with it great plentie of spirits, winde, or breathings, it must needs produce strange ef∣fects, and passe through the pores of any thing be they never so small; striking through with such wonderfull swiftnesse, as that it cannot possibly hurt, but where it is resisted and hindered by the close composure of that matter against which it striketh. And hereupon it comes to passe that money is sometimes melted in the purse, & the purse not hurt at all; the bones broke, and the skin sound: yea and sometimes the whole man burnt to ashes when his clothes are not consumed, with many the like strange accidents. And why it should cleave a wine vessell and the wine be so dull as not to runne out untill some 2 or 3 dayes after, this may be a reason; viz. in regard of the swift alteration and change, whereby also all the clam∣minesse of the wine is drawn to the outwardmost part, which keepeth in the wine as in a skin, not suffering it suddenly to disperse it self.

2. The second kinde burneth not to ashes, but blasteth* 1.290 or scorcheth, leaving the tincture of fire, and as it were

of smoke behinde it; for the things which it striketh do use to look black, or of a footie colour, like unto a chim∣neys stock. And this is caused in regard that this kinde of lightning is farre more full of moisture then the other; and yet in a manner as subtill, swift and pure: otherwise it would not blast but burn.

3. The third kinde is Fulmen Urens; and this is magis* 1.291 igneum quàm flammeum, more fiery then flamie; being of a grosse and earthy substance, having much slimie matter in it: which makes it therefore set such things on fire as are combustible, whensoever it meeteth with them.

And yet there are some things which (as * 1.292 it is said) the lightning hurteth not. As for example, The * 1.293 Eagle, Joves bird, is free. The laurell is not hurt: neither can the earth be wounded any more then 5 foot deep. Such places also as are covered with the skins of Seals, or Sea∣calves, are secure: wherefore of old time the tents of the Emperours were covered with them for their better safetie. Suetonius telleth us a storie of the Emperour Ca∣ligula how he was scared with Thunder; who, although he bragged and boasted of himself that he was a god, and threatned warre with Iupiter for a shower of rain that fell against his minde, was neverthelesse by and by so ter∣rified with thunder and lightning, that he thereupon runnes and hides his head under a bed.

Moreover it is said, that if lightning kill one in his sleep, it openeth his eyes: if it kill one whilest he is a∣wake▪ it shutteth them. The reason being because it wa∣keth him that sleepeth, and killeth him before he can shut his eyes again: and him that waketh it so amazeth, that winking he dieth before he can open those eyes of his which the sudden flash of the lightning caused him to close.

And know that it is not good to stand gazing upon the* 1.294 lightning at any time▪ for when it doth no other hurt, if

it be any thing neare us, it may dry up, or so waste the crystalline humour of the eyes that it perish the sight: or it may swell the face, making it to break out with scabbes or leprosie, caused by a kinde of poyson in the Exhalation which the pores of the face and eyes admit and receive. For this is certain that the matter of light∣ning, seeing it cometh from sulfurous and other poyson∣ous metallick substances, is much infected, and therefore hurteth where it entreth.

Sect. 2.

Parag. 5▪ Of such Meteors as are fiery onely in appearance.

Artic. 1. The Galaxia is no Meteor.

ANd thus have I done with all those kinde of Me∣teors which are fiery in very deed, whether pure or mixt.

Now it followeth that I speak of such as are fiery onely in appearance; not being such as they seem to be, but rather seeming more then they are.

Some account eight of them, and make the Galaxia or milkie way to be one. But that last may rather be left out: For although Aristotle would have the Galaxia to be a Meteor, yet his opinion is worthily misliked of most men, and that not without good reason.

For if it were a Meteor, and of the nature of the Ele∣ments, as Exhalations are, it would be at the length con∣sumed like to other Meteors: but this circle never cor∣rupteth nor decreaseth; and therefore it is no sublunarie concretion attracted and formed out of the starres which are above it, and placed by their power in the highest part of the aire.

Moreover, if this his tenent were true, why hath it conti∣nued (the Galaxia I mean) in the same form, place, and magnitude alwayes from the beginning of the world un∣till now? And besides, other starres might also attain to the like luminous concretion as well as those which he imagineth to be over it.

And moreover, this milkie way of Aristotle would admit of a Parallax, were it so as he perswadeth; and ac∣cording to the opticall consideration (saith noble Tycho) by the shining of the fixed starres through it▪ it would be∣get a strange refraction, differing farre from that which is occasioned by the vapours that are seen about the Ho∣rizon. For they seldome rise to the twentieth degree of altitude; whereas this, proceeding from the Via lactea, would reach to the greatest height.

Wherefore we may say that it is rather of the nature* 1.295 of the heaven, or a certain heavenly substance, but some∣what thicker then the other parts of heaven: or (if you will) much like to the matter of the starres, or to the substance of the moon; but diffused and spread abroad, and not conglobated into one bodie as the starres are. For although all be filled with aire from the earth to the fixed starres, yet there the matter may begin to be more thick, firm, and solid; and so the waters above the heavens are the better upheld.

For conclusion therefore, not reckoning this amongst any of these Meteors fierie onely in appearance, I may account them in number seven.

As thus:

• 1. The colours of clouds.
• 2. Many Sunnes.
• 3. Many Moons.
• 4. Beams of light.
• 5. Crowns or circles about the Sunne or Moon.
• 6. The Rain-bow.
• 7. Chaps or openings in the skie.

Concerning all which in generall, although they seem to burn, yet they do not, but are caused by refraction and reflexion of light, either from the Sunne or Moon, or brightest Planets.

Artic. 2. Of colours in the clouds.

ANd particularly for the appearance of colour in the clouds, it ariseth not from the mixture of the foure qualities, as it doth in bodies perfectly mixt, as herbs, stones, &c. but onely from the falling of light upon sha∣dow or darknesse; the light being in stead of white, and the shadow or darknesse in stead of black. Not that they are alwayes perfectly white and black; for they differ according to the qualitie and composure of the cloud: wherefore some be very white, and that is when the vapour whereof the cloud consisteth is very subtil and thin; some yellowish, when the vapour is thicker; some ruddie and duskish, when it is meanly thick; some black, when it is very thick; and some greenish, when it is more waterie then ordinary, being best discerned when it is farre from the Zenith, and obvious by an oblique aspect.

The red and ruddie colours are seen onely in the* 1.296 morning and evening, when the light of the sunne is not in his full force; for at other times his light is too vehe∣ment, cleare, strong and piercing. And by a diligent ob∣servation of these colours, I think a man may as easily judge of fair or foul weather and the like, as a physician may of the temperature of the bodie by inspection of the urine. But of colours you may see more * 1.297 afterwards.

Artic. 3. Of many Sunnes and Moons.

ANd now concerning many Sunnes; they are called Parahelii, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which is as if one

should say, apud solem: because they are as it were with the sunne in place, as also not absent from him in splen∣dour and fashion.

Their generation is after this manner; viz. when a smooth waterie cloud which is of equall thicknesse, qui∣et and still, is placed on the side of the sunne: not under the sunne, for then there would be a circle; nor opposite to the sunne, for then there would be the appearance of a Rain-bow: but on the side; which must not be too farre off, nor yet too neare: for if it be too farre off, then reason telleth us that the beams will be too weak to re∣flect in a convenient manner: or if it be too neare, then the sunne will disperse it without any image at all.

Now if such a cloud as this we speak of shall happen to be on both sides of the sunne, then the appearance will be as if there were three sunnes; whereas there is indeed but one: the other two being the images of the true Sunne, seen onely by reflection or refraction upon the cloud on either side. Or be there more pieces of such a cloud then one, set at a convenient distance; then there may be many sunnes: even as in a broken looking-glasse, every part will shew the shadow of that face which is obvious to it.

Moreover, these many sunnes may be said to have a* 1.298 double signification; the one naturall, the other superna∣turall.

According to their naturall signification, they beto∣ken rain and moist weather; because they cannot ap∣peare but in a moist disposition of the aire.

And as for their supernaturall signification, experience hath witnessed, that they have appeared as the porten∣ders of change in states and kingdomes; or as the foreto∣kens of Gods wrath upon sinners. For this is a rule, that* 1.299 such things as are strange may be derived both from na∣turall causes, and also include God the chief and best

cause of all things; by whose admired providence each thing is ordered, & by whose unspeakable wisdome each particular change hath been decreed: yea even in the course of nature (before ever nature was) he both fore∣saw and appointed how things should happen; although in respect of our weaknesse and want of skill, the search∣ing of them out be too abstruse and hard. For as I verily beleeve, that not so much as one poore sparrow falleth to the ground without Gods providence; so I do also ac∣knowledge, that by his providence likewise he bringeth to passe these and the like things, for such ends, as he in his secret counsell hath determined; using his creatures (whose courses in each particular he both set and fore∣saw) as instruments and means to effect them.

But I proceed. And as for the supernaturall significa∣tion of these sunnes, experience (I say) hath witnessed that some strange thing or other usually followeth after them. As not long before the contention of Galba, Otho, and Vitellius, for the Empire of Rome, there appeared three sunnes, as it were pointing out the strife which followed soon after between them three a 1.300 for the impe∣riall diadem.

Also in the yeare b 1.301 1233, upon the 7 day of April, foure sunnes were seen besides the naturall sunne: in which yeare (as Lanquets chronicle testifieth) there was great debate kindled, and much variance stirred up between Henry the third, K. of England, and the Lords of his kingdome: and in the very c 1.302 next yeare, England was wasted with fire and sword from Wales to Salisbu∣rie; which said town was also burned: and at the same time was a great drought and pestilence.

Also in the yeare d 1.303 1460, three sunnes again shewed forth their orient faces, which was but the day before the three Earls, viz. Edward Earl of March, with the Earl of Pembroke, and Earl of Wilt-shire, fought their

great battels in Wales at Mortimers crosse (as Stow in his Abridgement affirmeth;) where the Earl of March put the other two to flight, and slew many of their peo∣ple. And again, in the yeare 1526, towards the slaugh∣ter of Lewis the second, King of Hungary, e 1.304 three sunnes marched out, f 1.305 betokening the three Princes which strove for the kingdome after him: which three were these, viz. Ferdinand, who was afterwards Emperour, and Iohn Sepusio Vaivode governour of Transilvania; as also Solyman the Magnificent, or Great Turk, being one of the hardiest captains in all his time.

And now after the consideration of many Sunnes, it followeth that I speak of many Moons, of which it is no hard matter to know the naturall cause, seeing their ge∣neration is, as before hath been shewed concerning ma∣ny Sunnes.

For if a watry Cloud shall side-long sit,* 1.306 And not beneath or justly opposite To Sunne or Moon; then either of them makes, With strong Aspect, double or treble shapes Upon the same. The vulgar then's affrighted To see at once three sparkling Chariots lighted; And in the Welkin, on nights gloomie throne, To see at once more shining Moons then one.

Artic. 4. Of Beams or Streams of light.

NExt unto these I mentioned Beams or Streams of light, and they are generated after this manner; namely when the light of the Sunne falleth into a watery cloud of unequall thicknesse, or rather of unequall thin∣nesse; or into such a cloud whose parts are some of them of a spungie nature, and some of them more closely com∣pacted: For the thinner and more spungie parts receiving the light do represent certain cleare and white streaks

or beams, whilest the thicker parts and more full of hu∣mour are not pierced at all, but look of another hue; from whence it comes to passe that these streams are often of differing and many colours.

Artic. 5. Of Circles or Crowns.

CRowns, Garlands, or Circles, are seen sometimes about the Sunne, sometimes about the Moon, and sometimes about the brightest Planets, as Iupiter & Venus. This appearance is commonly calleda 1.307 Halo; and the mat∣ter or subject of it is a cloud, which must be endued* 1.308 with three properties: First, that it be thin and not thick; Secondly, that it be equall and uniform, not in one part more thinne then in another; And thirdly, that it be di∣rectly under the Sunne, Moon, or any such starre whose* 1.309 beams cause the circle: Unto which adde this last, name∣ly that it be not disquieted by any winde. And being thus placed and composed, look how a stone cast into the wa∣ter makes a circle untill the force of the blow be wasted; So this watery cloud being struck with the force of the Sunnes, Moons, or starres beams, doth retain their light in form and manner of a circle. Or rather thus; the beams of the starre, &c. equally dispersing themselves so farre as they can, do at their utmost extent make a refra∣ction in the cloud, which must of necessitie be round, because the body of the starre it self is round, and can∣not possibly send out his beams further in one place then in another. This therefore made Du Bartas say,

Sometimes a fiery circle doth appeare, Proceeding from the beauteous beams and cleare Of Sunne and Moon and other starres aspect, Down-looking on a thick-round cloud direct; When, not of force to thrust their rayes throughout it, In a round crown they cast it round about it.

And note that sometimes it appeareth greater, some∣times lesser: which is in regard of the qualitie of the matter whereof the cloud consisteth. For if it be grosse, the beams piercing it can spread or dilate it but a lit∣tle way. If it be thin, they then are able to dilate it further.

And as for their significations, they sometimes signifie* 1.310 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 f 1.311 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 rud∣die, 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 direct∣ly 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* 1.312 Rain-bow is the light or beams of the Sunne; which fall∣ing 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* 1.313 thick aire, but a dewie vapour; which is not conti∣nuus, sed potiùs corpusculis guttularum discretus; not abso∣lutely of one bodie, but rather severed into many bodies, or little drops.* 1.314

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, be∣cause 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.* 1.315

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 inf•…•…action, being in a remoter and more wa∣terie 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, be∣ing 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, exer•…•…. 80. sect. 4.

Now these colours in some rain-bows are more vehe∣ment 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,* 1.316 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 two∣fold;* 1.317 partly Naturall, partly Supernaturall.

As it is Naturall, we take it either as a signe of rain, be∣cause it cannot appeare but in a waterie cloud, which is so prepared that it is ready to fall in very drops: or as a* 1.318 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 attenua∣ted 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 follow∣eth. 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.* 1.319

From both which significations or ends, it may well be called Iris; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 or∣der 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 be∣fore 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* 1.320 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 not as a signe of any covenant before the Floud, yet without doubt it was as a Meteor then as well as now; and therefore was: otherwise we might deny both bread, and wine, and

water to be before the institution of the Sacraments: for it is the same reason. Wherefore, as there was water be∣fore ever it was used for the water of regeneration in the Sacrament of Baptisme; and as there was bread and wine before ever they were used as signes at the holy Communion: so also the rain-bow was before ever it had that office to be a signe of Gods covenant between him and mankinde, just as at this day it appeareth even to such as are not of the Church; very Heathens and Pagans beholding it as well as we.

Besides, there were from the beginning the same cau∣ses in nature to produce it: for there wanted neither a sunne to draw vapours from waterie places, nor yet a convenient place in the aire to thicken them into clouds; neither was the sunne destitute of sparkling raies to make reflexion and infraction: but as it is caused now, so also then; and to think otherwise were to think amisse.

Some again have been perswaded that this bow was before, but was not in a cloud before. And thus thought certain amongst the Hebrews.

But this is a reasonlesse assertion, and against all Phi∣losophie, and not at all approved by Divinitie. For how could that appeare in a cleare aire, which can have no existence or being, but in a dewing or distilling cloud? Verily of both absurdities the former was the better, namely that it was not at all: and yet that also wanted grounds to uphold it, as hath been shewed, and is yet further manifest. For seeing the Lord God in six dayes finished the creation, and set the perfect order of all his creatures; it followeth that the rain-bow had then his place either in being or in power. And thus from two ab∣surdities* 1.321 I bring you to a third. For further more, it hath been the opinion of some idle doting brains to think that there shall be no rain, nor rain-bow, 40 yeares before

the end or destruction of the world by fire; because the very aire (say they) must be prepared a long time before by a continuall drinesse, and each thing made fit for combustion.

Which surely is a brain-sick fancie. For what do they in this but shew their extream follie; derogating, not onely from reason, but also from the power of God? For is not God able to destroy the work of his own hands without such a supposed preparation, and make the world combustible in an instant, if need be? Or should there be no rain, and consequently no bow (because it appeareth in a waterie cloud) then how should the fruits of the earth be preserved? Great famine and miserie must needs follow in the world if this be true. For when the clouds drop no fatnesse, then the ground pines away through barrennesse; and when the heavens are iron, then the earth is brasse: whereas it is manifest, that at the coming of Christ there shall be pleasant and fruitfull times; times full of mirth, wherein they shall eat and drink, marrie and be given in marriage, even as it was in the dayes of Noah. Who therefore will think that these men are in their right mindes, whilest they affirm that no rain shall fall by the space of 40 yeares before the world endeth?

The Jews as soon as they behold this bow (not daring* 1.322 to gaze upon it) do presently go forth and confesse their sinnes, acknowledging that they are worthy to be de∣stroyed with a Floud as the old world was; and in being spared they celebrate the mercie and •…•…lemencie of God for sparing them. But, saith a 1.323 Pareus, although they mingle this religion with much superstition, because they dream that the name of Iehovah is as it were en∣graven on the bow, and because they turn their eyes away as from the majestie of God appearing there, not daring to look upon it, lest (as may be said) beholding

the face of God they die: Yet it is meet even for us up∣on the sight of it to be so farre forth touched with a re∣verence towards God, that we passe not away the sym∣bole of the covenant with a brutish dulnesse, lest there∣upon we grow unmindefull of Gods severitie and goodnesse.

There is also another thing observable concerning this bow which I may not forget; namely this, The my∣sterie which (according to some mens fancies) is involved in the colours. For in a mysterie they would have it beto∣ken both the baptisme of Christ, by water and fire; and also the two judgements of the world, the one alreadie past, the other yet to come: that which is past appeareth in the watery colours, shewing that the world hath been drowned: that which is yet to come appeareth in the fiery colours, shewing that the world shall be destroyed by fire, or burnt up at the day of judgement. But (saith b 1.324 one) these and the like applications are wittie and pret∣tie, rather then wise and pithie: I leave them therefore, and proceed:

Artic. 7. Of chaps or gapings in the skie.

THe Philosophers call this Meteor Chasma, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est hio, vel dehisco, to gape or open: and in Latine it is Hiatus, a word of the same signification. There are two kindes of these gapings or openings: the one wide, the other round. And although I reckon these amongst such fiery Meteors, as are fiery onely in appea∣rance; yet it may be that they sometimes burn, and some∣times onely seem to burn.

They seem to burn when the Exhalation by reason o•…•… the a 1.325 want of viscuous matter is not enflamed, but enlight∣ened rather on the outward parts, having much raritie or thinnesse in them: at which time the middle part re∣ceiving

no light, in regard that it is black and thick, there appeareth as it were a gulf in the skie. The reason where∣of is, because the black is compassed about with white; which white presenting it self b 1.326 sooner to the sight then the black, makes the black seem to be farre off, and the white neare hand: and the black being farre off, seems like a gaping deep: which (as hath been said) is some∣times c 1.327 greater, sometimes lesse, according to the fashi∣on or quantitie of the Exhalation, or cloud represented by it. And after this manner do cunning painters deceive the eye in shadowing their pictures. For when a bright, cleare, and aiery colour is laid circularly, and a thick, dark, and obscure colour in the middle of it, then the ap∣pearance is like some gulf, hole, deep or pit: which they fashion diversly according to their skill in fancying the laying of their colours.

All this is when it burneth not.

But note that sometimes this Meteor burneth in very deed. Which is when the Exhalation hath much viscosi∣tie or clammie matter in it; the thick and dark not burn∣ing, but remaining in the middest; and the thinner-parts on fire, deceiving the sight with a seeming gaping, as be∣fore when there was onely light in those thinne parts in stead of fire.

And thus have I shewed you the naturall cause of all fiery Meteors.

Sect. 2.

Parag. 6. Of watery Meteors and their severall kindes.

NOw it followeth that I speak something of watery Meteors, and shew after what manner they are ge∣nerated. They be called watery because they consist most of water; their substance being that kinde of Exhalation which we call Vapor, and not Fumus.

And that which in the first place offereth it self, is Nubes, a Cloud.

Artic. I. Of Clouds.

I Begin therefore with clouds. And a cloud is a vapour or Exhalation cold and moist, drawn from the earth out of wet or watery places, by heat of the Sunne, into the middle Region of the aire; where by cold it is so thickened and knit together, that it hangeth, untill either a 1.328 the own weight, or some resolution, causeth it to fall. If it be a great cloud, it is Nubes; if it be but a little one, it is called Nubecula. The name comes ab obnubendo, id est, operiendo coelum, from hiding or covering the heavens: be∣cause a cloud (through the thicknesse that the vapour is condensed into) hindereth, that a lesse portion of the hea∣vens is conspicuous, then otherwise would be.

It is also two-fold; either fertill, or barren.

A fertill or fruitfull cloud affordeth rain: but a barren cloud doth not; because it is at length by the blasts of winde, and vertue of the heavenly bodies, turned into thin aire.

And to either of these clouds belong motion & colour.

Their motion is caused by the winde most commonly, through whose force they are driven to and fro: But if the windes blow not, then they are drawn along by the Sun, and made a companion with him in his travels, alwayes moving that way which the Sunne goeth.

Concerning their colours I spake before in Para∣graph 5. Article 2. And therefore here you may expect the lesse: yet let me say that they are either simple or mixt.

Black or white are simple; because they consist of no other colours. But red, green, and the rest, are mixt.

They appeare white when the vapour is thin; for then it is easily pierced by the light, which disperseth it self into it.

But when they appeare of a b 1.329 black colour, then the vapour is thick, and more closely condensed: in∣somuch that the beams of light cannot be admitted▪

As for their rednesse, it may be caused two wayes, according to Goclenius: either through the adustion of the aire, magno aestu incensum, as he saith: Or propter retusum radium Solis, by reason of the beams of the Sunne beat back again; which, falling upon a watery cloud that is thickly condensed, pierceth not; but being doubled cau∣seth rednesse, as in the morning: and this is a signe of rain: but the other is not. For the other rednesse is in such a cloud as sheweth the drinesse and adustion of the aire; the cloud it self consisting of a smokie humid substance, unto which is joyned a kinde of drie and adust matter. This therefore is a signe of c 1.330 fair weather, being seen in the evening towards the place of Sun-setting; according as it hath been said of old, Serò rubens coelum, mané indicat esse serenum.

Concerning green clouds they are altogether watery, and as it were already resolved into water; which recei∣ving into them the light appeare green, like unto water in a great vessel, or in the sea and deep rivers.

Blew clouds come something neare to the nature of black, excepting that the black are thicker.

And note, If when the Sunne sets, there appeare or arise black dark clouds, it portendeth rain. Also observe the place opposite to the Sunne at his setting, viz. the East, and see if that be cleare: for if it be pestered with black clouds, there is but small hope of fair weather that night, or the next day.

The common opinion is, that the height of the clouds* 1.331 is not above nine miles. But it is agreeable to no reason

at all why any certain height should be determined: for they are of unequall heights, differing both according to the matter of their composure, and also according to the time of the yeare; being lower in winter then in summer: for when the sunne hath the greatest force they then ascend the higher; and in his smaller force they hang the lower. By which it appeareth that the sunne helpeth to uphold them, and keepeth them (al∣though heavier then the aire) even in the aire: for they▪ sometimes also follow his motion.

But note that it is not the sunne alone which upholds* 1.332 them; for the aire it self is also a cause of their not fall∣ing; and that both within the clouds, and also without them: within the clouds; for the clouds are of a spungie nature, and full of pores, which are filled with aire le•…•…t there should be vacuum; and this aire heaveth them up, causing them to aspire: without the clouds also, because they do as it were float up and down in the aire, as some heavie things do in the water, and yet not sink, unlesse their substance be too earthie and heavie.

Artic. 2. Of Rain.

FRom clouds I proceed to speak of rain. And rain is nothing else but as it were the melting of a cloud turned into water. Or, according to Aristotle, it is the flux of a fertill cloud resolved by the heat of the sunne into distilling drops of water, which being depressed with their own weight, fall down to the earth. For when the matter of the cloud, being a cold vapour, and earthly humour, is drawn from the earth and waters, in∣to the middle Region of the aire, and there thickened through the cold, dwelling in the confines of that place, it is at the last dissolved, and cannot therefore but fall down in drops: which drops, if they be great, are caused,

either by the quick resolution of the cloud, or else by the little distance of it from the earth. But if they be small∣er, then either the a 1.333 great distance or slow resolution ma∣keth them of no ample quantitie.

The first of these is named nimbus; the other is called imber.

And note that the dissolution (as hath been said) pro∣ceedeth out of heat; which is not onely of the sunne, but of windes also of an hot temper: as is seen in the sou∣thern winde, which bloweth up rain sooner then any other winde. And as for rains which come from cold coasts, and at cold times of the yeare, if the cloud be not at such times (as some may think) dissolved through the heat of any winde, it dissolveth it self through its own weight, (being a little holpen by the sunne) for it conti∣nueth in the aire even whilest it can stay no longer. And at these times also, if we consider all aright, we shall finde that the winde somewhat helpeth, although not so speedily as from hotter coasts: for naturally there is a kinde of heat in every winde, (because it is an Exhala∣tion hot and drie) although by accident (as from the na∣ture of the place over which it passeth) it may be altered: of which I shall speak more afterwards. And besides all this, the secret influence of the Planets worketh greatly towards the dissolution of the foresaid vapours.

But I proceed. And now it followeth that I divide all sorts of rain into two kindes: First, such as are ordina∣ry;* 1.334 secondly, such as be extraordinary.

I call those ordinary when nothing but water falleth. And I call those extraordinary which others call prodi∣gious rains: as when worms, frogs, fish, wheat, milk,* 1.335 flesh, bloud, wooll, stones, iron, earth, &c. fall from the clouds. Plinie makes mention of many such prodigies as these, in the 56 chapter of his second book; setting down the times when they happened.

Concerning all which, next under God (the causer of the causes causing them) these or the like reasons may be urged to shew how it is possible they should be pro∣cured, and upon what causes they naturally depend.

1. And first for the raining of worms; it may be thought* 1.336 that the putrefaction of some dead carcasses or other hath been drawn up into the aire as fumes and vapours are, where it breedeth such worms as use to breed out of the like matter here below.

2. The like may be said of frogs, when the vapour is* 1.337 exhaled out of marish grounds at such times as they en∣gender.

3. So also of fishes; excepting that (as is supposed) the* 1.338 force of windes may suddenly sweep away little frey out of ponds upon montanous places: and so also little young frogs, with many the like things, may be taken up. Some write of a whole calf falling from the clouds; and have been thereupon perswaded that it is possible, of Vapours and Exhalations, with the power of heaven∣ly bodies concurring, a calf may be made in the aire. But this is idle. It was therefore (as others write) taken up in some storm of whirl winde, and so let fall again.

4. As for wheat and other grain, it hath been observed* 1.339 that their raining down hath often come in case of ex∣tremitie, to the great preservation and refreshment of the distressed: in which regard it may be supposed that it was an immediate work of God, wrought without the rule of nature: so, that were all the wits in the world prest into one, yet were they all too weak to shew a true cause of such a prodigie. Which made Du Bartas write concerning such;

Let them declare what cause could yerst beget Amid the aire those drizzling showres of wheat, Which in Carinthia twice were seen to shed; Whereof that people made them store of bread.

To speak therefore as I think, I will not boldly affirm how this was caused, but onely touch at the possibilitie of it; namely, that it might be effected like unto other strange rains, first drawn from the earth into the aire, and then sent down again. For (as I have b 1.340 already said) in shewing probable reasons for such things as are strange, we do also include God the chief and best cause of all things. And so also we reade, that when the Red sea was bayed up with a double wall, to give the children of Israel safe and free passage through it, God sent a strong East-winde all that night, &c. by which the wa∣ters were divided. Exod. 14. 21. And again, when the Quails came and filled their tents, being as it were rained round about them; they were brought from the sea with a winde, and let fall a dayes journey on this side, and a dayes journey on that side, even round about their camp. Numb. 11. 31.

He that hath seen (saith c 1.341 one) an egge-shell full of dew drawn up by the sunne into the aire, in a May morning, will not think it incredible, that wheat and other grain should be drawn up in much hotter coun∣treys then ours is, much rather the meal or flower which is lighter.

5. By the like reason also it sometimes raineth milk:* 1.342 for when the intensissimus solis calor, the vehement heat of the sunne, shall either draw milk from the udders * 1.343 of cattell, and shall mix it with the other parts of the cloud; or shall so throughly trie, purifie, digest or con∣coct the vapour, that it may look something white, then will the drops look as if it rained milk.

6. As for the raining of flesh, it is supposed to be after* 1.344 this manner, namely through the drawing up of bloud from places where much bloud hath been shed, which being clottered together seemeth as if it were flesh.

7. And so also it may rain bloud; namely when it is* 1.345

not clottered together, but thinner, &c. In the yeare of Christ 480 was such a rain. As also in the yeare 864, neare unto Brixia in Italie, was the like. Yea and before either of these times, our own d 1.346 chronicles tell us that in the dayes of Rivallo King of the Britains, we also had bloud rained; upon which ensued great mortalitie of peo∣ple. Histories make mention of the like wonders at other times.

But, say some, there is often great store of bloud spilt,* 1.347 and yet no prodigie appeareth.

To which is answered, that it is not the ordinarie ex∣haling* 1.348 vertue which resteth in the starres and Planets that can draw up such bloudy vapours, although much bloud be spilt; but then onely when there is a more un∣usuall concurrence of causes: for sometimes they are disposed to one thing, sometimes to another. And for the working of any strange thing, it must be when there is a strange kinde of combination amongst them. To which purpose we know (although we cannot alwayes directly see and demonstrate how they are mixed and combined) that they principally intend and cause at the same time other changes, of which the visible prodigie is but the proclaimer or fore-runner: as, if you look but a little before concerning Comets, you may see, and so rest satisfied.

And unto this also adde, that there may be drops like unto bloud, and yet no bloud drawn up: And this may be, either when the Sunne draweth vapours out of pu∣trified watery places, in which (as I have often seen) in a drought resteth much slimie and red-coloured corrupted water; or else when the Sunnes immensive heat doth so boyl the water in the cloud, that like unto the urine which a man maketh in a burning fever, it looketh red when it falleth. The like cause I gave before unto the water of a white colour: but know that it must then

be of another qualitie, the matter of the vapour I mean: for there are some kinde of waters, as is well known, which being boyled turn to white salt, &c. And as for a red colour, the ordinarie rain sheweth that it is possible: for we see that ordinary rain-water looketh alwayes more brown then spring or river-water, being as if a more powerfull operation would turn it into red.

8. The raining of wooll or hair, is when a certain* 1.349 mossinesse like wooll, such as is upon quinces, willows, and other young fruits and trees, is drawn up by the Sunne among Vapours and Exhalations, which being clottered together falleth down like locks of wooll, or hair.

9. Concerning stones, they proceed from earthly* 1.350 matter gathered into the clouds, as before was shewed concerning the Thunder-stone, &c.

Plinie, in the 58 chapter of his second book, writeth of a strange stone which fell out of the heavens; the fall whereof was foretold by Anaxagoras in the second yeare of the 78 Olympiad.

10. Iron may also drop out of the clouds, when the ge∣nerall* 1.351 matter of all metalls, which is quicksilver and brimstone, with the speciall matter of mixtion making iron, are all drawn up together, and there concocted into metall: Or (as one saith) Quando vapores metallici aut sulphurei in aëre indurantur, vehementi siderum caliditate; When metallick vapours, or vapours of a sulfurous na∣ture, are hardened in the aire by the vehement heat of the starres.

11. And as for earth, chalk, dirt, and the like, it is* 1.352 drawn up in thin dust at the first with the vapour: Or else, by force of some winde blowing from caverns, or holes of the ground, it is carried up; and being conglo∣merated, or as it were glued together, falleth down again.

12. But beside all these, there have sometimes been* 1.353 red drops, which falling upon mens garments have made a stain like unto a crosse. Such drops as these fell up∣on the e 1.354 clothes of the Jews, when in the dayes of the Apostata Iulian they went about to restore their citie and temple. For when the said Iulian raged with impi∣etie and devilish fury against the Christians, he gave the Jews licence to build their temple, that they might restore again their ancient sacrifices, and the like things that they longed for: at which time Cyril was Bishop of Ierusalem; and he (to animate the Christians) shewed that it was impossible for the Jews to finish that work which they had begun: alledging the prophet Da∣niel in his ninth chap. at the 27 verse; and also that say∣ing of our Saviour in the 24 of Matthew: by both which places it did appeare, that their house was left unto them desolate, and that there must not be one stone upon another; but that their desolations must be perpetuall.

Thus it happened to the Jews. But this surely was a thing altogether miraculous. For their red crosses came not alone, but were accompanied with other pro∣digies. As first of all an Earth-quake, which overthrew and tumbled down their building which they had raised upon the old foundation. Then came forth a fire which consumed all their engines and instruments. And last of all fell these drops, imprinting upon their clothes, crosses with so deep a stain, as they were not able to wash them out: And both the f 1.355 same night, and night after, was also a bright signe of the crosse seen int he skie, as Theodoret in his Ecclesiasticall historie reporteth: adding herewith∣all, that when the Jews saw this, they fled and returned home, being perplexed through fear of a divine scourge; confessing that he, whom their forefathers had nailed to a crosse, was God indeed.

This was both the prodigie, and the issue of it: of

which, being so plainly miraculous, I know not what to say.

But I finde that other times have in a manner afforded* 1.356 the like. Wherefore (although I speak nothing at all of these at this time thus miraculous) concerning them some reasons may be given.

And not to go farre, Magirus, in the g 1.357 Comment up∣on his Physicks, telleth us, that in Suevia a Province in Germanie, in the yeare of our Lord * 1.358 1534, the aire distil∣led certain red drops, which falling upon linen gar∣ments, made such an impression or stain as was like unto a crosse. Which impression (as he alledgeth out of Car∣dan his sixteenth book De subtilitate) might be procured thus; viz. because a certain kinde of extraordinarie dry dust sticked to those garments; which, by the piercing or through-washing drops falling upon it, was so miracu∣lously divided into parts, that there seemed a figure as of a crosse. Or thus, because the woven threads in them∣selves had such a form. Or else (which is most probable) because the humour in the middle part lay on high, whereas the sides were but thin, and fashioned according to the dashing of the drop. For when a drop falleth upon any thing with a kinde of force, we see that most of the humour resteth in the midst, whilest certain sparkling raies are dashed about the sides: And thus he thinketh it might be then, in the fall of those staining drops; which why they stain, hath relation to that which I said before concerning the raining of bloud.

I will therefore now conclude; adding in the last* 1.359 place, that the devil, by Gods permission, both often hath and also doth produce many such prodigies as these that I have spoken of, with sundry other like unto them; especially amongst the * 1.360 Heathen, Pagan, and super∣stitious nations. For he is quovis homine scientior, more subtill then any man; his knowledge and skill whereby

he worketh wonders, arising, First, from his spirituall* 1.361 nature, which proclaimeth a large measure of cunning and wisdome in him: for we know that there is a great∣er measure of knowledge in man, then is in a brute beast, by reason of that nature which God hath given unto man above beasts: and where there is a nature and a sub∣stance beyond either, there must also be knowledge above either. Secondly, God created him a good Angel; and although, like man, he lost much by his fall, yet thirdly by his long observations, and continuall experi∣ence, he hath as it were made up the breach, or want of his created knowledge, by acquired skill: and therefore, when he hath * 1.362 commission, he can upon occasion work strange wonders. As for example, nothing more familiar or common in h 1.363 Lapland, Lituania, and all over Scandia, as also in Tartaria, then to sell windes to mariners, and cause tempests; which the witches and sorcerers there procure by the help and power of the devil: wherein he sheweth himself, according to his * 1.364 title, Prince of the aire.

Wherefore (as I said) I do not doubt, but that many such as the former strange prodigies, especially long ago in heathen times, and amongst heathen people, were procured by his power. For what did the magicians in the sight of Pharaoh, but as it were rain frogs, and turn* 1.365 the waters into bloud, although Moses and Aaron were by?

Besides, it is apparent that in the little world, I mean when parties are possessed, the devil can cause them to vomit strange things out of their mouthes and stomacks; as crooked pins, iron, coals, nails, brimstone, needles, lead, wax, hair, straw, live eels, and the like; of which many have been eye-witnesses, confirming the same for truth. All which, he can as well and easily perform in the greater world; causing the aire to spit, and the clouds to

vomit (for his own advantage) most strange and prodi∣gious things.

Zanchius his opinion was not much differing: for, speaking of strange rains, i 1.366 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 prodigi∣ous; and caused, either by the power of God, as porten∣ders 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 in∣discernible 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* 1.367 regard of the sunne, which both positively & privative∣ly causeth it. Dew at night is caused privatively; dew in the morning, positively. At night or in the evening pri∣vatively, 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 augmentati∣on 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 afford∣eth dew. But know that if the vapour be not convenient∣ly* 1.368 placed, that is, if it be very high above the Horizon, or in a loftie station of the aire, then the sunnes ap∣proaching 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, be∣ing 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 a 1.369 rorilentas segetes collectas putrefacit, because every externall heat is putrefactive.

Also dew is a great enemie to sheep, begetting a* 1.370 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* 1.371 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* 1.372 dew; and thirdly, bitter blasting dew.

The common dew is ordinary. Sweet dew is threefold. 1. Manna. 2. Mel. 3. Lada∣num.

Manna is said to be white like sugar: by some it is* 1.373 called Coeli sudor. The matter of it is a fat and pure va∣pour, not tainted with any putrid or corrupt Exhalati∣ons. 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* 1.374 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 pur∣ging qualitie, and therefore to be taken for a medicine rather then for food. To which I b 1.375 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 after∣wards 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:* 1.376 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* 1.377 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 good∣nesse of it: So also the poets called their c 1.378 Myrrhina or their Nectar, the drink of the Gods, because it was a li∣quour of such excellencie. But besides this, the Scripture in like manner saith that it was bread from heaven, as* 1.379 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 fir∣mament 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.

The other kinde of sweet dew is Mel, or an Hony-dew.* 1.380 Now this falleth, not onely in other countreys, but also here in England; and we cannot give it a more signifi∣cant name then a Mel-dew, being both as sweet, and also of the same substance that hony is. Some suppose that it is drawn out of sweet herbs and flowers, which I also beleeve, acknowledging that there is a kinde of re∣sudation of juice proceeding from them at a certain

convenient time of their growth: which juice is either drawn up as a vapour, and so sweeteneth the dew in the aire by such time as it falleth; or else, issuing of it self from the said flowers and plants, but not ascending, it sweeteneth the dew after it is come down or fallen on them, although the said dew be but ordinary: for when or∣dinary dew falleth upon any of those leaves which yeeld such a resudation or sweat, it cannot but be sweetened, although none of the sweet liquour be drawn into the aire as a vapour with it. Now of these two choose which in your judgement is the most probable.

d 1.381 Plinie witnesseth that these dews are most common at the shining of Syrius, or the greate 1.382 Dog-starre; and that before the rising of Virgiliae or thef 1.383 Seven starres in the morning with the Sunne, they cannot at all be.

Ladanum is another kinde of sweet dew. Arabia hath* 1.384 great plentie of it, and no other countrey (as Plinie wri∣teth) unlesse it be g 1.385 Nabathaea, bordering on the Arabick coast of Syria.

It is called Ladanum, because it is a vapour falling up∣on the herb Ladon or Ledum; and is sweetened by the juice issuing from the leaves of the said herb, mixing it self with the vapour. Goats hairs are often found a∣mongst it; because the Goat feeding upon that herb, scat∣tereth some of his hairs, which are incorporated with the vapour and the juice of Ladon, whilest like gumme it is hardened by the Sunne.

And thus much of sweet dews.

Now followeth that which I called bitter blasting* 1.386 dew. The Germanes say it is h 1.387 Mildaw; which is an im∣proper name if it hath relation to that which we call Mel-dew. For Mel-dew (as before I shewed) is an hony-sweet dew, and not a bitter dew. This therefore may be rather named Ros noxius, or bitter blasting dew, because it hurteth and killeth such herbs and

plants as it falleth on, and sticketh or cleaveth to. This vapour hath much earthly matter in it, and therefore it remaineth white when the moisture is gone. It is also corrupted: which comes to passe (as 'tis conjectured) through the often change of the Aire, which being tainted or infected through varietie of differing Exha∣lations, sendeth down noysome and unwholesome dews, falling sometimes even in the day time it self. And here an end concerning dew.

Artic. 4. Of white hoar-frosts.

I Come now to speak of Frosts: for as dew claimed kindred of rain, so white hoar-frost is of the house and linage of dew: As for example thus. When a vapour drawn into the aire is congealed before it can be turned into dew, then we have Pruina in stead thereof, or a white hoar-frost: so that such a frost is nothing else but dew congealed by overmuch cold. a 1.388 Aristotle affirmeth the like, shewing among other things, that both in respect of matter, and place of generation, they do well agree; to which is also per∣tinent the calmnesse, clearnesse, and quietnesse of the time wherein either of them falleth. For both of them consist of subtill thin vapours, and are generated in the lowest region of the aire, because upon some high hills there is neither hoar-frost nor dew to be seen; the vapour (as it seemeth) ascendeth not so high: And as for a windie obscure time, it is an e∣nemie to them both. The difference being, that hoar∣frost is congealed in the vapour before it can be turned into water: The one caused in a season that is temperately warm; the other when it is cold. The materiall cause therefore of hoar-frost is a sub∣till thinne vapour. The formall, is the congeal∣ing

of it; by which it differeth from dew. The efficient is the autumnall or winter cold: for those are the most common and ordinary times peculiar to it, although sometimes it comes as an unwelcome guest in the spring and summer, when the aire through cold is forward to send it. And last of all the end, or principall effects (when it cometh not out of season) or the finall cause, is the con∣traction, or shutting up of the pores or breathing holes of the earth, and about the roots of plants; that thereby their spirits, being the chariots of heat, may be con∣tained in their own bowels for the good of such things as they give life unto. And thus much concern∣ing frost.

Artic. 5. Of Snow.

THere is no great difference between the matter of snow, and matter of rain and hail; excepting (as some think) that the vapour for snow is of an hotter qualitie then the vapour for rain, and yet not so hot as that which is the materiall cause of hail. For it is a tenent amongst Philosophers, that hot things being cooled are* 1.389 apter for congelation then cold: as is seen in warm wa∣ter taken from the fire, which will more suddenly and throughly be frozen then that which never felt the heat. And this comes to passe in regard of the pores or passages made into the water through heat: into which the cold entring, it both cooleth it the sooner, and congealeth it the more.

Neither is there any difference between white frost and snow; excepting that frost is made of a vapour be∣fore* 1.390 it be turned into a cloud; and snow of a cloud before it can be turned into water.* 1.391

Snow therefore is a cloud congealed by great cold, be∣fore it be perfectly resolved from vapours into water.

For if it should come to the densitie of water before the congelation, then it could not fall so like locks of wooll as it doth; but would be more closely compacted or joyn∣ed together, having little or no spunginesse in it.

As for the whitenesse, it proceedeth not from its own* 1.392 proper colour, but rather in respect of those parts which are more aierie then the rest: whereupon I finde some a 1.393 authours who determine the case thus; namely, that the white is by receiving the light into it at those many small parts; even as in froth and fome is seen. For, say some, b 1.394 Nix est spuma quaedam, Snow is a kinde of froth: and when it loseth part of its frothie nature, and begins to melt; it loseth also part of that whitenesse which at the first it retained. To this also may be added the coldnesse that is infused into it when it is congealed, as being a cause of whitenesse; even as in phlegmatick bodies and cold countreys may be seen: For such people are alwayes whiter of complexion then others; cold being the cause of that their whitenesse.

Such winters as are void of snow, are not so good for* 1.395 the fruits of the ground, as more snowie winters. Where∣upon c 1.396 Plinie affirmeth, that he which saith cleare win∣ters are to be wished, wisheth no good for the trees and plants: and in that regard your experienced husband man desireth that the winter may be cold and snowie, rather then cleare and warm: For besides this they also say, that a hot Christmas makes a fat Church-yard.

Wherefore, to see the earth do penance in a cold white sheet, and the woods hang periwigd with wooll, bending their boughs in token of thankfulnesse to gray∣hair'd Hyems for their safetie from the cold, is a sight both wished and welcome: the good whereof will shew it self, when liberall Nature, out of her bounteous ward∣robe, bestows more beauteous raiment on them.

And note it is found by experience, that it may snow

on the mountains, and rain in the valleys, and yet both* 1.397 come out of one and the same cloud; which comes to passe for this reason, because the snow coming from the middle Region melteth after it comes into the lowest Region: for here is alwayes more heat then above where the snow is generated; yet not alwayes heat enough to melt the snow as it falleth; neither will the congelation be alwayes so weak as to suffer it. And thus also it comes* 1.398 to passe that we have sometimes sleet, which is snow and rain together.

Moreover (as some affirm) Crystall is made of snow:* 1.399 for d 1.400 when the snow melteth upon the tops of high hills, and is afterwards frozen again, it then becometh so hard that it is a stone, and no other then that which we call Crystall.

Artic. 6. Of Hail.

HAil is said to be engendred of rain being congealed into ice, the drops freezing presently after the dis∣solving of the cloud.

Or (as some say) a cloud resolved into water, in the fall congealed, maketh hail.

Aristotle assenteth to the same, affirming that the ma∣teriall neare cause is rain; the remote a cloud; the effici∣ent an Antiperistasis, or a mutuall adverse strife be∣tween cold and heat; as in the first book of his Meteors, at the 12 chapter, may be seen: affirming moreover that the precedent heat of the water whereof it is made, helpeth to the speedie concretion of it: being agreeable to that which I said before concerning snow; namely that it consisted of a warmer vapour then rain, and yet not of one so warm as that from whence hail proceed∣eth.

Whereupon I think we may make this a conclusion

concerning hail, and say that it is an hot vapour drawn* 1.401 into the middle Region of the aire; where, by cold of that Region, it is made thick into a cloud, which falling down in drops like rain, is presently met withall and en∣countered by the sudden cold of the lowest Region, and so congealed into a kinde of ice. Now this sudden cold thus meeting with it, is in the highest part of the lowest Region, and caused by an Antiperistasis of heat from be∣low, which forceth up the cold to the greater augmen∣tation of it; and so (because the vapour it self at the first was also warm) it doth very speedily turn it into ice: for seeing (as hath been said) it was formerly warm, it is the sooner cooled; because heat having made it thin and full of passages, gives leave to the cold, both to pierce it more suddenly, and also more soundly. And this most commonly is the manner of generating hail.

But know that hail may sometimes also be made in* 1.402 the middle Region; and then it is without an Antiperista∣sis: of which sort for the most part is that small and spun∣gie hail falling in winter, when there is no such heat in any part of the aire, by whose Antiperistasis it may be congealed. For seeing the drops are scarcely come to the densitie of water before their congelation, as also seeing they are something swollen through the spirit of the Ex∣halation, they appeare not onely round, but also light, and hollow, or of a spungie substance, little differing from the matter of snow, being generated in the middle Region as well as this kinde of hail. And thus comes hail in winter.

But at other times of the yeare, the hail being more stonie, or better hardened, it may well be caused by an Antiperistasis proceeding from the heat of this lowest Region, which sendeth up, imprisons, and augments the cold above it.

And know that hail-stones are not alwayes of one and

the same bignesse, but are variable according to the* 1.403 quantitie of the drops whereof they be made; the cause whereof is their propinquitie or remotenesse from the earth, as was shewed before concerning the different drops of rain. And for the most part, know that they be also round, because the drop is so. Yet neverthelesse they be sometimes knotted and piked with many corners; or else fashioned like a Pyramis: the last of which shapes proceedeth from the spirit of the vapour which ascend∣eth to the top of the drop so soon as the lowest part of it toucheth the congealing cold; and so ascending, it makes it smaller above then below. And as for the triangled, knottie, or many-cornered shapes, they are caused thus, viz. when many are suddenly congealed and frozen into one.

Note also, that sometimes little straws, or light chaffie stuffe, is found within the stones; coming thus to passe, because they were at the first blown up from the earth by the winde, and mixed with the vapour.

And again know that sometimes you may see hail-stones all icie and cleare without, having within them (as their centre) little white round spungie parts. The reason of which is, because those white ones with∣in were generated in the middle Region: but in their fall justling themselves against the drops of rain which uncongealed came from the same cloud, they gat a wa∣terie substance on their outsides, which being frozen to them looketh cleare like ice; and so makes the whole conglomeration appeare in the shape and fashion before mentioned.

Moreover, it hath not seldome been that hail hath* 1.404 done much hurt. Yet evermore the greatest fear is whi∣lest the ripe corn standeth in the eare. For a violent storm of hail thresheth it so throughly, that turning the words a little, we may truely say, Illa seges demum votis non

respondet avari agricolae. Such a storm was felt in many parts of this kingdome not long ago, namely in the yeare 1631; which, about the beginning of harvest (beside the harm it did to other things) untimely beat out much corn in the fields to the great damage of many people. And at sundry other times also heretofore the like sad accidents have been. Wherefore the ancient husbandmen amongst* 1.405 the heathen (as Cato and Plinie mention) had certain charming verses to keep hail and other dreadfull cala∣mities from their fields: in which they shewed them∣selves of a like minde unto those devilish enchanting haggs, who made the Poet sing, Carmina vel coelo possunt deducere Lunam, Charms can pull even the very Moon out of heaven. But this was not all: For beside these, Palladius also makes mention of others who would take the skins of Crocodiles, Hyena's, or Sea-calves, and lay them here and there about their grounds; or else have a bloudie Ax lifted up in threatning manner against the heavens; or an Owl set staring up, with her feathers spread abroad. All which are but magicall, devilish, and absurd practises; such, as even an old doting woman (whose confidence is the sheers & the sieve) cannot but acknowledge to be void of any the least shew of reason: fit therefore for heathens onely, and not for Christians. For let Christians know that there is a God above, who can better secure their seed sowen, then all those magick spells and foolish fopperies. For, * 1.406 A fruitfull land he ma∣keth barren because of the wickednesse of those who dwell therein. Or, as it is in the 28 of Deuteronomie, If thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments, &c. then shalt thou be blessed in the citie, and in the field. Blessed shall be the fruit of thy body and the fruit of thy ground. But if thou wilt not hearken unto the voice of the Lord thy God, cursed shalt thou be in the citie, and cursed in

the field. Cursed shall be thy basket and thy store. Yea and cursed shall be the fruit of thy body, and the fruit of thy land.

Beside, adde unto this the danger of devilish practi∣ses,* 1.407 with the unlawfulnesse of charms and incantati∣ons. For thus again the Scripture speaketh, There shall none such be found among you. For all that do these things are an abomination to the Lord; as it is Deuteronomie 18. at the 10, 11, and 12 verses.

Here then I end this discourse concerning hail, and now proceed to speak of mists.

Artic. 7. Of Mists.

COncerning which, I like their division best who make two kindes of mist; the one ascending, the other descending.

That which ascendeth (saith D^r. Fulk) goeth up out of the water or earth as smoke, but seldome spreads it self any thing farre; being most of all seen about rivers and moist places.

The other (saith he) namely that which goeth down towards the earth, is when any vapour is lifted up into the aire by heat of the Sunne, which, not being strong enough to draw it so high that the cold may knit it, suffereth it to fall down again after it is a little made thick; and so it filleth all the aire with grosse vapours, obscuring the Sunne from shining on us.

Now this last kinde of mist may be two-fold; ei∣ther* 1.408 congealed, or incongealed. That which is con∣gealed comes neare to the nature of that matter whereof white frosts consist; and is never but in a ve∣ry cold time: it often also stinketh; which perhaps* 1.409 comes to passe in that the matter whereof it is made was drawn out of lakes, or other muddie

and stinking places. Or thus; the matter of this mist hath much earthy substance in it, which the hindering cold suffereth not to be consumed: and from this comes an unpleasant and an unwholesome smell. This wa∣ter,* 1.410 as also the water of dissolved frost, is very bad for cattell to drink: for it will quickly rot them. Neither can it be good for any one to walk abroad in such a mistie time: For, by breathing, we draw this unwhole∣some vapour into our bodies, and so corrupt our lungs extreamly.

But for incongealed mists, they are in warmer and more temperate seasons, coming neare the nature of that matter which is the matter of dew. Some call it a sterill vapour hanging neare the earth, being nei∣ther moist enough to drop like rain, nor yet hot enough to be carried up on high into the aire. Yet as sterill as it is, sometimes we finde that it is but the forerun∣ner of rain: For when it departeth, if it ascendeth,* 1.411 then rain followeth; if it descendeth, then expect a hot and fair day. And here an end concerning mists.

Artic. 8. Of our Ladies threads, or those things which fly up and down the aire like spiders webs.

FOr mine own part I must confesse I have not seen ma∣ny who have writ any thing concerning this cob∣web-like kinde of Metcor: and therefore at the first I rested doubtfull, not knowing whether it were best for me to speak any thing of it or no. But at the last finding that some false tenents were engrafted amongst the ignorant, as if they perfectly knew what thing it was, I thought good to adde something whereby their fond opinion might be taken away, who, as in a

dream, suppose it to be spunne from out the spiders bowels: which cannot but be a strange absurditie. For it is evident that some one of these threads con∣taineth more matter then many spiders; their bodies not being big enough to afford a thing so copious: neither are their webs at any time of such a length, or their threads of such a thicknesse, as these thus fly∣ing about the aire.

This Meteor therefore (since it is a Meteor) may rightly be supposed to proceed out of a through-boyl∣ed or digested vapour, being mixed with earthy and slimie Exhalations: and, although it be no spiders web, yet the temperature of it little differeth from that vi∣scuous humour and slimie * 1.412 excrement which they in their spinning send out from them.

As for the time, it appeareth neither in Summer nor in Winter, but in the Spring and Autumne; be∣cause it requireth a temperate heat and temperate drinesse. Yet the chief time is Autumne, because the Aire hath then some drie relicks of the late Summers Ex∣halations left, and they are very necessary towards the tempering and generation of this Meteor.

And thus I end, not onely this Article, but the whole Paragraph also; coming at length to speak of that third kinde of Meteor which in the beginning I propound∣ed to be handled last.

Sect. 2.

Parag. 7. Of Aiery Meteors; wherein is shewed the na∣turall cause of windes.

Artic. 1. Of the divers opinions concerning winde.

IN the former Paragraphs and Articles pertinent to the second Section of this chapter, I spoke at large

(as is apparent) of every sort, both of fierie and waterie Meteors: now therefore (if you please) you may go along with me to those which are called aierie; wherein I pur∣pose to speak concerning the generation of windes, shewing upon what causes they depend. And by the way I would have you observe a packet of opinions which have been posted to and fro as if they were perti∣nent to the purpose.

1. For some in the first place may be found, who im∣mediately* 1.413 referre the motion and generation of windes unto God, because the windes are said to be brought out of his treasures, as you may reade, Psal. 135. 7. And in the 4. of Amos, at the 13 verse, He formeth the mountains, and createth the windes.

To which I make this answer, that they who send us,* 1.414 concerning these and the like things, to God and to his decree in nature, or to the might of his power, have said indeed that which is primarily true, but not shewed how it is secondarily effected. For although concerning some things extraordinary, the cause be hid; yet such as be or∣dinary are not wrought by the first cause without an ad∣ministration of the second. As for example, God is not onely said to bring the windes out of his a 1.415 treasures, but also to send forth the lightnings with the rain; as it is in the forenamed Psalme: yet neverthelesse the Prophet Jeremie sheweth that these are wrought, not immedi∣ately, but mediately, by the help of secondary causes; as in Jer. 10. 13. He causeth the vapours to ascend from the ends of the earth. By which it appeareth that he maketh not the rain without them, but of them; those ascending va∣pours being the matter of rain. And again; * The day is* 1.416 thine, and the night is thine: thou hast made summer and winter; as in the Psalmist. Yet neverthelesse we know that the day and the night, together with the seasons of the yeare, are not made but by the motion of the sunne

and starres; as it is in Genesis 1. 14.

2. Wherefore in the second place, seeing God work∣eth* 1.417 these things by means, the motion of the windes is attributed to the Angels, it being supposed that instru∣mentally they perform Gods will in this, causing the windes to blow, &c. Whereupon the Psalmist is again alledged, shewing that the * 1.418 clouds are Gods divine cha∣riot; the horses carrying it are the † 1.419 windes; the coach∣men are the * 1.420 Angels, whom God calleth Cherubims; and his darts are hot † 1.421 thunder-bolts, which he casteth from the clouds. And furthermore, that Angels cause the windes, S. John declares it also, Revel. 7. 1. affirming that he saw foure Angels standing upon the foure corners of the earth, holding the windes that they should not blow. The Angels therefore move the windes.

To which again it is answered, that neither is this* 1.422 opinion sound.

For first, concerning the Psalmist, what doth that Pro∣phet but in a figurative speech expresse Gods swiftnesse in coming to succour him?

And secondly, for the foure Angels standing upon the foure corners of the earth to keep the windes from blowing, I marvell that it can be taken so neare a literall sense.

Napeir, in his Comment upon the Revelation, con∣fesseth that the Jews indeed have certain books of anti∣quitie, dividing the government of the earth among foure great Angels, and under them they imagine to be many inferiour ones. But he withall acknowledgeth that they are assertions more curious then certain. And there∣fore he understandeth by these foure Angels, the good Angels of God; and the foure windes he expoundeth to be the spirits of Satan, and executours of vengeance. For in a figurative sense, these and the like things are to be taken.

Besides, the irregularitie of the windes, turning some∣times three or foure times in a day, doth sufficiently shew (as it is elsewhere witnessed by another authour) that they are not immediately governed by any intel∣lectuall substance; for in their actions you may observe a greater constancie, and more certain law.

3. Wherefore leaving this opinion also, I come to a* 1.423 third; wherein I finde that winde is nothing else but the flowing and reflowing, or motion of the aire, having no other materiall substance then the very thin aire it self.

To which it may be answered, that this opinion, al∣though* 1.424 better then the former, cannot float farre before it sink, and will therefore drown him in an errour who sticketh to it. For, as b 1.425 Aristotle testifieth, we fall into other absurdities upon the admittance of this tenent; (or else we dissent from them who maintained it of old) imagining thus, that when the aire is compelled to move, we have winde; when it standeth still, it is thickened into a cloud; when it raineth, it is condensed into water: all which is very idle.

For furthermore, if the winde were nothing else but* 1.426 the motion of the aire, then it would necessarily follow that all and every aire moved should be winde: but all and every moved aire is not winde: therefore winde is more then the moved aire.

Havenreuter, in his Comment upon Aristotles Mete∣ors, proveth the assumption by this similitude. Even as every flowing water (saith he) although there be great plentie of it, cannot be called a river, but that onely which ariseth from a fountain, or hath some certain be∣ginning of fluxion: so also, not all and every aire, moved by one kinde of means or other, can be called winde, but that onely which is as it were derived from some begin∣ning or fountain. As for example, the aire which is turn∣ed about by the heavens, is moved, yet it was never call∣ed

winde. And again, in a bloudie bulleting fight, the aire is forced and stirred by the thundring sound of gunnes, and yet no winde is raised by it.

Besides, make winde to be nothing else but the mo∣ving of the aire, and then there can be no sufficient rea∣son given why we should have greater plentie of windes at one time then at another; nor yet why they should blow from this point or corner, rather then from that. In which regard they also are confuted who suppose that the motion of the heavens moveth the windes: for if they were moved by the heavens, then the winde must blow alwayes one way, and never turn into a differing corner. But it followeth.

Another opinion (and this is the last that I mean to* 1.427 mention) maintaineth that the windes do actually reside somewhere, and are shut up as in a prison, from whence they have sometimes libertie for a while, but at length they retire, & betake themselves to their dennes or cave again. This the Poets aimed at, when they * 1.428 made Aeolus the God of the windes, affirming that he kept them close, or let them loose at his pleasure. Whereupon Ho∣mer may be remembred, who brings in Ulysses speaking of the said Aeolus thus:—But he gave me (saith he) an bollow bottle or leather bag, made of the skin of a nine-year•…•…∣old ox, in which he bound the blasts of the stormic tempestu∣o•…•… windes. Or as c 1.429 Ovid speaks of Iupiter, who had a commanding power over all the other Gods;

Protinus Aeoliis Aquilonem claudit in antnis, Emittit̄que Notum; madidis Notus evolat alis.

He forthwith shut the Northern winde within Aeolus den; And loose he lets the Southern winde, which flies with moistned pen.

Now this last opinion, although the Poets have turned it into a fiction, is not so bad as it seems to be. For take

all cum grano salis, as is said, and then it will appeare that the winde is in some sort shut as within a den; and although not loosed by Aeolus, yet by Helios: for Helios (which is the Sunne) doth indeed help to let it loose from out the bowels of the earth; drawing it into the aire, and above the ground; where we may feel it fanne our faces: sometimes churlishly, as if it were angry; sometimes gently, as if it were pleased. But of the seve∣rall kindes of blasts I shall speak afterwards; and there∣fore 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 a 1.430 some adde the power and operation of certain subterranean fires, which are as an antecedent cause, or causa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 side∣long over the face of the earth. And if at any time it* 1.431 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 won∣der.

Wherefore, winde may be thus defined; namely that

it is a certain plentie of hot and drie exhalations void of* 1.432 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 b 1.433 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 ear∣thie 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* 1.434 often happen upon the allaying of a winde. For that part of the exhalation which is more moist and vapo∣rous 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* 1.435 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 effici∣ent cause of winde, viz. the beams of the sunne attract∣ing, 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 conjuncti∣on) 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 power∣full influence to crosse it: for, as some have found it, generall influences may hinder those which are particu∣lar.

But come now to the motion of windes. I said before* 1.436 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 Regi∣on of the aire, it is beaten down again through the cold∣nesse 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 c 1.437 held to be a kinde of Axiome, that

those things which are moved partly by force, and part∣ly naturally, move themselves obliquely. By which rea∣son lightning also, shooting starres, and the like Mete∣ors, fly not directly down, nor up; but sidelong, as the winde: unlesse it be, that when they consist of Hetero∣genean 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* 1.438 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 spi∣rits 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 carri∣ed first upright, and cannot therefore move obliquely untill it be encountered: wherefore the motion begin∣neth in the aire above, and not in places here below.

And yet some imagine that certain particular windes,* 1.439

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 this they prove, because the blast bloweth not farre, but is like the winde that cometh out of a pair of bellows, strong neare the coming forth; but farre off, is not perceived.

Upon thought of which let it also be known, that the* 1.440 blowing of the winde sometimes one way and some∣times another way, dependeth upon no other cause then upon the situation of the place from whence the exhalation ariseth: and that it is sometimes stirred up one where, sometimes another where, proceedeth from the operation of the heavens.

Also know, that windes diametrally opposite cannot* 1.441 blow together under one and the same Horizon with a continued blast. For if they be of equall strength, the one will be as powerfull as the other, and so not one give place to either. Or if their forces be unequall, then the one will overcome the other, and so the conquered must upon necessitie give place to the conquerour, and rather joyn unwilling forces with him, then be against him.

Yet neverthelesse, if they be obliquely contrary, they* 1.442 may blow together: and by how much they are the more oblique, by so much they stirre up the greater stri∣vings and tempestuous blasts.

But if the exhalation be little, tenuous or thin, then* 1.443 we have onely a pleasant whisking winde, such as may be called aura, by which the aire is gently moved.

Also know, that it is as possible to see the winde as* 1.444 the aire, their substances being too tenuous to be percei∣ved; unlesse in a storm-winde, whose matter is an exha∣lation so thick that it darkens the aire: of which more shall be spoken afterwards; as also of whi•…•…lwindes, and the like.

Last of all (as it is observed, and found by experience)

the d 1.445 generall profit of winde, by the unspeakable wis∣dome of the eternall God, is wonderfull great unto his creatures. For besides the alteration of the weather and change of seasons, from drinesse to rain, from rain to drinesse, from cold to heat, from heat to cold with frost and snow, which all are necessary; there is yet an uni∣versall commoditie that riseth by the onely moving of the aire: which were it not continually moved and stir∣red, would soon putrifie, and being putrified would be a deadly poison and infection to all that breathe upon the earth. Wherefore, although we know not the par∣ticular place from whence it is raised, or where it is laid down, as e 1.446 Christ meaneth, John the third: yet it teach∣eth the admired providence of the Almightie; insomuch that we may worthily crie out with the * 1.447 Psalmist, and say, Oh Lord how manifold are thy works! in wisdome thou hast made them all.

Artic. 3. Of the division of windes, and of their names and number.

THe Ancients (as a 1.448 Plinie witnesseth) observed one∣ly foure windes, East, West, North, and South: but the following ages added eight; making the whole num∣ber to be twelve: Foure whereof were principall, and called Cardinall windes; because they blew à quatuor mundi cardinibus, from the foure quarters of the world: The other eight they called Laterall; because they were (as it were) side companions with the former foure. The Cardi∣nall were called by these names

• 1. Solanus, Subsolanus, or the East winde.
• 2. Notus, Auster, or the South winde.
• 3. Zephyrus, Favonius, or the West winde.
• 4. Aquilo, Septentrio, or the North winde.

And again, the laterall were called by these names that follow, and thus placed from the Cardinall.

As first, the East hath on the Southern side Eurus, or

Vulturnus: and on the Northern side Coecias, or Helle∣spontus.

Secondly, the South winde hath on the East side Phoe∣nix or Euronotus: and on the West side Lybonotus, or Au∣stro-Africus; so called because it declineth from the South something towards Africa.

Thirdly, the West hath on the South side Lybs, or Africus; so called from Lybia and Africa, the Regions from whence they proceed: and on the North side there is Corus or Caurus, called also b 1.449 Iapix, and Olympias; be∣cause it bloweth from the mountain Olympus.

Fourthly, the North hath on the West side Cyrcius, called also Thraschias, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, converto, because it useth to overturn many things with it. The Spaniards call it c 1.450 Gallicus, because it is observed to blow from the coasts of new Gallicia, a Mexicanian province. And 〈◊〉〈◊〉 the East side of the North point there is blustering Bore∣as, which is a bellowing winde, blowing with a loud hollow sound; and is therefore derived by Aulus Gellius in his d 1.451 Attick nights, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This division Aristotle also assenteth unto, making three windes in every quarter; as in the second book of his Meteors, at the sixth chapter, may be seen.

But the mariners make 20 more besides these: inso∣much* 1.452 that the whole circumference of the Horizon is divided into two and thirtie equall parts, which they call and distinguish by severall names. And now observe in this division, that there be foure Cardinall windes, as before: foure middle windes, which are just in the mid∣dest between each Cardine: eight laterall, already men∣tioned: and sixteen collaterall: making, in the whole summe, the aforesaid number of two and thirtie.

Know therefore that the Cardinall, and middle windes, are properly the principall: the other be∣ing lesse principall and subordinate: divided therefore

into laterall and collaterall; as hath been mentioned.

And as for those middle ones, they be such as we call South-west, South-east, North-west, and North-east windes. Notolybicus is the South-west winde; and Nota∣peliotes the South-east. Borrholybicus is the North-west winde; and Borrhapeliotes the North-east.

The rest, being sixteen in number, and collaterall, have their places, one between each of the other: and so the circumference is divided into 32 parts, as before I shewed. Now the names of these sixteen are borrowed from those lateralls with whom they have the greatest neighbourhood, by f 1.453 adding Meso and Upo to them. For Meso comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, medius; because it is in the mid∣dle between a principall and a laterall winde: and Upo comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sub; because it is as it were subject to that laterall winde next unto which it is placed, and from whence it taketh the name. As for example: Eurus is a laterall winde, a little from the East towards the South: and this hath on each side of it one collaterall. That which is between Notapeliotes, or the South-east winde and it, is called Mes'eurus, being middle between a principall and a laterall. But that which is between the East and it, is called Up'eurus, as being subject unto Eurus. And by observing this order you may give names unto all the rest: for Meso and Upo will compound them.

Yet neverthelesse ordinarily the mariners name them thus. As North, North and by West, North North West, North West and by North, North West, North West and by West, West North West, West and by North, West. West and by South, West South West, South West and by West, South West, South West and by South, South South West, South and by West, South. South and by East, South South East, South East and by South, South East, South East and by East, East South East, East and by South, East. East and by North, East North East, North East and by

East, North East, North East and by North, North North East, North and by East. And then North again, as in the beginning.

Artic. 4. The nature and qualitie of the windes.

IT may well appeare by that which already hath been written concerning the generation of windes, that e∣very winde in it self, or in respect of the matter causing it, is of an hot and drie qualitie. If therefore, blowing from any quarter, we finde it other, it is by accident, and not through any inherent propertie: for windes do ever∣more participate of the nature of that place by which they passe: If by snowie mountains, then bring they with them the cold of those mountains; if by marshes, contagion; if by woods, their blast is broken; if by san∣die plains, they are warm; if by moist watry places, they are wet.

And therefore for particular windes, the a 1.454 Panormi in Sicil are extream hot; for before they pierce thither, they scoure through the plains of Sicil; and taking heat from the sands, they carrie it into the citie. The South winde at Genua is cold, because it passeth the sea, and taketh coldnesse thereof without touching the land be∣fore it arive. But the North winde which bloweth through France (saith b 1.455 one) cometh from the sea, and taking some measure of heat by the saltnesse thereof, and finding no mountains covered with ice or snow in his passage, augmenteth his heat by passing over the fields of Normandie, Champaigne, the isle of France, and other provinces, even to the hills of Auvergne: which being moderately heated by the South winde on the one side, and the North winde on the other, bringeth forth every where excellent pastures, and feedings for cattell

and sheep, besides divers sorts of medicinable plants and most perfect simples. Also in c 1.456 some places it is found that the Eastern winde moisteneth, and the Western winde bringeth drought: and in other some the Western moisteneth, and the other drieth. So that it is possible for one and the same winde to have a divers qualitie; al∣though not in it self, yet by accident; as at the first was mentioned.

Yet neverthelesse generally, and in most places, the North, with his associates, is cold and drie: the South,* 1.457 with his companions, is warm and moist: and the East, with his adherents, is farre more drie then the Western and his neare neighbour windes.

The reasons whereof may be. First, for the North,* 1.458 because it bloweth over many snowie mountains, and ariseth from a climate which hath little neighbourhood with the sunne, where the vapours be few, and the ex∣halations many that arise out of sundry islands by the way. Unto which also adde, because the exhalation passeth not farre before it come at us, that therefore it seldome bringeth rain: for the exhalation hath not time enough to spend the driest portion of it, so as the South winde doth; who passeth both over more waterie pla∣ces, and also cometh further before we feel it.

Secondly, for the South winde, it cometh over the* 1.459 Mediterranean sea, out of which the sunne begets abun∣dance of waterie vapours, which mix themselves with the windes, causing them thereupon to be the blowers in of rain. And as for their heat, it is because they blow from the Equator where heat is most predominant. Also know that a long and gentle South winde may some∣times cause clearenesse and fair weather, most common∣ly in the summer season, because it is by nature hot; and therefore blowing for a certain space, it so warmeth the aire, that the vapours which otherwise would pro∣duce

rain, are not suffered to be knit, but are attenuated and made so thin that they come to nothing; or being any thing, they prove onely barren clouds, affording little rain.

Thirdly, the East winde is found to be the driest, be∣cause* 1.460 it cometh over a great continent of land lying to∣wards the East, out of which many drie and earthie ex∣halations are drawn. In winter these windes are very cold and freezing; but in summer they are pleasantly warm, but healthfull: and if at any time they blow up rain (which is not ordinary) they then continue it by the space of a whole day; even as the like also some∣times happeneth from the North. The reason of which* 1.461 I take to be, because (perhaps) their lateralls, not being absolutely of the same qualitie, may arise together with them, and so bring rain; especially, if at the same time there be any other working in nature apt to moisten the skie with vapours. For it is affirmed that Eurus on the one side, and Coecias on the other side, being two laterall windes pertinent to the East, do naturally raise clouds, and often turn them into rain; as do also Upocoecias, and Mes'eurus, their collateralls. And so also Cyrcius may do, and Borrholybicus, being on the West side of the North, if either of them happen to arise and joyn, al∣though but weakly, with the Northern blast. For in their own sole blowings they beget both snow and hail; either of which may fall down in drops of rain, when the mixture of qualities is found to be divers.

Fourthly, the Western winde is farre more moist* 1.462 then the East, because it passeth over the great ocean of the Atlantick sea, which must needs cast out many wa∣terie and moist vapours, and they cannot but beget rain and showers. It is said also to be of a cold temper; but surely not of an absolute coldnesse: for it is found by ex∣perience that a direct Zephyrus or Favonius, with their

collateralls, Mesocorus, and Up'africus, are warm and pleasant, bringing sometimes hot showers, sometimes warm and cleare weather. And therefore it is determi∣ned by certain authours, that this winde may blow from a cold place, and yet bring heat. For although (in regard of the place over which it cometh) it be cold; yet in respect of the time when it usually bloweth, it is hot. Which d 1.463 Horace also pointed at, saying,

Solvitur acris hyems grat â vice veris & Favonî.

The winter sharp is loosed by the kinde Return of Spring, and of the Western winde.

Or will you heare what others say? Lemnius (as Origanus relateth) affirmeth that this Western winde and his collateralls are of a changing temper. For although in the beginning of the Spring they be pleasing and gentle, and are found to recreate and cherish all things, seeing they are warmed by the moderate heat of the sunne, which makes them bring out the beautie of trees, and flowers, to the view of the world; and also causeth the bloud and good humours to appeare, which in winter lay hid, as if they were not; casting away also the clouds of the minde, and begetting jocundnesse in the heart: yet neverthelesse, Autumne ending, and the circuit of the yeare enclining to Winter, the foresaid windes do blow unkindely, striking the sea and land with many a tempestuous blast, and unwished breathings.

Moreover, this also may be observed, that the long* 1.464 continuance of the windes in any of these quarters, pro∣duceth these and the like effects.

As first, the East winde breedeth in cholerick bodies sharp fevers, raging madnesse, and perilous apostumati∣ons.

Secondly, the South winde breedeth corrupt hu∣mours, and in hot bodies cramps, giddinesse in the head, or the falling sicknesse, pestilence and cruel fevers, viz.

when they blow long in the winter. This is held to be the most unwholesome winde.

Thirdly, the West winde breedeth phlegme in moist bodies; it procureth sleep, causeth apoplexies, and the like; and is never so churlish as when winter begins to approach.

And last of all, the North winde is good against the pestilence; and yet in cold bodies it breedeth plurifies, coughs, gouts, and (in some) squincies and sore throats: but yet of all windes it is held to be the wholesomest, al∣though it be sharp in our winter moneths.

And this also note, that a continuall still summer is a* 1.465 signe of plague or earthquake: for a standing aire putri∣fieth, and an enclosed winde shaketh the ground.

Artic. 5. Of whirlwindes, storm-windes, and fired whirlwindes.

A Whirlwinde, is a winde breaking out of a cloud, rowling or winding round about: which may be caused two manner of wayes.

First, when two or more contrary windes, blowing from divers places, meet together.

Secondly, when the matter of winde, being an hot and drie exhalation, breaketh out of a cloud in divers parts of it, coming through the said holes with more then an ordinary violence. Or rather thus; Imagine a windie exhalation bursting out of a cloud, to be so dri∣ven, that by the way it happeneth to be pent between two clouds on either side of it; against which, beating it self, and finding a repercussion, it is forced to turn and whirl about; even as we see in the streets of cities when the winde is beaten from two walls, and meeteth in the middest of the street: for then there is made a little whirl-puffe, which whisking round about taketh up the dust or straws and bloweth them about, as doth the great

and fearfull whirlwinde it self; which hath brought not onely amazement and terrour to mortalls, but also much harm and mischief. a 1.466 Plinie is perswaded that vineger thrown into one of these blasts will break it, because vineger is of a cold qualitie, and the exhalation hot: and therefore the one is as it were quelled and quenched by* 1.467 the other. The Greeks call a whirlwinde * 1.468 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the La∣tinists turbo, or vortex.

Also a sudden storm-winde is called by the Greeks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and by the Latines, procella: and this happeneth,* 1.469 either when a windie exhalation is thrown down, and encompassed in a thin course of clouds newly overcast, or else when a windie exhalation is come to an extraor∣dinary thicknesse, and violently moved out of a cloud, to the darkening of the aire, without inflammation or burning: for when it burneth they call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.470 incendo, to burn, or set on fire. And this last is that which we call a fired whirlwinde, being an exhaled blast set on fire either by an Antiperistasis, by repercussion, or violent detrusion from the cloud wherein it was enclo∣sed; for it is made apt to be fired in regard that it con∣sisteth of an exhalation which hath more fattie substance in it then other windes which burn not: And know that it differeth from lightning chiefly in these respects: first, because lightning consisteth of a more subtil and thin matter: for although a fired whirlwinde have a more thin spirit or blast then a whirlwinde, or a stormie winde; yet it is not so tenuous as the spirit of fulmen, or light∣ning. Secondly, because lightning is more flamie and lesse breathie; the one having more windie spirits in it then the other.

The conclusion of this dayes work.

ANd thus at the last I have let you take a view with* 1.471 me of what is pertinent to this dayes work. We

have seen (good reader) the framing of the out-spread Firmament, with the lifting up of the waters over it▪ we have examined the nature of the heavens, and scarce found them of a quint-essence: we have searched what heavens they were which Moses meant when he said, God called the firmament Heavens. From thence we pro∣ceeded to the severall regions of the aire, examining their temperatures and qualities; and thereupon we fell into an ample consideration of such appearances as are usu∣ally seen in any of those Regions; discoursing at large both of fierie, waterie, and aierie Meteors.

And this being all which this day affordeth, I may here make and end, and say

That eve and morn conclude the second day, And in his work God findeth no decay.

CHAP. VI. Wherein is contained a survey of the third dayes work; together with such things as are perti∣nent to it.

Sect. 1. Shewing into how many main parts the businesse of this day may be distinguished.

BEing come from the second to the third dayes work, I cannot say with a 1.472 Virgil now, Ille ego qui quondam gracili modu∣latus avenâ: But rather on the contrary,

Ille ego qui superis volitabam nuper in oris, Nunc humilis sequor arva soli, nunc tenuia presso Ore loquor—

Because in the former day, the work belonging to it, compelled my winged pen to soar aloft, not suffering her to come unto the ground till now. For she was to walk above the Firmament, and view the out-spread buildings laid in the flowing waters: then through the Regions of the liquid aire she was to trace a path; which finished, she must be content to frame her self unto a lower pitch, before any leave be granted to ascend again. And indeed I think it is what both she and I desi∣red; for we were long detained there.

And now, having both of us obtained our wishes, we finde that Gods inspired pen-man, holy Moses, so set∣teth down the admired work of his Almighty maker,

done on this third day of the world, that into three main parts it may be severed: for by viewing the words which he hath written of it, the same will be apparent. And God (saith he) said, Let the waters under the heaven be gathered together unto one place, and let the drie-land ap∣peare: and it was so.

And God called the drie-land Earth, and the gathering together of the waters called he Seas: and God saw that it was good.

And God said, Let the earth bring forth grasse, the herb yeelding seed, and the fruit-tree yeelding fruit after his kinde, whose seed is in it self, upon the earth: and it was so.

And the earth brought forth grasse, and herb yeelding seed after his kinde; and the tree yeelding fruit, whose seed was in it self, after his kinde: and God saw that it was good.

And the evening and the morning were the third day.

This is the summe of all; which (as before was said) consisteth of three severall parts.

The first whereof concerneth the gathering together of the waters, in these words, And God said, Let the wa∣ters 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 discus∣sed, together with such other things as are pertinent to the said division.

And concerning the two first, observe that God be∣stowes as it were sirnames on them; calling the gather∣ing 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; be∣cause their matter, although not quite void of form, re∣ceived 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 formi∣tie 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 ty∣rannie the waters made by their effusion; for they did rather tyrannize then orderly subdue or govern this in∣feriour mirie masse: wherefore it seemed good to the Almightie maker, first to divorce one from the other, be∣fore 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 wa∣ters, there arise certain questions, which may not alto∣gether be forgotten.

As first, it is enquired, How the waters were ga∣thered* 1.473 together.

Secondly, How it can be said that they were gather∣ed 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 wa∣ters.

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* 1.474 think that there be no Antipodes, supposed that the wa∣ters 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 pre∣pared 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 one∣ly word of God; the materiall was the waters; the for∣mall was their gathering together; and the finall partly was, that the drie-land might appeare. Ezekiels * 1.475 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, nei∣ther had it been a work so full of never ended admirati∣on 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 * 1.476 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* 1.477 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 them∣selves 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 rec∣koned amongst absurdities: for (as the * 1.478 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 gather∣ed, 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 wa∣ters that are: for every part of the water is joyned unto the whole as it were with arms and legs, and veins di∣versly dilated and stretched out. So that either under the earth, or above the earth, all the waters are joyned toge∣ther: which also the wise man witnesseth, Eccles. 1. 7.

But haply some may think, because this gathering to∣gether of the waters is called Seas, that therefore the one place, unto which they were gathered, is not to be understood of every collection or gathering of water, but onely of the sea.

Well, be it so. And if this rather then the other be the meaning of Moses his words, it may be answered, that although the sea be divers in name, yet all seas are so continued together, that one sea is perpetually joyned with another: and thereupon the name given, is not Sea, but Seas; as in the text is manifest.

Yea and hereupon it also is, that Geographers make these waters come under a fourefold division. For they either call this gathered water, Oceanus, Mare, Fretum, or Sinus.

• 1. Oceanus, the ocean, is that generall collection of all waters, which environeth the world on every side.
• 2. Mare, the sea, is a part of the ocean, to which we cannot come but through some strait.
• 3. Fretum, a strait, is a part of the ocean restrained within narrow bounds, and opening a way to the sea.
• 4. Sinus, a creek, or bay, is a sea contained within a crooked shore, thrusting out (as it were) two arms to embrace the lovely presence of it.

Object. But perhaps you will say that the Caspian sea is a sea by it self, and therefore all seas joyn not the one unto the other.

Answ. To which it is answered, that this sea is either as a * 1.479 lake in respect of the contiguous or joyning seas; or else it was no sea in the beginning of the world, but began onely at the ceasing of the Floud, & was caused by the waters coming down from the Caspian hills, setling themselves in those declive and bottomie places where the said sea is. Plinie and Solinus are perswaded that it joyneth it self unto other seas by running into the Scythi∣an or Northern ocean through some occult passages un∣der ground; which is not improbable. But howsoever, this we are sure of, that the river Volga is joyned to it, being as another sea, and having no lesse then seventie mouthes to emptie it self: which river is also joyned to the river Don, and that hath great acquaintance with the Euxine sea. Besides, Volga is not a stranger to a 1.480 other waters which fall either into the Scythian or Baltick ocean: insomuch that it may be said, this Caspian sea is tied (as it were) with certain strings to b 1.481 three other seas: and so, not onely all waters are made one bodie, like as before I shewed, but (if this gathering must needs be re∣ferred to the seas) even all seas also shake hands, and by one means or other mutually embrace one the other.

A third question is, Whether the waters be* 1.482 higher then the earth. Concerning which there be au∣thours on both sides; some affirming, some denying.

That they be higher then the earth, it is thus affirm∣ed.

First, because water is a bodie not so heavie as earth.

Secondly, it is observed by sailers, that their ships flie faster to the shore then from it; whereof no reason can be given, but the height of the water above the land.

Thirdly, to such as stand on the shore, the sea seemeth

to swell into the form of an hill, till it put a bound to their sight.

Fourthly, it is c 1.483 written of Sesostris King of Egypt, and after him of Darius King of Persia, that they would have cut the earth and joyned Nilus and the Red sea together; but finding the Red sea higher then the land of Egypt, they gave over their enterprise, lest the whole countrey should be drowned.

Fifthly, the arising of springs out of the highest moun∣tains doth declare it, because the water cannot be for∣ced higher then the head of the fountain opposite to it. As for example. Like as we see a spring that riseth in an hill, conveyed in lead unto a lower ground, will force his waters to ascend unto the height it beareth at the fountain: even so the waters which stand above the mountains, do force out springs of water, by necessary and naturall cause, out of the highest mountains.

Sixthly, the * 1.484 Psalmist doth witnesse the same, affirm∣ing moreover that God Almighty hath made the waters to stand on an heap, and hath set them a bound which they shall not passe, nor turn again to cover the earth. And Jer. 5. 22. Fear ye not me, saith the Lord? will ye not tremble at my presence, which have placed the sand for the bound of the sea, by a perpetuall decree that it cannot passe it; and though the waves thereof rage, yet can they not prevail? Thus on the one side.

But notwithstanding all this, methinks the other part (yet choose which you will) is most probable.

For first the water indeed is a bodie not so heavie an earth, yet heavie enough to descend, not being of an aspiring nature, but presseth eagerly towards the same centre that a stone or any part of the earth coveteth: It cannot therefore possibly be above the earth, although not so heavie as earth, unlesse there were no hollow pla∣ces in the ground to receive it. But God Almighty, in

gathering them, provided lodgings for them, lest they should turn again and cover the earth: which also is insi∣nuated by the Hebrew word Kava, signifying to congre∣gate or gather together; from whence the Latine word Cavus, hollow, may seem to be derived. Besides, should it be alledged that the hollow places could not be deep enough to receive them, what were this but to curtall the earths Diameter or thicknesse? for suppose the wa∣ters stood above the hills before they were gathered to one place; yet know that even the Semidiameter of the earth is deeper by no few miles then the highest hill. Suppose you could imagine an hill to be above a thou∣sand miles high (which is impossible) yet the earths Se∣midiameter would be two thousand, foure hundred, and above 36 miles deeper then that height. As for example; if the earth be 21600 miles in compasse, then the Dia∣meter will be 6872 8/11 miles; and if the Diameter be 6872 8/11 miles, then the Semidiameter must be half so much, viz. 3436 4/11 miles.

Secondly, suppose it be observed by sailers that their ships fly faster to the shore then from it: this proveth not the sea higher then the land. For know that it is no won∣der to see a ship sail more speedily homewards then out∣wards; because when it approacheth to the shore, it co∣meth with a continued motion which makes it the swifter: but when it goeth from the shore, it doth but begin its motion, and is therefore slower then before. This (if need were) might be proved by many plain and familiar examples.

Thirdly, suppose that the sea seemeth, to such as stand on the shore, to swell higher and higher, till it put a bound to the sight; this rather proveth the sphericall roundnesse of the earth and sea, then any thing else; shewing that both together make one globie bodie. Which, why it is perceived rather in the water then the

land, this may be a reason; namely because the sea, being a plain and liquid element, and spacious enough, doth better shew it then the earth, which hindereth our full view by reason of many woods, trees, and other fixed obstacles which the sight meeteth and encountreth by the way.

Fourthly, although Sesostris K. of 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 coun∣trey, because they supposed that the sea lay three cu∣bits 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, d 1.485 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 pla∣ces in the Netherlands, and of that small part of sea which is between Dover and Callis; as Verstegan pro∣veth 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 high∣er 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 subscripti∣on unto them who give a sucking and an attractive po∣wer

to the veins of the earth; yet I finde it as a thing possible, although that part of the sea which lieth op∣posite 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 e 1.486 Cardan did not well consider) the stronger and heavier must needs drive on the weaker and lighter, causing it sometimes to as∣cend 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 toge∣ther may be called Seas, and their forsaking the land be called Earth: for if one place of Scripture be expound∣ed by another, it will appeare to be even so. First, be∣cause 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 low∣er place; and not up, as to the higher. And for that al∣ledged out of Jeremy, viz. Fear ye not me? &c. The Prophet speaks there of no miraculous work against na∣ture,

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, preser∣ving 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 wa∣ter* 1.487 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 whe∣ther it be sea or land, is uncertain. Pareus, upon Gene∣sis, is perswaded that the land is more then the sea, alledging a proof out of * 1.488 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 Apo∣cryphall 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* 1.489 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; flit∣ting 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 a∣bove them, as that it is made fit to be a place for habitati∣on: 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 * 1.490 all things in number, weight, and measure: in∣somuch that the earth (although it be hanged upon * 1.491 no∣thing) 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 pro∣found rules of art? yes surely hath he. And if man be so potent as to make his skill admired, yea and by those who are men as well as he; what may we think of the Maker of men, but that his art is much more then com∣mendable, and his wisdome much more then matchlesse; so that the world, and all the parts thereof, afford no∣thing but matter of wonder? It is therefore an acclama∣tion which deserves impression in the hearts of us mor∣tall

men; Oh God, how manifold are thy works▪ in wis∣dome thou hast made them all: And being made, his pro∣vidence doth sustain them.

The sixth question is concerning the saltnesse of the* 1.492 sea, and freshnesse of rivers.

Aristotle, in his second book of Meteors, at the 3. chapter, setteth down (besides his own) three opinions concerning this saltnesse. One whereof is, that the wa∣ters overflowing the earth in the beginning of the world, were so dried up by the heat of the sunne, that not onely the drie-land appeared, but all those waters which remained (being the sea) were so sucked and robbed of their sweet savour, that they could not but be salt.

Another opinion agreeing to that of Plato, who ge∣nerating the sea ex tartaro, or from great and deep gulfs in the earth, or (with others) drawing it through the bowels of the earth, gave occasion to think that the wa∣ter in it self was sweet, and yet became salt by reason of the divers savours that it met withall in the ground or veins of the earth. Which cause, by thei 1.493 interpretours of Aristotle, is also attributed to Anaxagoras & Metrodorus, as being pleasing to them. For as water strained through ashes is endued with a certain tart and salt kinde of acri∣monie; so the sea is made salt by some such kinde of earth through which it passeth: which is as others have also thought, who suppose that the saltnesse of Mineralls doth much conduce to this purpose.

A third was the opinion of Empedocles, who affirmed that the sea was but the sweat of the earth, being (as it were) rosted by the heat of the sunne; and was there∣fore salt, because all sweat is of such a savour.

Now these three opinions Aristotle endeavoured to confute by severall reasons, shewing other causes of the seas saltnesse. And indeed had it been so with him that

he could have repaired unto Moses, then had the first opinion been struck dead more easily then it was; be∣cause Moses would have told him that the drying of the earth, and gathering of the waters, were one day elder then either sunne or starres.

And for the second, if it be taken in a qualified sense, it is not much amisse: for although Aristotle saith that if it be a true opinion, then rivers would be salt as well as seas, because they runne in the veins of the earth; yet know that all and every vein is not of one and the same temper; as is apparent by the differing qualitie of springing waters.

As for the third, it seemeth rather a ridiculous then philosophicall opinion: for sweat is but a small part of that humour contained in any bodie that yeeldeth sweat; but the sea is not the smallest part of humour in the bodie of the earth: therefore it neither causeth the sea, nor saltnesse of it.

But beside all these, there are other opinions also. Wherefore some again have attributed the cause to adust vapours, partly let fall on the sea, and partly raised from it to the brinks and face thereof; Others to the motion of the sea; Some to under-earth, or ratherk 1.494 under-sea fires, of a bituminous nature, causing both the motion and saltnes also; Others to an hot and drie aspiration exhaled out of thel 1.495 earth, and mixed with the water of the sea.

But that which followeth seemeth absolutely the best, namely that it is effected by the working of the sunne, which draweth out the purer and finer parts, leaving the grosser and more base behinde; even as in this little world of our bodies, the purest part of our nourishment being employed in and on the bodie, the urine and other excrements remaining do retain a perfect saltnesse. Unto which opinion they also assent, who affirm that the saltnesse is radically or originally

in the matter of the water; which must be so understood as the water hath in it an earthy kinde of substance of a drying nature: which (as I suppose) was not first in the matter of the waters before they were gathered unto this one place where now they are; because, as is report∣ed and written, there be salt mines in sundry places, as in a certain hill in Barbary, out of which perfect salt is digged, and used for salt after it is made clean and beaten small. All which doth greatly commend the providence and wisdome of God: For it is not unlike but that the* 1.496 sea was by his wisdome and providence gathered into such salt valleys of the earth, as were otherwise barren and unfruitfull: with which substance, the gathered water being mixed, must needs partake both of an earthy matter, and also of a salt savour; yet so, as this salt savour cannot be drawn out, and sensibly perceived in the mix∣ture of many sweet humours joyned with it, without a separation first made by the heat of the sunne, of the thinner parts from the thicker: And so the sunne is a disponent, though not a productive cause of this salt∣nesse.

Now this opinion may be strengthened by many reasons.

First, because sea-water, when it is boyled, doth eva∣porate a dewie or watrie humour, which being collect∣ed and kept together, hath a sweet tast or savour.

Secondly, because vapours drawn from the sea and turned into rain, are void of saltnesse.

Thirdly, because the sea in summer, and towards the South (as Aristotle affirmeth) is more salt then else∣where; which cometh to passe in that the sunne, at that time and place, draweth away more of the sweet hu∣mours then at other times.

Fourthly, because the sea is fresher towards the bot∣tome, then at the top; as some have found by using pra∣ctises to experience it.

Fifthly, because (as Aristotle again testifyeth) if an emptie vessel sealed up with wax, be by some means or other caused to sink into the sea, and there let lie for a certain space, it will at the last be filled with very fresh and sweet water, issuing in through the insensible small pores of the wax: for by this manner of passing into the vessel, the thin is strained from the thick: yea by this means, the earthy and adust part, which carrieth the saltnesse in it, is excluded, whilest the other is admit∣ted. For in every salt savour, two things are required; viz. an adustion, and an earthie kinde of substance of a drying nature: both which are found in the sea. For (according to the testimonie of Physicians) sea-water doth heat and drie more then other waters, and is also more ponderous or heavie; yea and it doth more easily sustain a heavie burden, giving it lesse leave to sink then the fresh silver-seeming streams.

And thus we see how the sea comes to be salt. It fol∣loweth to shew why rivers be not salt, as well as seas.* 1.497

Now for the better explaining of this, the first thing considerable will be concerning the originall of foun∣tains and rivers.

Aristotle handled them amongst Meteors of a watry* 1.498 kinde, because he supposed that there was the same o∣riginall of rivers within the earth, which was of watry Meteors in the aire above the earth. For if this aire (saith he) coming neare to the nature of a vapour, is by cold turned into water; then the aire which is in the ca∣verns of the earth, may be, by the same cause, conden∣sed into water also. According to which grounds, we cannot but make this the originall of fountains and ri∣vers; namely, that they are ingendred in the hollow con∣cavities of the earth, and derive both their birth and continuall sustenance from the aire; which piercing the open chinks or chasma's of the earth, and congealed by

the cold of those places, dissolveth into water (as we see the aire in winter nights to be melted into a pearlie dew, sticking on our glasse windows) and being grown to some quantitie, it will either finde a way, or make a way to vent its superfluitie. All which agreeth very well to the nature of the aire, which seeing it is hot and moist, the heat being gone it is thickened, and so easily turned into water.

And as for a continuall running of rivers caused by this water, it is (saith Aristotle) by a perpetuall suc∣cession of new aire.

But to this opinion we may not absolutely make sub∣scription; for although aire may be thus converted into water, yet the sole matter of rivers cannot come from hence: it may haply be an helping cause, but not a prime, or principall cause. For first, sith the aire is a thin subtil bodie, there is necessarily required an abundance of aire to make but a little quantitie of water; insomuch that it is not doubted by some without cause, whether the dennes and hollow places of the earth be vast enough to receive so much aire as can make water enough to runne along, untill it break out into a river or spring. Secondly, there be many fountains which have (as it were) a kinde of ebbing and flowing at certain direct and set times, which they keep as constantly as the very sea it self. As for example, among other strange rivers,n 1.499 Plinie makes mention of Dodon, Jupiters fountain, which evermore decreaseth from midnight untill noon; thence it increa∣seth untill midnight again. And in the island Delus, the fountain of Inopus (as he also affirmeth) keeps his course with Nilus. Also he makes mention of a little island in the sea over against the river Timavus or Brenta in Ita∣lie, having certain fountains in it which increase and de∣crease, according to the ebbing and flowing of the vast bodie of Amphitrite or the sea.

Wherefore the wise man Siracides thought more truely (Ecclus. 40. 11.) concerning these things; affirm∣ing that all things which are of the earth shall turn to the earth again: and that which is of the waters doth turn again into the sea. Which saying of his I do not say is much strengthened, but absolutely confirmed by one more authentick then it self; namely by that of Solomon, Ec∣cles. 1. 7. where it is witnessed that all rivers runne into the sea, yet the sea is not full: unto the place from whence the rivers come, thither they return again. Which testimonie makes it plain that the sea is the principall cause of all rivers: and if therefore Aristotles † 1.500 aëriall vapours have any thing to do in this generation, it is as much as no∣thing: yet that which they are able to do, I imagine they perform, joyning themselves with the currents which come from the sea; and so they runne together in the veins of the earth, either untill free leave be given them to come abroad, or that (like Hannibal in the Alps) they work themselves a way.

Now in this there is little or no difference between Solomon and Plato, together with the ancient Philoso∣phers before him, although Aristotle dissenteth. For that which Solomon calleth the sea, o 1.501 Plato calleth the great * 1.502 gulf of the earth; saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, Ad il∣lum hiatum & omnes fluvii confluunt, & ex hoc vicissim omnes effluunt: that is, Into this gulf all rivers do both flow or assemble themselves, and also by their courses come or flow out again.

But what need more words? It is without controver∣sie* 1.503 that rivers have their first originall from the sea: that is the fountain-head from whence all fountains have their heads. Neither can the saltnesse of the sea, and freshnesse of rivers, stop this current.

For concerning springs, it is true indeed that they are

fresh; and this freshnesse, notwithstanding their salt originall, may be ascribed to percolation and straining through the narrow spungie passages of the earth, which makes them leave behinde (as an exacted toll) the co∣lour, thicknesse, and saltnesse. So that you see, sea wa∣ter (though in it self of a salt and brackish savour) by pas∣sing through divers windings and turnings of the earth, is deprived of all unpleasantnesse: and by how much the spring-heads of rivers arep 1.504 remote from the sea, by so much are their waters affected with a delightfull relish: yea and why they ascend up to the highest mountains, already hath been declared. Unto which may be added, that they come not with a direct course from the sea un∣to those hills; neither do they ascend directly upwards on the sudden, but by degrees: and so, winding them∣selves through many crooked passages and turnings, they do (as it were) scrue themselves up to the convenientest place of breaking out; and cannot go back, because the sea is a farre heavier bodie then the vein that cometh from it; even as the bloud in our veins is nothing in pro∣portion to the liver, from whence each vein of bloud hath its first beginning.

But I draw towards a conclusion, adding in the last* 1.505 place, that of waters (be they seas, or rivers) we have a threefold use and benefit.

First, that out of them, drink may be afforded to man and beast; as it is Psal. 104. 11. They give drink to every beast of the field: the wilde asses quench their thirst, &c.

Secondly, that running through the earth, as bloud through the bodie, by interlacing it, and sometimes overwhelming it, they make the earth able to produce those fruits which are necessary for the life of man: which benefit of overflowing, so fattens the whole land of Egypt, that the priests of that countrey did thereupon ascribe the beginning of time, or of every thing that

now is, to that time of the yeare when their Nilus over∣flowed, or when it first began to lift up it self above the banks, and diffuse an ample portion of manuring bountie into the lap of the land: which is as good to them as if Iupiter should descend in a golden shower. And for other places, where there be no such luckie flouds, there it is found that these bounteous watrie bodies yeelding vapours, do purchase for them such dropping showers of rain, that the valleys stand so thick with corn, that they laugh and sing: and therefore these are great benefits challenging most humble thanks; as it is Psal. 107.

The third is, that they can quell the rage of the hottest element, and keep our mansions from cinders, or a fla∣mie conversion into ashes.

The fourth is, that they yeeld us an easinesse and spee∣dinesse of conduct and traffick, by which each place partaketh of the blessings of every place.

Yea these, and many more, are the benefits of water, without which the life of man could not be sustained. But here I contract my sails, and end this question: for by coming on the shore, I shall the better view that which remaineth concerning this liquid element. Wherefore it followeth.

The next and last question propounded, was concern∣ing* 1.506 the fluxion and refluxion of the sea; wherein I pur∣pose (as neare as I can) to shew, both why seas have that alternate motion, as also why such murmuring brooks and rivers, as do not ebbe and flow, are destitute of the foresaid courses.

The motion of the sea is either naturall, or violent. The first is performeth on its own accord: the other it doth not, but by some externall force compelling it.

The first, being a naturall motion, is such as is in every other water; namely that all waters do evermore flow into the lowest place, because they have an heavinesse

or ponderositie in them. And thus the ocean naturally floweth from the North, where it is highest, unto the South as the lower place: forq 1.507 there, in regard of the great cold, the waters are not onely kept from drying up, but also increased, whilest much aire is turned into water: whereas in the South, by reason of great heat, they are alwayes sucked up and diminished. Now this motion is called a motion of Equation; because it is for this end, namely that the superficies of the water may be made equall, and distant alike on every side from the centre of gravitie.

The other, being that which dependeth upon some externall cause, is such as may be distinguished into a threefold motion. One is rapt, and caused by force of the heavens, whereby it floweth from * 1.508 East to West. The second is a motion of Libration, in which the sea striving to poise it self equally, doth (as it were) wave from one opposite shore to another. And note that this is onely in such as are but strait and narrow seas, being a kinde of trepidation in them, or (as I said before) a motion of Libration; just like a rising and falling of the beam of an equall-poised balance, which will not stand still, but be continually waving to and fro. The third and last is Reci∣procatio, or Aestus maris, called the ebbing and flowing of the sea.

The cause of which hath added no little trouble, nor small perplexitie, to the brains of the best and greatest Philosophers. Aristotle, that master of knowledge, helps us little or nothing in this question. And yet r 1.509 Plutarch affirmeth that he attributed the cause to the motion of the sunne. * 1.510 Others have gathered from him that he seemed to teach, it was by certain exhalations which be under the water, causing it to be driven to and fro ac∣cording to contrary bounds and limits. But howsoever he taught, or whatsoever he thought, this we finde, that

nothing troubled him more. For (as t 1.511 Coelius Rhodiginus writeth) when he had studied long about it, and at the last being weary, he died through the tediousnesse of such an intricate doubt. u 1.512 Some say he drowned himself in Negropont, or Euripus, because he could finde no rea∣son why it had so various a fluxion and refluxion, ebbing and flowing seven times a day at the x 1.513 least; adding, be∣fore that his untimely and disastrous precipitation, these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Quandoquidem Aristoteles non cepit Euripum, Euripus capiat Aristotelem; That is, Although Aristotle hath not taken Euripus, yet Euripus shall take Aristotle: meaning that that should end him, whose cause could not be comprehended by him.

But leaving Aristotle, we shall finde as little help from his master Plato, who (as did also the Stoicks) at∣tributed the cause to the breath of the world. Such also have been the fancies of others; among whom, Kepler may not be forgotten, who in good earnest affirmeth and beleeveth that the earth is a great living creature, which with the mightie bellows of her lungs first draweth in the waters into her hollow bowels, then by breathing respires them out again. A prettie fiction this; and well worthy the pen of some fabling poet, rather then to be spoken in good sober sadnesse, and affirmed as a truth.

Others would have the cause to be by reason of wa∣ters in the holes of the earth forced out by spirits; which comes something neare to that before concerning the breath of the world.

A third sort attribute the cause to the circular motion of the earth; affirming that there is a daily motion of the earth round about the heavens, which it performeth in 24 houres: the heavens in the mean time onely seeming to move, and not moving in very deed. This opinion came first from the Pythagoreans, and is defended by

the Copernicanians as an effect of the foresaid motion. As for example; the earth moving swiftly round, the water not able to follow the motion, is left behinde, and caused to flow to and fro; like as in a broad shallow vessel may be seen: for put water in such a vessel, and let it be swift∣ly pulled forward, and then you shall see that by being left behinde, it will beat it self against the one side, be∣fore the other can at all partake of its company: and so it is also in the earth, leaving the waters behinde whilest it moveth.

But if this opinion be true; first tell me how it comes* 1.514 to passe that the sea doth not ebbe and flow alwayes at one and the same time, but altereth his course, and is every day about one houre later then other. Secondly, shew me why the tides are at one time of the moneth higher then at another. Thirdly, let me be informed why broad lakes and large rivers do not flow as well as seas. Fourthly, let me be rightly instructed how it comes to passe that things tend to the earth as their centre, if the sunne (as Copernicus and his followers imagine) be the centre of the world. Fifthly, shew me why the aire in the middle Region is not rather hot then cold: for surely if the earth should move round with a diurnall motion, as they maintain, then the middle Region must be either farre higher then it is, or else the aire would be so heat∣ed by going round, that the coldnesse in it would be ei∣ther little or none at all; for it is a ruled case, that Remo∣tio à motu circulari dat quietem, frigiditatem, et gravita∣tem; sicut propinquitas dat motum, calorem, et levitatem: and thereupon it comes to passe that we have coldnesse in the middle Region, the cause first beginning it being in respect of the hills which hinder the aire from follow∣ing the motion of the heavens; as in * 1.515 two severall pla∣ces of the second dayes work I have declared. Sixthly, I would also know why an arrow being shot upright

should fall neare upon the same place where the shooter standeth, and not rather fall beyond him, seeing the earth must needs carry him farre away whilest the ar∣row flyeth up and falleth down again: or why should a stone, being perpendicularly let fall on the West side of a tower, fall just at the foot of it; or on the East side, fall at all, and not rather be forced to knock against it? We see that a man in a ship at sea, throwing a stone upright, is carried away before the stone falleth; and if it be mount∣ed up in any reasonable height, not onely he which cast it, but the ship also is gone. Now why it should be other∣wise in the motion of the earth, I do not well perceive. If you say that the earth equally carries the shooter, aire, arrow, tower, and stone; then methinks you are plainly convinced by the former instance of the ship: or if not by that, then by the various flying of clouds, and of birds; nay, of the smallest grashopper, flie, flea, or gnat, whose motion is not tied to any one quarter of the world, but thither onely whither their own strength shall carry them: some flying one way, some another way, at one and the same time. We see that the winde sometimes hindereth the flight of those prettie creatures; but we could never yet perceive that they were hinder∣ed by the aire; which must needs hinder them if it were carried alwayes one way by the motion of the earth: for from that effect of the earths motion, this effect must needs also be produced.

Arm'd with these reasons, 'twere superfluous To joyn our forces with Copernicus.

But perhaps you will say it is a thing impossible for so vast a bodie as the heavens to move dayly about the earth, and be no longer then 24 houres before one revo∣lution be accomplished: for if the compasse were no y 1.516 more then such a distance would make as is from hence to Saturns sphere, the motion must extend, in one first

scruple or minute of time, to 55804 miles; and in a mo∣ment, to 930 miles: which is a thing impossible for any Physicall bodie to perform.

Unto which I must first answer, that in these mensu∣rations we must not think to come so neare the truth, as in those things which are subject to sense, and under our hands: For we oft times fail, yea even in them, much more therefore in those which are remote, and (as it were) quite absent, by reason of their manifold distance.

Secondly, I also answer, that the wonder is not more in the swiftnesse of the motion, then in the largenesse of the circumference: for that which is but a slow motion in a little circuit (although it be one and the same moti∣on still) must needs be an extraordinary motion in a greater circle; and so, I say, the wonder is not more in the motion then in the largenesse of the circumference. Wherefore, he that was able, by the power of his word, to make such a large-compassed bodie, was also able so to make it, that it should endure to undergo the swiftest motion that the quickest thought can keep pace with, or possibly be forged in imagination: For his works are wonderfull, and in wisdome he hath made them all.

Besides, do but go on a while, and adhere a little to the sect of Copernicus, and then you shall finde so large a space between the convexitie of Saturns sphere, and the concavitie of the eighth sphere (being more then 20 times the distance of Saturn from us, and yet void of bodies, and serving to no other purpose but to salve the annuall motion of the earth) so great a distance, I say, that thereby that proportion is quite taken away which God the Creatour hath observed in all other things; ma∣king them all * 1.517 in number, weight and measure, in an excellent portion and harmonie.

Last of all, let me demand how the earths motion and

heavens rest can agree with holy Scripture. It is true in∣deed (as they alledge) that the grounds of Astronomie are not taught us in Gods book: yet when I heare the voice of the everlasting and sacred Spirit say thus, * 1.518 Sun stand thou still, and thou Moon in the valley of Ajalon, I cannot be perswaded either to think, teach, or write, that the earth stood still: but the sunne stood, and the moon stayed, untill the people had avenged themselves on their enemies. Neither do I think after this that it was the earth which went back, but the sunne upon A∣haz* 1.519 his diall in the dayes of Ezekias. For when God had made the earth, what said he? did he bid it move round about the heavens, that thereby dayes, weeks, moneths and yeares might be produced? No. What then? This was its office, and this that which it should do; namely z 1.520 bud and bring forth fruit for the use of man. And for motion, it was absolutely and directly bestowed upon the heavens and starres: witnesse those very words appointing to the sunne and moon their courses; setting them in the heavens so as they should never rest, but be for signes, and for seasons, for dayes and for yeares. And* 1.521 so also the wise * 1.522 Siracides understood it, saying, Did not the sunne go back by his means, and was not one day as long as two?

I conclude therefore, and concluding cannot forget that sweet meditation of a religious and learned * 1.523 Pre∣late, saying, Heaven ever moves, yet is that the place of our rest: Earth ever rests, yet is that the place of our travell and unrest.

And now, laying all together, if the cause be taken a∣way, the effect perisheth. My meaning is no more but thus; that seeing the earth is void of motion, the ebbing and flowing of the sea cannot be caused by it, but de∣pendeth upon some other thing.

Or again, were it so that the earth had such a motion,

I should scarce beleeve that this ebbing and flowing de∣pended on it. For (as I said before) if this were the cause, it could never be that the course of ebbs and flouds should keep such a regular alteration as they do day by day: Neither could it produce a cause why the tides should be more at one time of the moneth then at another: Nor yet (as some suppose) could the waters be suffered to flow back again, but alwayes must be go∣ing on as fast as they can, toward the Eastern part of the world. But I leave this and come to another.

It was a mad fancie of him who attributed the cause to an Angel, which should stand in a certain place of the world, and sometimes heave up the earth above the waters, sometimes constraining it to sink below them. In an ebbe, he heaves it up; and in a floud he lets it sink.

As improbable also is that of some others who ima∣gine one Angel to be an Angel of the water, whose of∣fice is (as in the pool of Bethesda) to move the waters to and fro: and for proof of this, that place is alledged in the * 1.524 Revelation, where when the vials were poured out upon the kingdome of the beast, one of the Angels is call∣ed an Angel of the waters. But know that the same an∣swer made before concerning the moving of the windes, will serve to stop this gap. Or were it so that we must be tied to a literall sense, the compulsion overthrows the assertion; because he is called an Angel of the wa∣ters, not for that he causeth them to ebbe and flow, but because it was his office to corrupt them and turn them into bloud.

More probable was their opinion who attribute the cause to certain subterranean or under-sea fires, whose matter is of neare akin to the matter of the Moon; and therefore, according to her motion, they continue their times of burning: and burning, they make the sea

so to boyl as that it is a tide or high-water; but going out, the sea sinks again.

But now if this opinion were true, then the water in a tide would be thinner, through the heat which cau∣seth it to ascend, thinner then at other times: and so a ship carrying one and the same weight, would sink deep∣er in a floud then in an ebbe; which experience shews to be otherwise. Yea were it so that there were such supposed fires in the bottome of the sea, causing it to swell up like boyled water, then it would also follow that the sea-water would be so hot that it might not be touched: For if the heat of the supposed fire be suffi∣cient to make it ascend, it is sufficient also to make it hot: which would appeare lesser in an ebbe then in a floud.

Wherefore, omitting these and the like opinions, the* 1.525 most allowable is to attribute this flux and reflux, to the effects of the divers appearances of the Moon: For we see by experience, that according to the courses of the Moon, the tides are both ordered and altered. By which it is not improbable that the waters are drawn by the power of the Moon, following her daily moti∣on, even as she is carried with the Primum Mobile. Yea were it not so that the sea were hindered by some accident, some have supposed that these waters would go round from East to West in 24 houres; and so round again, even day by day. The accident hindering this cir∣cular motion, is in regard that the West ocean sea is shot in between the firm land of America on the West part, and the main land of Africa and Europe on the East part. But were it so that there were no such accidentall let in the sea, to be hindered by the land, it would order∣ly follow the Moon, and go daily round: And seeing also it is hindered by such an impediment, it is a probable conjecture to think, that it cannot but be forced to re∣tire;

for the firm land beats it back again. Thus M^r Wil∣liam Bourn, in the 5 book of his treasure for travellers, chap. 6. determineth.

Others there be who attributing the cause to the moon, do demonstrate it after another manner; namely that through her influence she causeth these alternate motions: and this influence of hers worketh according to the quadrate and opposite aspects of her position in the heavens; or according to the quadrate and opposite configurations from that place where she was at the be∣ginning. For the seas, z 1.526 saith a well learned writer, be∣gin to flow when the moon by her diurn rapt motion from East to West, cometh to the nine a clock point in the morning, or is South-east: then they will continue flowing untill she come to a quadrate aspect, or to 90 degrees, which will be about 3 of the clock in the after∣noon, or be South-west when they cease from flowing and begin to ebbe, continuing so untill she come to 180 degrees, or the opposite place, which will be somewhat after nine of the clock at night, being the opposite place to that from which she began her flowing. Then again they begin to flow, and so continue untill she attain to 270 degrees from her first place, which will be after three in the morning. And then lastly they begin to ebbe, and so continue still, untill the moon come to that place where she was at the beginning: for there the floud begins again. Thus it is ordinarily; yet her illumi∣nation, the sunne and other starres may hasten, hinder, or something alter the moons influence, as we see in spring-tides, at the change and full; and neap-tides, at quarters and half quarters of the moon: confessed by a 1.527 those who have been great masters in Astrologie.

And let this also be known, that though the moon have dominion over all moist bodies, yet not alike, be∣cause of other causes concurring; as the indisposition or

unfitnesse of the subject, or for want of matter, and the like considerations. As for example, though it be proba∣ble that there be tides in mari Atlantico, yet they are* 1.528 not to be perceived, by reason of the vast widenesse and profunditie thereof: in other places also of the sea are no tides, being hindered by the strength of some current,* 1.529 which prevaileth: and in fresh water there is no tide, because of the raritie, thinnesse, and subtiltie thereof, which cannot retain the influence of the moon.

And note also that in such havens and rivers as ebbe and flow, there may be great diversitie; which cometh to passe both according to the indraught, as also by rea∣son of the crooked and narrow points and turnings of the banks, which do let and stay the tide from that which is the common and ordinary course in the main bodie of the sea: but afterwards, when it is in, and hath taken his sway, then it cannot so soon reverse back, but must continue untill the water behinde it be descended or eb∣bed into the sea. The river Thames may serve as an in∣stance in this: for it is not a full sea in all places of it at one instant, being three parts of a floud at the lands end, before it can be any floud at London. But were it so that there were no creeks, islands, straits, turnings, or other accidentall hinderances, then there should be no diffe∣rence found in any sea, but the whole bodie should be swayed up and down with a constant course: whereas since it is otherwise, the times for every such place must be once found out, that thereby they may be known for ever.

Wherefore the cavils of some men are nothing worth, who by bringing particular and rare (perhaps vain) examples, do think to take away this power from the moon. For sith this lunar regiment is pertinent to most seas, and that all our ocean doth follow her; the exceptions taken from certain straits, creeks, bayes, or

such like places, ought to be referred to accidentall hin∣derances; as to the unaptnesse of the places, rocks, qua∣lities of the regions, differing nature of the waters▪ or other secret and unknown impediments; such as manifest themselves in Cambaia. For it is reported, that there, although the tides keep their course with the moon, yet it is contrary to the course they hold in these parts; for they are said to increase, not with the full of the moon, but with the wane; and so the sea-crabs do likewise: amongst other things the nature of the water and quali∣tie of the region may much avail to this, if it be true. And in the island of Socotora (saith M^r Purchas) Don John of Castro observed many dayes, and found (con∣trary both to the Indian and our wont) that when the moon riseth, it is full sea, and as the moon ascends, the tide descends and ebbeth, being dead low water when the moon is in the meridian. These things are thus re∣ported, and if they should be true, yet we must know that they are but in particular seas, as I said before, where a generall and universall cause may be much hin∣dered, and in a manner seem as if it were altered.

They that descend the brinie waves Of liquid Thetis flouds, And in their ships of brittle staves* 1.530 Trade to augment their goods; These men behold, and in the deeps they see How great Gods wonders of the waters be.

I conclude therefore, and cannot but say, that this is as great a secret, to be in every point discussed and unfold∣ed, as any nature can afford: Arcanum enim naturae ma∣gnum est, It is a great secret of nature, and gives us therefore principall occasion to magnifie the power of God, whose name onely is excellent, and whose power above heaven and earth.

Last of all, this is the finall cause of the seas motion:

God hath ordained it for the purging and preserving of the waters. For as the aire is purged by windes, and as it were renewed by moving to and fro; so this motion keeps the waters of the sea from putrefaction.

An Appendix to the former Section, wherein the properties and vertues of certain strange ri∣vers, wells, and fountains, are declared.

I Do not well know how to end this discourse of wa∣ters, before I have spoken something of the strange properties that are in certain rivers, wells, and foun∣tains. Some are hot, because they are generated and flow out of veins of brimstone, or receive heat from those places where subterranean fires are nourished. For this is a generall rule, that all waters differ according to the qualitie of the place from whence they arise. Some again are sowre or sharp like vineger; and these runne through veins of allome, copperas, or such mineralls. Some may be bitter, that flow out of such earth as is bit∣ter by adustion or otherwise. Some may be salt, whose current is through a salt vein. And some may be sweet; these are such that be well strained through good earth, or runne through such mineralls as be of a sweet taste.

Our baths in the West countrey, and S. Anne of Buck∣stones well in the North part of England, and many other elsewhere, are hot. Aristotle writeth of a well in Sicilie,* 1.531 whose water the inhabitants used for vineger: and in divers places of Germanie be springs which harbour much sharpnesse. In Bohemia, neare to the citie called* 1.532 Bilen, is a well (saith D^r Fulk) that the people use to drink of in the morning, in stead of burnt wine. And some (saith he) have the taste of wine; as in Paphlagonia* 1.533 is a well, that maketh men drunk which drink of it: now this is, because that water receiveth the fumositie of

brimstone, and other minerals, through which it run∣neth: and retaining their vertue, it filleth and entoxi∣cateth the brain, as wine doth. For it is possible that fountains may draw such efficacie from the mines of brimstone, that they may fill their brains with fume that drink thereof, who also become drunk therewith. To which purpose Ovid speaketh thus,

Quam quicunque parùm moderato gutture traxit, Haud aliter titubat, quàm si mer a vina bibisset.

Which whoso draws with an immoderate throat, Trips, as his brains in meer good wine did float.

And Du Bartas also,

Salonian fountain, and thou Andrian spring, Out of what cellars do you daily bring The oyl and wine that you abound with so? O earth, do these within thine entralls grow? What? be there vines and orchards under ground? Is Bacchus trade and Pallas art there found?

Ortelius, in his Theatre of the world, makes mention* 1.534 of a fountain in Ireland, whose water killeth all those beasts that drink thereof, but not the people, although they use it ordinarily.

It is also reported, that neare to the isle Ormus, there* 1.535 is a great fountain found, the water whereof is as green as the field in spring-time, and salt as the sea. He which drinketh but a little of it, is incontinently taken with a violent scowring; and he that drinketh very much there∣of, dieth without remedie.

Aelianus makes mention of a fountain in Boeotia neare* 1.536 to Thebes, which causeth horses to runne mad, if they drink of it.

Plinie speaketh of a water in Sclavonia which* 1.537 is extreamly cold; yet if a man cast his cloth cloak upon it, it is incontinently set on fire.* 1.538

Ortelius again speaketh of a boyling fountain, which

will presently seethe all kinde of meat put into it: it will also bake paste into bread, as in an oven well heated. This is said to be in the isle of Grontland.

The river Hypanis in Scythia every day brings forth* 1.539 little bladders, out of which come certain flies. They are bred in the morning, fledge at noon, and dead at night: wherein mankinde is also like them. For his birth is as his morning; his strongest time, or his middle time (be his time long or short) is as his noon; and his night is that, when he takes leave of the world, and is laid in the grave to sleep with his fathers: For this hath been the state of every one, since first the world had any one. The day breaking, the Sunne ariseth; the Sunne arising continues moving; the Sunne moving, noontime maketh; noontime made, the Sunne declines; the Sunne declining threatens setting; the Sunne setting, night co∣meth; and night coming our life is ended. Thus runnes away our time. If he that made the heavens Sunne, hath set our lives Sunne but a small circumference, it will the sooner climbe into the noon, the sooner fall into the night. The morning, noon, and evening (as to those flies) these three conclude our living.

Clitumnus, saith Propertius, lib. 3. is a river or spring* 1.540 in Italie which maketh oxen that drink of it, white. D^r. Fulk yeeldeth this reason, namely because the qua∣litie of the water is very flegmatick, Fulk. Met. lib. 4.

Plinie speaketh of the river Melas in Boeotia, which* 1.541 maketh sheep black: But Cephisus, another stream which flows out of the same lake, makes them white. See Plin. in the 103. chap. of his 2 book.

Plinie also, in the former book and chapter, makes* 1.542 mention of the river Xanthus, which will make the flocks turn red, if they drink the water. Solinus affirmeth the like of a fountain in Arabia neare to the Red-sea, saying, in littore maris istius fontem esse, quem si oves bibe∣rint,

mutent vellerum qualitatem, at fulvo postmodum ni∣grescant colore. To which purpose we may heare Du Bartas descant thus,

b 1.543 Cerona, Xanth, and Cephisus, do make The thirsty flocks, that of their waters take, Black, red, and white: And neare the crimson deep, Th' Arabian fountain maketh crimson sheep.

Seneca speaketh of a river which maketh horses red.* 1.544 Now these things may be, as D^r. Fulk yeelds probable conjecture, in that the qualitie of the water may alter the complexion; and the complexion being altered, the colour of their wooll and hairs may be changed. Aristo∣tle, in his 3 book, chap. 12, de histor. animal. maketh men∣tion of such like waters also: as there is a river in Assyria, called Psychrus, of that coldnesse, which causeth the sheep that drink thereof to yean black lambes: in An∣tandria there are two rivers, the one maketh the sheep white, the other black: the river Scamander doth die them yellow. D^r. Will. in his Hexap. on Gen. ex Aristot.

Plinie makes mention of the Hammonian fountain,* 1.545 saying, Iovis Hammonis fons interdiu frigidus, noctibus fervet; The fountain of Jupiter Hammon is cold in the day time, and hot in the night. Like unto which is that which he calleth the fountain of the Sunne; except∣ing that the water is sweet at noon, and bitter at mid∣night: but for the times of cold and heat, it is like to the other fountain. lib. 2. cap. 103. Some seem to think that this may be the reason, namely, that the cold humidity of the night nourisheth the heat, and by an Antiperistasis causeth it to reinforce it self inward: But by day (the Sunne-beams sucking up that heat which is in the surface, that is to say, above) the water remaineth cold. Others determine thus, saying that this may be by the same reason that well-water is colder in summer then it is in winter.

We have in England, wells which make wood and all* 1.546 things else that be cast into them, stones: the cause whereof is great cold.* 1.547

Iosephus, de Bello Iudaic. lib. 7. cap. 24. writeth that there is a river in Palestine, which passeth between two cities, called by these names, viz. Arcen, and Raphane•…•…, which river is admirable for an extraordinarie singulari∣tie: namely, that having entertained his violent and swift course for the space of six dayes, on the seventh it remaineth dry: which being past, it runneth as before; and therefore is called the river of the Sabbath: c 1.548 Du Bartas calleth it the Jews religious river,

Keeping his waves from working on that day Which God ordain'd a sacred rest for ay.

In Idumea was a well, which one quarter of the yeare* 1.549 was troubled and muddy, the next quarter bloudie, the third green, and the fourth cleare. Isiodore makes menti∣on of this, and it is called the fountain of Job.

Seneca and others affirm that there be rivers whose* 1.550 waters are poyson: now this may be, in regard that they run through poysonous mineralls, and receive infection from their fume, and the like. Such is the water Nona∣crinis in Arcadia: of which it is recorded, that no vessell of silver, brasse, or iron, can hold it, but it breaketh in pieces; onely a mules hoof and nothing else can con∣tain it. d 1.551 Some write that Alexander the great, through the treacherie and plots of Antipater, was poysoned with this water. Curtius calleth it the water of Styx, lib. 10. juxta finem.

In an isle of Pontus, the river Astaces overfloweth the* 1.552 fields; in which whatsoever sheep or other milch cattell be fed, they alwayes give black milk. This river Plinie forgetteth not, lib. 2. cap. 103.

It is reported that in Poland is a fountain so pestilent,* 1.553 that the very vapour thereof killeth beasts when they approach unto it.

There be some waters which make men mad who* 1.554 drink of them. Which is, in a manner, by the same rea∣son that other fountains have made men drunk.

Some again spoil the memorie, and make men very* 1.555 forgetfull: which may very well be, by procuring ob∣structions in the brain. Fulk.

Seneca speaketh of a water, that being drunk provo∣keth* 1.556 unto lust. Plinie, in the second chapter of his 31 book, speaketh of certain waters in the Region of Cam∣pania, which will take away barrennesse from women, and madnesse from men. And in Sicilia are two springs: one maketh a woman fruitfull; the other, barren.

The foresaid Plinie, in the same book and chapter,* 1.557 saith that the river Amphrysus or Aphrodisium, causeth barrennesse.

And again, in his 25 book and 3 chapter, he speaketh of a strange water in Germanie, which being drunk, cau∣seth the teeth to fall out within two yeares, and the joynts of the knees to be loosed.

Lechnus, a spring of Arcadia, is said to be good against abortions.

In Sardinia be hot wells that heal sore eyes: and in Italie is a well which healeth wounds of the eyes. In the isle of Chios is said to be a well which makes men ab∣horre lust: and in the same countrey, another whose pro∣pertie is to make men e 1.558 dull-witted. Now these and the like qualities may as well be in waters which are mixed with divers mineralls and kindes of earth, as in herbs, roots, fruits, and the like.

The lake Pentasium (as Solinus saith) is deadly to ser∣pents, and wholesome to men. And in Italie, the lake Clitorie causeth those that drink of it, to abhorre wine. Fulk. Met. lib. 4.

Ortelius, in the description of Scotland, maketh men∣tion* 1.559 of divers fountains, that yeeld forth oyl in great

quantitie: which cometh to passe by reason of the vis∣cositie or fatnesse of the earth where they passe, and from whence they arise. The like may be also said con∣cerning pitchie streams, &c.

Some waters are of that temper, that men sink not in* 1.560 them, although they know not how to swimme. The like lake is said to be in Syria, in which (as Seneca relateth) no heavie thing will sink.

That which Plinie writeth of the fountain Dodone,* 1.561 lib. 2. cap. 103. is very strange: whereupon Du Bartas makes this descant,

What should I of th' Illyrian fountain tell? What shall I say of the Dodonean well? Whereof the first sets any clothes on fire; Th' other doth quench (who but will this admire?) A burning torch; and when the same is quenched, Lights it again, if it again be drenched.

There be some wells, whose waters rise and fall, ac∣cording to the ebbing and flowing of the sea, or of some great river unto which they are neare adjoyned. The reason therefore of this is plain.

But strange is that which D^r Fulk mentioneth of the* 1.562 river Rhene in Germanie, which will drown * 1.563 bastard children that be cast into it, but drive to land them that be lawfully begotten. Or is not this strange which he al∣so 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 f 1.564 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 g 1.565 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 fabu∣lous)* 1.566 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 acknow∣ledge 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 se∣cond part of the third dayes work. For the end of the ga∣thering of the waters was, that the earth might shew it self; and not onely so, but that also it might appeare so∣lid 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 li∣ving creatures, weights, and other things, which tread and presse upon it. Whereupon Expositours well wit∣nesse, 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 i 1.567 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 mo∣derate 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 toge∣ther; 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 cen∣tre 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 foundati∣on, 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 k 1.568 efficient, l 1.569 materiall, and m 1.570 formall causes of an earthquake be naturall; yet the finall is the signi∣fication 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 remo∣ved, 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 suppo∣sed

that the cause proceeded from the fluctuations and flowings of waters up and down in the hollow pla∣ces under ground.

Others thought that the shaking proceeded from the downfalls of subterranean dens or caves; and that some∣times whole mountains sunk in, and they caused the trembling.

But by that which I said before in the generation of* 1.571 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 pri∣sons, 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, happeneth to be watred by continuall rains; then, not onely the pores and caverns thereof are stopped and closed up, but even the aire and Exhalations within the earth, are increased. To which purpose, D^r. Fulk, in the third book of his Meteors, writeth, saying▪ The great caves and dens of the earth must needs be full of aire continually (for there is no vacu∣um in nature:) but when by the heat of the Sunne, the moisture of the earth is resolved, many Exhalations are generated, as well within the earth, as without; and whereas the places were full before, so that they could hold or receive no more except part of that which is in them be let out, it must needs follow that in such coun∣treys where the earth hath few pores, or else where they be stopped with moisture, that there, I say, these Exhala∣tions striving to get out, do either rend the earth, or lift it up; that thereby either a free passage may be had, or else room enough to abide within. I am perswaded, that as in other windes, there be also in this, subter∣ranean

fires, which help to move and stirre the Vapours and Exhalations. Neither do I think that the Sunne is the onely cause of shutting the pores of the ground: for then, earthquakes would in a manner be as fre∣quent and common, as dryings after a rain: Some of the other Planets therefore have their operation in this effect. Which (as Astrologers witnesse) is Saturn, being of an astringent nature: and chiefly in earthie signes, must this be produced. For (say they)n 1.572 if Saturn have the sole dominion either in the revolution of the world, or in any great conjunction, or in the ecliptick place, and be strong in earthie signes (such as be Taurus▪ Virgo, and Capricorn) and shall behold the Moon, when she is im∣pedite, with a quadrate or opposite aspect, then he fore∣sheweth that there will be an earthquake. And questi∣onlesse this is not altogether idle: For the influence of the Planets is divers, and may as well (according to their places and positions) work these effects, as have any power at all in the changes and alterations of the aire, in the producing of Meteors, cherishing of plants, and the like. And happily it is not Saturn onely, nor the bright beams of the Sunne, but other of the Planets also being conveniently placed and disposed, which helpeth for∣ward this sad effect.

Authours vary about the kindes of earthquakes; some making more, some fewer kindes.

Aristotle, De Meteoris lib. 2. cap. 8. maketh onely* 1.573 two; Tremor, and Pulsus; a Trembling, and a Beating. Some adde a third, which they call Hiatus. Others make seven. And some adde onely foure: to which may be joyned a fifth.

The first is, when the whole force of the winde driveth to one place, there being no contrary motion to let or hinder it. Many hills and buildings have been rushed down by this kinde of earthquake, especially

when the winde causing it, was strong: For if it be a feeble winde, it onely looseth or unfasteneth founda∣tions: if lesse feeble, then without further harm, the earth onely shakes, like one sick of an ague. This is called a laterall, or side-long shaking.

The second is not so much laterall as perpendicu∣lar or upright; which is when the earth with great violence is so lifted up, that the buildings are like to fall, and by and by sinketh down again: For after the winde, that caused the earth to swell, is broke out of prison, the earth returneth to his old place even as it was before.

The third kinde is Hiatus, a gaping, rending or clea∣ving of the earth, one part being driven so farre from another, that whole towns, cities, hills, rocks, rivers, seas, and the like, are swallowed up and ne∣ver seen again.

The fourth is a shaking that causeth sinking; and is farre differing from the former: For now the earth splitteth not, but sinketh; this being in such places, where, though the surface of the ground be solid, yet it hath but a salt foundation; which being moistened with wa∣ter driven through it by the force of the shaking Exhala∣tion, is turned into water also. Thus was the Atlan∣tick Ocean caused to be a sea, whereas before it was an island; according to the n 1.574 testimonie of famous Plato, who lived in his flourishing fame about 366 yeares be∣fore Christ was born: and before his time it was that this island sunk.

Where, by the way, in a word or two may be discus∣sed,* 1.575 not so much how the late discovered parts of the world came to be peopled, as how at the first to be un∣known.

Concerning which, this I think may be supposed, that America was sometimes part of that great land which

Plato calleth the Atlantick island, and that the Kings of that island had some intercourse between the people of Europe and Africa. Some have related that they were the sonnes of Neptune, and did govern part of Europe and Africa, as well as of the said island: in which regard there was knowledge of the late known parts long ago. But when it happened that this island became a sea, time wore out the remembrance of remote countreys: and that upon this occasion, namely by reason of the mud and dirt, and other rubbish of the island. For when it sunk, it became a sea, which at the first was full of mud; and thereupon could not be sailed, untill a long •…•…me after: yea so long, that such as were the sea-men in those dayes, were either dead before the sea came to be cleare again, or else sunk with the island: the residue, being lit∣tle expert in the art of navigation, might, as necessitie taught them, sail in some certain boats from island to island; but not venturing further, their memorie perished. And not onely so, but also thus: this island sinking, might so damp up the sea, that neither those that were in these parts, did ever attempt to seek any land that wayes to the Westwards; nor yet those who were remaining up∣on that part of the island that did not sink, would ever attempt to seek any land unto the Eastwards: and so the one forgot the other.

More I might say touching this thing: but this (per∣haps) is more then enough. Yet that such an island was, and swallowed by an earthquake, I am verily perswa∣ded: and if America joyned not to the West part of it, yet surely it could not be farre distant, because Plato deseribes it as a great island: neither do I think that there was much sea between Africa and the said island. But I leave this digression and proceed.

The fifth kinde of earthquake is contrary to the for∣mer: for as before the ground sinks down, so now it is

cast up, like as in the second kinde already mentioned: onely this is the difference, that now it returneth not to its place again, but remaineth a great mountain: an em∣bleme whereof may be seen in the busie mole casting up hills in a plain ground. And note that if such a rising be in the sea, it not onely causeth overflowings, but produ∣ceth likewise many islands, such as were never seen be∣fore. And thus there may be five severall kindes of earth∣quakes.

Know also that an earthquake hath both his Antece∣dentia,* 1.576 and Subsequentia.

The Antecedentia are the signes which go before it, and shew that it will be.

The Consequentia or Subsequentia, are the effects which follow after it, and shew that it hath been.

As for the Antecedentia, or signes, they be of these* 1.577 sorts chiefly.

First, a great tranquillitie or calmnesse of the aire, mixed with some cold: the reason of which is, because the exhalation which should be blowing abroad, is with∣in the earth.

Secondly, the sunne is observed to look very dimme certain dayes before, although there be no clouds: the reason of which is, because the winde which should have purged and dissolved the grosse aire, is taken priso∣ner and enclosed within the bowels of the earth.

Thirdly, the birds flie not, but sit still beyond their or∣dinary wont, and seem as if they were not fearfull to let any one come neare them: the reason of which is, be∣cause either the pent exhalation sendeth some strange alteration into the aire, which slenderly breatheth out of some insensible pores of the earth; which it may do though the exhalation comes not out: or else it is that they are scarce able to flie for want of some gentle gales for their wings to strike upon; it being a thing well

known, that birds flie more willingly, and cheerfully, when the aire is of such a temper.

Fourthly, the weather is calm, and yet the water of the sea is troubled and rageth mightily: the reason of which is, because the great plentie of spirits or winde in the bottome of the sea beginneth to labour for passage that way, and finding none, is sent back again; where∣upon soon after it shaketh the land. This is evermore a certain signe.

Fifthly, the water in the bottome of pits and deep wells is troubled, ascending and moving as if it boyled, stinking, and is infected: the reason of which is, because the exhalation being pent, and striving to get forth, mo∣veth some stinking mineralls and other poisonous stuffe to the springs of those waters; and they, with the strug∣ling exhalation, stirre and attaint them.

Sixthly, there is a long thin cloud seen in a cleare skie, either a little before sunne-setting, or soon after: now this is caused by reason of the calmnesse of the aire; even as Aristotle observeth, that in a quiet sea, the waves float to the shore, long and straight. I do not think that this alone can be any more then a very remote signe, un∣lesse it be joyned with some of the other signes already mentioned: for although such a cloud may be seen, yet every calm brings not an earthquake, neither are all pla∣ces alike subject to them.

The last signe, and that which cannot but be infallible, is the great noise and sound which is heard under the earth, like to a groning, or very thundering. And yet some say, that this is not alwayes attended with an earthquake: for if the winde finde any way large enough to get out, it shaketh not the earth. Now this noise is made by the struggling of the winde under the earth.

Next after the Antecedentia, the Consequentia of

earthquakes would be considered; and these (as I said)* 1.578 be their effects: which indeed be not so much the effects of the earthquake, as of the exhalation causing the earth∣quake.

The first whereof may be the ruine of buildings, and such like things, together with the death of many peo∣ple. About the 29 yeare before the birth of Christ, was an p 1.579 earthquake in Iurie, whereby thirtie thousand peo∣ple perished. In the fifth yeare of Tiberius Emperour of Rome, q 1.580 thirteen cities of Asia were destroyed in one night by an earthquake. Some say but twelve. Lanq. chron. In the 66 yeare of Christ, r 1.581 three cities of Asia were also, by the like accident, overthrown; namely, Laodicea, Hieropoli•…•…, and Colossus. Again, in the yeare of Christ 79, three s 1.582 cities of Cyprus came to the like ruine: and in the yeare following was a great death of people at Rome. And in the yeare 114, t 1.583 Antioch was much hurt by an earthquake: at which time, the Emperour Tr•…•…jan being in those parts, escaped the danger very difficultly. Eusebius placeth it in the second yeare of the 223 Olympiad: and Bucholcerus setteth it in the yeare of Christ one hundred and eleven. Eusebius makes men∣tion of another before this, in the 7 yeare of Trajan: & this was that, which in Asia, Greece, & Calabria, over∣threw nine severall cities. About the yeare of Christ u 1.584 180, or 182, the citie Smyrna came to the like ruine: for the restauration whereof, the Emperour remitted ten yeares tribute. About the yeare of Christ 369, Euse∣bius again telleth of an earthquake, which was in a manner all over the world, to the great damage of many towns and people. The like was in the yeare 551: at which time, a quave of the earth swallowed a middle part of the citie Misia, with many of the inhabitants, where the voice of them that were swallowed, was heard crying for help and succour. He also, in the yeare

562, mentions another, wherewith the citie Berintho was overthrown; and the isles, called C•…•…y, grievously shaken. Again, he writeth of a great tempest and earth∣quake in the yeare 1456, wherein (as he hath it out of Chronica chronicorum) there perished about Puell and Naples, 40 thousand people. Also, x 1.585 in the yeare 1509, the citie of Constantinople was sorely shaken, innume∣rable houses and towers were cast to the ground, and chiefly the palace of the great Turk; insomuch that he was forced to fly to another place. Thirteen thousand perished in this calamitie. Again, in z 1.586 the yeare 1531, in the citie Lisbon, a thousand foure hundred houses were overthrown (or, as some say, one thousand five hundred) and above six hundred so shaken that they were ready to fall, and their churches cast unto the ground, lying like heaps of stones. This earthquake was attended with a terrible plague and pestilence. And thus do these examples confirm the first effect.

A second is the turning of plain ground into moun∣tains, and raising up of islands in the sea, as Thia, in the time of Plinie; and Therasia, which (as Seneca witnesseth) was made an island even in the sight of the mariners, or whilest they were looking on. Thus also Delos, Rhodos, and sundry others, came to be islands.

A third effect is the throwing down of mountains, and sinking of islands, and such like. Thus perished the Atlantick island, as I shewed before: yea thus also pe∣rished, by the breach of the earth, those famous cities of Achaia, viz. Helice and Buris: of which Ovid writeth thus,

Si quaras Helicen & Burin, Achaeidas urbes, Invenies sub aquis: Et adhuc ostendere nautae Inclinata solent cum moenibus oppida mersis.

If thou would'st Helice and wish'd Buris finde, Th'Achaean cities, (never lost in minde)

The water hides them: and the shipmen show Those 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 a 1.587 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 testi∣monie in good authours of credit. Albertus calls this mo∣tion, 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 poy∣sonous 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 blast∣ing hurtfull fume.

A ninth is sometimes the discovering of new burning hills; which may happen when the abundance of Brim∣stone 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 hand∣maid 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 mutu∣all 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 covetous∣nesse; 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 a 1.588 Poet, under the person of Hecuba, upon the ruine of Troy; saying,

Quicunque regno fidit, & magnâ potens domina∣tur aulâ, Animúmque rebus credulum laetis dedit, Me videat, & te, Troja: non unquam tulit Documenta sors majora, quàm fragili loco Starent superbi—

Which is (as b 1.589 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 Cre∣sus 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 'twas 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 stan∣dard-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 'tis, 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 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, 'Twas 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 cau∣sed it to change a mourning, black, and sad-russet weed, into a green, gallant, rich, enameled robe; and, lady∣like, 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 seve∣rall kindes; and so on, as before: by which you may see, how God hath constituted a never ending course in na∣ture; 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,* 1.590 growth, power and vertue of these, the earths rich live∣ries? 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.591 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in Latine, Ocimum, Basilicum, or R•…•…gium. This is an herb hot in the second degree, and somewhat moist. a 1.592 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 au∣thour 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* 1.593 scorpion bred in his brain, and after vehement and long pain he died thereof▪ Moreover, that we shunne the eat∣ing of it, is also necessary; because, if it be chewed, and laid afterwards into the sunne, it engendreth worms. M^r Thomas Hill, in his art of gardening, testifieth that the seeds of Basil▪ put up into the nose, procure snee∣zing; and being mixed with shoemakers black, do take* 1.594 away warts, killing them to the very roots.

The wilde Mallow is called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying* 1.595 a 〈◊〉〈◊〉 of pain: and in Latine, it is Malva sylvestris. It hath a certain moderate and middle heat in it, toge∣ther with some moisture. The leaves stamped with a lit∣tle* 1.596 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* 1.597 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, except∣ing 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* 1.598 to Dioscorides (as M^r. Gerard writeth) is the true Borage: whereupon, b 1.599 saith he, many are of an opinion that the one is but a degenerate kinde from the other. In the Greek it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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* 1.600 calleth it Euphrosynum, from the effect; namely, because it maketh a man merry and joyfull: For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Laeti∣tia; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth some such thing as doth laetiti∣am adferre, or bring mirth: which he witnesseth of this herb to be true, saying that being put into wine it in∣creaseth the delights of the minde▪ Plin. lib. 25. cap. 8.

The like is also said of Borage; Ego Borage gaudia sem∣per ago▪ In which regard the distilled water of Borage or* 1.601 Buglosse, with the leaves and flowers, being drunk with wine, cannot but be good, comfortable, and plea∣sant for the brain and heart: it increaseth wit and me∣morie, engendreth good bloud, and putteth away melan∣choly and madnesse, as the authour of the haven of health affirmeth.

The herbs following are hot and dry.

NExt unto Buglosse, I mention Balm or Baum, because* 1.602 the water of it also being drunk in wine, is good to comfort the heart, to drive away all melancholy and sadnesse: in which regard it is not amisse to have them

all distilled together. Moreover I finde it recorded that* 1.603 the hives of bees being rubbed with the leaves of this herb, causeth the bees to keep well together, and allureth others to come unto them: For, saith c 1.604 Plinie, they delight in no herb or flower more; and therefore they fly not away from such hives as are either rubbed with the leaves, or anointed with the juice of this herb: and here∣upon it cometh to be called Apiastrum; which is as much as to say, The bees starre, or guide. For when they are strayed farre from home, by the help of this herb they finde their way again. But the common Latine name is Melissa, or Citrago. It is also cal∣led in some authours, Melissophyllum, and Meli∣phyllon.

This is an herb which is hot and dry in the second de∣gree;* 1.605 & good to be either eaten, or smelled unto by them who are subject to the Mother. Gerard.

Plinie writeth a strange secret in a kinde of Balm,* 1.606 which he calleth Iron-wort; viz. that the leaves close up wounds without any perill of inflammation: and also that it is of so great vertue (which you may beleeve as you list) that though it be but tied to his sword which gave the wound, it stancheth the bloud.

Sage, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Salvia in the La∣tine:* 1.607 and amongst the many kindes which some observe, there are principally two; the greater, and the lesser. Some say it is hot and dry in the third degree: some name not the third so much, as the end of the second: others determine that it is hot in the first degree, and dry in the second.

This is an herb which hath many and singular pro∣perties; insomuch that the Salern school makes this demand,

Cur moriatur homo cui Salvia crescit in horto?

As if it should be said, such is the vertue of Sage, that

if it were possible, it would cause Clotho evermore to hold the distaffe, and Lachesis to spin perpetually; yea, Atropos must forbear to cut in two the thread of life: such a desire hath Sage to make a man immortall.

The Latine and English names speak greatly for the commendation of it. For Salvia takes the name of safety; and Sage is a name of wisdome.

Sith then the name betokens wise and saving, We count it natures friend, and worth the having.

Beside these names, some call it the Holy herb, because* 1.608 women with childe, if they be like to come before their time, and are troubled with abortments, do eat there∣of to their great good: For it maketh them fruitfull, re∣taineth the birth, and giveth life unto it. Ger. in his Herball.* 1.609

Moreover, Sage is singular good for the brain and head, quickeneth the memorie and senses, strengtheneth* 1.610 the sinews, is good against the palsie, and stayeth a sha∣king in any part of the body. The most of which proper∣ties are expressed in these two verses following,

Salvia confortat nervos, manuúmque tremorem Tollit, & ejus ope febris acuta fugit.

Sage makes the sinews strong, the palsie cures; And by its help no ague long endures.

Also, the juice of this herb drunk with honie, is good* 1.611 for those that spit and vomit bloud: for it stoppeth the flux thereof incontinently.

And last of all, although I omit many vertues in this herb, yet one thing must not be forgotten. The leaves of* 1.612 the red Sage put into a wooden dish, wherein are put very quick coals, with some ashes in the bottome of the dish to keep the same from burning, and a little vineger sprinkled upon the leaves lying upon the coals, and so wrapped in a linnen cloth, and holden very hot unto the side of those that are troubled with a grievous stitch,

they take away the pain presently, and also greatly help the extremitie of a plurisie. Ger.

Rue, or Herb-grace, in Latine is called Ruta, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which is, quòd caliditate suā 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, semen quasi congelat. If it be wilde Rue, and not such as grow∣eth in gardens, then it is hot and dry in the fourth de∣gree: but garden Rue is a degree cooler and moister. d 1.613 Pli∣nie writeth that there is such friendship between it and the fig-tree, that it prospereth no where so well as under that tree; delighting also (as he affirmeth) to grow in funnie places. It is an enemie to the Toad, as being a* 1.614 great enemie to poyson: And excellent is that medicine approved by Mithridates, King of Pontus in Asia,* 1.615 who lived in the dayes of Pompey, viz. that if any do eat fasting two dry wall-nuts, as many figs, and twentie leaves of Rue, with one grain of salt, nothing which is venimous may that day hurt him; it being also an excellent preservative against the pestilence. Which al∣so the Salern school teacheth, in these words,

Allia, Ruta, Pyra, & Raphanus, cum Theriaca, Nux, Praestant antidotum contra lethale venenum.

Garlick, Rue, Pears, and Radishes will make, With Triacle and Nut, An antidote, which will fell poyson slake, And doore of danger shut.

Moreover, Schola Salerni setteth down some other pro∣perties of it, thus;

Ruta comesta recens, oculos caligine purgat; Ruta viris coitum minuit, mulieribus auget.

Upon which occasion, one once gave it this commen∣dation,

Rue is a noble herb, to give it right:* 1.616 For, chew it fasting, it will purge the sight. One qualitie thereof yet blame I must:* 1.617 It makes men chaste, and women fills with lust.

Which last propertie is caused, in regard that the nature of women is waterish and cold: now Rue (we know) heateth and drieth; whereupon it stirreth them the more to carnall lust: but it diminisheth the nature of men, which is of temperature like to the aire, viz. hot and moist; working thereupon a contrary effect from that which it doth in women.

Also, for those who are feeble in their sight, let them* 1.618 distill Rue and white roses together, and putting the wa∣ter thereof into their eyes, it will open their windows and let in more light. To which joyn also this other ex∣periment, taken out of Schola Salerni;

Feniculus, Verbena, Rosa, & Chelidonia, Ruta, Ex istis fit aqua quae lumina reddit acuta.

Fennell, Vervine, Rose, Celandine and Rue, Do water make which will the sight renew.

What other properties are pertinent to it, may be seen at large in Plinie, lib. 19. cap. 8. & lib. 20. cap. 13. As also in Gerard, and such others as have set forth herballs.

I will adde therefore but one thing more; namely that* 1.619 the weeding of this herb with bare hands whilest the dew hangeth on the leaves, doth cause dangerous bli∣sters and sores; which may again be helped with sallet oyl or the juice of hemlock, as M^r Thomas Hill in his art of gardening hath declared.

Dill is called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Anethum and* 1.620 Anetum; and in English, sometimes Anet as well as Dill. It bringeth forth flowers and seeds in August; and, as some write, it is hot and drie in the second degree: but Gerard, out of Galen, affirmeth, that it is hot in the end of the second degree, and drie in the beginning of the same, or in the end of the first degree. The decoction of the tops of this herb dried, together with the seed be∣ing* 1.621 drunk, provoketh urine, allayeth gripings, hickets, and windinesse; engendreth milk in nurses breasts,

with such like other secrets. And of the green herb it is said, that it procureth fleep, sound, and secure; accord∣ing to which we have an old saying, that

Whosoever wearetb Vervine or Dill, May be bold to sleep on every hill.

And from hence haply it was, that garlands made of* 1.622 this herb were used to be worn at riotous feasts, that thereby they might not onely sleep, but sleep without danger.

Rosemarie, which some call the garland rose, or in La∣tine* 1.623 Rosmarinus coronaria, because, in times past, women have been accustomed to make garlands or crowns of it, is an herb which is hot and drie in the second de∣gree, and of an astringent or binding qualitie. The Greeks call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thus, or arbor thu∣rifera; and so also e 1.624 Plinie nameth it, because it hath a root like to the frankincense tree; or because the flowers smell much like to turpentine, or frankincense: which flowers, if they be distilled, and if a few cloves, mace,* 1.625 cinamon, and a little anniseed be steeped in their water for a few dayes together, and drunk at morning and evening first and last, it taketh away the stench of the mouth and breath, and maketh it very sweet, quicken∣ing the senses and memorie, strengtheneth the sinewie parts, and is best for those who have a cold moist brain. The same wine that Rosemarie and the flowers have been* 1.626 sodden in, is good to wash the face and hands that they may look fair and cleare.

Also the conserve of Rosemarie flowers, taken every* 1.627 morning fasting, is good against tremblings, faintings, palsies, &c. helping those who have a trembling at the heart, or are troubled with a dumbe palsie, or are subject to vomit up their meat. And for dull melancholy men, take the * 1.628 flowers and make them into powder, binde them to the right arm in a linen cloth, and this powder

(by working upon the veins) shall make a man more merrie and lightsome then ordinary. Take also the* 1.629 rinde of the Rosemarie and make powder thereof, then drink it in a little wine, and it helpeth you of the pose or stuffing in the head, if it proceed from the coldnesse of your brain. Also the wood of the stalk burnt to coals, and* 1.630 made into powder, and put into a linen cloth, is excel∣lent to rubbe the teeth that they may look white, and to kill the worms in them if there be any, or to keep them from breeding if there be none. These, and sundry other, are the properties of Rosemarie.

I could wish that there were a greater plentie of this herb in England then there is. France hath great store; insomuch that at Provence it is used for a common fuell, the unlaboured grounds do so abound with it.

Of Aconite or Wolf-bane there be many kindes;* 1.631 and the forces of them all are extreamly pernici∣ous* 1.632 and poisonsome: for it is reported that if either man or beast be wounded with an arrow, knife, sword, or any other instrument dipped in the juice of this herb, they die incurably within half an houre after.

And know that it is called Wolf-bane, because men hunting for wolves, used to poison pieces of raw flesh with the juice of this herb, and lay them as baits, on which the wolves eating, die presently.

It hath a root like a scorpion, shining within like ala∣baster. Poets feigne (because it is such a venimous herb) that Cerberus, the three-headed dog of hell, being drag∣ged up in a chain of Adamant by Hercules, did cast some of his venime upon it, whereby it became so venimous.

Yet neverthelesse, as great and deadly a poisoner as it* 1.633 is, the juice of it cures the burning bite of stinging ser∣pents, if it be taken and applied to the place grieved. Whereupon Du Bartas calleth it

A valiant venime, and couragious plant,

Disdainfull poison, noble combatant, That scorneth aid, and loves alone to fight, That none partake the glorie of his might. For if he finde our bodies 'fore-possest With other poison, th•…•…n he lets us rest, And with his rivall entreth secret strife, By both whose deaths man keeps his wished life.

Mullet, or Flea-bane, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Conyza,* 1.634 is hot and drie in the third degree.

This herb burned, and smoked where flies, gnats,* 1.635 fleas, or any venimous things are, doth drive them away.

Ladies mantle, or great Sanicle, is an herb of a drying* 1.636 nature. It is good to keep down maidens paps or dugs; and when they be great and flaggie, it maketh them lesser* 1.637 and harder. Ger. Herb. pag. 803.

Butterwort is a kinde of Sanicle; and it is hot and* 1.638 drie in the third degree. It is reported that when sheep eat of this herb (which is but when the want of other* 1.639 meat compells them) they then catch a rot.

Yet neverthelesse, if it be bruised, the juice makes a good ointment for the dugs of cattel or kine, when they be either bitten by any venimous worm, chapped, rifted, or hurt by other means. It is requisite that farmers and* 1.640 husbandmens wives should be well acquainted with this herb; as also that shepherds should know what ground aboundeth with it, that thereby they may pre∣vent a mischief in their flock.

Horehound, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Mar∣rubium,* 1.641 is an herb hot in the second degree, and drie in the third.

The syrupe of this herb doth wonderfully and above* 1.642 credit ease such as have lien sick very long of a cough or consumption of the lungs: the like doth Saffron, bringing* 1.643 breath again, when one is even at deaths doore, if ten or twentie grains at the most (for too much is hurtfull) be

given in new or sweet wine. Saffron is hot in the second degree, and dry in the first. And of it thus writeth the Salern f 1.644 school,

Take Saffron, if your heart make glad you will; But not too much, for that the heart may kill.

Hyssop, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Latine Hyssopus, is an* 1.645 herb hot and dry in the third degree; whose chief ver∣tues are briefly comprehended in these few verses of Schola Salerni,* 1.646

Hyssopúsque herba est, purgans è pectore phlegma: Ad pulmonis opus cum melle coquenda jugata. Vultibus eximium fertur praestare colorem.

The Hyssop is an herb to purge and cleanse Raw flegmes and hurtfull humours from the breast: The same unto the lungs great comfort lends, With hony boild: but farre above the rest, It gives good colour, and complexion mends, And is therefore with women in request.

M^r. Gerard setteth down the vertues of it thus;

• 1. A decoction of Hyssop made with figs, and gargled* 1.647 in the mouth and throat, ripeneth and breaketh the tu∣mours and impostumes of the mouth and throat, and also easeth the difficultie of swallowing, coming by cold rheums.
• 2. The same made with figs, hony, water, and Rue, and* 1.648 drunk, helpeth the inflammation of the lungs, the old cough, shortnesse of breath, and the obstructions or stop∣pings of the breast.
• 3. The syrupe or juice taken with the syrupe of vine∣ger,* 1.649 purgeth tough and clammie flegme by stool, and driveth forth worms, if it be eaten with figs.
• 4. And the water (saith he) is also good for the fore∣named diseases; but nothing so speedie and forcible.

Water-Cresses, which the Latines call Nasturtium* 1.650 aquaticum, or Sisymbrium aquaticum, and the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

are of nature hot and drie. They help maidens of* 1.651 the green sicknesse, and send their accustomed live∣ly colour again into their faces, if they take them thus, viz. chop them and boyl them in the broth of flesh, and use to eat such broth for a moneth together at morn∣ing, noon, and night.

Also being taken in the same manner they provoke* 1.652 urine, waste the stone and drive it out. Ger. pag. 201.

Sothornwood, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which name it also* 1.653 retaineth in the Latine, is hot and dry in the end of the third degree.

It is said that the ashes of burnt Sothernwood brought to* 1.654 a powder, & tempered with the oyl of radish or some o∣ther thin oyl, cure the pilling of the hair from the head, and cause the beard to grow quickly. The same doth also the juice of this herb mixed with the oyl of Dill.

Plinie writeth (which you may beleeve as you list)* 1.655 that a branch of this herb laid under the pillow of the bed, doth greatly move a desire to the venereall act; & is of force against all charms that have been to hinder it. Plin. lib. 21. cap. 21.

There is an herb called Herba Paris, One Berrie, or* 1.656 Herb-Truelove; so called because at the top of the stalk* 1.657 it beareth foure leaves like unto a true-lovers knot. This herb is good for such as are peevish & childishly fool∣ish for they know not what; let them drink half a spoon∣full of the powder, or of the berries at morn & even. Ger.

Dittanie, called of the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Latine* 1.658 Dictamnum, is an herb hot and dry. There are two kindes of it; Dittanie of Crete, and Bastard Dittanie.

That which is the true Dittanie, is of wonderfull ope∣ration. g 1.659 Plinie saith that it groweth onely in Crete or Candie; and is beneficiall to the wounded Deere: For* 1.660 the wilde Goats and Deere in Candie, when they be wounded with arrows or darts, do shake them

out by eating of this herb; and it also healeth their wounds.

The Bastard Dittanie hath vertues somewhat like to the first, but not of such great force. And of the first, Du Bartas writeth thus,

But I suppose not that the earth doth yeeld In hill or dale, in forrest or in field, A rarer plant then Candian Dittanie, Which wounded Deere eating, immediately Not onely cure their wounds exceeding well, But 'gainst the shooter do the shaft repell.

Cummin, in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Latine Cumi∣num,* 1.661 is hot and dry in the third degree.

The seeds of this herb sodden in water, if the face be* 1.662 washed with the same, do cause it to be cleare and fair: yet use it not too often; for then it breedeth pale∣nesse: it is good therefore for such as be high-coloured, or have too much bloud in their cheeks.

Moreover, chew this seed in your mouth after the eat∣ing of onions, garlick, or leeks, and it taketh away their smell.

Also, it stoppeth a bleeding at the nose, being temper∣ed* 1.663 with vineger and smelt unto.

Mint is in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sweet, and from* 1.664 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Smell: and this, saith h 1.665 Plinie, is the reason why it is not rather called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Moreover, as he also affirmeth,* 1.666 the smell of it stirreth up the minde, and must therefore be good for students; good also against the biting of Scorpions.

But let the good huswife never use to rub her milk∣bowls* 1.667 with Mints: For Mints put into milk will not suffer the milk to curd, although the runnet or running (as they call it) be put unto it. This herb is hot and dry in the third degree; and, as Schola Salerni witnesseth, is* 1.668 good against worms.

The worms that gnaw the wombe and never stint, Are killed, purg'd, and driv'n away by Mint.

Mustard, or Senvie, called in Greek by some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by* 1.669 others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Latine Sinapi or Sinapium, is hot and dry in the fourth degree, and is marvellous good against a voice that's hoarse: wherefore if any be given to musick,* 1.670 and would fain have a cleare voice to sing, let him make mustard seeds into powder, and work the same with hony into little balls, of the which let him swallow one or two down every morning fastin•…•…▪ and in short time his voice will be cleare.

Moreover, Mustard hath another good propertie, which must not be forgotten; and this it is,

i 1.671 She that hath hap a husband bad to bury, And is therefore in heart not sad, but merry, Yet if in shew good manners she would keep, Onyons and Mustard-seed will make her weep.

Peniryall, or Pudding-grasse, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and* 1.672 in Latine Pulegium, or Pulegium regale (for difference between it and wilde Thyme, which some call Pulegi∣um montanum) is an herb hot and dry in the third degree,* 1.673 and good for such as are daily moved to sleep: For let them but take the fresh Peniryall and hold it in their mouth, under their tongue; and by often applying the fresh herb, they shall drive away the desire of sleep.

Moreover, according to Schola Salerni,

Let them that unto choler much incline,* 1.674 Drink Peniryall steeped in their wine: And some affirm that they have found by triall, That Gouts great pain is eas'd by Peniryall.

Brionie, or the White vine, as it is commonly called,* 1.675 is of two kindes: the one white, the other black; besides the wilde one, which is Brionia sylvestris. This plant is called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Vitis alba: but according to Plinie, it is Brionia, or Madon.

White Brionie is in all parts hot and drie, exceeding the third degree.

It scoureth the skin, taketh away wrinkles, freckles,* 1.676 sunne-burning, black marks, spots, and scarres of the face, if the juice be tempered with the meal of vetches, or tares, or of fenugreek: or boil•…•…d in oyl till it be consu∣med, it taketh away black and blew spots which come of stripes.

And, as Galen affirmeth, it is a plant profitable for tan∣ners,* 1.677 to thicken their leather hides with. Ger. ex Galen.

Madwort, or Moon-wort, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine* 1.678 Alyssum, or Lunaria, is an herb of a temperature mean∣ly drie, and very like to Horehound, but rougher and more full of prickles about the flowers; the colour of which flowers are tending to blew: the leaves are small and fashioned something like an heart, with a crooked line along the same, divers tufts depending on a long tail, on both sides: somewhat long, flat, and divided on the one side by crooked flittings, which seem to be round holes; the entrie whereof is raised both on the one part, and on the other. The stalks thereof are made with hollow an∣gles, garnished with grosse branches▪ and the grain in the cod, is made like a crescent with two horns; from whence it is called Moon-wort, or Lunaria. Thus I finde it described: and note also that the root is slender, and about some foure fingers long.

I meet sometimes with many strange reports concern∣ing* 1.679 this herb: and who more highly esteem it then the Alchymists? because it seemeth to be a thing very proper to them, and peculiar for their use in making of silver. The Italians call it, Unshoe-the-horse; because, if they tread upon it, they lose their shoes, and are freed from their locks and fetters.

Oh Moon-wort tell us where thou hid'st the smith,* 1.680 Hammer and pincers thou unshoo'st them with.

Alas! what look or iron engine is't That can thy subtil secret strength resist, Sith the best Farrier cannot set a shoe So sure, but thou with speed canst it undo?

These secrets are strange, and somewhat are they strengthened by that which Plinie writeth of the wood∣pecker, who, by the means of a certain herb, draweth the wedges out of the holes in trees, which shepherds have driven in: yea nails, or any other such like wedges, are fetched out by the vertue of this herb. Thus Plinie relateth, and he alledgeth one Trebias for his witnesse. See Plin. lib. 10. cap. 18.

M^r Gerard saith that it is sowen now and then in gar∣dens, especially for the rarenesse of it; but the seed (saith he) is brought over either from Spain or Italie. But why may it not grow in other places? I remember what a friend of mine, of good credit, once told me, that his grandfather had a close, wherein it was a common thing to finde their horses unfettered in the morning, although they were fast shackled over night: he named also the place; but I have now forgotten it. Here do I suppose might grow some of this herb, if there be any such to work these feats.

But to omit these strange narrations, let me acquaint* 1.681 you with that excellent propertie which Galen menti∣oneth; namely, that if it be given to such as are enraged by the biting of a mad dog, it doth perfectly cure them. Ger. Herb. pag. 380. It is therefore also called Madwort.

Parsley is an herb hot and drie; hot in the second de∣gree,* 1.682 and drie almost in the third. There be many kindes of Parsley; and every one of them, according to the Greek, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and in Latine, Apium, Petra∣pium, and the like. But know that there is Apium hor∣tense, garden Parsley; and Apium palustre, water Parsley (which is Smallage) and Apium montanum, mountain

Parsley; and Petrapium, or Petroselinum Macedonicum, which we in England call stone Parsley. Moreover, some say that Alisanders are called the great Parsley: and again, there is Apium sylvestre, wilde Parsley.

Elianus reporteth, in the 13 book of his variable* 1.683 historie, that when the Harts stand in need of a remedie against any dangerous disease, they then use to eat wilde Parsley.

There be generally two sorts of Thyme; the wilde and* 1.684 the garden Thyme: and both are hot and drie in the third degree.

The wilde is called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Serpil∣lum, à serpendo, from creeping: for so it grows, and creeps upon the ground from place to place.

The garden Thyme is called Thymum durius, and in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a generall name for all kinde of Thyme.

Bees are greatly delighted with this herb: and for* 1.685 such as are subject to the falling sicknesse, let them use to smell unto it. Also, it being made into powder, is good for such as be fearfull, melancholy, and troubled in minde, if it be taken in Mead, or a honied vineger which is called Oximel. Ger.

Arsmart, or water Pepper, groweth almost in every wa∣terish* 1.686 plash, or neare unto the brims of rivers, ditches, and running brooks. In Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Hydropiper, or Piper aquaticum. It is hot and drie of tem∣per.

The leaves of this herb rubbed upon a tired jades* 1.687 back, and a good handfull or two laid under the saddle, doth wonderfully refresh the wearied horse, and causeth him to travell much the better: and note that this is to be done as soon as he beginneth to tire.

Peionie, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Paeonia, and Dul∣cifida,* 1.688 is an herb meanly hot and drie.

The black grains or seeds of the male Peionie bruised, and given to drink in mead or wine, help melancholy dreams, cure the disease called Ephialtes, or Night* 1.689 mare. A syrupe made of the flowers doth greatly help the falling sicknesse. And, as Galen hath found by sure and evident experience, (saith M^r Gerard) the fresh root tied about the necks of children, doth the like cure: but unto those that are grown, the said root must be admini∣stred in some syrupe or decoction, and taken inwardly, or else it helpeth not.

Spear-wort or Bane-wort, is an herb which if it be ta∣ken* 1.690 in wardly, is deadly. It groweth by ditches and rivers sides, and waterish places.

Cunning beggars do use to stamp the leaves of this* 1.691 herb and lay them to their legs and arms, which cause such filthie ulcers as we daily see among such wicked va∣gabonds (for they will raise blains and blisters) and by this practise they hope to move the people to the more pitie. But let not the abuse extirpate the right use: for the learned affirm that it prevaileth much towards the drawing of a plague-sore from the heart and inward parts. In Greek it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Latine Ra∣nunculus longifolius. Moreover, it hath also the name of Bane-wort, because when sheep feed on it, they have their livers enflamed, their guts and entrails fretted and blistered by it. It is hot and drie in the fourth degree.

Sulphur-wort or Hogs fennell, in Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in* 1.692 Latine Peucedanus, or Feniculum porcinum. It is hot in the second, and drie in the beginning of the third deg•…•…ee; and is used with good successe against the ruptures and* 1.693 burstnings of young children; being very good to be ap∣plied to their navels, if they start out over much.

Feverfew, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.694 and in Latine Parthenium, is hot in the third degree, and drie in the second.

This herb dried and made into powder, is good* 1.695 against a swimming and turning in the head, if some two drammes of it be taken with hony or sweet wine.* 1.696

Also it is good for such as be melancholie, sad, pensive, and not desiring to speak.

Mouseare, or Pilosella, is hot and dry. The decocti∣on* 1.697 or the juice of this herb is of such excellencie, that if* 1.698 steel-edged tools glowing hot be often cooled therein, it maketh them so hard that they will cut stone or iron, be it never so hard, without turning the edge or waxing dull.

Celandine, or Swallow-wort, in Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in* 1.699 Latine Chelidonium. This herb is hot and dry in the third degree. Some say that it was thus named because (as k 1.700 Plinie writeth) it springeth at the coming of the swal∣lows, and withereth at their departure: which, I suppose, is false, seeing it may be found all the yeare. That there∣fore which he writeth in his 8 book, the 27 chapter, did rather occasion the name: For (saith he) the swallows have demonstrated unto us, that Celandine is good for the sight, because when the eyes of their young ones be out, they cure them again with this herb. Whereupon one writes out of Schola Salerni, thus,

An herb there is takes of the Swallows name, And by the Swallows gets no little fame; For Plinie writes (though some thereof make doubt) It helps young Swallows eyes when they are out.

Also, the root being chewed is reported to be good for* 1.701 the tooth-ach.

Angelica is hot and dry in the third degree. It is an ene∣mie* 1.702 to poysons, and cureth pestilent diseases, if it be used in time: yea the very root chewed in the mouth is good against infection.

Contagious aire, ingendring pestilence,* 1.703 Infects not those who in their mouthes have tane Angelica, that happie counter-bane.

Dragon is an herb much like to Angelica in operation,* 1.704 if the distilled water be drunk: onely observe that the* 1.705 smell of Dragon flowers are hurtfull to women newly conceived with childe. Ger.

Sowbread, or Swines-bread, is an herb hot and drie in* 1.706 the third degree. In Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Latine Tuber terrae.

This herb is also dangerous for women with childe* 1.707 either to touch, take, come neare, or stride over it: For, without controversie (as M^r Gerard affirmeth) it maketh them be delivered before their times. He therefore, ha∣ving it growing in his garden, used to set sticks or barres, that such a danger might be shunned. And this effect he attributeth to the extraordinarie naturall attractive ver∣tue in it. Dioscorides and Matthiolus do not deny the said marvellous operation: and Du Bartas remembers it thus,

If over it a childe-great woman stride, Instant abortion often doth betide.

Lavender (as is supposed) is but the female plant of* 1.708 that which we call Spike: and being sweet in smell, it is used in baths and waters to wash the hands: in which regard it is called Lavender or Lavander, from the Latine word Lavo, to wash.

Leek is hot and dry: the Greeks call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the* 1.709 Latines Porrum; according to which name, Nero the Emperour was called. For, because he took great plea∣sure in this root, he was named in scorn, and called Porrophagus.* 1.710

Leeks are not good for hot and cholerick bodies; be∣cause if they be eaten often, they ingender naughtie bloud, hurt the head, dull the sight, and make one to be troubled and affrighted with terrible dreams.

The like may be said of Onions. * 1.711 And yet (according* 1.712 to some) the water of the distilled roots, being done in

June, and drunk often by women that are barren, help∣eth them: As also the same water helpeth the bleeding at the nose, if fine cotten be dipped in it, and put up into the nostrils.

And of Onions it is likewise written, that if they be* 1.713 bruised, and mixed with salt and hony, they will then destroy warts, and make them fall off by the very roots.

Also there is another propertie in Onions, which (when I had little else to do) I observed in this follow∣ing Epigram,

He that a bad wife follows to the grave,* 1.714 And knows not how, for joy, a teare to crave, May Onions use to make him weep in shew; For who can weep indeed to lose a shrew?

Garlick, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Latine Alli∣um,* 1.715 is hot and dry (as Galen writeth) even unto the fourth degree. It is called the countrey mans Triacle, and hath many good properties: And amongst other things, one thing very strange I finde recorded of it; viz. that though the often eating of it do harm the whole and perfect sight, yet the moisture or juice infused in∣to* 1.716 the eyes, doth comfort a dull sight. It is said that the strong smell of Garlick is put away by chewing of Cummin-seed, or by eating a green bean or two after it.

Also I finde that if a woman doubt of her being with* 1.717 childe, let there be set all night by her bed side some Garlick, and if she smell it not, then she may conclude that she hath conceived, or is with childe.

Sleep not presently after the eating of Radish, for that will cause a stinking breath.* 1.718

And withall let this be noted, that the Parsnep and* 1.719 Carret are hot and dry about the third degree. The* 1.720 Turnep is hot and moist: This is a root which is eaten* 1.721

of men, but loathed of swine. The Skirret is moderately* 1.722 hot and moist. The Artichoke is hot and dry unto the se∣cond* 1.723 degree. The Elocampane is hot in the third, but dry* 1.724 in the second degree: and the chief vertues of it are to open the breast, or to help shortnesse of winde caused by tough fle•…•…, me, which stoppeth the lungs. Also it open∣eth oppilations of the liver and splene, and comforteth the stomack, as saith Schola Salerni,

Enula campana, haec reddit praecordia sana, &c.

Elecampane strengthens each inward part,* 1.725 Asswageth grief of minde, and cheers the heart. A little loosenesse is thereby provoken; It quelleth wrath, and makes a man fair-spoken.

The Rape is also of an hot temper. And Tarragon is* 1.726 hot and dry to the third degree. The Red Darnell is hot* 1.727 also, and good to be drunk for pissing the bed.* 1.728

Of Tabaco, or (as it is commonly called) Tobacco, there be principally two kindes, saith M^r Gerard: one* 1.729 greater, the other lesse. The greater was first found in* 1.730 those provinces of America which we call the West Indies. The lesser comes from Trinidada, an island neare unto the continent of the said Indies. To which some have added a third sort. And since the first discovery, there have been plantations made in other places.

The people of America call it Petum: Others, Sacra* 1.731 herba, Sancta herba, and Sanasancta Indorum. The reason being (as I take it) because when the Moores and Indi∣ans have •…•…ainted, either for want of food or rest, this hath been a present remedie unto them to supply the one, and help them to the other. And some have called it Hyosoy∣amus Peruvianus, or Henbane of Peru; which also M^r Ge∣rard assenteth unto, verily thinking that it is a Species Hyoscyami, (for there be more kindes of Henbane then one) chiefly in regard of the qualitie; because it bringeth drow•…•…inesse, troubleth the senses, and maketh a man, as

it were, drunk, by taking of the fume onely. Of some it is named Nic•…•…tiana exotica: and by Nicholas Monardis it is named Tabaco. Which said Monardis witnesseth that it is hot and drie in the second degree.* 1.732

The Physicall & chirurgicall uses of it, are not a few; and being taken in a pipe it helpeth aches in any part of* 1.733 the bodie; being good also for the kidneys by expelling winde. But beware of cold after it; neither take it wan∣tonly, nor immoderately. And know that some com∣mend the syrupe before the smoke: yet the smoke (say they) physically taken is to be tolerated, and may do some good for rheums, and the forenamed maladies: which, whilest some might cure, they make them* 1.734 worse. For we see that the use is too frequently turned into an abuse, and the remedie is proved a disease; and all through a wanton and immoderate use. For Omne nimium vertitur in vitium.

To quaffe, roar, swear, and drink Tobacco well,* 1.735 Is fit for such as pledge sick healths in hell: Where wanting wine, and ale, and beer to drink, Their cups are fill'd with smoke, fire, fume, and stink.

I remember an excellent salve which I am taught to make of green Tobacco: the receipt whereof is thus. Take the leaves of Tobacco two pounds, hogges grease* 1.736 one pound: stamp the herb small in a stone mortar, put∣ting thereto a small cup full of red or claret wine: stirre them well together, cover the mortar from filth, and so let it rest untill the morning: then put it to the fire and let it boil gently, continually stirring it untill the wine be consumed; then strain it and set it to the fire again, putting thereto one pound of the juice of the herb, & of Venice turpentine 4 ounces; boil them all to∣gether to the consumption of the juice: then adde there∣to two ounces of round Aristochia, or Birthwort, in

most fine powder, with wax sufficient to give it a bodie: and so thou hast made an accurate salve for wounds, or for old filthie ulcers of the legs, &c.

The women of America (as Gerard mentions in his* 1.737 Herball) do not use to take Tobacco, because they per∣swade themselves it is too strong for the constitution of their bodies: and yet some women of England use it of∣ten, as well as men. And, questionlesse, those natives amongst whom it groweth, may take more at once then* 1.738 any one of us. It is said that Sir Francis Drakes mariners brought the first of this herb into England in the yeare 1585, which was in the 28 yeare of Q. Elizabeth, and 3 yeares before Tilburie camp.

Betonie, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Betonica and Veto∣nica,* 1.739 is hot and drie in the second degree.

This herb hath an infinite number of soveraigne ver∣tues, being very good for the head; taken by some in a pipe, as Tobacco, and not seldome mixed with Tobacco: it helpeth also the bitings of mad dogs by drinking the juice or powder of it, and by binding the green leaves to the bitten place.

Plinie relateth a strange propertie pertinent to this herb: for, l 1.740 saith he, if fell serpents be enclosed round about with it, they fall at such oddes that they kill each other presently. This herb is also good to help women in their travail.

And thus hitherto I have spoken of such parcels of dame Tellus store, as are onely hot of temper: unto which I might adde yet thousands more; whether they be such as are pleasant in shew, sweet in smell, delicate in taste, wholesome in operation, and the like: but the earth you know is large: and because I am to see something every where, I cannot stay long any where; lest the fourth day dawn, before the third be finished.

These herbs following are cold and moist.

IN the next place therefore I must bring to your admi∣rations some other parcels of another temper, where∣in you may likewise see Gods wisdome flourishing: for at which soever we look, there is a secret vertue that he hath infused into every one. In which regard, divine Du Bartas thus,

Good Lord! how many gasping souls have scap't By th'aid of herbs, for whom the grave hath gap't; Who even about to touch the Stygian strand, Have yet beguil'd grim Pluto's greedie hand! Oh sacred simples that our life sustain, And when it flies can call it back again! 'Tis not alone your liquour, inly tane, That oft defends us from so many a bane; But even your savour, yea, your neighbourhood For some diseases is exceeding good.

As for example, Yarrow (as most men say) when the* 1.741 leaves are green and chewed, doth help the tooth-ach.* 1.742 Also the leaves being put into the nose, do make it bleed, and is a remedie for the megrim, a pain in the head. It is an herb meanly cold in temper, and called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Achillea, because it was first found out by Achilles the disciple of Chiron, and with it he cu∣red his wounds. Vide Plin. lib. 25. cap. 5.

Sowthistle is cold: the Greeks call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the La∣tines,* 1.743 Sonchi. If it be given in broth, it increaseth milk* 1.744 in nurses breasts, causing the children nursed by them, to have a good colour and cleare complexion.

Groundsell is said to have mixt faculties: for it cooleth,* 1.745 and withall digesteth. The Latines call it Senecio, because it quickly waxeth old: some also call it Herbutum.

The leaves of this herb stamped and strained into* 1.746 milk, and drunk, are good against the Red-gum and frets in children.

Comfrey is somewhat cold of qualitie, and of a clam∣mie* 1.747 and gluing moisture. It is highly commended of the learned for curing of wounds, especially of the intrals and inward parts, and for burstings and ruptures; inso∣much that they affirm the slimie substance of the root* 1.748 made in a posset of ale, and given to be drunk, cureth the pain in the back gotten by any violent motion, as wrast∣ling, and the like; to which some adde the overmuch use of Venus: for in foure or five dayes they are perfectly healed, although there be an involuntarie fluxus seminis gotten thereby. In Greek it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Symphytum, and Solidago, or Consolida major.* 1.749

The Water-lilies are also highly esteemed for their* 1.750 vertues in curing some of the like infirmities: for those which are skilfull do affirm that a decoction of the white or yellow Water-lilie made of the seeds, roots, or leaves, is singular good against nocturnall pollutions, caused by dreams, or otherwise. The same cure is also wrought by the green leaves laid upon the region of the back in the small, and two or three times a day removed, and fresh applied. Ger.

The Greeks call this Water-lilie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Latines Nymph•…•…a: because it takes such delight to grow in the water.

Lactuoa, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in English Lettice, is* 1.751 temperately hot and moist in the second degree.

It cooleth a hot stomack called heart-burning: and, in nurses that are hot and drie, it procureth milk; otherwise* 1.752 not. But it must never be eaten immoderately: for anci∣ent authors affirm, that generally it hindereth concep∣tion by wasting of sperm; and if it be not eschewed of women with childe, it is a great means to make them bring forth children either raging in minde, or foolish in wit.

Also, the use of Lettice is to be avoided of all that be* 1.753

short-winded, and spit bloud, or be •…•…legmatick; they may not eat it often. Yet he that would live honestly un∣married, let him not refuse this medicine set forth by Dioscorides and Galen (as the authour of the haven of* 1.754 health affirmeth) viz. let him bruise Lettice seeds, and of∣ten put them in his drink, &c.

Purslain is cold in the third degree, and moist in* 1.755 the second. The Greeks call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines Portulaca.

The juice of this herb is good against fluxes; for it* 1.756 greatly stoppeth them. And note that the very herb holden under the tongue, putteth away thirst and dri∣nesse.

Violet, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Viola, is cold and moist;* 1.757 being cold in the first degree, and moist in the second. The leaves inwardly taken do greatly cool, moisten, and* 1.758 make the body loose or soluble: or outwardly applied, do •…•…itigate all kinde of hot inflammations.

These herbs following are cold and dry.

MAdder is called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine* 1.759 Rubia; and of its temperature the learned are not fully agreed: yet M^r Gerard saith it is cold and dry. It is good to give the decoction of the roots to bursten and* 1.760 bruised folks; which roots do also plentifully provoke urine: and (as some affirm) the very holding of the root or handling of it, dieth the handlers urine into a perfect* 1.761 red colour, appearing as if he pissed bloud. Whereupon saith Du Bartas,

O wondrous Woad, which touching but the skinne, Imparts his colour to the parts within▪

But note that this must be understood of the root held long in the hand, and freshly gathered: for being kept and transported, it hath not this vertue. Plinie attribu∣teth more unto it: for, saith he, the onely sight of this

herb healeth the Jaundise. But in this last propertie, let the reader use his libertie.

Willow-wort, or Loose-strife, is an herb cold and dry,* 1.762 whose first vertues were found out by Lysimachus the sonne of Agathocles, and one of Alexanders captains, from whom it is called Lysimachium, or Lysimachia. Pli∣nie writeth of this herb that it is of such strange vertue, that when m 1.763 Oxen at the plough are striving and unrulie, let it be put into their yokes, and pre∣sently they are appeased and quieted. This herb is contrary to Betonie; which, in these two verses, you may remember,

As Betonie breaks friendships ancient bands,* 1.764 So Willow-wort makes wonted hate shake hands.

Shepherds purse, or Bursa pastoris, is cold and dry:* 1.765 the leaves bruised are good to heal green bleeding wounds: And also the decoction of it doth stop the* 1.766 lask, the spitting and pissing of bloud, and all other bloudie fluxes.

Sen-green or Housleek, is alwayes green, both in* 1.767 summer and winter: Whereupon it is called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is as much as Semper vivens, or alwayes li∣ving. It is cold in the third degree, and somewhat dry∣ing.* 1.768 The juice hereof taketh away corns from the toes and feet, better then any thing that you can easily get: Let them be washed and bathed therewith, and as it were day and night emplastred with the skin of the said Housleek, and you shall finde remedie.

Sorrell or soure-Dock, in Latine Acida, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.769 is cold and dry; being cold in the third degree, and dry in the second.

The seeds of Sorrell drunk in grosse red wine, stop the lask and bloudie flux. Also if one fasting do chew* 1.770 some of the leaves, and suck down the juice, it marvel∣lously preserveth from infections. Eliots castle of Health.

Plantain, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is Lambes∣tongue,* 1.771 and in Latine Plantago, is cold and dry in the third degree.

The juice of Plantain drunk (like unto Housleek) stop∣peth the bloudie flux, or spitting or pissing of bloud. And the leaves stamped and made into a Tansie, with the* 1.772 yelks of eggs, stay the inordinate flux of terms, al∣though it hath continued many yeares. Ger. pag. 341. But* 1.773 on the contrary, the decoction of Cammomill or German∣der, made in wine, and drunk, voideth winde, and pro∣cureth them to flow.

And thus also I have given you a taste of some cool as well as hot herbs. And in most of these, as in such other things of the same nature, I must confesse, that as I have seen a description of the world set forth by such whose reading was their furthest travell; so, out of good Au∣thours, and skilfull Herbalists, I have both learned and taught these secrets. Unto which I have yet a few more that I intend to adde; and because these are the most strange, I have reserved them unto the last place.

These herbs which follow, are herbs of more then ordinarie properties.

AS first the noble n 1.774 Nepenthe, an herb which being steeped and drunk in wine, expelleth sadnesse.

2. Then is there the herb Hippurin, or Hippice, of which Plinie o 1.775 writeth that it is admirable in stenching bloud, insomuch that the cure is performed by the ve∣ry touch of it; being also very good to keep one from hunger and thirst, while it is kept in the mouth.

3. Also, there is Nyctilops or Nyctegretum, an herb which in the night p 1.776 shineth a farre off: and, above all o∣ther creatures, at the first sight it scareth Geese.

4. Pythagoras telleth of the herb q 1.777 Callicia, which will turn water into ice.

5. Ophiusta is an herb growing in Ethiopia: it is of a wannish colour, dangerous to be looked on: and being drunk, it doth so terrifie the minde with a fight of angry and dreadfull serpents, that through the fear of them men have r 1.778 sometimes killed themselves.

6. H•…•…mlock (as some relate out of Gal•…•…n, in his book De temperamentis) is meat to storks, and poyson to men.

7. Sardonia, or Crow-foot (as some write out of Soli∣nus) is an herb which moveth laughter.

8. Upon a mountain of Cypres called Arcadi•…•…, is an* 1.779 herb or plant growing, which if a man cut, there issueth a liquour like warm bloud: if with this bloud, thus warm, one man should touch another, he would love him af∣fectionately whom he toucheth. Contrariwise, if the bloud be cold, the touch will ingender hatred. My au∣thour calleth this plant, Flabia. See Du Bart. Summarie.

9. Moreover, in the same authour I finde (as he hath it from one Rhamnusius, in his Navigations) that in the island called Australle, there is an herb found, upon which whosoever lieth down, he is first taken with an heavinesse of the head, then wi•…•…h sleeping, and conse∣quently with death.

10. Magicians make use of the herb Anacrampseros, which (as I finde in s 1.780 Plinie) by the very touch thereof causeth love to grow between man and man, abolishing all former hatred.

11. The like is reported in a manner of the herb Sow∣bread, which being made into little flat cakes, and taken inwardly, is a good amorous medicine, and will make one in love. Ger.

12. Also they report, saith Dioscorides, that the herb Snap-draggon or Calves-snout being hanged about one, preserveth a man from being bewitched, & maketh him

gracious in the sight of the people. Gerard. ex Dioscor.

13. Enchanters also make great brags of the herb Ethiopis (which, I think, some call by the name of Mo∣ly)

14. And of the herb Achimedis: the first whereof be∣ing cast into rivers, will drie them up; or being applied to any thing lockt or shut, will presently open it: the other being cast into an armie in the time of battel, causeth the souldiers to be in fear, and runne away. Thus say some. Neither hath Plinie forgotten these two last herbs: but he mentions them with a kinde of derision, as in the 26 book and 4 chapter of his naturall historie is apparent; where he wondereth why enchanters would not make use of them in time of danger and extremitie. And for mine own part, this I cannot but say, that it is* 1.781 great pitie the secrets of nature should be soiled by infa∣mous magick, and by the superstitious ignorance of sor∣cerers.

15. Unto these, Apollodorus hath added the herb Aes∣chynomen, which draweth in the leaves when the hand of any one approacheth to touch it.

16. Like unto which is the herb Sentida, growing in t 1.782 India: for if any one come neare and touch it, or throw sand, or any thing else upon it, presently it becometh as if it were withered, and closeth up the leaves; so conti∣nuing as long as the man standeth by: but so soon as he is gone, it openeth fresh and fair: and touching it again, it withereth as before.

These, you see, are rarities: and being now ready to* 1.783 passe away from them, I should come to speak something of grain; as wheat, rie, barley, lintels, oats, peas, beans, rice, with such other like; and gladly would I do it, but that (me thinks) I am called another way: for lo I have discovered the tops of yonder trees; and one by one, I mean to view them.

Vitex, or the chaste tree (which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.784 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because, saith a 1.785 Plinie, certain matrons among the Athenians, desirous to live chaste, did lay the leaves of it in their beds under them) is called in the Latine Sa∣lix marina, or Salix amerina, or Piper agreste, or Agnus* 1.786 castus. And, as Plinie writeth, it is of two kindes; the greater, and the lesser. The first groweth up much like a willow tree: but the other brancheth out and spread∣eth more, having whiter and downier leaves then the former. Our b 1.787 countreyman, and an excellent Herbalist, saith that it groweth up after the manner of a bushie shrubbe or hedge tree, having many twiggie branches, very pliant and easie to be bent like unto the willow: the flowers are of a light blew colour, and very sweet in smell; the leaves long and narrow; and the fruit small and round like unto the grains of pepper. And note that the flowers grow at the uppermost end of the branches, •…•…lustering close together.

Some say that it is a plant hot and drie in the second degree; others name the third.

It is a singular medicine for such as would live chaste, in what sort soever it be taken, whether in powder, or decoction, or the leaves worn about the bodie.

Also it driveth away windinesse of the stomack, open∣eth and cureth the stoppings of the liver and splene, with sundry such other needfull cures.

Willow is of a much like nature; and therefore it is yet* 1.788 * 1.789 a custome, that he which is deprived of his love, must wear a willow garland. Also the green boughs with their leaves may well be brought into chambers, and set about the beds of those who are sick of agues: for they do mightily cool the heat of the aire; which thing can∣not but be a wonderfull refreshing to the sick patient.

Tamarisk is a little tree well known; the decoction* 1.790 of whose branches being drunk in wine, and a little* 1.791

vineger, is of great vertue against the hardnesse or stop∣ping of the splene or milt: for this tree doth by nature so waste the milt, that swine which have been daily fed out of a vessel made thereof, have been found to have no milt at all.

Rose is cold in the first degree and drie in the second,* 1.792 somewhat binding, especially the white Rose. The red* 1.793 is lesse cold, more drie, &c. As for the damask and musk Rose, it is hot, and moist withall. The damask water is sweetest; but the red is wholesomest. And of the red Rose leaves a conserve may be made, which is good, not* 1.794 onely to cool, but also to comfort the principall parts of the bodie, viz. the head, heart, stomack, liver, splene, and reins. Thus you may make it. Take the buds of red* 1.795 Roses somewhat before they be ready to spread; cut the red part of the leaves from the white, shake out the yel∣low seeds: then take the red leaves and beat them very small in a stone mortar with a pestle of wood; and unto every ounce of Roses put three ounces of sugar, by little and little, in the time of the beating, and beat them all together untill they be perfectly incorporated: then put it in a glasse or gallipot; stop it close, and set it in the sunne for a season, and it is made. And know that it will remain in full vertue for a yeare or two, but then it de∣cayeth.

Myrtle is a little low tree growing in some hot coun∣treys,* 1.796 having small dark leaves, bearing berries which* 1.797 are of a binding nature, and good to stop any issue of bloud. This is a tender plant, not able to endure any cold; and (as authours affirm) it was wont to be worn of the* 1.798 Romane captains garland-wise in triumph; namely then, when they had obtained any victorie without slaughter of men. Also in times past this tree was consecrated to Venus: and thereupon I finde in Plinie, that amongst the Romanes there was an altar belonging to Venus, which

they call by the name of Murtia. The said author also affirmeth, that before pepper was found out, the myrtle* 1.799 berries served in stead thereof. See Plin. lib. 15. cap. 29.

Ebone is a tree growing in India and Ethiopia, in taste* 1.800 * 1.801 being sharp and biting. If it be burnt, it yeelds a sweet smell, the smoke whereof is not offensive, but good against many diseases of the eyes: as also the green wood is so full of sap, and withall so fattie, that it will flame like a candle. Some have said that it bears neither fruit nor leaves; but this is a false opinion, as they have wit∣nessed who have seen the tree, and taken the true pi∣cture of it. The outward parts are white, but within it is black. That which groweth in India, is not in such esti∣mation as the Ethiopian Ebone; for it is spotted with white and yellow.

Sethim is a kinde of tree something like a White-thorn;* 1.802 the timber whereof never rotteth. Of this tree, Noah, according to Gods command, made the ark; as we reade in Genesis.

Palm, or Date trees, are both one. This tree groweth* 1.803 plentifully in Egypt, and other parts of Africa; but those which are in Palestine and Syria are the best: they grow likewise in most places of the East and West Indies.

The branches of this tree were wont to be carried as* 1.804 a token of victorie, because they are of this nature, viz. that they will shoot upward, though oppressed with ne∣ver so great▪ weight: neither do the leaves of it ever fall. Elianus remembreth another propertie; for (saith he) the report runneth thus, that in Delus the Olive tree and* 1.805 the Date tree flourish most fruitfully, which when Lato∣na had touched, she was suddenly disburdened of childe∣birth, whereas before she could not be delivered. Elian. lib. 5. Also they grow by couples, male and female: but the female is onely fruitfull.

The Plane tree, called Platanus, is a spreading tree* 1.806

with broad leaves: in times past it was greatly esteemed in Italie for the shadow thereof; insomuch that (as Pli∣nie reporteth) they often bedewed it with wine to make it grow. The old Romanes were wont to banquet much* 1.807 under these trees. And there is, saith Plinie, no greater commendation of this tree, then that it keepeth away the sunne in summer, and entertaineth it in winter.

We reade of Xerxes King of Persia, that he was strangely enamoured on this tree, having it in such singu∣lar admiration that he became a servant to it. For in Lydia (as Elianus c 1.808 writeth) when Xerxes happened to see a tall and loftie fair Plane tree, he made a whole dayes tarriance by it; and, no necessitie constraining him so to do, he pitched his pavilions and tents in the void and emptie places round about the same. He also hang∣ed precious jewels of great value upon it, adorning and beautifying the boughs and branches with chains of gold, with bracelets and tablets, with spangles and such like costly things, yeelding thereunto great worship and reverence; appointing also an overseer to keep, preserve, and defend the same from all casualties. This was a strange crotchet; and little or nothing the better was the poore tree for all this love and braverie.

Pepper (whereof there are divers sorts) groweth at* 1.809 the foot of other trees, climbing upon them like to ivie, and is in bunches like grapes.

Ginger groweth like young reeds, with a root like a* 1.810 lilie: it is plentifull in Malabar, or Malavar, a province in India intra Gangem.

Cinnamon is the inner bark of a tree as big as an olive;* 1.811 with leaves like bay leaves, and fruit like an olive: the drying of the bark maketh it roll together. Within three yeares the tree yeeldeth another bark, as before. They of Ormuz call it Darchini, that is, wood of China: and selling it at Alexandria, they call it Cinnamonium,

which is, quasi Amomum ex Sina delatum. Purch. ex Gar∣cia ab horto.

The Nutmegge-tree is like a peach or pear-tree, and* 1.812 groweth most in Banda an island in Asia, and in Iava. The fruit is like a peach, the inner part whereof is the Nutmegge, which is covered and interlaced with the Mace. For when the fruit is ripe, the first and outermost part openeth, as it is with our walnuts; then the Mace flourisheth in a fair red colour, which in the ripening be∣cometh yellow.

Cloves grow in the Moluccos on trees, like bay-trees,* 1.813 yeelding blossomes, first white, then green, afterwards red, then hard; and this hard thing is the Clove. When they be green they yeeld the pleasantest smell in the world. And (as it is reported) being ripe they are of such an extraordinary heat and drinesse, that in two dayes they will suck out and drie up such vessels of water, as shall happen to stand in the same room where they are. These spices and drugs, with many other, are the fruits of India.

The Cypresse is a tree growing on drie mountains, and* 1.814 most commonly in hot countreys. It is very tall, and the timber thereof is yellowish and of a pleasant smell, es∣pecially being set neare to the fire; and of such durable nature, that it doth neither rot nor wax old, nor yet cleaveth or chappeth it self. See Plin. lib. 16. cap. 33, & 42.

The Pine is a tree of the same nature, not subject to* 1.815 worms or rottennesse, and therefore much used, where it groweth, to make ships. The leaves are hard-pointed, sharp and narrow, continuing green all the yeare; and the shadow thereofd 1.816 will not suffer any plant to grow under it.

Cedar is a tall great tree which groweth in Africa,* 1.817 and Syria; many of them upon mount Libanus. They be

straight and upright like the Firre-tree: their leaves are small, thick, and of a sweet smell. This tree hath fruit on it all times of the yeare, which fruit is like to that of the Firre & Pine-tree, but greater and harder: and at this day (as some affirm) there are found upon mount Liba∣nus, Cedars planted by King Solomon: the truth of which I will not stand to justifie.

Terebinth is a tree from whence Turpentine issueth.* 1.818

Picea is a tree that droppeth pitch; it groweth in* 1.819 Greece, Italy, France, Germanie, and all the cold regi∣ons even unto Russia. It remaineth alwayes green like unto the Pine; and, by some, is supposed to be a wilde kinde of Pine: especially seeing the Pine affordeth Rosin, Pitch and Tarre. Yet some attribute Pitch to the great Cedar, Rosin to the wilde Pines chiefly, and Tarre to the Pine called the Torch-Pine.

There is a tree in India, called the Indian Coquo, or* 1.820 Cocus, being the most strange and profitable tree in the world; of which in the islands of Maldiva they make and furnish whole ships: so that (save the men them∣selves, e 1.821 saith one) there is nothing of the ship or in the ship, neither tackling, merchandise, or ought else, but what this tree yeeldeth. It groweth high and slender, the wood is of a spungie substance, easie to be sewed, when they make vessels thereof, with cords made of Cocus. It hath a continuall succession of fruits, and is never with∣out some: they grow like a kinde of nut, which is of a very large size, having two sorts of husks as our wal∣nuts; the uppermost whereof is hairy like hemp, and of this they make cordage; and of the next they make drink∣ing-cups. When the fruit within these shells is almost ripe, it is full of water, which, as it ripeneth, changeth into a white harder substance: at the first this liquour is sweet, but with the ripening groweth sowre. The tree affords a very medicinable juice; and, if it stand one

houre in the sunne, it is good vineger; but distilled, it may be used in stead of wine or Aqua-vitae. There be wayes also to make sugar of it, and of the meat in the nut dried they make oyl: Of the pith or heart of the tree they make paper: of the leaves they make coverings for their houses, tents, mattes, and the like. Nay, their apparell, firing, and other necessary commodities, they gather from this tree. Thus some. Or, according to others, it is thus described. In the isle of Zebus there is a fruit which they call Cocos, formed like a Melon, but more long then thick: It is inclosed with divers little skinnes, so strong and good as those that environ a Date stone. The islanders make thread of the skinnes, as strong and good as that which is of hemp. The fruit hath a rinde like a drie Gourd, but farre more hard: which, being burned and beaten to powder, serveth for medicine. The inward nut is like unto butter; being both as white, and as soft, and besides that, very savoury and cordiall. They make use of this fruit also in divers other things. For if they would have oyl, they turn and tosse it up and down divers times: then they let it settle some few dayes, at which time the meat will be converted into a liquour like oyl, very sweet and wholesome, wherewith they oftentimes anoint themselves. If they put it into water, the kernell is converted into sugar; if they leave it in the sunne, it is turned into vineger. Towards the bottome of the tree they use to make a hole and gather diligently into a great cane the liquour that distilleth, which amongst them is of as much esteem as the best wine in these parts: for it is a very pleasant and whole∣some drink.

There is also among the Indians a tree called Arbore* 1.822 de rais, or the tree of roots, called also the Indian fig-tree, and by some affirmed (with more confidence then rea∣son, saith one) to be the tree of Adams transgression. It

groweth out of the ground, as other trees, and yeeldeth many boughs, which yeeld certain threads of the colour of gold, which growing downwards to the earth do there take root again, making as it were new trees, or a wood of trees, covering sometimes the best part of a mile.

There is also another tree which some call the Indian* 1.823 mourner, or Arbore triste, the sad and sorrowfull tree. It hath this propertie, that in the day time and at sunne∣setting you shall not see a flower on it: but within half an houre after, it is full of flowers, which at the sunne-rising fall off, the leaves shutting themselves from the sunnes presence, and the tree seeming as if it were dead. The Indians have a fable of one Parisatico, who had a daughter, with whom the sunne was in love; but lightly forsaking her, he grew amorous of another: whereupon this damosel slew her self, and of the ashes of her burned carcase came this tree. A prettie fiction this: Ovid himself hath not a better.

In the island of Hierro (being one of the seven islands* 1.824 of the Canaries) is a tree which distilleth water inces∣santly from the leaves thereof, in so great abundance, that not onely it sufficeth those of the island (for there is no other water in the island) but also might furnish the necessary uses of a farre greater number of people. This strange tree is alwayes covered with a little mist, which vanisheth by degrees, according as the sunne sheweth himself.

When the Spaniards (saith my authour) took upon them to conquer this isle, they found themselves almost discomfited, because they saw neither fountains, springs, nor rivers: and enquiring of the islanders where they had their water, they answered that they used none but rain-water, & in the mean time kept their trees covered, hoping by this subtiltie to drive the Spaniards out of the

isle again. But it was not long before one of their wo∣men, entertained by a Spaniard, discovered the tree with the properties of it; which he at the first held for a fable, untill his own witnesse saw it was true; where∣upon he was almost ravished with the miracle: but the woman was put to death by the islanders, for her treacherie.

In the north parts of Scotland and in the islands adja∣cent* 1.825 called Orchades, are certain trees found whereon there groweth a certain kinde of shell-fish, of a white colour, but somewhat tending to a ruffet; wherein are contained little living creatures: For in time of ma∣turitie the shells do open, and out of them by little and little grow those living creatures; which falling into the water when they drop out of their shells, do become fowls, such as we call Barnacles or Brant Geese: but the other that fall upon the land, perish and come to no∣thing. M^r Gerard affirmeth that he hath seen as much in Lancashire, in a small island which is called the Pile of Foulders: for there be certain boughs of old trees, and other such like rubbish cast up by the sea, whereon hang∣eth a certain spume or froth, which in time breedeth un∣to a shell: out of which by degrees cometh forth a crea∣ture in shape like a bird; sending out first a string or lace, as it were, of silk finely woven, and of a whitish colour; then follow the legs, and afterwards more and more, till at the last it hangeth by the bill: soon after it cometh to maturitie and falleth into the sea, where it gathereth feathers, and groweth to a fowl bigger then a mallard, and something lesse then a goose, being somewhat co∣loured like to our mag-pies. This M^r Gerard testifieth to be true upon his own knowledge; as in his Herball is apparant.

And thus (gentle reader) I would here end, not onely this Chapter and Section, but also the first part of my

book, were it not that I have a desire to speak a word or two of things growing under ground, and within the earth: which, as briefly as I can, shall be handled in the following Appendix.

An Appendix to the two former Sections; discoursing somewhat concerning Me∣talls, and such like things as are under ground.

IN the second dayes work I had occasion to speak of Fiery, Aierie, and Watery Meteors: all which by the Philosophers are named bodies imperfectly mixt, be∣ing but a little durable. And now, being to speak of things under ground, I am come to bodies more per∣fectly mixt, and of a longer continuance, because they consist of a more solid and constant concretion of Elements.

Their names in generall, are either Mineralia, Mine∣ralls; Fossilia; or Metalla.

They are Mineralia, because they are generated in Mines; that is, in the veins, pores, and bowells of the earth.

They are Fossilia, from Fodio, to dig, because they are digged out of the earth.

And they are Metalla, Metalls, from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to search, or finde out; because, with much labour and cost, they are sought out of the veins and bowells of the earth.

That name which I insist upon, is this last: And that the kindes of Metalls may the better be remembred, this short table would be observed.

Metalls are either

• Prin∣cipall
  • which are of themselves; as Sulphur and Mercurie, being (as it were) the father and mother of all metalls.
• Lesse prin∣cipall
  • derived from the principall,
    • more pliable
      • pure
        • more
          • Gold.
          • Silver.
        • lesse; having either more
          • Brimstone, or
          • Quicksilver.
    • lesse pliable
      • Hard
        • stones
          • com∣mon
            • solid
              • shining.
              • not shining.
            • full of pores, as the Pumex and Tophus.
          • preci∣ous
            • more noble, shining more.
            • lesse noble, shining lesse.
      • Brittle, or of a friable nature; easie to be brought into crumbes: And these are all kindes of precious earths, and sucks of the earth: as Terra Lemnia, Samos, Bitumen, Sal, &c.

Of these kindes I purpose to speak a word or two, which shall be as it were to explain the table to such as know it not.

The first, or principall metalls, are Sulphur, and Mer∣curie: These are of themselves, because other metalls do not help to make them, but they help to make other metalls.

Sulphur or Brimstone, is said by some to be the fat of* 1.826 the earth with fiery heat decocted unto his hardnesse; which is the cause that it so speedily is enflamed, and burneth even in water.

Or thus. Sulphur is a metallick substance or matter, consisting of a more subtill Exhalation, fat and unctuous, shut up within the veins of the earth. It will burn sooner then the fat of beasts: for although it be fatter then Brimstone, yet it is farre colder.

Mercurie or Quicksilver is a slimie water, mixt with* 1.827 a pure white earth; which metall, for the matter where∣of it doth consist, is thin, cold and heavie.

Or thus. Quicksilver is a metallick matter, consisting of a waterie vapour, more subtil then ordinary, which is mixed with earth to conglutinate or knit it together; and, by the heat of Sulphur, it is digested into what it is. It pierceth metalls, because of the extream thinnesse; which, together with the heat of it, makes it be in con∣tinuall motion: and the motion, by a Metaphor, causeth it to be called Quicksilver. Moreover, it is also called Mercurie, because as Mercurie is joyned to all the Pla∣nets, so this to all metalls: or as Mercurie is moved ma∣ny wayes, so this is apt for any motion.

The lesse principall metals are derived from these* 1.828 first. I call them lesse principall because they are not of themselves, but produced by the help of the other two.

These I divide into two sorts; the pliable, and the lesse pliable.

Pliable metals are pure: and that, either more or lesse.* 1.829 The more pure, are Gold and Silver.

Gold is the onely purest of all metals, and is composed* 1.830 of a most pure red Sulphur, and of the like Quicksilver: they are red, but not burning. This metall is onely per∣fect; all other be corruptible. It is perfect, because it is concocted with sufficient heat, and mixture of Sulphur: whereas all other metals, either are not so well conco∣cted, or else they have not the due quantitie of brim∣stone: and (as it is affirmed by the Alchymists) because nature in all her works seeketh the best end, she intend∣eth of all metals to make gold: but being hindred, either for want of good mixture, or good concoction, she bringeth forth other metals; although not so precious, yet in their severall uses, every way as profitable, if not more: for it is scarce a question ^f whether there be more* 1.831

use to the necessitie of mans life, in Iron and Lead, then is in Gold and Silver. Gold never rusteth, both because of the purenesse of its parents, free from poisonous in∣fection; and also because it is so solidly composed that no aire (which causeth all things to corrupt) can be re∣ceived into it.

This perfection, together with the rarenesse, and beautie of it, hath caused fond mortals to doat so much upon it as they do. Nay, will not one pound or ounce of this go further then ten, either ounces or pounds of ho∣nestie? The Poets saying agreeth to it,

Aurea nunc verè sunt secula, plurimus auro Venit honos.

This is the golden age, not that of old: For now all honour's to be bought with gold.

And hereupon I think it is, that most men dispraise this metall, and yet but few who would not have it.

Diversas hominum videam cùm sparsa per artes Ingenia, est cunctis ars tamen una viris. Omnibus idem animus gratos sibi quaerere nummos: Omnis inexhaustas undique poscit opes.

When I behold the wits of men inclin'd To divers arts, I all of them do finde In this one art to meet; they shun no pain Wish'd wealth to heap up, and augment their gain.

Nay, they are not common fetches and plots, but strange and bloudie damned practises which are often used to get and obtain the riches of the world. Which Ovid could discern a long while since; and therefore he saith,

Effodiuntur opes irritamenta malorum:* 1.832 Iámque nocens ferrum, ferróque nocentius aurum.

Riches (those fond enticements unto ill) Are digged up; and iron which doth kill. But Gold it is which doth more harm to men Then iron blades, though steel'd, though sharp, though keen.

Or, as another saith,

Aurum, de•…•…tructor vitae, princépsque malorum, O quàm difficiles nectis ubique dolos! O utinam natum nunquam mortalibus esses, Dulcia suppeditas quae nocumenta viris!

Gold, lifes destroyer, and of mischiefs chief, Oh what strait wiles dost thou knit, past belief! Would thou hadst ne're been born to mortall wights, Sith harm to men rests in thy false delights!

These are the complaints. But it is neither in Gold nor Iron or the like, that these evils rest; the causes of ill ought rather to be imputed to the devil and wicked men. For true it is,

All goods are good to good men that well use them, But they are bad to fools who do abuse them.

And thereupon saith Du Bartas,

I know to man the earth seems (altogether) No more a mother, but a step-dame rather; Because (alas) unto our losse she bears Bloud-shedding Steel, and Gold, the ground of cares: As if these metals, and not mans amisse, Had made sinne mount unto the height it is: To pick a lock, to take his neighbours purse, To break a house, or to do something worse; To cut his parents throat, to kill his prince, To spoil his countrey, murder innocence. For, as a cask, through want of use grown fustie, Makes with his stink the best Greek malmsey mustie: So Gods best gifts, usurpt by wicked ones, To poison turn through their contagions.

What pains do not men take to winne gold? every man hath one way or other to hunt after it: but the Alchy∣mist, despising all other wayes, as slow, unnaturall, and unprofitable, laboureth, either to help nature in her

work, as of unperfect metals to make perfect, or else to force nature to his purpose, by his quintessences and Elixers; so that what by purging, what by concocting, what by mixing of Sulphur and Quicksilver, and much other like stuffe, at length he turneth the wrong side of his gown outward, all the teeth out of his head, and his bodie from health to a palsie, and then he is a Philoso∣pher, and so he must, nay, will be called.

It is said of Gold that it waxeth cold towards day∣light: insomuch that they who wear rings of it, may per∣ceive when the day is ready to dawn.

Silver is the most pure metall next unto Gold: it hath* 1.833 an indifferent good concoction, but it wanteth sufficient heat in the mixture, and thereupon it looketh pale. It is a metall begotten of pure white Mercurie, and of cleare white Brimstone or Sulphur.

The lesse pure pliable metalls, consist some of them of* 1.834 more Brimstone; some, of more Quicksilver: neither are any of these two so pure, as those in the mixture of Gold and Silver.

Brasse is an impure metall, consisting most of a red and* 1.835 thick Sulphur, and of a little Quicksilver something im∣pure: that which cometh from Cyprus is called Copper, and is the purest, as being of best digestion, and nearest unto Gold; * 1.836 Brasse, Latten, and such like, being no other then divers kindes of Copper. In ancient time, this metall was in greater esteem then Iron: for they did not onely make their armour of it, but their bucklers also and their lances; because they would not be worn, either with age or use.

Copperas is a minerall of a neare nature unto Brasse or* 1.837 Copper: it is said by some to be mixed of humours strain∣ed by drops into small holes. And perhaps it is nothing else but the more raw and impure substance of that which is the matter of Copper, with lesse Quicksilver

in it, and that also of a baser qualitie. It is hot and drie in the fourth degree, vehemently binding, being of great force to season and preserve raw flesh, (as some affirm) and is also good to beget sound flesh in festered sores, and to stench bloud. It is of a green, yellow, and a skie co∣lour: but the best hath white spots in it. See more after∣wards in Vitriol.

Iron is a common metall, necessary for the use of* 1.838 mans life, engendred of a most impure Quicksilver mix∣ed with a thick Sulphur impure and adust. Or thus; It is an impure metall consisting of much crude, earthie, ad∣ust Sulphur, and a modicum of filthie and bad Mercurie. This (saith the Philosopher) although it be hard, yet by daily use it is worn and wasted: the reason being in re∣gard that it hath in it least of Mercurie, and most of an earthie Sulphur. The quenching it in water makes it harder and harder: but if it be quenched in the juice of* 1.839 bean-shells or mallows, it becometh soft: and so also doth the often heating it, and cooling it without quench∣ing. * 1.840 Plinie calleth it optimum pessimúmque vitae instru∣mentum, the best and worst instrument of life.

Steel is a kinde of Iron, but the purest and the hardest;* 1.841 or Iron refined. Naturall steel, which we call Chalybs, in times past was gotten out of a place in Thracia, where the people called Chalybes inhabited: their use was to go naked, and digge this metall out of the earth.

Metalls consisting most of Mercurie, are these; Lead, and Tinne.

Lead is a raw and indigested metall, but of better di∣gestion* 1.842 then commixtion: for it is mixed with a grosse earthie substance, which causeth it to be in colour so black, and so ready to foul. It is begotten of much un∣pure, thick, and drossie Mercurie; and by refining is made whiter. The kindes of this are varied by reason of the matter whereof it consisteth, and by reason of the heat

by which it is deco•…•…ted: and thereupon it comes to passe that we have one sort which we call Black-lead; an∣other farre whiter and clearer, as being better conco∣cted, and more purely composed. It is of a cold and binding nature; and if it lie in the wet, moisture will in∣crease the weight. England hath store of it.

Tinne, whereof great plentie also groweth in the* 1.843 West parts of England, in beautie and colour cometh nearest unto Silver; and of Silver wanteth nothing but soliditie and hardnesse. Some think that it is composed of Silver and Lead: but the more common opinion is, that the greatest part of it is Mercurie, white without, and red within, having a portion also of Brimstone or Sulphur not well mixed, being as it were Lead whited with Silver: for it is a raw and undigested metall, very porous and uncompact, which causeth it to crash when it is either broken or bitten. And thus farre of metalls pliable.* 1.844

The lesse pliable (as I shewed in the table) are either hard, or brittle; & cannot be easily hammered, wrought, or melted to a desired form.

The hard ones, are all kinde of stones. And of stones,* 1.845 together with bodies friable or brittle, it is doubted whether they be in the number of metalls or no; because there is great difference in the matter of their compo∣sure, &c.

To which it is answered, that although they be not in the number of such kinde of metalls as are pliable, and will melt; nor yet abound with that matter of mixture which they do: neverthelesse they may bear the name of metalls, according to that generall name specified in the derivation of the word Metalla. And in that regard I made a difference of metalls, and drew them out in the former table. Wherefore I proceed: and following them who derive stones after this manner, I say that

stones are bodies perfectly mixt, without life, hard, of* 1.846 a drie and an earthie exhalation, mixed with a certain unctuositie; and by the durance of time, together with the force of heat and cold, and a minerall vertue, con∣glutinated or knit together. Or thus; they be engendred of a watrie moisture, and fat earth mixed hard together. By which it appeareth that the matter of stones is a wa∣trie 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 effi∣cient 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 Philo∣sophers affirm) and cold condenseth it, and makes it thick. They live not with a vegetative life, as plants and* 1.847 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* 1.848 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* 1.849 white. The Greeks call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and about Thebes in Egypt it is especially found; there being the greatest plentie of it. 2. Ophites, which is a kinde of marble ha∣ving* 1.850 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* 1.851 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* 1.852 their glasse: some call this an Emery. 6. Those which* 1.853 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 To∣phus.* 1.854 1. The Pumex is of a spungie nature, and is apt to swimme by reason of the light matter whereof it con∣sisteth.* 1.855 2. The Tophus is a sand or gravell stone that may easily be rubbed to crumbes.* 1.856

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 com∣mon stones, and fostered with a more singular influence of the heavens. My task were (in a manner) endlesse to reckon * 1.857 all sorts: yet some must be remembred.

The more noble precious stones, are, 1. The Ada∣mant* 1.858 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 h 1.859 Goats bloud being warm, soon after she hath eaten pa•…•…sley or drunken wine.

Plinie maketh 6 kindes of Adamant: The 1. is Ada∣mas 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 some∣thing lesse. The 3. is called Cenchros, answering in big∣nesse

to the grain of Millet. The 4. kinde is Adamas Ma∣cedonicus; 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 cal∣led the * 1.860 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 i 1.861 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* 1.862 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, poy∣son and pestilence.

3. The * 1.863 Smaradge is of a green transparent colour,* 1.864 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 fall∣ing 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.* 1.865

4. The Hyacinth is of a watrish colour, or rather some∣thing* 1.866 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 sha∣red

equally; and best are they perceived in a doubt∣full 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 cau∣seth mirth, and being worn obtaineth favour, as some report.

5. The Amethyst is a gem or precious stone, which* 1.867 in colour resembleth a deep claret-wine; and (as * 1.868 some suppose) it hath power to resist drunkennesse.

6. The Carbuncle (of which Plinie writeth in his 37* 1.869 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:* 1.870 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* 1.871 of fire: it cleareth the sight, and expelleth sad and fearfull dreams.

9. The Chrysolite is a stone of a golden colour,* 1.872 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,* 1.873 having in the midst the image of a full moon: or being turned about, the sunne or the moon may be seen shining within it. Plin. lib. 37. cap. 9.* 1.874 * 1.875

11. The Selenite is a transparent gem like glasse: it hath a kinde of spot in it which bears the image of the

moon, increasing and decreasing as the moon; and there∣fore it is called the Moon-stone. Ibid. cap. 10. It is of a white, black, and yellow colour: and the scrapings of it heal the falling sicknesse.

12. The Sard•…•…nix is a cleare gem, in colour represent∣ing the nail of a mans hand: it preserveth * 1.876 chastnesse, and healeth ulcers about the nails. Albertus Magnus wit∣nesseth that if it be hanged about the neck, it doth great∣ly corroborate the strength of the body.

13. Achates is a stone of divers colours, insomuch* 1.877 that the colours of other gems are not sufficient for it: sometime it is black with white veins and yellow: some∣time it is as it were sprinkled with bloud; & (like a Prot•…•…∣us) is of so many colours that one would scarce beleeve it were one and the same stone. Eagles (as is said) lay it* 1.878 in their nests to preserve their young from poyson. And Pyrrhus, K. of Epirus, had one of these gems in a ring, in which were the nine Muses to be seen, and Apollo with his harp; not engraven by art (saith l 1.879 Plinie) sed sponte natu∣rae it à discurrentibus maculis, but on natures own accord the spots being so disposed. Plinie also sheweth the di∣vers kindes of this stone in the 10 chapter of his 37 book, affirming that it is good against poyson, and sting∣ing of scorpions; and is supposed to procure eloquence, and make men wise and fair-spoken. See more in Scal. Exerc. 117.

14. Sardius is a kinde of Onyx, of a blackish or deep* 1.880 yellow colour. m 1.881 Plinie saith it is a common stone, and was found first about Sardis, but the best are neare Baby∣lon. Some call it a * 1.882 Corneoll. It stoppeth bleedings at the nose, sharpens the wit, and makes men cheerfull and merrie, and set in a ring it restraineth anger.

15. Iasper is a green stone, pointed with spots like* 1.883 drops of bloud.* 1.884

16 The n 1.885 Topaz is a precious stone whereof there be

two kindes; one of gold colour casting beams in the sun; the other of a saffron colour, not so good as the other. This stone being put into boyling water doth so present∣ly* 1.886 cool it, that one may forthwith pull it out with his hand, and feel no scalding heat: or being laid to a wound, it stencheth bloud.* 1.887

17. The Emerald is a precious stone of a green co∣lour, something like unto the Smaradge.

18. The Opall is a precious stone of divers colours,* 1.888 wherein appeareth the fiery shining of the Carbuncle, the purple colour of the Amethyst, and the green shew of the Emerald, very strangely mixed together.

19. Turcois is dark, of a skie colour, and greenish. It* 1.889 helpeth weak eyes and spirits, refresheth the heart; and,* 1.890 if the wearer of it be not well, it changeth colour and looketh pale and dim, but increaseth to his perfectnesse as the wearer recovereth to his health.

The sympathizing Turcois true doth tell, By looking pale, the wearer is not well.

Now follow some such as are lesse noble gemmes.

1. Crystall is a kinde of Ice made of waters which* 1.891 congeal themselves by a vehement and very long cold, as for the space of 10 or 12 continuall yeares. There is some quantitie thereof found in the Alps, and other cold mountains: and being polished, men make thereof works of divers fashions; as Vessels, Glasses, Mirrours or Looking-glasses, and other common things. His qualitie is* 1.892 said to be binding; and therefore his powder is helpfull in Laxes, and increaseth milk in womens breasts. Also another kinde is sometimes found in the earth; as in some places of Germanie.

2. Corrall is a stone growing in the sea like a slimie* 1.893 shrub, which by the aire presently is made hard and turned into a stone. The Greeks call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which is as much as if you should say, Astonie shrub. It is taken

up full of mosse, but being unbarked, it appeareth cleare in its proper colour.

The red and branchie Corrall cometh something neare in nature to the Turcois; for when it is worn by those who are shortly to fall sick, it waxeth pale and wan: the reason whereof may be, in that his tender sub∣stance* 1.894 is affected by the bad vapour, which is not so soon perceived in the bodie, because at the first it is not strong enough to afflict it. This stone, they say, is good against the falling sicknesse, sore eyes, and the stone. Al∣so know that there be 3 kindes of Corrall; white, black, and red.

Haematites, or the Bloudstone, is a stone outwardly of a* 1.895 bloudie colour, inwardly like iron; and of such hard∣nesse that the file can scarcely bite it. The qualitie of this stone is to stench bloud, either in a wound, or at the nose: also, it will eat proud flesh out of a sore. It is to be found either in Ethiopia or Arabia.

4. Magnes, or the Loadstone, is coloured like iron,* 1.896 but blewer, and tending to a skie colour: it hath vertue not onely to draw iron to it self, but also to make any iron on which it is rubbed, to draw iron also. It respect∣eth the North and South pole; and loseth not this secret vertue, unlesse it be rubbed with onions or garlick: which is certainly true, as may be proved by cutting any of the foresaid roots with a knife touched by the Load∣stone. Some affirm, that physically used, it purgeth the dropsie, and helpeth the flux.

Also, it is supposed that there are certain magneticall hills, or mountains of Loadstone under the artick pole, and they are the causes why things touched with this stone, tend alwayes that way. But learned * 1.897 Scaliger (as well he might) laugheth at this conceit. Again, others (with better probabilitie) are perswaded that the Load∣stone inclineth towards the starres of the pole by a secret

sympathie; even as certain flowers and plants turn themselves with the sunne. And for the attractive vertue which it also hath in drawing iron, it is supposed to be also by a kinde of sympathie and likenesse of substance; there being two causes of attraction: one is Similitudo; and the other is Fuga vacui. Heat draweth in Fuga va∣cui; and in the similitude of substance, every part is sup∣posed to draw its own proper nourishment. Whereup∣on (saith o 1.898 one) sith iron is as it were the aliment or nourishment of the Loadstone, it therefore draweth iron to it. And, that iron is a kinde of nourishment to the said stone, appeareth in that the filed dust of iron cover∣ing it doth long preserve it; and in tract of time the dust will be consumed; augmenting thereby the accretion of the stone. Not that it eateth, or is nourished by it as a thing having life: but even as the elements are moved to their places, as being their end and perfection; so it is in the attraction between this stone and iron, and the ac∣cretion which is caused by their reall contaction.

This I think may be supposed. But I leave it to the readers further enquirie, and abler examination.

5. Asbestos is a stone of an iron colour, which being* 1.899 once fired can hardly be ever quenched. Plinie saith that it is to be found in the mountains of Arcadia. Lib. 37. cap. 10.

6. Dendritis is a white precious stone, which being* 1.900 put under a tree, keepeth the ax that cutteth it, from dulling. Idem, lib. 37. cap. 11.

7. Galactites is of an ash-colour; it seemeth to sweat* 1.901 out a kinde of liquour like unto milk. p 1.902 Plinie saith it in∣creaseth milk in nurses, and keeps the mouth of the childe moist if it be hanged about the neck, &c. some al∣so say that it helpeth running of the eyes, and ulcers.

8. Amphitane is a precious stone of gold colour,* 1.903 square, and of the nature of the Loadstone almost, ex∣cepting

that it is said to draw gold unto it. Plinie saith* 1.904 that this stone is also called Chrysocolla, and is found in a part of India where the ants cast up gold from their hills. Lib. 37. cap. 10.

9. Androdamas is a stone hard, and heavie; bright* 1.905 like silver, and in form like divers little squares. It put∣teth away rage of lecherie: and (as the magicians think,* 1.906 saith Plinie) it stoppeth the force of furie and anger.

10. Pansebastos is a precious stone taking away barren∣nesse.* 1.907

11. There is also in Plinie, mention made of the stone* 1.908 Thracius, which being steeped in water burneth and sprinkles, but it is quenched with oyl.

12. Amiantus is a stone like unto alume: this, being* 1.909 put into the fire, is not hurt nor slurried, but rather more bright and cleare. Unto which, one patient in troubles* 1.910 and adversities, may be likened: for his afflictions harm him not, but better him; making him look in the middest of a fierie triall, not like one slurried with repining, but cleare and beautifull in the sight of heaven, by refining.

But I conclude; and with him who writeth thus, can∣not but say,

Oh mickle is the pow'rfull good that lies In herbs, trees, stones, and their true qualities: For nought so vile that on the earth doth live, But to the earth some secret good doth give. And nought so rich on either rock or shelf, But, if unknown, lies uselesse to it self. Therefore who thus doth make their secrets known, Doth profit others, and not hurt his own.

Now follow metalls of a more friable and brittle na∣ture.* 1.911 They are more mollified bodies, may be easily brought into crumbes or dust, are called precious earths something clammie, and of a middle nature between stones and the lesse pliable metalls.

First I begin with Terra * 1.912 Lemnia, which is an ex∣ceeding* 1.913 red earth of Lemnos isle, digged in a red hill. In old time this had Diana's seal upon it, printed by her priests, who were onely wont to wash this earth: and now, in Silesia and Hassia, there is almost as good earth found. It is of force to resist poison, and to heal old pu∣trified or festered wounds.

2. Cinoper is a soft red stone, found in mines; other∣wise called Vermilion: of which Plinie speaketh in his 33 book at the 7 chapter, saying, that in times past it* 1.914 was not onely of great, but of sacred esteem among the Romanes: for they painted their gods with it; as he tells us of Jupiters image, whose face was coloured with Vermilion. So Virgil also, speaking of the shepherds god Pan, saith that he was seen,

Sanguineis Ebuli baccis, Minió que rubentem,* 1.915

With bloudie Walwort berries stain'd, And with Vermilion red.

Neither were their gods alone thus beautified, but their own bodies also, in publick feasts and triumphing so∣lemnities; as we reade again in Plinie, that Camillus, when he triumphed in Rome, was painted with this Vermilion.

3. Bo•…•… Armenian, or Bole Armoniack, is of a pale red* 1.916 colour, as easie to break as chalk; being of a very binding* 1.917 nature, and of great vertue against the plague: and see∣ing it drieth, it profiteth against all fluxes.

4. Oker is a light clayie earth, of a red or yellow co∣lour.* 1.918

5. That which the Grecians call Arsenick, the La∣tines* 1.919 call Auripigmentum: but I had rather that Arse∣nick should be the generall name, and that it be divided into 3 kindes; namely, into white, red, and yellow Orp∣ment. The white is that which is the common rats-bane. Red Arsenick is called Sandaracha; of a bright red colour,

used of painters, and found in mines of gold and silver. Yellow Orpment is the right Auripigmentum; it is like unto Brimstone. This (if it be our common Arsenick) is a very dangerous drug: for it is hot and burning, so as it gnaweth the stomack, & pierceth the bowels, producing a fever with an intolerable and an unquenchable thirst.

6. Red lead comes something neare to the nature of* 1.920 Vermilion: and (as * 1.921 Plinie writeth out of Homer) was used by the Trojans, and honoured before they knew Ver∣milion. For (as Theophrastus in Plinie witnesseth) Callias of Athens first found out Vermilion, thinking indeed to draw gold out of it. Howbeit, Red lead is no minerall, but made artificially.

7. Terra Samia is a white, stiffe, and tough earth* 1.922 coming from the isle Samos. Plinie makes two kindes of it: the one more glutinous then the other; the other more •…•…loddie, lesse glutinous, and whiter. He saith there be those who preferre the first as best. They* 1.923 are either of them good against spitting of bloud. Lib. 35. cap. 16.

8. Chalk is a white earth, which was first found in* 1.924 Creet, and therefore in Latine it is called Creta: But now we finde of it in many other places. Plinie makes many kindes of Chalk; all which are not white: as in his 34 book at the 17 chapter is apparent; Fullers earth be∣ing* 1.925 a chief kinde among them: and that, by others, is called Creta Tasconia. Brown Umber cometh also neare to the nature of the said earth.

Calx is Lime-Chalk, which after it is burnt will be fired with water, but quenched with oyl; as authours write. It is called Calx viva, because it contains a kinde of hid fire in it.

10 Ampelite is a pitchie earth, cleaving and black; be∣ing* 1.926 much like to that which we call Pit or Sea-coal, as some imagine: and (haply) the diversitie of climate cau∣seth

the difference. There is also found another earth, which* 1.927 Plinie calls Pignitis, and some others Pnigitis, and it is as black as this.

11. Bitumen is a fat and tough moisture, like Pitch;* 1.928 and is called Earthy Pitch. Or thus: It is a kinde of clay or naturall Lime, clammie like Pitch; and is to be found in many countreys of Asia. They who builded the tower of Babel, used this in stead of Morter, as ap∣peareth in Gen. chapter the 11. And so did others also in old time, making it in like manner burn in lamps in stead of oyl.

This pitchie earth is of two kindes: For it is either* 1.929 Hard, or Liquid.

The Hard is more strongly concreted then the o∣ther;* 1.930 being like unto clods of the earth, or coals. Or (as some affirm) it is tough and moist at the first, swim∣ming on the water, but being taken forth it waxeth* 1.931 hard. Of this kinde is 1 Asphaltus, 2 Pissasphaltus, 3 Succinum.

Asphaltus is a black Bitumen, hard like stone-pitch,* 1.932 cleare, and smelling scarce so ill as Pitch. It is found throughout Babylon, and especially in the lake Asphal∣tites; neare unto which stood those cities of Sodome and Gomorrah, that were consumed with fire and* 1.933 brimstone: and where also do as yet grow apples, which (according to Solinus) are fair and fresh with∣out, 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 Bi∣tumen* 1.934 somewhat * 1.935 differing from Asphaltus, and is not seldome found in clods rolling from mount Ceravine to* 1.936 the Sea; as authours witnesse. In stead of this, it is sup∣posed 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* 1.937 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* 1.938 in the second degree, and good against all bruisings, spit∣ting of bloud, and divers other diseases.

Succinum is a Bituminous suck or juice of the earth,* 1.939 being hard as if it were a kinde of stone. It is of three colours; White, Yellow, and Black. The White and* 1.940 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 beco∣meth 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, especi∣ally if it be rubbed till it be hot. And these are the kindes of Hard Bitumen.* 1.941

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 Am∣ber of Arabia.

Naphtha, is a liquid Bitume like unto chalkie* 1.942 clay, or (as it were) the fat of Bitume; whereunto if

fire be put, it kindleth in such wise, that if a little water* 1.943 be cast thereon, it burneth more vehemently: And in∣deed 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 flow∣eth, which they frequently burn in Lamps.

Amber of Arabia, is Bitume of an ash colour, and of a* 1.944 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 Ce∣•…•…: but then it is Ambergreese, and rather the spawn then the seed.

12. From Bitume, I come to Alume: which is* 1.945 said to be a salt sweat of the earth, according to Pli∣nie;* 1.946 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:* 1.947 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.* 1.948 Black Alume is found in Cyprus: and with this, gold is* 1.949 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, obtain∣ing* 1.950 the perspicuitie of glasse: some call it Cha•…•…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* 1.951 put into the fire, it skippeth and dan•…•…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 Natu∣rall,* 1.952 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* 1.953 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 Arm•…•…niack.

The second is Salt of Indie, of which you may reade* 1.954 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 glit∣tering* 1.955 Salt; white, and shining after the manner of Cry∣stall. 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 Bom∣bardicus,* 1.956 or Gunne-powder: the invention whereof was after this manner. A Germane Monk or Frier, of the or∣der of S. Francis, whose name was Bertholdus Swart, be∣ing very studious in Alchymie, was one evening (for the finding out of some * 1.957 experiment) very busie in tem∣pering brimstone, sulphureous powder of dried earth, and certain other ingredients, in a mortar, which he co∣vered with a stone: and growing dark, he took a tinder∣box to light him a candle; into which whilest he assayed to strike some fire, a spark by chance flew into the mor∣tar, where catching hold of the brimstone and salt-pe∣ter, it fired with a sudden flash, and violently blew up the stone. The cunning Chymist, guessing which of his in∣gredients it was that produced this effect, never left till he found it out: then taking an iron pipe he crammed it full of the said ingredient, together with some stones; and putting fire to it, he saw that with great furie and noise it discharged it self. Soon after, he communicated this his invention to the Venetians, who having been of∣ten vanquished by the Genowaies, did, by help of these bombards or gunnes, give them a notable discomfiture: which was in the year•…•… of our Lord 1380, as Bucholce∣rus writeth in his chronologie, saying, Hoc tempore BOMBARD Ae ad hominum perniciem inventae sunt & excogitat•…•… à Bertholdo Nigro Chymista, & (ut quidam volunt) Monacho Germano. Wherein we see that he calls them bombards invented for the ruine of men. For by these (saith he) it comes to passe, that now (in a manner) all the force of the footmen, all the splendour of the horse, and all right warlike power, doth shame∣fully cease, lie dead, faint, and dull. Polydore also saith,* 1.958 that of all other instruments which ever were devised to the destruction of man, the gunnes be most devilish. In which regard (sith he was not well instructed con∣cerning

the Almains name that invented them) he ad∣deth yet thus much more, saying, For the invention he re∣ceived this benefit, that his name was never known, lest he might for this abominable device be cursed, and evill spoken of as long as the world remaineth. And in the continuation of Carions chronicle, by q 1.959 Caspar Peucer, it is also said, that about the beginning of Wanceslaus his reigne That raging kinde of engine and tormenting torture (which from the sound we call a r 1.960 bombard) was found out by a Monk, the devil being the chiefest enginer or master-workman. For it was their care, that seeing the authoritie of idle super∣stitions should decline and fade by little and little, (which through these authors had bewitched the mindes of mor∣talls, and cast them into eternall destruction) this might therefore succeed, by them, the same authours, as another kinde of mischief, which should rage against their bodies, as that other had done against their souls. To this purpose Peucer. And indeed an experiment of his speech we then beheld, when the upholders of that tottering king∣dome would have traiterously tried to have * 1.961 sent at once, even all the peers of this our land piece-meal into the aire. But he that keepeth Israel shall neither slumber nor sleep. The Lord himself was our keeper, so that their sulphureous fire could neither burn us by day, nor s•…•…are us by night: although Faux were taken the night be∣fore, among the barrells, and wished that then (sith he had done so much, and could do no more) his match with fire had toucht the powder.

Oh never let the mem'rie of that day Flie from our hearts, or dully slide away. God thought on us, that we remembring this, Might think on him whose hand defendeth his.

But whither am I transported now? These foure, al∣though they be the principall kindes of salt digged from the ground, yet there be other also: amongst which,* 1.962

those Spanish mountains would be remembred, where there is a salt cut out, and drawn as stones are out of a quarrie; in which place it afterwards increaseth, and filleth up the gap with more salt again. Du Bartas calls this the brine-quar-hill in Arragon.

And as for Salt digged out of waters or watrie places,* 1.963 or not digged from under ground, it is thus caused; name∣ly, by the heat of the sunne percocting those waters which are extreamly salt. For when salt waters are throughly concocted by the sunne, they are so dried, congealed, and thickened, that in their shores, by their banks, and often upon their very surfaces or superficies, they render liberally good store of Salt. Thus in the summer time is the Tarentine lake (of which Plinie* 1.964 speaketh) turned into •…•…alt: the salt being in the surface of the waters, to the depth of a mans knee. So also in Sicilie, in the lake Coranicus. And in some rivers, the water is known to runne underneath in its ordinary course, whilest the uppermost part is turned into salt: as about the Caspian * 1.965 straits, which are called the rivers of salt; and also neare the Mardi and Armenians, whose countreys are in Asia.

But leaving these, I come to the second kinde of Salt,* 1.966 which is artificiall and made, or boiled salt. For although the matter be naturall, yet the making is by art. From whence it comes to passe, that of one and the same salt water, this man will boil better Salt then that man; and he then another. Yea, some, out of water lesse salt, will boil and make better Salt, then others out of fountains more salt.

Many be the places where they make Salt after this manner, by boiling of salt water: neither is this king∣dome of ours destitute of such fountains or wells. For at the towns called the Witches in Cheshire, there is a bri∣nie water, which by boiling is turned into white Salt.

And the same water is said to be as good to powder any kinde of flesh, as brine: for within 24 houres it will pow∣der beef sufficiently. A great blessing of God to raise up such springs for our use so farre within the land: as also an evident argument, that the Sea is made salt by the substance of the ground; of which I have spoken my minde already.

And here unto all this, I could adde the necessitie of* 1.967 Salt; which is such, that we cannot well live without it: and therefore it is the first thing that is set on the table, and ought to be the last taken away; according as one translateth out of Schola Salerni, saying,

Salt should be last remov'd, and first set down At table of a Knight, or countrey clown.

This, I confesse (as pertinent) might be added; but it is now high time to put a period to the discourse of this dayes work. Take the rest therefore, all in one word; and then it is thus,

The eve and morn conclude the third of dayes, And God gives to his work deserved praise.

CHAP. VII. Concerning the fourth day; together with such things as are pertinent to the work done in it.

Sect. 1. Being as it were a kinde of entrance into this dayes work, which treateth of the starres and lights.

THe structure of the earth being adorned with herbs, trees, and plants, in the third or former day; Moses now returns to shew both how & when God beautified the heavens; bedeck∣ing that vaulted roof with shining lights and beauteous starres: which like glittering saphires, or golden spangles in a well wrought canopie, do shew the admired work of the worlds brave palace.

And seeing this was not done before the sprouting of the earth, it may well be granted that they are but fool∣ish naturalists who will presume to binde Gods mighty hand in natures bands, and tie him so to second causes, as if he were no free or voluntarie agent, but must be al∣wayes bound to work by means.

And again, the Text declareth that the sun, moon, and starres, were all unmade before this present day: and yet it saith there was light before. But it was then a dispersed shining, and now united to these bright lamps of heaven: that that riding, and they running like fierie chariots,

might not onely rule the day and night, but also distin∣guish the better, and more harmoniously, the dayes from nights, seasons, weeks, moneths, and yeares; and not onely so, but be also for signes of something else.

Also, God made them, saith the Text. See then the fol∣ly of those who make them gods▪ and vainly do adore them. For let it be observed, that although the sunne and moon be called the greatest lights, yet if they be worshipped, they are abused to the greatest darknesse: and they that deifie them, may damnifie themselves by being as blinde as the heathen Gentiles, and as super∣stitiously addicted as some (of old) amongst the Jews; whose answer to the Prophet Jeremie was, that they would not do according to his teaching, but follow ra∣ther the desperate bent of their own bows, in worship∣ping the moon as Queen of heaven. As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto thee. But we will certainly do whatso∣ever thing goeth forth cut of our own mouth to burn in∣cense to the * 1.968 Queen of heaven, and to poure out drink∣offerings unto her, as we have done, we and our fa∣thers, our kings and our princes, in the cities of Iudah, and in the streets of Ierusalem. Of which they give this reason: For then (say they) we had plentie of victuals, and were well, and saw no evil, Jer. 44. 16, 17. By which last words it well appeareth, that it was fear, as much as any thing else, which made them thus advance this practise. And truely fear is an effect proceeding from the nature of superstition, and so farre prevailing, that it will there make gods, where it doubteth most of danger: as the Egy∣ptians did, in making fortune a goddesse. For they kept an annuall feast in honour of her deitie; giving thanks for the yeare which was past, and earnestly imploring her favour for the yeare to come. It was Plu•…•…archs ob∣servation, that the superstitious alwayes think the gods

readie to do hurt. By means whereof he accounteth them in worse case then malefactours or fugitives, who if they once recover the Altar, are there secured from fear, where neverthelesse the superstitious are in great∣est thraldome: And from hence arose that ancient say∣ing, Primus in orbe deos fecit timor: And hence it also was that the heathen, in institution of their sacrifices, did of∣fer as well to all their gods that they should not hurt them, as for any help they expected from them. An ex∣ample whereof we have again among the poore silly Indians, who sacrifice their children unto the devil at this very day, because they be mainly afraid of him. And of old (as it is storied) we have the example of Alexander Magnus, who sacrificed to the sunne, moon, and earth, that thereby he might divert the evil luck, which (as he feared) was portended by an Eclipse but a little before. And the Jews did not onely burn incense to the Queen of heaven, but offer up cakes unto her al∣so, as in Jer. 7. 18. From which kinde of idolatrie Job did thus acquit himself, saying, If I have beheld the sunne when it shined, or the moon when it walked in brightnesse: or if my heart hath secretly enticed my mouth to kisse my hand unto it, or by way of worshipping it: then this were ini∣quitie that ought to be punished, chap. 31. verse 26. It ought indeed to be punished, because God Almightie had forbidden it; as in Deut. 4. 19. Beware lest thou lift up thine eyes to heaven, and when thou seest the sunne, and the moon, and the starres, even all the host of heaven, should∣est be driven to worship and serve them, which the LORD thy God hath divided unto all nations under the whole hea∣ven. And in Jerem. chap. 10. vers. 2. Learn not the way of the heathen, and be not dismaid at the signes of hea∣ven: for the heathen are dismaid at them: Which is, as if it should be said, The way of the heathen is to worship their gods with a servile fear, and attribute divine ho∣nour

to the creature. But you which are my people, do not you so: for God willeth not that the works of his hands should be worshipped. Or thus, He there teacheth them to have their trust so firmly fixed on him, that what disaster soever the heavens in the course of nature should threaten unto them, they ought not to fear it. For, Astra regunt homines, sed Deus astra regit.

And again, Moses in the text calls the sunne and moon two great lights: the greatest of which (even the sunne it self) seemeth to our eyes but little, and yet by rules of art is found * 1.969 farre greater then the earth; that thereby we may learn not to trust our senses too much in hea∣venly things.

Last of all, let me prevent a question. The moon is lesse then any starre: For Tycho makes Mercury but 19 times lesse then the earth; whereas the moon is lesse by 42 times: how then can the moon be called a great light, seeing her bodie is no bigger? Take this * 1.970 answer; The sunne and moon are called great lights, partly from their nature & effects; because they give more light then other starres. The sunne appeareth alone in the day, not because he is alone, but because through his exceeding brightnesse the other starres cannot be seen. The moon also in her brightnesse obscureth many starres; and being more beautifull then any other, hath worthily the chief* 1.971 preheminence in ruling the night, as the Scripture speaketh. Or thus, They be called great lights (say some) according to the custome of the Scripture, speak∣ing according to the capacitie of the simple: for in out∣ward appearance they are the greatest. And yet as great as the greatest is, if one should go about to perswade the vulgar that the earth is of a farre lesse circuit, they would scarce beleeve it; making the sunne of the big∣nesse of some wheel, and the moon as much in compasse as the breadth of a bushel: howbeit * 1.972 S. Ambrose gives

sensible and apparent reasons of greatnesse in the sunne and moon, even by daily experience. For first, they ap∣peare of like quantitie to all the world, whereas herds of cattel being espied farre off seem as ants, and a ship discerned farre in the seas, seemeth no bigger then a fly∣ing dove. They shew of the same greatnesse in India, & in England. They enlighten all parts of the earth alike, and appeare the same indifferently to all; and therefore must needs be of an extraordinarie bignesse. And se∣condly, as soon as the sunne ariseth, all the starres are hid; which shews his greatnesse. And further, if the sunne were not of such greatnesse as Artists give unto it, how could all the world be enlightned by it?

Sect. 2. Of the Matter, Place, and Motion of the Starres; with other like things which are also pertinent.

Artic. 1. That they consist most of a fierie matter, and are cherished by the waters above the heavens.

BY Heaven and Earth, which Moses saith were created in the beginning, we are to understand all and every part of the whole Universe: whose matter was created at once, and made as it were the store∣house for all things else; as alreadie in the first dayes work I have declared. Howbeit some contend, that the starres and lights of heaven were not made out of any matter either of the earth, or the waters, or of heaven, or any thing beside; but immediately out of no∣thing. Which certainly is scarce agreeable to the whole scope of creation: For, in the beginning, the matter of all was made. And perhaps, as it was proper to the

earth to bring forth herbs, grasse, and trees, at the com∣mand of God in the third dayes work; so also (per∣haps) it was as proper to the heavens, in some sort, to afford the matter of the luminaries and otherstarres, as soon as God said, Let there be lights in the firmament of heaven. And herein those Philosophers were not much amisse, who defined the starres to be the thicker part of their orbs. Yet neverthelesse not so to be followed, as if the heavens afforded any solid orbs; unto which, as the knots in a tree, or the nails in a wheel, or the gemme in a ring, the starres are joyned. For besides that which I have alreadie spoken of the whole space within the concavitle of the firmament, viz. that it is but aire; yet purer and purer the higher we climbe: which I proved in the second day, both by opticall de∣monstration, height, consumption, and motion of Co∣mets, with the like; besides that (I say) there be other reasons also to declare it. For not onely certain Poets have confessed as much, calling the Skie Spirabile coeli numen, as we reade in Virgil; or a Liquid heaven, as Ovid tells us▪ saying, Et liquidum spisso secrevit ab aëre coelum: nor yet is it confirmed by the testimonie of Plinie alone, who followed herein the opinion of ancient Philoso∣phers; but even reason also and exquisite modern ob∣servations have made it plain. For suppose there were solid orbs, or that this concave were not filled with li∣quid aire, would it not follow that there should be as it were penetratio corporum, or that one Sphere should cut another in sunder? Questionlesse it would. For the Planets move so up and down that they often enterfeir and cut one anothers orbs, now higher, and then lower; as Mars amongst the rest, which sometimes (as * 1.973 Kepler confirms by his own and Tycho's accurate observations) comes nearer the earth then the Sunne, and is again eft∣soons aloft in Iupiters sphere. And doth not Tycho's

Hypothesis and Systema of the world make it also plain, that the sphere of the Sunne must be interfected by the orbs of Venus, Mars, and Mercury? which could not be if the heavens were impenetrable, or differed toto genere from this soft aire wherein we live and move. And now see this figure, framed according to Tycho's demonstration.

[illustration]

Thus Tycho describeth the wayes and situations of the Planets. The starres therefore move in the heavens as birds in the aire, or fishes in the sea, and the like: yet so, as their bounds are set; which with great regularitie, to the admiration of their Maker, they constantly come un∣to, & depart away from, in their appointed times and de∣termined orders; and therefore said to be set in the firma∣ment

of heaven, vers. 17. those of the fixed ones being as equally distant one from another, now, and at this ve∣ry day, as at the first, when God Almightie made them: and those of the wandring ones as constant in their cour∣ses, as ever yet from the first time they began to move. Whereupon saith Tycho, Semper judicavi naturalem mo∣tûs* 1.974 scientiam, singulis Planetis congenitam, vel potiùs à Deo inditam esse, quâ in liquidissimo & tenuissimo •…•…there cursûs sui normam regularissimè & constantissimè obser∣vare coguntur. Yet neverthelesse we may not think that therefore they are living creatures, animated with a soul, and endued with life and reason; but rather, and in very deed (as even now I said) let this be an argument to shew and declare the admired wisdome of their Ma∣ke•…•…: according to that of David in the 19 Psalme, Coeli enarrant gloriam Dei, The heavens declare the glorie of God, and the firmament sheweth his handie work. For, The sunne cometh forth as a bridegroom out of his chamber, and rejoycath as a giant to runne his course. And yet again it is a thing very probable, that those amongst the Iews who made cakes for the Queen of heaven, who burnt incense to the Sunne, Moon, Planets, and host of heaven, who dedicated horses and chariots to the Sunne, did not onely do it because they worshipped them as gods, but also because (like * 1.975 some amongst the Philosophers, and others amongst the * 1.976 Fathers) they thought them to be living creatures. Sure we are that Moses puts them not into his catalogue amongst such creatures as he reckon∣eth to have life: and therefore who will say they live?

They may move, and yet be inanimate; as fire, which is of power to move, waste and consume: aire inclosed is able to shake the earth: water carrieth ships, boats, and barges; flows this way, and that way, yet is no living creature, hath no soul, minde, or reason.

Also, it may be granted that they are daily nourished

by vapourie humours, and are (as it were) fed by such kinde of food; yet no living creatures. For no man will denie a transmutation of the elements, but rather easily grant that they one nourish another for conservation of the Universe: And in such a kinde, or not farre differing, it is that the stars may be nourished by watrie humours, and have their beams made wholesome to the world, although they be no living creatures. All which may be* 1.977 seen more largely proved in Lydiats Praelectio Astrono∣mica: where having discoursed of the matter of the heavens and starres, as also of the portions and transmu∣tation of the elements, he proveth that there is such a penurie of water here below, that it cannot be supplied (ad mundi, non dicit aeternitatem, sed diuturnitatem, propter inaequales elementorum transmutationes) not supplied without the consumption of the aire, were not the wa∣ters divided. The one part whereof is circa mundi me∣dium; from whence may be had in readinesse alwayes that which is sufficient to water and fructifie the earth, and leave a place for habitation. The other circa mundi extremum, as in a great treasure and plentifull store∣house, from whence (per mediam aëris naturam) both the starres are cherished, their beams made wholesome to the world, and also the expense of these lower waters salved in what is needfull: for the earth, as a bad deb∣ter, either sends back none, or little of that which it borrowed, not being easily turned into any other ele∣ment. From whence (saith he) we may answer that question amongst the ancient Ethnick Philosophers, mentioned by Plutarch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Unde nu∣triatur mundus.

And indeed for mine own part I also think, that the starres are of such a nature or substance, that (in their kinde) they stand in need of daily sustentation, like a lamp which can burn no longer then the oyl lasteth

which ever feeds it. For the heavens are subject to change and alteration; neither is there any necessitie compelling us to attribute a quintessence to either of them (especially seeing we are certain that the world is not eternall) but that we may as well and as probably grant them to be of the same nature with the elements; as formerly I have related. Which being granted, I sup∣pose them to be chiefly of a fierie nature: and this (per∣haps) they took from the * 1.978 highest part of the aire, in the supream height of heaven, which reacheth to the utmost extent of the out-spread firmament. For there is that which we call the Elementarie fire; there, I say, and not in a lower place: although Aristotle would have it in concavo lunae, or next under the orb of the moon; of which see more in the second dayes work.

And herein I do willingly also embrace the opinion of Plato, that the starres for the most part are fierie: yet so, as they in some sort participate also of the other ele∣ments; that thereby their bodies may be (as it were) glewed together, and firmly concreted into a durable lump: differing no otherwise from a Comet then ice doth from crystall, or a cleare solid gemme from bright brittle glasse. An experiment whereof we have in that new starre of Cassiopea's chair; which, because it was of a more solid composition then ordinarie comets, and of a nearer nature to the matter of the continuing starres, did therefore appeare like one of them, & lasted a long while with them before it was extinguished: for had it not been exalted to a great perfection and solid composition of the parts, it had been gone, extinct, and vanished, a long while sooner. And in granting to them something of every element (although their greatest portion, especi∣ally in the sunne, be fierie) it comes to passe that they have differing qualities: of which see more afterwards in the Astrologicall part of this dayes work. Neither

shall I need to stand upon it as a thing necessary for me to prove, whether they make warm the aire and us by any heat which is formally in them, or by the attrition made with their beams. Onely know, that it is hotter in summer then in winter, because when the beams of the sunne come nearest to a perpendicular trajection, their heat is the greater, because their reflexion is the stronger.

But leaving this, give me leave to proceed, and to pro∣secute more fully the matter in hand, that thereby I may shew my meaning now more clearely concerning the daily nourishment of these bright heavenly lamps. For (as hath been said) seeing their chiefest matter is of that nature of which it appeareth to be, they must of ne∣cessitie be nourished out of some store-house or other; otherwise the world comes to decay, & impavidum feri∣ent ruinae, and the very ruines will strike him who fears it not. For satisfaction therefore in this, it cannot be amisse to remember the opinion amongst sundry of the ancient Philosophers, who said the truth, and yet erred in declaring it: as Cleanthes, who allowed the matter of the sunne to be fierie, and that it was nourished by hu∣mours attracted from the ocean. Also Anaximander and Diogenes, after whom Epicurus, and the Stoicks, thought in like manner, that the sunne was nourished by waters: and lest it should perish through any defect of aliment, they fondly supposed that the oblique motion which it had from one Tropick to another, was to finde out moist humours, that thereby it might live perpetually. Now these things very worthily were held by Aristotle to be ridiculous and absurd; as in the second book of his Me∣teors, at the second chapter, is apparent. Yet never∣thelesse succeeding times did in a manner pitch still up∣on the same tenents, and would not onely have the sunne and rest of the Planets, but even all the other starres nourished by vapours and watrie humours, as

well as they. For amongst others, it was Cicero's opinion in his second book De natura deorum; making the sea, and waters of the earth, their daily store-house. See al∣so Seneca in his 6 book and 16 chapter of Naturall que∣stions; and Plutarch in libello de Iside; and Plinie in his Naturall historie, lib 2. cap. 9. whose words are these, Sydera verò haud dubiè humore terreno pasci, &c. These indeed spake the truth, but (as I said before) they erred in declaring it. For it is nothing probable, neither may it be granted, that all the seas, or waters in the world, are able to afford moisture enough for such a purpose.

And therefore smile I at those fable-forgers,* 1.979 Whose busie-idle style so stiffly urges The heav'ns bright Saphires to be living creatures Ranging for food, and hungry fodder-eaters; Still sucking up (in their eternall motion) The earth for meat, and for their drink the ocean. Nor can I see how th'earth and sea should feed So many starres, whose greatnesse doth exceed So many times (if starre-divines say troth) The greatnesse of the earth and ocean both: For here our cattell in a moneth will eat Sev'n times the bulk of their own bulk in meat.

Wherefore be pleased to call to minde what was for∣merly mentioned in the second day, concerning the wa∣ters above the heavens, set apart from these below by the out-spread Firmament: but how it is that there they are, and that the out-spread Firmament is able to up∣hold them, let the alledged reasons in the foresaid day be again remembred. And then observe, that these wa∣ters were certainly separated for some purpose: for Deus & Natura nihil faciunt frustra; God and Nature make no∣thing in vain. He made all things in number, weight, and measure, * 1.980 saith Solomon; so that there is nothing which was not made for something. I do therefore consent

again to those who † 1.981 suppose that these waters do daily nourish and cherish the starres; thereby also so temper∣ing and ordering their beams, that they may remain wholesome to the world; turning also and attenuating those drops, with which they are cherished, into thin aire: and so doing, nature is kept from perishing before her time.

Neither let it seem strange although the starres be granted to consist most of a * 1.982 fierie temper, that there∣fore they cannot be cherished by watrie humours: for it is certain that fires are endued with sundry qualities or forces, according to the divers mixtion of matter, or di∣vers disposition of the subject. From whence it comes to passe that a bituminous flame is not quenched, but nourished in water; and the fire of lightning is said to burn the fiercer when we strive to quench it. These wa∣ters therefore, sweating (in the likenesse of thin va∣pours) through the utmost extent, or roof of the out∣spread Firmament (which was made strong by stretching out, and by which they are upholden) do both supplie that decay of aire which otherwise would be, and also do so temper and cherish the diuturnitie of the starres, that thereby they shall continue untill the end of the world. Elementorum transmutationes (saith * 1.983 one) sunt inaequales, ergò & proportiones; ac majores quidem eorum, quae faciliùs transmutentur in alia: & hoc ex necessitate, non dico ad mundi aeternitatem, sed diuturnitatem. Aqua autem multò magìs mutatur in terram, quàm terra in ip∣sam: & aër hoc aquae damnum, sine maximo sui dispendio, resarcire nullo modo potest nisi ab aquis supercoelestibus. And (perhaps) the daily wasting of these waters may be the cause that the world is perceived to have a succes∣sive declination, and to grow old as doth a garment; un∣till at the last, age (for want of matter to keep an harmo∣nious transmutation in the conservation of it) shall (ac∣cording

to the determined purpose of Almighty God) suffer it to end, as being worn out, and little able to con∣tinue any longer. Which, when it shall be, or how he intendeth to shorten it, rests onely in the secret counsel of the holy Trinitie: the divine word neverthelesse testi∣fying, that (as tokens before it) there shall be signes in the* 1.984 sunne and the moon, in the heavens and starres. For the starres shall fall from heaven, and the powers of heaven shall be shaken. Cadent de coelo stellae (saith * 1.985 one) non rati∣one substantiae, sed lucis; quia lumen suum retrahent; & ob∣scurè reddent. Which saying agrees directly to my mean∣ing, when I speak of the waters wasting. For as the ele∣ments before, from time to time, have suffered a trans∣mutation, and shall now begin to devoure one another: so the starres shall fade, and (perhaps) be weakened in their qualities, by having the lesse powerfull elemen∣tarie part in them turned by the more powerfull; or if not so, yet much altered by that sensible decay in the waters above the heavens.

And thus, though I differ from Aristotle and the Peri∣pateticks, yet I have not much declined from the paths of other ancient Philosophers, or from the steps of Plato: in which, how farre (in my judgement) we may follow the Academicall sect, the Stoicks, and those of Epicurus, hath been related. Howbeit I leave all free to the more judicious; though for mine own part I think thus of the worlds Systema. Let therefore those of the adverse part pitch their censure with the more favour: and so I pro∣ceed to the following articles.

Artic. 2. Of their order and place in the skie: and how it comes to passe that one starre is higher then another.

HAving already shewed that the whole concave of the heavens is filled with no firmer matter then soft

and penetrable aire, and that the starres have no so∣lid orbs to uphold and move them, it may not unfitly be questioned how they should hang in such a weak yeelding place, and yet (according to their times) keep such severall certain distances one from another, as we see they do.

To which, perhaps, some would answer, that every starre, in respect of his either more or lesse fiery qualitie, doth either more or lesse ascend from the centre; and so, according to his gravitie or levitie, rest naturally higher or lower as in his proper place: the aire having a like power in the upholding of fiery bodies, which the wa∣ter hath in carrying of airie bodies. For as a piece of Brasill, or Lignum vitae, will sink lower into the water then some lighter kinde of wood wherein there is more aire: In like manner that starre which hath most of his matter from the more grosse elements, takes his place in the lowest room; whereas the lighter ones are naturally seated higher. And indeed this is an answer which would serve the turn and bear out the matter well enough, if there were no starres but those which we call the fixed starres; for they are never observed to be higher or lower, but alwayes of one and the same di∣stance from the centre. But seeing there be Planets likewise whose distances are unconstant, and whose places are at some one time farre more absent from the earth then at some other; nay, Mars is sometimes nearer then the sunne: seeing it is so (I say) their gravitie or levitie cannot absolutely be the cause: but rather ought this to be referred to that infused force which his hand first gave them who placed them there. For as the Sea being stirred by the moon to a loftie flux, and having lifted up his rolling waves above the neigh∣bouring banks, would in all probability overflow the earth, if the Almightie had not infused it with some oc∣cult

qualitie, saying, Hitherto shalt thou come, and no further; as we reade in Job: So likewise the starres would not keep their high and low places at certain infallible times so as they do, and be so orderly in their motions as they are, were it not from the power first put into them when they were placed in the firmament: of which I spake but a little before, when I shewed they were no living creatures. For conclusion therefore, I like well of the former reason if it be referred to the fixed starres; but as concerning the Planets, we see that it holdeth not in all and every part, nor yet is absolutely found sufficient. And yet for further satisfaction of the curious, let it be supposed that the aire is ever thinnest in that place whereunto the sunne is nearest: so that though the Pla∣nets naturally have but one place, yet accidentally they may be found either higher or lower▪ according to their approaching to or from the place of the sunne; like as may be seen in one and the same weight, if it be proved how unequally it will sink in divers waters, and in wa∣ters of a differing thicknesse. Of which reade more in M^r Lydiat his Praelectio Astronomica, in the fourth and eighth chapters. But in the mean time, & ever after, ad∣mire the wisdome of thy Maker, and praise his holy name: For he hath so done his marvellous works, that they ought to be had in perpetuall remembrance.

O never let these works forgotten be: Their art is more then humane eyes can see.

Sect. 3. Of the offices given to the Sunne, Moon, and Starres, in the day of their creation.

Paragr. 1. Shewing that their first office is to shine upon the earth, to rule over the day and night, &c.

Artic. 1. Of light, what it is: and whether the Sunne be the onely fountain of light.

THe former part of my discourse hitherto in this dayes work, was chiefly founded upon these words, Let there be lights in the firmament of heaven; and upon these, And God made the starres also. But now I come to speak of their offices: The first whereof is that exquisite one above the rest; I mean their bright and radiant shining, by which the dismall clouds of foggie dark∣nesse are daintily devoured, and the sweet comelinesse of the worlds ornament made apparent. For without light all things would appeare like the face of hell or hor∣rour, and each parcell of the worlds fabrick lie buried in black obscuritie, & dismall squalour. Whereupon one speaketh worthily, saying, that amongst those * 1.986 qualities subject to sense, there is none more fit to shew the due decorum and comely beauty of the worlds brave stru∣cture, none more fit then light. For where it spreads it self (either above us, or below us) all things are then en∣compast with such a splendour, as if a golden garment were dilated over them, or curiously put upon them. Let it not then be ashamed to shine & shew it self to the praise of him who made it; For, Praise him sun and moon: praise him oh ye stars and light, was Davids song. But to proceed.

Authours make a difference between Lux and Lumen.

It is called Lux as it is in the fountain, that is, in a bodie which is lucid of it self; as in the sunne: so saith Zanchius. But it is Lumen as it is in some Medium, that is, in cor∣pore diaphano, as is the aire, or water. Lumen enim nihil aliud est quàm lux, lucisve imago, in corpore diaphano. From whence may be gathered, that that primarie light, which we comprehend under the name of Lux, is no other thing then the more noble part of that essence which is either in the sunne, moon, or starres: and so far as a corporeall substance may be given to fire, it may be also attributed to that which is properly called light; be∣ing in and of those lamps of heaven which were made ex primava luce chiefly, and so came to appeare of a fiery colour. Whereupon Patricius, writing against the Peri∣pateticks, saith, Lux est essentia stellarum. Nihil enim aliud flamma quàm lumen densius; & lumen, non aliud quàm flamma rarior. Calor quoque, non aliud quàm ignis rarefa∣ctus atque diffusus; & ignis, non aliud quàm calor densatus, sive lux compacta. Take therefore my meaning rightly, lest I be supposed to be much mistaken.

And again, concerning Radius, which is a Beam or Ray, it is no primarie light neither: but rather (as Patricius also writeth) it is Fulgor à Luce exiliens in rectam & acu∣tam figuram, seu in modum Pyramidis & Coni promicans. To which, Scaliger is affirming; saying, Lux est alia in cor∣pore lucido, ab eo non exiens; & alia à corpore lucis exiens, ut Lumen & Radius. And Zaharel also saith, Lux, alia est pro∣priè dicta in astris ipsis; alia, à luce producta in perspicuo. Whereupon I cannot but be perswaded, that light in it self, properly & primarily taken, must be an essentiall pro∣pertie; as formerly I have related: but to the aire, or other things enlightned by it, it is an * 1.987 accidentall quality ap∣proved of God as good, both to himself & the future crea∣tures. For although it be commonly said of compound things, that they are such as we may distinguish of them

in ipsam essentiam susceptricem, & in eam quae ipsi accidit qualitatem: yet here the case proves otherwise; because the sunne and starres have susceptam semel, secúmque immixtam lucem. And again (as saith Theodoret) Lucem quidem condidit ut voluit. Quemadmodum verò firma∣mento aquas divisit, ità lucem illam dividens ut voluit, lu∣minaria magna ac parva in coelo collocavit.

And as touching the brightnesse of the starres, the sunne may well be called Oculus mundi, The eye of the world. For he is indeed the chief fountain from whence the whole world receiveth lustre; shining alone, and enlightning our whole hemisphere, when all the other starres are hid. From whence some Philosophers and Astronomers have been of opinion that the fixed starres shine not but with a borrowed light from the sunne. Plutarch, in his 2 book and 17 chap. of the opinions of Philosophers, saith that Metrodorus, and his disciples the Epicures, have been of this minde. But according to the mindes of the best authours, and nearest equipage to truth, the starres are called lights, as well as the sunne and moon; although there be a difference between them, either of more or lesse. For Paul distinguisheth between* 1.988 the starres and sunne, non privatione lucis, sed tantùm gradu. And when God said, Let there be lights in the firmament of heaven, he made not the sunne alone, but the sunne, moon, and starres: the light in the starres be∣ing in very deed darkened by that in the sunne; which doth but differ in degree from that in them: Whereup∣on it is that the starres shew themselves by night onely when the sunne is hid, or in some deep pit whither the sunne-beams cannot pierce. If therefore we cannot see them, Id non solis, non stellarum culpâ fit, sed oculorum nostrorum hic est defectus: ob solaris enim luminis copiam ac vigorem debilitantur.

Also, some adde their influences; as that of the Little

dogge, the Pl•…•…iadas, and others, being plain testimonies of their native light: For if they had not their proper and p•…•…culiar light (being fo farre distant from the inferiour bodies) it is thought they could not alter them in such sort as they sometimes do: and evermore the further they be from the sunne, the better and brighter we see them.

And as for the diversitie of their influence, the differ∣ing qualitie of the subject causeth this diversitie. So that though this light, for the first three dayes, was but one in qualitie, it came to have divers effects as soon as it was taken and bestowed upon the starres and lights. And (perhaps) as there is in them the more of this fire, the •…•…otter is their qualitie: but little fire, and more water, the moister and cooler; and so also, the more earthy substance, the darker.

Neither do I think that we may altogether exempt* 1.989 the moon from her native light. For although she shi∣neth to us with a borrowed light, yet it is no conse∣quence to say, she hath therefore no own proper light. There is (saith Goclenius) a double light of the moon; Proper, and Strange. The Proper is that which is Homo∣geneall to it self, or lux congenita, a light begotten toge∣ther with the moon, and essentiall to it, although it be but weak. The other is that which it borroweth from the sunne; as is seen in eclipses & monethly revolutions: For she is one while full, another while hid; one while horned, another while half lightened; which is but in respect of us, who cannot see what light she borroweth, but as she approacheth from the sunne: for otherwise she is half lightened alwayes. Or (if you please) consi∣der it thus, that as a well polished Mirrour transporteth the light of the fire, or the sunne, against a wall or a floore; so the moon receiveth her light from the sunne, and reflecteth it in the night upon the earth: for the

sunne, being then absent, gives an abundant and free leave to see it. And again, as in a Mirrour, which hath behinde it his foil of lead scratched and torn, a man may perceive certain spots; So in the moon, because her bo∣die* 1.990 is in some places rare and transparent, and in other places massie, thick, and solid, there appeare certain Maculae or blemishes: for those places and parts are not of a fit temper to reflect the light of the sunne.

But if it be so in the moon, why may not the other starres shine likewise with a borrowed light as well as she?

I answer, Because we have not the like reasons to de∣clare it. Neither is it like (saith Patricius) that that un∣measurable companie of fixed starres in the highest part of heaven (which is so much more noble then the place of the sunne, by how much it comes nearer to the Hea∣ven of heavens) should shine but by the light of the sunne: For neither in them, nor in any other of the Pla∣nets, doth any man see a waxing and waning of light; nor yet are they ever eclipsed, but shew alwayes of one and the same brightnesse: and therefore it is not the same reason between the moon and them. Perhaps, if their bodies were composed in the same manner with the bodie of the moon, or had the like proportions and tem∣peraments that she hath, it might be so▪ but her lownesse shews her gravitie; and her gravitie her soliditie; and her soliditie shews, not onely her own light to be weak through a want of that fierie matter, or lux primaeva, which is in the other starres in a differing degree, but also her aptnesse for reflexion is declared to be such, as she may well shine by a borrowed light.

Howbeit I do also think that the starres have aliquid lucis alienae, which they receive from the sunne. To which Patricius also assenteth (as he is mentioned by * 1.991 Casman in the first part of his Astrologie) saying, Tri∣buit

quidem omnibus, sed lucere nequaquam facit. Nam & ipsa flammae sunt, & suâ essentiâ lux sunt, non minùs & suis viribus lucere possunt, & lucent. Sed lumen suum eis sol addit, lucémque eorum reddit lucidiorem. Lucem ergò eis non indit, sed insitam adauget: meaning that the sunnes light inereaseth the light of the starres, making it the brighter and the clearer: which must be understood of them, so long as they are at a convenient distance from the sunne. For if they be too neare, either the lesser light is obscured by the greater (as is seen in the Planets, being often hid by the beams of the sunne) or else such a dark starre as Mercurie, will with the losse of his light shew us his dark bodie, which sometimes happeneth, being then seen as a spot in the sunne: For if you take Mercu∣rie in his best hue, he hath but a cloudie countenance, and a leaden look; which therefore argueth that he hath a thick bodie and little light: of which I shall need to say no more.

Artic. 2. Of the twinkling of starres, or vibration of their light.

THe twinkling of the starres is the vibration or trem∣bling of their light. Or rather thus; It is when the light of any starre seemeth to tremble. For indeed, to speak properly, the starres themselves do not twinkle, as we think they do; but either from the trembling of the eye, or motion of the aire, this appearance proceed∣eth. For when the eye looks long at a sensible object whose brightnesse excelleth the sense, it then beginneth to faint, and being weak and wearie, is possessed with a kinde of trembling; and thereupon we think that the starre it self twinkleth. Also the Optick Masters confesse and prove, that the forms of the starres are compre∣hended

of the sight reflectly, and not rightly: that is, a right line drawn from the eye falleth not into the centre of the starre, but into the form of it reflected and re∣fracted in the aire to the sight. Now it is manifest, that as the aire hath one motion proper to it, which is up∣wards; so hath it another motion improper, caused by the revolution of the heavens every 24 houres, which draweth all the airie region about therewith: by which means the apparent form of the starres is distracted, seeming to cast forth sparkles, called twinkling. For if the bodie move wherein the form of the starre appear∣eth, it must be so: which we may well prove by a piece of silver in the bottome of a swift running brook, or by the reflexion of the starres seen in the same: for by the running of the water the reflected form is distracted, and as it were broken: and so it is likewise in the aire with the starres.

But may not this twinkling be seen in the Planets as well as in the other starres? I answer, that not alwayes, yet sometimes it may: and this is but when a watrie va∣pour is neare unto them, which is carried and tossed of the windes with a various motion: for then the forms of the Planets also being refracted in the said vapour, ap∣peare to the sight as if they twinkled. Now this is most of all perceived in the East at the time of their rising: whereupon it comes to passe that the common people* 1.992 have supposed they have sometimes seen the sunne dance, and as it were hop up and down; which, why some have attributed it to such and such dayes, is * 1.993 fabu∣lous: For this may be upon any day when the sunne meets with a fit portion of vapours at the time of his rising; and the other Planets may also in some sort sometimes shew it, when they have climbed to an in∣different height above the Horizon: which because it is not ordinarie, some have falsely supposed that the Pla∣nets

twinkle not at all. And again, let this be remem∣bred, that (if there be fit vapours rightly placed) Mars and Venus twinkle more then Saturn, Jupiter, and Mer∣cury: but otherwise this appearance is neither in Mars nor Venus, nor any of the rest.

Parag. 2. Of that other office which was given to the starres; viz. that they should be for signes, &c.

Artic. 1. That the starres are signes of future events; and that by their naturall qualities, they work upon the infe∣riour world, and all the parts of the same.

IF I should expound the words of Moses so nicely as some have done, the starres must then either signifie nothing in the course of nature, or else be for signes one∣ly of seasons (as Spring, Summer, Autumne, Winter) and of dayes and yeares. Which exposition doth cer∣tainly tie up the sense in too strait bands: For it is plain enough that Moses very positively setteth down as a di∣stinct office by it self, that they were made for signes: And then he proceedeth, adding therewithall, And let them be for seasons, and for dayes, and for yeares.

In consideration whereof, the sentence certainly must be divided.

And first let us observe out of it, that the starres, by a divine ordination, were set in the heavens to be for signes of future events: wherefore it is said, Let them be for signes.

Secondly, they were appointed to be (as it were) heavenly clocks, and remarkable measures, by their mo∣tions defining and discerning Time and the parts there∣of, as dayes, weeks, moneths and yeares: And therefore it is also added, And let them be for seasons, and for dayes,

and for yeares. Of which two offices I purpose to dis∣course a while; beginning with the first, as being most pertinent to this Paragraph.

And lest it may be thought that Moses his meaning is here mistaken by me, besides other things that I purpose to remember, I would have him compared with the Prophet Jeremie, in the 10 chap. at the 2 vers. where, when the Prophet commands the people that they should not learn the way of the Heathen, he calleth the starres (like unto Moses in this very text) The signes of heaven. From whence * 1.994 Melancthon gathereth, that the Prophet doth not onely name them signes, but also sheweth that they were set to be signes of portending something. For, Non ait Ieremias, nihil esse signa coeli; sed, A signis nolite timere. Imò cùm nominat signa, portendi aliquid affirmat. And Luther also affirmeth, in his com∣mentarie upon the words of Moses, Simpliciter lunam cum sole & stellis in firmamento coeli Moses dicit positas, ut essent signa futurorum eventuum, sicut experientia de Eclipsibus, magnis conjunctionibus, & aliis quibusdam Me∣teoris, docet. Which is, Moses plainly saith, that the moon, with the sunne and starres, were placed in the firmament of heaven that they should be for signes of future events, as experience teacheth us in Eclipses, great conjunctions, Me∣teors, and the like. To which may be also joyned the testimonie of learned Philo, alledged by S^r Christapher Heidon in his defence of Judiciall Astrologie. This man (saith he) was familiar with Peter the Apostle, and with Mark: and in divers places, but specially in his book De Mundi fabricatione, in his exposition of that in the 1 of Genesis, viz. LET THEM BE FOR SIGNES, he thus speaketh, saying, They were created, not onely that they might fill the world with their light, but also that they might be for signes of future things. For by their rising, setting, defections, apparitions, occultations, and other dif∣ferences

of motion, they teach men to conjecture of the event of things: as of plentie and dearth; of the growing up or de∣cay of creatures animate; of cleare weather and storms; of calms and windes; of overflowings and of droughts; of the quiet motion of the sea, and the boisterous times of waves; of the anniversarie changes of times, either when the Summer shall be tossed with tempests, or the Winter scorched with heat; or when the Spring shall be clothed with the nature of Autumne, or Autumne imitate the Spring. Yea (saith he) by these some have foreshewed when there should be a shaking or trembling of the earth, with infinite other things which have certainly come to passe, insomuch that it may be truely said, The starres were appointed for signes and seasons. Thus farre Philo: then which what can be plainer?

Neither are we to take them as bare, naked, and simple* 1.995 signes onely, but as causes also of worldly events: which whilest some have denied, what do they but runne mad with reason, and plainly oppose themselves to more then common sense? For it is certain that the same thing may be both a signe and a cause: a cause, as it worketh to an effect; and a signe, as, being presented to the sense, it leadeth us to the knowledge of the effect: And there∣fore when the starres are called signes, their causalitie is not excluded. Howbeit, in some things, when they work upon a subject not immediately but by accident, they be then occasions rather then causes.

But let me enlarge my self upon this discourse a little more: and because some have denied that the starres have any vertue at all, or that we ought to attribute no more power to them then to the signes at an Inne-keep∣ers post or tradesmans shop, I purpose to shew the vani∣tie of that errour as plainly as I can, both by Scripture, and also by daily experience.

And first for Scripture; Those oracles tell us that great

is the force and dominion which the starres have; heaven being the admired instrument of the glorious God, whereby he governeth the frame of this corruptible world. For had the heavens and starres no force at all, the Scriptures would never distinguish between the sweet influences of the Pleiades, and the binding ver∣tues of Orion: but the Scripture makes such a distinction: therefore the starres have their power. The minor is pro∣ved out of the book of Job, chap. 38. 31. where the words are these, Canst thou binde the sweet influences of Pleiades? or loose the bands of Orion? by which speech the Almighty doth not onely shew that the starres have their vertues, but also declare that their power and ver∣tue is such as no man on earth is able to restrain, unloose, or binde it: and here S. Austin also teacheth us, that God comprehendeth all the rest of the starres, by the figure Synechdoche, putting the part for the whole; which is an intimation that the rest have their severall vertues, as well as these. For further proof whereof see, concern∣ing some of the other, in Deuteronomie, chap. 33. 14. Of Ioseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious things brought forth by the sunne, and for the precious things put forth by the moon: where we see that the sunne and moon have power to thrust forth the fruits of the earth. And again, * 1.996 I will heare the heavens, and the heavens shall heare the earth: where see last of all, that the vegetation of the fruits of the earth dependeth not upon one or two con∣stellations, but upon the whole heavens.

Also were the starres and lights without power, the Scriptures would never tell us of their dominion over the earth: but the Scripture speaketh of their dominion: therefore they be not destitute of power and vertue. The minor is proved in Genesis, chap. 2. 1. and in the second

book of Kings, chap. 17. 16. and chap. 21. 3. and chap. 23. 5. and in Jeremie, chap. 19. 13. and in Zeph. chap. 1. 5. and in the Acts, chap. 7 42. For in all these places the holy Ghost calleth the starres, the host and ar∣mies of heaven; thereby amplifying the divine power of God by the force and power of these glorious creatures: and this also is further confirmed by that in the song of Deborah, Judg. 5. 20. where it is expressely testified that The starres fought from heaven, the starres in their courses fought against Sisera. Thus farre Scripture.

And now let experience also speak, that thereby they who will not frame their understandings to be taught by the one, but will seek for strange expositions, may be forced to yeeld and acknowledge the truth by compulsion of this other: in the front whereof, I cannot but remember the noble * 1.997 Poets saying,

Senselesse is he, who (without blush) denies What to sound senses most apparent lies: And' gainst experience he that spits fallacians, Is to be hist from learned disputations: And such is he, that doth affirm the starres To have no force on these inferiours.

1. As for example, when the sunne shifts his habita∣tion, how diversly are the seasons differing! insomuch that although the frostie beard of winter makes us trem∣ble and shiver through extremitie of cold, the warm lustre of the summers raies causeth us on the contrary to sweat and as it were pant through heat.

2. Also the terrible accidents that succeed eclipses may not be forgotten nor vilipended: for these testifie that the sunne, by his heat and light, quickeneth, after an admirable fashion, all earthly creatures, being as it were the sourse and conserver of vitall heat; and that the moon also hath a great power over inferiour bodies. For if it were otherwise, such lights coming to be hidden

from the earth, where there is a continuall revolution of generation and corruption, could not cause after their eclipses the nature of inferiour things to be so al∣tered and weakened as they are, both in the elements, and also in bodies composed of them.

3. And furthermore, who seeth not how orderly the tides keep their course with the moon? of which I have spoken in the third dayes work.

4. Also, it is an observation that seldome faileth, viz. that we have thunder and lightning in the summer time at the meeting of Mars with Jupiter, Sol, or Mercurie; and for the most part great windes, when Sol and Jupi∣ter, or Jupiter and Mercurie, or Mercurie and Sol, are in conjunction.

5. And again, the increase and decrease of bodies, or of marrow, bloud, and humours in the bodie, according to the increase and decrease of the moon, doth speak for that horned queen, and signifie that her vertue is not little. For as she fills with light, the marrow abounds in bones, the bloud in veins, the sap in trees, the meat and moisture in the oister, crab, and creafish.

6. Moreover, experience also teacheth, that all such wood as is cut for timber, if it be not cut after the full moon, will soon be rotten.

7. Also those pease which are sown in the increase, never leave blooming. And (as some report) the pome∣granate will bear no fruit any longer then just so many yeares as the moon was dayes old when it was first set and planted. The Heliotropium, with certain other flowers and plants, we likewise see that they keep their course with the sunne. And Plinie reports in his 37 book at the 10 chapter, that the Selenite is a stone which hath the image of the moon in it, increasing and decreasing according to her course in the heavens. And doth not Cardan also report for certain (as Sir Christopher Heydon 〈2 pages missing〉〈2 pages missing〉

it may be affirmed that the heavens in some sort do work upon mens mindes and dispositions. And hereup∣on it comes to passe that Mars doth sometimes sow the seeds of warre by his working upon adult choler, and the like. Or the aire being greatly out of tune, causeth not onely many sicknesses, but strange disorders of the minde; and they breaking out into act, do many times disturb states, translate kingdomes, work unluckie disasters and the like: of which I spake before in the * 1.998 se∣cond dayes work.

And now know that if the operation of the heavens in this, be but so farre forth as the soul depends upon the bodily instruments, all that is done to the soul is but an inclination: for there can be no compulsion where the cause is so remote. And therefore let it be observed that it is one thing to cause, another thing to occasion; or one thing to inferre a necessitie, another thing to give an inclination: The former we cannot averre to be in the power of the starres, forasmuch as mans will, which is the commandresse of his actions, is absolutely free from any compulsion, and not at all subject to any naturall necessitie or externall coaction. Howbeit we cannot deny a certain inclination, because the soul of man is too much † 1.999 indulgent to the body, by whose mo∣tion (as one worthily observeth) it is rather perswaded then commanded. There is therefore no Chaldean fate to be feared, nor any necessitie to be imposed upon the wills of men; but onely an inclination: and this incli∣nation is not caused by an immediate working of the starres on the intellectuall part or minde of man, but occasioned rather, mediately, or so farre forth as the soul depends on the temperaments and materiall organs of the bodie. In which regard I hope ne∣ver to be afraid of the signes of heaven, neither is there cause why I should ever curse my starres, seeing

I know in this the utmost of their power. And as it was said to that Apostle, My grace is sufficient for thee; so may every one take it for granted, that there is a second birth which overswayes the first. To which purpose one makes this an observation,

Iustè age—Sapiens dominabitur astris; Et manibus summi stant elementa Dei.

Do godly deeds, so shalt thou rule the starres: For then God holds the elements from warres.

Or, as another not unfitly also speaketh,

Qui sapit, ille animum fortunae praeparat omni, Praevisumque potest arte levare malum.

The wise, for ev'ry chance doth fit his minde, And by his art makes coming evils kinde.

And in a word, that pithie † 1.1000 saying of Ioannes de Indagine shall close this Article, Quaeris a me quan∣tum in nobis operantur actra? dico, &c. Dost thou demand of me how farre the starres work upon us? I say, they do but incline, and that so gently, that if we will be ruled by reason, they have no power over us; but if we follow our own nature and be led by sense, they do as much in us as in brute beasts, and we are no better. For, agunt, non co∣gunt, is all that may be said.

Artic. 2. Whether it be not a derogation from the perfection of things created, to grant that the starres have any kinde of power 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, al∣readie declared. Howbeit, that I may leave as few scru∣ples behinde me as I can, my purpose is to cleare this que∣stion 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* 1.1001 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 th•…•… God made was very good, Gen. 1. Not the second, because seeing the stars are inanimate & creatures with∣out 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 ra∣ther such as do harmlesly send down their naturall influ∣ences 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 a 1.1002 Melancthon doth in effect an∣swer to that of Basil, saying, that we ought in this to con∣sider 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 Nero∣nem à stellis, &c. For we do not constitute fatall necessi∣tie, 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 b 1.1003 Knight observeth) we must consider, that the impression or operation of every agent is alwayes answe∣rable, 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 mat∣ter is, in which their influence doth work. Which is but as I said before, viz. that if man had not fallen, their in∣clinations 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 confes∣sed, that the starres are efficient causes of our inclinati∣ons; 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. Further∣more, he also proveth against those who say the starres are tainted in being causes by accident, or occasions ma∣ny 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 al∣so 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 consti∣tuting 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 * 1.1004 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: al∣though indeed afterwards it was their bold adventure to mix magick, and superstitious vain inventions, with this their lawfull skill.

And for us, experience hath travelled in the manifesta∣tion* 1.1005 of the severall qualities belonging to the lamps of heaven. For as we know the fire to be hot, the water moist, this herb to be cold, that to be drie: so also by ob∣servation, it doth manifestly appeare that the sunne gives heat and cherisheth, the moon moisteneth, Mars drieth; and so of the rest. Or thus, ♄ Saturn is cold and drie, stirres up and increaseth melancholy. ♃ Jupiter is temperately hot and moist, works most upon sanguine complexions, stirring up and increasing that humour. ♂ Mars, through his heat and immoderate drinesse, stirres up and increaseth choler; and so, often proves an acci∣dentall cause of brawlings, fightings, warres, and the like, beside such sicknesses as may come by the supera∣bundancie of that humour. ☉ Sol is moderately hot and drie, greatly cherishing all kinde of creatures. ♀ Venus is cold and moist, but it is in a temperate manner; and as for her operation it is seen most in flegmatick complexi∣ons.

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☿ Mercurie is said to be drie in respect of his own na∣ture, but joyned to any of the other Planets, he puts up∣on him their natures, and works as they work. Then followeth (the Moon, and she is well known to be the mistris of moisture. Neither can you truely say that it is impossible to finde their natures to be either thus or thus: for it is but 30 yeares that the longest of these did ever spend in his periodicall revolution: and but 72 yeares (as Tycho teacheth) can runne about whilest the fixed starres alter one degree in their longitude. Insomuch that Saturn (whose period is but 30 yeares) cometh twice to the same point of heaven before the eighth sphere is moved one degree: and Jupiter (whose revolu∣tion is 12 yeares) cometh 6 times to the same place: and Mars (who accomplisheth his period in little lesse then 2 yeares) meets 36 times with the same starres in the same place: and as for the Sunne, Venus, Mercurie, and the Moon, their meetings with them be oftner. Al∣so it is certain that the great conjunction of Jupiter and Saturn, is once every 20 yeares; and Mars and Saturn visit each other in lesse then every two yeares: by means whereof it is no hard thing, or as a thing impossible, to finde out the simple natures either of the Planets or fixed starres.

And from these natures thus known, and their mix∣tures, and places observed, it is that the effect is fore∣seen and the judgement given: which, if it be modestly, carefully, deeply, and deliberately done, by one well versed or conversant in these things, doth for the most part happen as is foretold: for the most part, I say, and not alwayes. For as the Physician knoweth that the same portion of either single or mixed simples, will not work upon all bodies alike; so neither can the like portion and power of qualities stirre up, or work alwayes ad idem, but may sometimes receive either intention or remission, ac∣cording

to the indisposed aptnesse of the subject, the ele∣ments or elementary bodies not alwayes admitting of their powers alike; or when they be overswayed by more potent and prevailing operations. For universall and particular causes do many times differ, and then the one hinders the operation of the other. As for example, particular causes (as the conjunction of Venus and the Moon, or some such like meeting) may promise rain, snow, or sleet, when universall causes (which are not so easily seen) do often turn it into more fair and warm weather. And so also particular influences may seem to work upon such or such humours, and thereupon make the bodie subject to this or that sicknesse, and the minde enclined to this or that kinde of action, with ma∣ny such other like things: howbeit it may so happen that nature may be at this time so abstrusely shut up, that what we see not may overpower and work beyond what we see.

A man had need therefore have Argus his eyes to pierce throughly into these causes, and examine with∣out rashnesse either what may help or what may hin∣der; otherwise his judgement may fail him even in things wrought by the course of nature (for of other things he ought not to judge.) And indeed when there is a divers mixture of qualities, all in a manner of equall portions (as it may sometimes be) how hard a thing is it then to finde out (without a sound judgement) the true event! for there be many difficulties proceeding from the weaknesse of our judgements. And for that again which I said before of natures abstruse kinde of work∣ing, although I be no Stoick to tie Gods mightie hand to second causes, yet I verily suppose that all things are not beyond the course of nature which seem to be extra∣ordinarie; but even many strange seeming things are wrought by the power of nature: as sometimes in un∣wonted

storms, tempests, droughts, strange appearances, or other like accidents. And this again I also think, that one man may see the cause when another cannot: whereupon it comes to passe that there is such diversitie of judgements and thwarting of opinions many times about one and the same thing. Also I might adde some∣thing (which one or other will be readie to object) con∣cerning the devils permission in raising unwonted windes, storms, and such like. Or I might speak, not onely of Gods power, but of his providence likewise in disposing his creatures to manifest their operation ra∣ther in one place then in another; which is an act pro∣ceeding from his secret purpose and divine wisdome: as when the clouds (according to his decree) do disburden themselves of their wearie drops rather here then there, or there then here: For, saith he in the 4 chap. of Amos, at the 7 vers. I have caused it to rain upon one citie, and it hath not rained upon another, and the citie where it hath not rained was barren. But I shall not need to meddle further: For (notwithstanding these difficulties) it is manifest enough that the signes of heaven may be both sought into, and also in some ample measure under∣stood.

For it is true that God Almightie having both set and foreseen the course of nature long before, doth now uphold it by his providence, instrumentally to perform his will. Neither every day doth he make the windows of heaven to stand open, or the fountains of the great deep to be broken up; nor yet doth he every day make the sunne or moon to stand still, or the shadow to go back, or an Eclipse to be at a quite contrarie time, or the moon again to arise before her usuall course: but hath undoubtedly left his works to be sought out of all those who take pleasure therein; and, according to that portion of sound judgement which he hath given to

every one, they may understand either more or lesse of these signes: For as one starre differeth from another in lustre and beautie; so one mans knowledge and better judgement transcends not seldome above the rest. Neither can the devil every day have it in his commission to go and blow down houses upon the heads of Jobs children. Nay (saith one) if these significations are not to be considered, why are they so divinely written and painted in the heavens? Surely it were impietie altoge∣ther to pluck or draw away our mindes from the obser∣vation of these things. For if the heavens (as they do) declare the glorie of God, or the firmament shew forth his handie work, we may well beleeve that they expresse what God effecteth by them: for otherwise every thing which God created, doth declare his handie work as well as they. Eclipses, conjunctions, prodigious sights, flashings, comets, new starres, what are they but the Oracles of God? by which, changes, alterations, and sundrie calamities are threatned to the world: And these, if any one contemne them, what doth he but despise the admonitions of God? Also, how much these observati∣ons have profited the Commonwealth, let Thales teach us: For they that have Thales his skill, may by these signes judge of cheapnesse and plentie, of dearth and deernesse, with other like things whose knowledge can∣not but be profitable to the life of man.

Onely beware that more be not attributed to the hea∣vens,* 1.1006 then to him that made the heavens; not more to the servants then to the Master, as they did who made them gods; or they who trust and rely upon them, not daring to take a journey, or begin a work, or speak with a friend about any businesse, without a needlesse consul∣tation.

Also know that the observing of these signes must not be mixed with magicall spells, as charmers do, when in

stead of using, they come to abusing of herbs: For as the herbs on the ground were not made to be abused in such damned and forbidden practises; no more were the starres in the skie. Neither ought the observing of these signes to be mixed with charactericall practises, diabo∣licall or superstitious divinations, making of images un∣der such or such a constellation, dangerous elections of times, either to procure good or bring down ill from heaven, as they did who blasphemously maintained, that men are long-lived and their souls go to heaven when Saturn is in Leo: or they, who have not quaked to af∣firm, that when the Moon is joyned with Jupiter in the head of the Dragon, whatsoever a man then asketh at the hands of God, he shall receive. Neither ought we to flie unto them for finding of things lost: for where you cannot argue from the cause to the effect, their use is unlawfull. Nor may we use them in the contingencie of things when the cause is unknown or indeterminate. Nor were they made to decide horarie questions, or sor∣tilegious demands. Nor yet may we erect figures, there∣by to answer to certain questions: as to know whether a man shall have the thing he hopeth or looketh for; to know what shall become of a mans secret enemies; to know of the speedie or slack return of him that taketh in hand any journey, and of such things as shall happen in the journey; or to know, by the eighth house, whether a man shall enjoy the goods and dowrie of his wife; or by the seventh, whether a man shall obtain that woman in marriage which he desireth; or by the sixth, to know whether a man shall keep or leave his servant; with other the like questions, of which can be given or known no cause, why the starres should ever be thought to effect them: in somuch that it is a kinde of wonder to think how it should come to passe, that ever any one could forge out such inquiries to be answered from the

signes of heaven. For the starres were not made to justi∣fie the dangerous practises of wicked impostours, nor to give answer to the causelesse curiosities of superstitious demanders; but made to be both signes and causes of such things as already I have mentioned: for when the state of the question is come beyond the course of the foure principall qualities of cold, heat, moisture, and drinesse, it will finde succour neither in sound philoso∣phie, nor in the holy Word of written veritie.

Last of all, let this one thing be remembred, that the constellations (as is well known, and apparently per∣ceived of Astronomers) by reason of a slow motion which the fixed starres hath, sliding from the equinocti∣all point about one degree in 72 yeares, are now remo∣ved into other signes of the divided Zodiack, causing those signes, by the qualitie of the starres which are now in them, to be of another nature: as Aries which was hot and drie in the dayes of Ptolomie, is (by reason that the starres of Pisces are moved thither) cold and moist: and Taurus which was cold and drie, is now of the na∣ture of the starres of Aries, that is, hot and drie: and so of all the residue of the fixed starres, they are removed into new houses, or other mansions. Which if it be not pro∣portionably considered, let any mean capacitie judge how grosse an errour may heedlessely be produced by an unskilfull artist.

Parag. 3. Of that other office given to the starres; viz. that they were appointed to be heavenly clocks, and remark∣able measurers of time and the parts thereof. This office is laid down in these words, And let them be for seasons, and for dayes, and yeares.

Artic. 1. Of Seasons.

IF we take seasons, dayes, and yeares together, it is no hard thing to see how the whole and parts are joyned. For Tempus is the whole: and Annus is pars temporis: and Dies is pars anni. Not that these are the onely parts of time; but because the other do chiefly consist of these. Howbeit, seeing they be laid down severally, it is fit they be explained sunderly. And first of Seasons.

We need not with the Jews understand here their feasts onely, and anniversarie dayes of solemnitie; for then this distinction of seasons had not been in use till af∣ter the coming out of Egypt: neither is it enough to ap∣plie them to the monethly revolution of the moon, or to the sunnes changing into a new signe or partition of the Zodiack. But by the name of Seasons, we ought rather to be led unto those Quatuor anni Cardines, or foure Quarters of the yeare, when the reviving sunne crosseth the Equinoctiall, and again toucheth upon either solstice: which last, is (as it were) solis statio, because the dayes seem to stand at a stay: and the two other have their names from equall day and night, because the dayes and nights are then of equall length, Sol cheerfully riding in his gold-like fierie chariot, just in the middest between the Artick and Antartick Poles. For these were those seasons which God again established for ever, when he

renewed that face upon the decayed world, which by the impartiall Floud was blemished: saying, (as it is in Gen. chap 8. 22.) While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter shall not cease.

And as for us, we commonly call these times by the names of Spring, Summer, Autumne, and Winter.

The Spring is a time never unwelcome, nor unwished:* 1.1007 for the weather begins then to appeare like a pitifull and truely kinde-hearted cherisher; and Sol ascending, disperseth the superfluous humours, stirreth up the bloud in our bodies, and sap in herbs and trees; clothing the earth with sweet new liveries, and plants with boughs and beauteous branches: nay the harmlesse choristers of the rebounding woods and echoing groves, do then be∣gin to tune again their sugred throats, and ravish revi∣ved mortalls with their melodious aires; bidding good morning to the day, and morrow to the morn. For no sooner can Aurora wake, and peep above the purple verges of the Eastern hills, but cheerfully they chaunt her out a mirthfull cantilene: whilest in the mean time, sweet-breathing Zephyrus playes with the wanton tres∣ses of his late dead, and decayed, but now again revived mistris; and in comely hue doth beauteous Flora prank her self, cheerfully coming forth to meet her kinde sweet-causing lover. The prettie lambes are now at play, whilest the watchfull shepherd sits piping on an hill to please that queen of his heart, his dearest shep∣herdesse, whom ruthfully he moveth to grant his suit, and pitie his complaint.

Ver praebet flores, saith the Poet; and from † 1.1008 viresco it may well be said to take the name. For will you heare?

The mealie mountains which were late unseen, Change now their coats, all into lustie green.

The gardens prank them with their flowrie buds; The ••••••ds with grasse, with leaves the naked woods. Sweet Zephyrus begins to busse his Flora,* 1.1009 Swift-winged fingers to salute Aurora; And wanton Cupid, through this universe, With pleasing wounds, each creatures heart' gins pierce. "Yea Titans presence doth again revive "As well things sensible as vegetive.

But next after Spring we reckon Summer; which* 1.1010 may well be called the mother of plentie and daughter of bountie. For the earth hath now her lap full of eve∣ry kinde of grain, her belly is bigge and ready to be de∣livered, that she might thereby enrich the weary labour∣er, and feed each hungry soul. Formosa est messibus Aestas, saith Ovid: Summers beautie consisteth in his fruitfull fields of corn.

—For now he crowns his Ceres With gilded eares, as yellow as her hair is; Till th'reaper, panting both for heat and pain, With crooked rasor crops the tufted plain.

In Latine we call it Aestas; which is, because this season derives the name ab aestu, from the exceeding heat: and so also doth the English word Summer expresse it. For Summer is a word taken out of the Germane language; and in the Germane tongue it is said to be Sunne-mehr, that is, plus solis, or more sunne then at other times.

And now come to Autumne (for Autumne is the next* 1.1011 Quarter) and this is a season which bringeth that to perfection, which the Spring and Summer hath but be∣gun. For now the barns are full, the presses and fats overflow with an abundance of wine and oyl, and men do now eat the late gathered labours of their hands, and joy in the surpassing plentie that the earth hath brought them. This time is indeed the yeares very barbour; or (if you will) it is like unto a kinde-hearted prodigall,

who by little and little gives all away so freely, that in conclusion there is nothing left him. He takes his name therefore from Autumno, which signifieth to make ripe; for as fast as he can see the fruits ripened or brought to perfection, he yeelds them up to others. Or else it is Autumne, à bonorum anni augmentatione; as some suppose.

Th' earth by degrees her lovely beautie ba•…•…es, Fills others full with her deare delicates: The apron and the osier-basket (both) Catch dainty fruits to please each daintie tooth: Untill at last trees, gardens, meads and all, Are naked stript and robbed quite of all.

And here in this Quarter was undoubtedly the begin∣ning of the first yeare: For that it should be so, we have grounds both in reason, Scripture, and other writings; as in the second chapter of this book I have proved at large.

But leaving Autumne, look now at Winter: it is a* 1.1012 season which can boast of little. For it lies entrenched with gloomie mists of night, and weeps almost as often as it wants the sunne, or findes it hid within the compasse of a close cloud. Nay see but with what a palsie pace it cometh. He that of late was sweating in the fields, cast∣ing off his clothes, & fainting through heat, is now glad to call for more and thicker garments, and not ashamed by the help of fire to mitigate the freezing cold. For Winter is like unto an old man with a gray head and white beard; insomuch that when hoarie-headed Hy•…•…ms doth but brush or shake his hairs, the trees and herbs, (as I may so say) in stead of leaves, are periwigd with snow: Or if he doth but let his churlish breath blow out upon us, the waters are turned soon into a crystall crust, and without wonder men are seen to walk upon it,

Et celsis dependet stiria tectis; yea and the drops hang fro∣zen then at the eaves of houses.

That therefore of Ovid must needs be true, Igne leva∣tur Hyems. To which let that † 1.1013 Bacchi massicus humor be also added: For these two will now do wondrous well; according to that of the noble Poet,

All lusks in sloth; and till this quarters end, Bacchus, and Vulcan both, must us befriend.

This season is called by the Latines Hyems, which seem∣eth to be derived from the Greek word * 1.1014 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying to make moist or wet: And in Hebrew (as some affirm) it is called Choreph, coming of the root Charaph, which signi∣fieth to reproach or disgrace; because when winter co∣meth, the earth is as it were disgraced and exposed to re∣proach, in being spoiled of all its pleasant greennesse, beauty and splendour.

And in a word to shut up all, thus you may remember these seasons, together with their sundry qualities;

Poma dat Autumnus: Formosa est messibus Aestas: Ver praebet Flores: Igne levatur Hyems. Ovid.

Autumne gives fruit: And corn makes Summer fair: Spring shews us gayes: Fire helps cold Winters aire.

Artic. 2. Of Dayes.

A Day is either artificiall or naturall.

1. The artificiall is from sunne-rising to sunne∣setting, agreeable to the words of our * 1.1015 Saviour, when he demanded if there were not twelve houres in the day.

Now this kinde of day is not alwayes equall, but va∣ries according to the sunnes unequall time of rising and setting: and thereupon the houres likewise are to be reckoned according to the dayes proportionable differ∣ence; being (even as the dayes) longer in Summer then in Winter.

Also for this artificiall day, Ioannes de sacro Bosco di∣vides it into foure quarters; calling the first rubens, the se∣cond splendens, the third urens, and the fourth tepens.

2. And as for that which is a day naturall, it evermore containeth the just number of 24 equall houres; in which space of time the sunne is carried by the motion of the Primum Mobile from any one part of heaven un∣till it comes to the same point again.

This kinde of day amongst divers nations hath divers beginnings.

England, the 17 Provinces, some part of Germanie,* 1.1016 the Mysians, and the Romanes, account from midnight untill midnight; because at that time (as is supposed) our Lord was born: and from hence, as Verstegan thinketh, came the word Seanight, being a week of dayes and nights, or a Sennight.

The Babylonians, Persians, Norimbergians, &c. begin* 1.1017 at sunne-rising, (and so do our † 1.1018 lawyers in England, end∣ing again at sunne-setting: for he who hath a summe of money to pay on a set day by bond, neither before nor af∣ter sunne need tender his money:) These, I say, begin at one sunne-rising, accounting untill the next; according to that of * 1.1019 Plinie, Babylonii (saith he) inter duos solis exortus.

And as for the Umbrians, Arabians, and Astronomers,* 1.1020 they reckon from noon untill noon again.

But the Athenians, Jews, Silesians, Italians, Bohemi∣ans,* 1.1021 &c. account alwayes from the evening or setting of the sun; beginning their day when the night approach∣eth and the sunne departeth, being as it were gone to his bed or western rest.

1. They who begin from midnight may seem to have this warrant, viz. that the sunne is then again returning towards our Hemisphere; and (as I said before) midnight is that time when the sunne of righteousnesse arose to the world. For it is supposed that Christ † 1.1022 was born about

the middle of the night, whilest the shepherds were keeping watch over their flocks. The day therefore be∣ginneth from midnight.

2. Again, they who account from the time of sunne∣rising have this plea, saying that the day is fitly to take beginning, when the cause thereof, viz. the sunne, doth first appeare and shew himself to the inhabitants of the world, calling them out unto their daily labours, and sum∣moning them by his beauteous light to arise, and leave their sleepie beds. Therefore when the sunne ariseth, the day beginneth.

3. Also, they who reckon from noon, suppose that they ought to account from that time when the sunne is in the most * 1.1023 eminent place of heaven, and hath the great∣est number of eyes enlightned by it. And as for Astrono∣micall calculations, this also is the fittest time, because it falleth alwayes at one and the same certaintie. The day therefore beginneth from noon.

4. Last of all, they who begin from the setting of the* 1.1024 sunne have the truest and strongest plea. For this begin∣ning is agreeable to the whole progresse of the worlds creation, and best fitteth the divine institution of natu∣rall dayes; being in very deed a true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of night and day, as of right it ought to be. For darknesse was be∣fore the diurnall light: and God (saith the Apostle) com∣manded that light should shine out of darknesse. And so the evening, as well as the morning, was pertinent to one and the same day; of which see more in the first dayes work.

Artic. 3. Of Yeares.

A Yeare, being the chief and most usuall part of time, whereby the ages of men, of the world, and other things are principally measured, is the periodicall revolu∣tion

of the sunne through Mazzaroth, or the twelve signes of the Zodiack, Job 38. 32. For by the sunnes uncessant motion, a set number of dayes are as it were wheeled about to terminate one yeare, and to give each season his due period of time. And in a true measured yeare, there is not alwayes a set or cer∣tain equalitie: For there is either the great, or the lesser quantitie. In the greatest quantitie a yeare hath 365 dayes, 5 houres, 56 minutes, and 53 seconds; And in the least quantitie, 365 dayes, 5 houres, 44 minutes, and 38 seconds.

But if we reckon according to the course of the moon, then a yeare is that space of time wherein the moon, after some conjunctions with the sunne, is again in conjunction with him, not farre from that place where she first met him. Or if we reckon by the other starres, it is then that space of time which the sunne spendeth after his departure from any starre, untill he returneth to the said starre again.

And in all these, the sunne hath the chiefest prehemi∣nence, is the only guide, and most remarkable measurer. Whereupon I may not omit what I finde observed by Expositours, viz. that a yeare hath the name in Hebrew from Shanah, signifying a changing or iteration: which is in regard of the sunnes returning, after a yeares end, to the same point of heaven where it began. And as for the circuit of the moon, which we commonly tearm a moneth, it is derived from another word signifying to ronew; because in that space the moon is again renewed: neither is it found in any place of Scripture, that these names are perverted, or the one of them taken to signi∣fie the other; but by the one (say they) is meant a yeare, and by the other a moneth. See Gib. on Gen. chap. 5.▪ quest. 2. and Ainsworth on Gen. 1. 14.

In Latine the yeare is called Annus, because we may

say of it, revolvitur ut annulus. For as in a ring the parts touch one another, circularly joyning each to other; so also the yeare rolleth it self back again by the same steps that it ever went; whereupon it came to passe that the Egyptians, amongst other their hieroglyphicks, used to paint out the yeare like a snake winding her self as round as a ring, holding her tail in her mouth: Et sic sua per vestigia volvitur annus. The name likewise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which it hath from the Greek, is agreeable to the fore∣said derivation. And all this concerning naturall yeares.

But as for Politicall yeares, they be those which are diversly used by divers nations in their accounting of times: and they differ in lengths according as the com∣putatours fail in skill to regulate them to the motion of the heavens.

That which we now use is the Julian yeare, in∣stituted by Iulius Cesar, who, by the help of Sosi∣gines an Egyptian, an expert Mathematician, amend∣ed the old Romane yeare, and brought it to that form in which we now have it, making it to con∣sist of 365 dayes, and 6 houres: which 6 houres are not reckoned every yeare, but once every fourth yeare, being then increased to the just length of a day, which is alwayes inserted or put in the next be∣fore the 6 Calends of March, causing the said Calends to be twice repeated: from whence that yeare is cal∣led Bissextile of bis and sex, twice six; or Leap-yeare, because by this adding of a day, from thenceforth the fixed holydayes and the like, do as it were skip or leap one day further into the week then they were the former yeare.

Now the mean length of the Tropicall yeare be∣ing defined to have no more then 365 dayes, 5 houres, and 49 minutes, sheweth that this Julian

yeare is somewhat greater then it should be, exceeding the exactest measure which can be had, by the quantitie of eleven minutes or there abouts; causing thereby by little and little to be an apparent anticipation of the Equinoctiall and Solstitiall points: insomuch that the Vernall equinox, whose place at the first Councel of Nice, was upon the 21 day of March, is now come to be upon the 10 day of March. The reforma∣tion of which errour hath been wished for by divers learned men; and in some sort performed by Pope Gre∣gorie the 13 (using likewise in it the help of Christo∣pher Clavius, and some others) who in the yeare 1582, brought back the Equinoctiall day to the same place it was at the said Nicene Councel, by cutting off 10 dayes in the moneth of October, writing in the Ca∣lender next after the fourth day the fifteenth day: by means whereof all their moneths begin ten dayes sooner then ours, as do also all those feasts whose place is fixed and not moveable.

Now in this reformation it was likewise ordered, that the yeare should consist of 365 dayes, 5 houres, and 49 minutes. And, that the Equinox might not be subject any more to anticipation in 400 yeares, they thought it fit to omit three Leap-yeares; The first whereof will fall into the yeare of Christ 1715; the second into the yeare 1848; and the third into the yeare 1982, if God suffer the frame of the world to stand so long.

Howbeit in thus doing, although the alteration will be very little, yet the reformation is not exactly true, be∣cause there is an inequalitie of anticipation in the Equi∣noctiall, as the great Masters in Astronomie teach us, be∣ing (as they say) in some ages more, and in some lesse. But seeing (as I said) the alteration will be very little, if it ever come to that, it is fit the Leap-year be then omitted.

And thus am I come now to the end likewise of this fourth dayes work, wherein, after my plain manner, I have discoursed upon every such thing as is pertinent to the work done in it. Let me therefore concluding say with Moses.

The Eve and Morn confine the fourth of dayes, And God gives to his work deserved praise.

CHAP. VIII. Concerning the creatures created in the Fifth day of the world: and they were Fishes, and Fowls.

Sect. 1. Of Fishes, their kindes, properties, &c.

NOw follow the works of the Fifth day: which when I consider, I cannot but admire the harmonious order which the Almightie observeth in the whole pro∣gresse of his creating. For as yet the world was but like an emptie house without inhabitants; a stately structure, having no mo∣ving creature with life and sense to be living in it; not so much as a poore flie, a fish, or a bird to taste the good∣nesse of things created and made. But in this and the next day (the building thus framed, and cheer provided) he brought as it were his guests to participate of his de∣licates, alwayes provided that things inferiour should serve things superiour: making his best work last, name∣ly Man, unto whom the other works were put in subor∣dination; to shew (me thinks) that the end is the per∣fection of every thing.

And now see, the first day was for the matter: The second brought it into a better form, stretched out the heavens, and lifted up the waters which are above them. The third did not onely shew the face of the earth by

the gathering together of those waters under heaven, but also adorned it with herbs, trees, and plants. The fourth beautifies the vaulted roof of the sparkling fir∣mament with funne, moon, and starres. In the fifth and sixth he makes all kindes of living creatures; furnishing first of all the waters and aire with their inhabitants; and last of all the earth.

And for those many creatures in the waters and aire, their creation was effected in this fifth dayes work; so that every kinde of fish, and all kinde of birds were now produced. God onely said it, and it was done; as by viewing the text of Moses will appeare: For in all his works he spake the word and they were made, he commanded and they were created.

But to proceed. We need divide the whole of this day into no more then two parts: The one of Fishes, the other of Birds.

That of fishes is the formost, and therefore the varie∣tie of those creatures would be first admired.

And see how Moses ushers them. The greater ones are placed in the forefront: For God (saith he) made great whales. And then he proceedeth to adde something concerning the other species of smaller creatures living and moving in the water; saying, And every living crea∣ture that moveth, which the waters brought forth abundant∣ly after their kinde.

Pareus, and other Expositours also, by the word* 1.1025 which is commonly translated great whales, understand the biggest kinde of sea-beasts and monstrous fishes of the largest greatnesse. And indeed the epithet great, is not added to the whale without cause: For the word * 1.1026 tannin signifieth a serpent, dragon, or a great fish: and the whale or great fish is the greatest of all living crea∣tures, as in Job 41. 33. In the earth there is none like him. His jaws are likened to doores, vers. 14. his

scales to shields, vers. 15. Out of his nostrills goeth smoke, as out of a seething pot or caldron, vers. 20. he maketh the sea to boil like a pot, vers. 31.

Munster writeth that neare unto Iseland there be* 1.1027 great whales whose bignesse equalizeth the hills and mightie mountains, which are sometimes openly seen; and these (saith he) will drown and overthrow ships except they be affrighted with the sound of trumpets and drummes, or except some round and emptie vessels be cast unto them, wherewith they may play and sport them, because they are much delighted with such things. But above all, this he affirmeth to be a good remedie against such dangerous whales; to wit, that which the Apothecaries call Castoreum, tempered with water and cast into the sea: for by this as by a poyson they are utterly driven and banished to the bottome.

Other authours mention farre greater whales then these: And Olaus Magnus writeth, that there are many* 1.1028 kindes of whales. For some he affirmeth to be rough∣skinned and bristled, and these contain in length 240 feet, and in breadth 120. others are smooth and plain, and these are lesse, being taken in the North and We∣stern ocean. Some again have jaws with long and ter∣rible teeth of 12 or 14 feet in length: and the two dog-teeth are farre longer then the rest, like unto horns, or the tusks of a boar or elephant. This kinde of whale hath eyes so ample and large, that sometimes 15, 20, or more men may sit in the compasse of one eye: and about either eye there be 250 horns * 1.1029 ad rigidam vel placidam, anteriorem vel posteriorem motionem & ventila∣tionem; serving also to defend the eyes, either in a tem∣pestuous season▪ or when this fish is assaulted by any other sea-beast. Physeter or the Whirl-pool-whale hath a large wide mouth, but round: This is a cruel fish to the

marriners, and will sometimes lift up his head above the sail-yard, casting up so much water through certain pipes in his forehead, that (as the foresaid authour wit∣nesseth) great and strong ships are either compelled to sink, or else are exposed to great and manifest danger. Sometimes again by laying his head upon either end of the ship, he drowns it by his over-loading weight.

Some call the Whirl-pool-whales, Balaenae. But how∣soever, Balaena is reckoned amongst the whales, and is differing from the Prister or Physeter which before I called the Whirl-pool-whale. Olaus Magnus speaking of the Balaena, saith that it hath no gills, but certain Fi∣stulae* 1.1030 are in stead thereof, placed in the forepart of the head, and that it is a fish which shews great love and affection towards her young ones: For when they are lit∣tle, being faint and weak, she takes them into her mouth to secure them from tempestuous surges; and when the tempest is over, she spues them again out into the sea. A* 1.1031 fit embleme this, to teach all sorts of parents either in Church, Commonwealth, or private families, to provide for, and not destroy those under them; as also to secure them from dangers whensoever they arise.

When this Balaena and her male-whale accompanie* 1.1032 together (for they increase by copulation) they scatter much of their seed in the waters, which being found by the marriners is taken and sold as a pretious drugge. Some call it Ambra, or Ambergreese, affirming that it is good contra guttas, and against the palsie and resolution* 1.1033 of sinews, if it be used as an oyntment: good also to be drunk down against the falling sicknesse, and swound∣ing; having also great power of strengthening the in∣ward parts. It is commonly white, and sometimes coun∣terfeited with the dust of Lignum aloes, and the sweet gum Storax, sea-mosse, and the like; but that which is* 1.1034 sophisticated may be easily known, because it will soon

be dissolved like wax: whereas that which is without so∣phistication* 1.1035 is more solid & lesse easie to be made liquid. Thus affirmeth Olaus magnus: howbeit others write that Ambergreese is the spawn of the whale. But Avioen is perswaded that it grows in the sea: and some again onely write, that it is cast up on the shore and found cleaving to stones there; the fume whereof is good against the falling sicknesse, and comfortable to the brain.

Munster writeth that many in Iseland, of the bones and ribbes of the biggest whales, make posts and sparres for the building of their houses: and how great profit pro∣ceedeth from the oyl of the whale, no man is ignorant.

* 1.1036 Plinie writeth of a little fish called Musculus,* 1.1037 which is a great friend to the whale: for the whale be∣ing big would many times endanger her self between rocks and narrow straits, were it not for this little fish, which swimmeth as a guide before her. Whereupon Du Bartas descants thus,

A little fish that swimming still before Directs him safe from rock, from shelf and shore: Much like a childe that loving leads about His aged father when his eyes be out; Still wafting him through ev'ry way so right, That reft of eyes he seems not reft of sight.

Which office of that little fish, may serve as a fit em∣bleme* 1.1038 to teach great ones & superiours, that they ought not to contemne their inferiours; for they are not alwayes able so to subsist of themselves, that they never stand in need of their helps who are but mean and base in the eyes of greatnesse: there may come a time when the meanest person may do some good, and therefore there is no time wherein we ought to scorn such a one, how mean soever he be.

Furthermore, as the whale is befriended by the Mus∣culus,

so also he is as much infested by the * 1.1039 Ork; for* 1.1040 albeit the Ork be lesse then the whale, yet it is a nimbler fish, and cruell withall, having sharp teeth, with which, as with an admired weapon, she cruelly wounds the whale in the belly, and then floating into a shallow place, endangers the whale to follow after.

The Sword-fish called Xiphia, is little like to any other* 1.1041 fish: he hath an horrid head like an owl; a deep mouth as if it were some immensive pit; ougly eyes, with a back and a bill like a sword.

There is also another great fish called Serra, or a Saw-fish, having an hard copled head with teeth like a* 1.1042 saw, standing in manner of a combe upon the head of a cock: with which, the said fish when she wants a prey, cutteth the bottome of ships, that the men being cast away, a prey may be provided by feeding on their car∣cases.

The Monoceros, or fish with one horn, may fitly be* 1.1043 called the Sea-unicorn: it is a sea-monster, having a great horn in his forehead wherewith he is able to pierce through a ship. Howbeit his crueltie is much hindered in regard that it hath pleased the Almighty to make him very slow in motion, whereby those who fear him have advantage given them to flie away.

The Sea-elephant is a fish which often goes on shore* 1.1044 and sleeps in the rocks, hanging by his two Elephant∣like teeth (but both they and his bodie are farre bigger then the land-elephant) and being espied by men at sea, they call to others on the shore, by whose help, using nets and gins and other instruments for that purpose, they together invelope his bodie, and then suddenly assaulting and awaking him, he leaps with a violent rush as if he would leap into the sea, but being hampered and entangled by the fishers engines, he cannot; he is com∣pelled therefore to yeeld himself to their mercie: who

having killed him do first skin him, then take out his fat; and of his skinne they make thongs, which are sold for a great price, as being very strong and such as will never rot. Olaus magnus commendeth his teeth above the other parts of his bodie. Lib. 21. This fish thus sleeping* 1.1045 and caught suddenly, may be as a fit embleme of those men who coming out of their right way, do fall asleep in sinne; and at last when death awakes them they think to go to heaven, or leap into the wayes of godlinesse, but then it is too late: for they are taken as surely and as suddenly, as was that fool in the Gospell, who thought he had goods laid up for many yeares.

The Crocodile, seeing it lives in the waters as well, or* 1.1046 rather then on land, I reckon among the fishes. They be commonly found about the river Nilus in Egypt, and Ganges in India; and (as Munster writeth in his cosmo∣graphie) it waxeth of a little thing to a very great beast. For his egges are much like unto goose egges, but the young which cometh of them taketh increase to 16 or 18 cubits in length. He liveth almost as long as a man, his back is hard and full of scales; he wants a tongue, but hath cruell teeth, two whereof be farre more terri∣ble then the other, and much longer: his eyes are said to be very dull in the water, but marvellous quick-sighted when he is out of it; his tail extends it self to an ample length, and his bitings are so sharp and cruell that they can never be healed: he hath also short feet and sharp claws or nails, wherewith he helps to catch and dis∣member either man or beast which he can lay hold on: howbeit, it is said that he flies from those that persecute him, and persecutes those that flie him. Munst.

When he hath devoured a man and eaten up all but* 1.1047 the head, he will sit and weep over it, as if he expressed a great portion of sorrow for his cruell fact: but it is nothing so. For when he weeps, it is because his hungrie

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paunch wants such another prey. And from hence the proverb took beginning, viz. Lacrymae Crocodili, Croco∣dile teares: which is then verified, when one weeps cun∣ningly without sorrow, dissembling heavinesse out of craftinesse: like unto many rich mens heirs, who mourn in their gowns, when they laugh in their sleeves; or like to other dissemblers of the same nature, who have sor∣row* 1.1048 in their eyes, but joy and craftinesse in their hearts.

It is reported by some * 1.1049 authours, that the dogs in* 1.1050 Egypt use to lap their water running, when they come at Nilus, for fear of the Crocodiles there. Which can∣not but be a fit pattern for us in the use of pleasures: for* 1.1051 true it is, we may not stand to take a heartie draught, for then delights be dangerous; howbeit we may refresh our selves with them as we go on our way, and may take them, but may not be taken by them: for when they de∣tain us and cause us to stand still, then their sweet wa∣ters have fierce Crocodiles; or if not so, they have strange Tarantula's, whose sting causeth to die laugh∣ing.

Porcus marinus, or the Sea-hog, is a strange kinde of* 1.1052 fish, headed like an hog, with teeth and tusks like a boar, and a bending back like a creature begotten among swine: onely his tail and hinder parts is like to the tail of other fishes, and his foure legs are like to the legs of a dragon. Such a fish as this was taken up in the Ger∣mane ocean, in the yeare of our Lord 1537, as Olaus witnesseth in his 21 book.

But in Bermuda, or in the sea about the Summer islands, they have Sea-hogs of another kinde and fashi∣on, nothing so big nor terrible, without legs, good for food, and like to hogs in their heads.

Moreover, Olaus again makes mention of another* 1.1053 fish, which they of Norvegia call a Swam-fisk: and this is the most greedie and gluttonous of all fishes. For it is

continually feeding and filling it self, even up to the ve∣ry mouth, untill he can hold no more; and his prey is up∣on other the smaller fishes. This likewise is his qualitie and condition; when he is in fear of any danger, he will so winde up himself and cover his head with the skinne and substance of his own body, that he is then but like unto a piece of a dead fish, and nothing like himself. Which feat he seldome doth without hurt or damage: For still fearing that there be those about him who will prey upon him and devoure him, he is compelled for lack of meat to feed upon the substance of his own body; choosing rather to be devoured in part, then to be consumed by other more strong and powerfull fishes. These and such like are taken for their fat and oyl, rather then for any thing else which is usefull in them.

And unto this fish I cannot but liken all greedy cor∣morants* 1.1054 and covetous devourers of other men, being ne∣ver satisfied with the measure of their oppressions, but lay house to house, and field to field, untill there be no more place; as the prophet Esay speaketh, chap. 5. 8. For they covet fields, and take them by violence; and houses, and take them away: so they oppresse a man and his house, even a man and his heritage, Mich. 2. 2. But at the last, when they must give an account for all the things that they have done, then being oppressed by fear, as they oppressed others with cruelty, they would be glad to hide their heads, and rather consume their own selves then be given up to the tormentours; saying with them in the Revelation, Let the hills fall upon us, and the moun∣tains cover us from the wrath of him who sits upon the throne. But it is madnesse to run from punishment, and not from sinne. And therefore to possesse all things, is to possesse God the possessour of all things. For omission and commission, are a wicked mans confusion; and oppres∣sours

may verily look to feast the devil: for while they devoure the poore, the devil devoures them.

Equus marinus, the Sea-horse, is most of all seen be∣tween* 1.1055 Britain and Norway. In the Northern seas he will sometimes sleep upon a piece of ice as it floateth upon the waters: and seldome do the fishermen desire to take them in their voyages to those parts, but when they take few Whales. He hath an head like an horse, and will sometimes neigh; his feet are cloven like to the feet of a cow, and he seeks his repast as well on the land as in the sea: but his hinder parts are like to other fishes, and his tail like theirs. Ola. lib. 21.

There be also Sea-cows and Calves, so called because* 1.1056 they do much resemble such kinde of creatures living upon land. The Sea-cow is a great, strong, and fierce mon∣ster, bringing forth young like her self: she is said to be big ten moneths, and then delivered; sometimes of two: but oftenest she hath but one, and this follows her up and down whithersoever she goeth. Olaus writeth, that the Sea-calf is a great devourer of herrings, insomuch that coming to the side of a net wherein they are hang∣ed, she will eat them up one by one untill few are left. And in the Indies the Spaniards use to catch a mighty fish, having large teats and dugs.

And those who live at Bermuda or the Summer Islands,* 1.1057 are much beholden to that fish which they call the Tur∣tle or the Tortoise: she will come on the shore and lay her * 1.1058 eggs in the sands, a bushell in the belly of some one; which being taken in time are very good and whole∣some meat, and sweet: but if they lie long, the sunne will hatch them. They have harping irons to catch these fishes; and being taken, one of them will serve to feast a∣bout fiftie men at a meal. And indeed those seas afford varietie of very good fish, pleasant and daintie, as I have heard them say who lived there.

But above all, the Mermaids and Men-fish seem to* 1.1059 me the most strange fish in the waters. Some have suppo∣sed them to be devils or spirits, in regard of their whooping noise that they make. For (as if they had pow∣er to raise extraordinarie storms and tempests) the windes blow, seas rage, and clouds drop, presently after they seem to call. Questionlesse natures instinct works in them a quicker insight, and more sudden feeling and foresight of these things, then is in man; which we see even in other creatures upon earth, as in fowls, who feel∣ing the alteration of the aire in their feathers and quills, do plainly prognosticate a change of weather before it appeareth to us. And of these, not onely the poets, but * 1.1060 o∣thers also have written. The Poets fein there were three* 1.1061 Mermaids or Sirens; in their upper parts like maidens, and in their lower part fishes: which dwelling in the sea of Sicilie would allure sailers to them, and afterwards devoure them; being first brought asleep with hearkening to their sweet singing. Their names (they say) were Parthenope, Lygia, and Leucasia; wherefore sometime alluring women are said to be Sirens.

Neither can I but admire what I finde recorded in* 1.1062 the historie of the Netherlands, of a Sea-woman who was taken up in the streights of a broken dike neare to the towns of Campen and Edam, brought thither by a sea∣tempest and high tide, where floating up and down and not finding a passage out again (by reason that the breach was stopped after the floud) was espied by certain wo∣men and their servants as they went to milk their kine in the neighbouring pastures, who at the first were afraid of her, but seeing her often they resolved to take her, which they did; and bringing her home, she suffered her self to be clothed, fed with bread, milk, and other meats, and would often strive to steal again into the sea, but be∣ing carefully watched she could not: moreover she

learned to spinne, and perform other pettie offices of women; but at the first they cleansed her of the sea∣mosse which did stick about her. She was brought from Edam and kept at Harlem, where she would obey her mistris, and (as she was taught) kneel down with her before the crucifix, never spake, but lived dumbe & con∣tinued alive (as some say) fifteen yeares; then she died. This is credibly reported by the * 1.1063 authour of that histo∣ry, by the writer of the chronicles of Holland, and in a book called the Theatre of cities. They took her in the yeare of our Lord 1403.

Moreover * 1.1064 Plinie telleth us of Tritons, and Nereïdes, which were Mermen, or Men-fish of the sea. And in the yeare 1526 (as the authour of Du Bartas his summarie reporteth) there was taken in Norway, neare to a sea∣port called Elpoch, a certain fish resembling a mitred Bishop, who was kept alive some few dayes after his taking. And (as the said authour writeth) there was one Ferdinand Alvares, secretarie to the store-house of the Indians, who faithfully witnesseth that he had seen not farre off from the Promontorie of the Moon, a young Sea-man coming out of the waters, who stole fishes from the fishermen, and eat them raw. Neither is Olaus Magnus silent in these things: For in his 21 book, and first chapter, having mentioned fishes like to dogs, cows, calves, horses, asses, lions, eagles, dragons, and what not? he also saith, Sunt & belluae in mari quasi hominis figu∣ram imitantes, lugubres in cantu, ut Nereïdes: etiam marini homines, toto corpore absolutâ similitudine, &c. that is, There be monsters in the sea, as it were imitating the shape of a man, having a dolefull kinde of sound or singing, as the Nereïdes: There be also Sea-men of an absolute proporti∣on in their whole body: these are sometimes seen to climbe up the ships in the night times, and suddenly to depresse that 〈◊〉〈◊〉 upon which they sit; and if they abide long, the whole ship

sinketh. Yea (saith he) this I adde from out the faithfull as∣sertions of the Norway fishers, that when such are taken, if they be not presently let go again, there ariseth such a fierce tempest, with an horrid noise of those kinde of creatures, and other sea-monsters there assembled, that a man would think the very heaven were falling, and the vaulted roof of the world running to ruine; insomuch that the fishermen have much ado to escape with their lives: whereupon they con∣firmed it as a law amongst them, that if any chanced to hang such a fish upon his hook, he should suddenly cut the line and let him go. But these sudden tempests are very strange, and how they arise with such violent speed, exceeds the bounds of ordinary admiration. Whereupon it is again supposed that these monsters are very devils, and by their power such strange storms are raised. Howbeit for my part I think otherwise, and do much rather affirm that these storms (in my judgement) are thus raised, namely by the thickening and breaking of the aire; which the snortling, rushing, and howling of these beasts assembled in an innumerable companie, causeth. For it is certain that sounds will break and alter the aire (as I have heard it of a citie, freed from the plague by the thundering noise of cannons) and also I suppose that the violent rushing of these beasts causeth much water to flie up and thicken the aire, and by their howling and snortling under the waters, they do blow up and as it were attenuate the waves, and make them arise in a thinner substance then at other times; so that nature ha∣ving all these helps, in an instant worketh to the amaze∣ment of the mariners, and often to the danger of their lives.

Besides, shall we think that spirits use to feed, and will be so foolish as go and hang themselves on an hook for a bait? They may have occult qualities (as the Load∣stone hath) to work strange feats, and yet be neither

spirits nor devils: for experience likewise teacheth, that they die either sooner or later after their taking; neither can a spirit have flesh and bones as they have. But to conclude, Alexander ab Alexandro, in the third book of his geniall dayes, hath written one whole chapter (viz. the 8) concerning these sea-men, affirming that it is no fa∣bulous report to say there be such: he describeth them to be fish in their lower parts, and like to men in their up∣per parts; affirming moreover that they be very venere∣ous and desirous of women, loving them, or lusting after them. Whereupon he relates a storie of a certain woman who was taken up and carried to the sea by one of these Mermen, concubitûs causà, that he might couple him∣self with her. Which monster the inhabitants took soon after; but refusing meat, he died: and they then made this law, that no woman should adventure to come neare the sea, except her husband were with her. This happened in Epirus, a countrey of Greece.

In the kingdome of Congo, which lieth in the African* 1.1065 part of the world, there is in the river Zaire, another kinde of hog-fish differing from that already mentioned. It is called Ambize, Angulo, or Hog-fish. It hath as it were two hands, and a tail like a target, which eateth like pork, and whereof they make lard, and hath not the sa∣vour or taste of fish. It feedeth on the grasse that grow∣eth on the banks of the river, and never goeth out: it hath a mouth like the mozell of an ox; and there be of them that weigh five hundred pound apiece. Purchas.

In the West sea there is a fish called the Pontarof, a* 1.1066 cruell monster, that taketh great pleasure to carrie away young children, loving to play and sport with them. Du Bart. Summar. ex Oviedo, lib. 13.

The fishes called Sharks are most ravenous devourers,* 1.1067 and in the waters upon the coasts of Africa, they have been seen with six or seven other smaller fishes, garded

with blew and green, attending like serving-men.

And omitting many, whether in the new-found* 1.1068 world, in the Norway seas, or elsewhere, I come now to the Dolphin, that king of fishes; then whom there is not any which is swifter, none more charitable to his fellows, and (which is above all the rest) none more loving to man. Plinie hath written much of this fish, in his ninth book, at the eighth chapter; and so have others also: affirming that he is not onely sociable and desirous of mans company, but delighted also in sweet and sense∣charming musick.

Amongst the fishes that did swiftly throng* 1.1069 To dance the measures of his mournfull song, There was a Dolphin did the best afford His nimble motions to the trembling chord.

But whether that in the storie of Arion be true, I am not able to say. Perhaps their censure is none of the worst,* 1.1070 who perswade themselves it is a fable which was in∣vented by those who had heard of that famous historie of the Prophet Jonas: for divers stories of the Bible have been in this manner changed by the Pagans; as amongst the rest, that of Sennache•…•…ib was very counterfeitly told by Herodotus, when he makes mention of a great compa∣nie of mice (as he had his relation from the priests of Egypt) who came by night and eat off the feathers from his arrows, Herod. lib. 2. And the floud of Deucalion is related by Ovid, as if Noahs floud and that were all one. And the Grecians fable, upon the sunnes going back in Hezechiahs time, that at the * 1.1071 birth of Hercules the sunne made a longer night then at other times.

Howbeit this scruple may not take away the love of* 1.1072 the Dolphin towards man. For besides those things rela∣ted in Plinie, of a boy feeding a Dolphin, and carried on his back over the waters to school, with such like things in the said authour; others also have in a manner written

to the same purpose. And amongst the rest, Elian tells* 1.1073 a storie of a Dolphin and a boy: this boy being very fair, used with his companions to play by the sea side, and to wash with them in the water, practising likewise to swimme: which being perceived by a Dolphin frequent∣ing that coast, the Dolphin fell into a great liking with this boy above the rest, and used very familiarly to swimme by him side by side: the boy at the first was fear∣full of this his unwonted companion; but through cu∣stome he and the Dolphin grew so familiar, that they would be friendly antagonists, and contend together in swimming each by other: insomuch that sometimes the boy would get upon the Dolphins back, and ride through the waterie territories of Neptunes kingdome, as upon some proud pransing horse, and the Dolphin at all times would bring him safely to the shore again; of which the people in the adjoyning citie were eye-witnesses, and that not seldome. At last it chanced that the boy, not carefull how he sat upon the fishes back, but unadvised∣ly laying his belly too close, was by the sharp pricks growing there, wounded to death. And now the Dol∣phin perceiving by the weight of his bodie, and by the bloud which stained the waters, that the boy was dead, speedily swimmeth with all his force to the land, and there laying him down, for very sorrow died by him. In memorie whereof, let these few lines be added,

The fish would live, but that the boy must die: The dying boy the living fish torments. The fish tormented hath no time to crie; But with his grief his life he sadly vents. Oh where is love or grief so firm as this? Of such true love and grief most men do misse.

The Sea-fox is a fish that hath a long tail, & is subtil in* 1.1074 his chase, having a strong sent as the Land-fox hath. He •…•…seth to swallow his young into his belly in time of dan∣ger

(as the Balaena doth) which some also attribute to the Dolphin. This fish and the Amia use to deceive the fisherman, either by leaping at, or by sucking up so much of his line, that they may be sure to bite off the hook. Aelian. var. hist. lib. 1.

The Cantharus is an admired pattern of chastitie.* 1.1075 Elian * 1.1076 speaketh of the ardent love of this Cantharus, and saith that between him and the adulterous Sargon, is great enmitie: for he will fight as couragiously for his mate, as Paris could fight for Helena; being in this the true embleme of a loyall couple, who hate defiled sheets, loving and living constantly together.

Like unto which is the Mullet; who albeit she be a* 1.1077 fearfull fish (as Plinie telleth us, lib. 9. cap. 17.) and will hide her head for fear; yet seeing her male taken, she followeth after him as farre as she can, choosing ra∣ther to die with him, then to be left her self alone.

But the Sargon is contrarie; for this is an adulterous* 1.1078 fish, daily changing mates; and not so content, useth to go on the grassie shore, horning the he-goats who had horns before. For (as * 1.1079 Elian writeth) his lustfull love towards the she-goat is so furious, that the fisher∣men use to take these fishes by covering themselves with a goats skinne.

And doth not this fish bear a true embleme against* 1.1080 adulterers? Yes surely doth it. For those who make horns on other mens heads, do but make engines to tosse themselves to hell.

Caprae refert scortum, similis fit Sargus amanti,* 1.1081 Qui miser obscoeno captus amore perit.

The goat, a harlot doth resemble well; The Sargus like unto the lover is, Who (poore wretch▪) taken, is condemn'd to hell, And for his lust depriv'd of heav'nly blisse.

Howbeit, a Ten in the hundred, or a Fox-furr'd-clou∣ted-pated fornicatour, who to his tenants wife is some∣times a lecherous administratour, cannot see it; neither will such beleeve that whores are the hackneys which men ride upon into Devils-ditch: for thither do they gallop, like the deceived Sargus, caught by the fisher in the skinne of a goat.

Hoga is said to be a fish as big as a mackerell, or (as* 1.1082 some say) no bigger then a herring. This fish hath* 1.1083 wings, which do not so much help her by flying to escape a farre greater fish, as endanger her to the merci∣lesse crueltie of another enemie; I mean a certain sea∣fowl, which waits but for such an oportunitie to devour her. Neither can it flie high or farre, or longer then her moistned wings keep wet; nor yet swimme fast, having exchanged finnes for wings. So (saith one) have I seen men thrive worse that have two trades, then such as have been skilfull or thriftie in one.

The birds that watch for these fishes, are in feathers as big as crows, but in flesh little bigger then a sparrow, & are wiser to hunt after others then to save themselves; for they be so tame that they will light upon the hatches of ships, and suffer themselves to be taken. So have I* 1.1084 seen some so eager to hurt others, that in the mean time they have runne themselves into as great a danger: and well worthy are they of such a reward. For if a treacherous Haman provide a gallows for an harmlesse Mordecai, it is no pitie to see the preparer give it han∣sell, or first hanged. Neither will any one mourn to see an Achitophels craftinesse catch himself in his own wi∣linesse.

He that will others guide to Charybs shelf, On Scylla's rock may fearlesse split himself.

The Remora is a small fish which cleaveth to the bot∣tome* 1.1085 of a ship, and doth as strongly as strangely stay it,

called therefore by some the Stop-ship. Of which there can be no more reason given, then of the loadstones drawing iron: neither is it possible to shew the cause of all secrets in nature.

The properties of the Cramp-fish are in a manner as* 1.1086 strange. For the nature of it is to make the hands of such as touch it benummed, albeit they touch it with a long pole. Plin. lib. 32. cap. 1. He is called in latine Torpedo, which is a name proceeding from his benumming qua∣litie. Some attribute the propertie of this secret to the aire which issueth from the bodie of the Torpedo; sup∣posing it to be so subtill, that passing along by the line and the pole, it affecteth and afflicteth the arms of the fisherman. Many authors have written of this fish, as Plutarch, Plinie, Elian, Aristotle, and sundrie others. It is said to be of the form and greatnesse of a Thorn∣back, and (as I said) of a fell and a banefull breath; wherewith she doth not onely benumme the fishers hand, but also the neighbouring fishes who come neare her, that so being as if they were dead, she may the more easily prey upon them: like many a rich man, slain by his heir, in hope to possesse his lands.

The Barble is a fish that will not meddle with the* 1.1087 bait, untill with her tail she have unhooked it from the hook. This fish carries a warie jealousie alwayes with it, and will not be deceived by all the baits the fisher can devise. Plutarch, in his book De industria animalium, setteth down the carefull circumspection of this crea∣ture; affirming moreover that if with the beating of her tail she can do no good, she then opening her mouth a little, doth onely touch the bait with the tip of her lips,* 1.1088 and gnaw it round about. Which is indeed a fit em∣bleme against the rashnesse of those who will not look before they leap, but are so fool-hardie that without ei∣ther fear or wit they will undertake strange projects,

and beleeve every fair word; as if the grasse had no snakes, or a sugred pill no inward bitternesse.

The Scolopendra is a fish more credulous, but of as* 1.1089 strange a propertie: For, as Plinie writeth in his ninth book and 43 chapter (to which * 1.1090 Elian is not oppo∣site) this is a fish which refuseth not the bait, but feeling himself taken with the hook casteth out his bowels, and then having loosed the hook swalloweth them again.

Now this is a fit embleme of all such as have swallow∣ed* 1.1091 down the deceitfull baits of sinne; aptly affording this instruction, that if they will be safe and secure, they must search themselves. For if those baits which we have swallowed, through the seeming good of deceitfull sinne, if they, I say, be not vomited up again, there is a hook which will hold us fast, and hale us headlong into miserie.

The Sturgeon is a fish whose scales turn backwards,* 1.1092 and therefore he swimmeth against the stream. So have I seen some effect their projects by means and wayes,* 1.1093 contrarie to the common course of men. Nay, some have been so happie as to thrive in respect of themselves, when others could not but judge that the world must needs go backwards with them.

The Calamarie is sometimes called the Sea-clerk,* 1.1094 having as it were a knife and a pen. Some call him the Ink-horn-fish, because he hath a black skinne like ink, which serveth him in stead of bloud. And of these fishes there be more kindes then one: for the Cuttle hath also an inkie juice in stead of bloud. You may see three fi∣gures of this fish in the fourth book of Gesners historie of fishes; and * 1.1095 Plinie, speaking of these fishes, affirmeth that both male and female, when they finde themselves so farre forth discovered, that if they cannot be hid they must be taken, do then cast this their ink into the wa∣ter;

and so by colouring it, they obscure and darken it: and the water being darkened, they escape.

For through the clouds of this black inkie night, They dazling passe the greedie fishers sight.

The Purple is a kinde of shell-fish, from whence is ga∣thered* 1.1096 a most necessary juice for the dying of silks and such like things. This juice is in the middest of her mouth and jaws, and is to be had in the spring time; for at o∣ther times she is barren and wants it. She loseth her life with the losse of this juice, and liveth no longer then this abideth in her: Wherefore Munster in his cosmography giveth this counsell, to take them alive; adding moreo∣ver that she is a great devourer of little shell-fish. She hath (saith he) a long tongue which is alwayes moving; and by this she getteth her prey. Some say that they dif∣fer in colour according to their nearnesse or farnesse from the sunne: whereupon it comes to passe that in Africa they have as it were a violet colour, and at Tyrus a redder colour.

Polypus is a fish with many feet, and a round head* 1.1097 neare unto them; it is a great enemy to the Lobster: and (as Elian, and other authours write) they can often change their colour, and by that project devoure other fishes. Their use and custome is to he lurking closely by the sides and roots of rocks, changing themselves into the colour of the same thing unto which they cleave; inso∣much that they seem as a part of the rock: whither when the foolish fish swim, they fall into danger: for whilest they dread nothing, these Polypodes suddenly prey upon* 1.1098 them and devoure them. And indeed this is the con∣stancie and unfeared treacherie, which is often found in many men, who will be any thing for their own ends, and nothing without them; sparing none for their own purposes, nor loving any but to effect them. Their heads indeed may well be neare their feet: for they prize the

trash we trample on, farre above the joyes of heaven; else would they never work their fond purposes by de∣ceitfull means, and damage others to help themselves.

Amongst the severall sorts of shell-fishes, the glister∣ing* 1.1099 Pearl-fish deserves remembrance; not onely in respect of her self, but also in regard of the Prawn, another fish and her companion: for between these two there is a most firm league of friendship, much kindenesse, and such familiaritie as cannot but breed admiration in the reader. They have a subtill kinde of hunting, which be∣ing ended, they divide their prey in loving manner: for seeing they one help the other in the getting of it, they likewise joyn in the equall sharing. And in few words, thus it is: (of which ye may reade in Plinie, Plutarch, Elian, &c.) When the Pearl-fish gapeth wide, she hath a curious glistering within her shell, by which she allu∣reth the small fry to come swimming into her: which when her companion the Prawn perceiveth, he gives her a secret touch with one of his prickles; where∣upon she shuts her gaping shell, and so incloseth her wished prey: then (as I said) they equally share* 1.1100 them out and feed themselves. And thus day by day they get their livings, like a combined knot of cheaters, who have no other trade then the cunning deceit of quaint cousenage; hooking in the simpler sort with such subtill tricks, that be their purses stuft with either more or lesse, they know a way to sound the bottome, and send them lighter home; lighter in purse, though heavier in heart.

The foresaid authours make mention of the Gilt∣head* 1.1101 or Golden-eye, which helpeth the one the other out of a snare, or from off an hook: for if the insnared fish cannot help himself by loosing the snare with his tail, then will his companion put to his mouth, and set him free. Or if the one see the other hanged on a hook, it

may be easily observed how his free mate will skip at the line, and never leave till he have broke it off.* 1.1102 Which may serve well to teach us, that we ought not to leave our friends in danger, but do the best and utmost that we can to set them free. For a friend is never known till such an occasion shall discover him: at other times we have friends enow.

The Plaice, if it be well grown, and something* 1.1103 thick, is said to be a passing good fish: It takes the name from Placeo, to please, because it pleaseth the palate.

That fish which we call the Sole is a very wholesome* 1.1104 fish: And so is the Whiting, often entertained in the court.

I have heard the Gurnard likewise much commended.* 1.1105

But the Conger is hard of substance, and therefore not* 1.1106 easie to be digested.

And so also is the Salmon hard of digestion, although it* 1.1107 be a pleasant fish, and very sweet, especially the belly. Whereupon it comes to passe that we do not eat it hot, or presently after it is boyled.

The Ray or Thornback is scarce so wholesome as o∣ther* 1.1108 fish; for Physicians write that it makes men subject to the falling evil, by reason that it is a fish full of su∣perfluous juice. Howbeit the pricks which grow with∣out* 1.1109 upon the skinne, if they be pulled up by the roots, dried, made into powder, and given fasting in White or Rhenish wine, is an excellent medicine to avoid gra∣vell and to break the stone.

Herring is a fish common and cheap, very danger∣ous* 1.1110 if they be not moderately eaten fresh; for we of∣ten see that want of care in the eating of them, casteth many into fevers. And as for Red Herrings and Red Sprats, they must needs have little wholesomenesse or nourishment in them: for, if we may beleeve the learned,

they give as good nourishment to the bodie, as rustie Bacon.

We reade that in the river Ganges are Eeles of an ex∣traordinarie* 1.1111 bignesse and length. This fish is never better moved from his nest then in a thunder. They be not bred out of spawn as other fishes, but from the slime and dirt of the earth, as the common opinion goeth: and of all fishes which are tooth some, these are the least whole∣some. They breed agues, stop and hurt the voice, pro∣cure the stone by reason of their great sliminesse, and do also dispose a man to the gowt by breeding such mat∣ter as brings pain in the joynts. But know that after Eeles and E•…•…mpreys▪ we should drink good strong wine; and indeed generally with all kindes of fish, wine is very wholesome.

The Shad is never is season but in the spring; for at* 1.1112 other times it is full of bones.

And in the choice of fish this is a rule, that such as have seales and •…•…innes are best: for many scales and •…•…innes betoken the purenesse of their substance, as the physici∣ans tell us.

The Gogion is a daintie fish, and found aswell in the* 1.1113 sea as in fresh waters; of which there be sundry sorts: but the best live in sandie places, and about rocks.

The Tench is commonly called the Physician of other* 1.1114 fishes: for when they be hurt, they heal themselves again by touching the Tench, finding the slime of his body to be as a soveraigne salve.

The Perch useth to wound others with his sharp fins,* 1.1115 whereupon the Pike or Pickerell dares not devoure him. Both these give the body pure nourishment, by reason of their firm and hard substance.

The Rock, Dace, Chevine, Bream, Smelt, and Carp, are good. But the Trout is admirable: for this is so sound in* 1.1116 nourishment, that when we would speak of one who is

sound indeed, we say that he is as sound as a Trout. This is in some kinde a foolish fish, and an embleme of one who loves to be flattered: for when he is once in his hold, you may take him with your hands by tickling, rubbing, or clawing him under the bellie.

I will not say who else is like this fish, for fear I should offend some squeamish dame: but let not her anger shew her wantonnesse; and so we are both charmed to hold our peace: she, to salve her own credit; and I, to end this present section: wherein I do confesse I might have spoken of sundry other fishes, but I had rather send my reader to Gesner and such other ample authours, then tire him with my relations.

Sect. 2. Containing the second part of this fifth day, which is of Birds, or Fowl, flying in the open firmament of heaven.

FRom fishes I must come to birds, from the water to the aire, and teach my pen to flie a while with the feathered fowls, as before it was swimming with the fearfull silent fish.

And now why God hath joyned the creation of fish and fowl together, may without curiositie be obser∣ved; to wit, because he would in every work and part thereof continue an harmonious order. Great is the likenesse between fish and fowl, whether it be that we consider the naturall place wherein either of them live, or that we consider their resemblance in parts, or their manner of motion. For first, the place of fishes is the wa∣ter; the place of fowls the aire: both which are diapha∣nous, cleare, moist, and easie yeelding elements. Second∣ly, that which finnes be to fishes, wings and feathers are to birds. And thirdly, that which swimming is to fishes

in the waters, flying is to birds in the aire. The one moves himself by his sinnes, the other by his wings. The one cuts and glideth through the liquid aire, the other shoots and darteth through the humid water. The one makes paths in that subtil concave between heaven and earth, the other draws furrows in the ploughed sea: and both tracts are indiscernible; either place again closing & no longer open then their native dwellers flit through their yeelding gates.

And first of all me thinks I see the loftie Eagle, king* 1.1117 of birds, towring on high in the heaven-aspiring aire.

And amongst all fowls, the Eagle onely can move her self straight upward and downward, perpendicularly, without any collaterall declining. Munster. This bird is commended for her faithfulnesse towards other birds in some kinde, though sometimes she shew her self cruell. They all stand in awe of her: and when she hath gotten meat she useth to communicate it unto such fowls as do accompany with her; onely this some affirm, that when she hath no more to make distribution of, then she will attach some of her guests, and for lack of food, dismem∣ber them. Her sight is sharp and quick, insomuch that being in the highest part of the aire, she can easily see what falleth on the land, and thereupon the sooner finde her prey. It is said that she can gaze upon the sunne and not be blinde, and will fight eagerly against the Dra∣gon: for the Dragon greedily coveting the Eagles egges, causeth many conflicts to be between them.

The Poets have called her Joves bird, and Jupiters armour-bearer, because she is never hurt with light∣ning. She is a bird tenderly affected towards her young; insomuch that she will endanger her own bodie to se∣cure them, bearing her young ones on her back when she perceiveth them to be assaulted with arrows. Hares, Harts, Geese and Cranes, are such creatures as this bird

useth to prey upon. And for her practise in killing the Hart, thus it is: when she laboureth to drive the Hart headlong to ruine, she gathereth (saith Munster) much dust as she flieth, and sitting upon the Harts horns, shaketh it into his eyes, and with her wings beateth him about the mouth, untill at last the poore Hart is glad to fall fainting to the ground.

The Eagle buildeth her nest in the rocks and high pla∣ces; and the propertie of the young Eagle is, when she findeth a dead carcase, first of all to pick out the eye. And so (saith one) do all seducing hereticks, first put out the right eye of knowledge, that thereby they may the bet∣ter leade along their seduced Proselites.

And note that although the Eagle be very tender over her young, yet when they be able to flie of them∣selves, she casteth them out of her nest; because she would have them shift and no longer depend upon their damme. Which is a good example, saith the same au∣thour,* 1.1118 for domesticall discipline; namely, that parents should not bring up their children in idlenesse, but even from their youth exercise them in honest labour, train∣ing them up to some vocation.

Moreover, Aristotle writeth, that when the Eagle waxeth old, the upper part of her bill so groweth over and increaseth, that in the end she dieth of famine. But Augustine observeth further that when the Eagle is thus overgrown, she beateth her bill upon a rock, and so by striking off her cumbersome part, she recovereth her strength and eating; to which the Psalmist alludeth, Psal. 103. 5. Which maketh thee young and lustie as an Eagle.

The Phenix, saith Munster, is a noble bird, and is but* 1.1119 one in the world. Cornelius Valerius (whom * 1.1120 Plinie mentioneth) doth witnesse that when Quintus Plautius and Sex. Papinius were Consuls, one was seen to flie

into Egypt. And Tacitus also writeth, that when Lucius* 1.1121 〈◊〉〈◊〉 and P•…•…ulus Fabi•…•…s were Consul•…•…, another was likewise seen to flie thither▪ and yet not another, but the same rather; for there was not above two yeares difference in the time of this appearance; Vitellius and Fabius being Consuls in the yeare of the citie 786, and Plautius with Papinius in the yeare 788. * 1.1122 Dion was perswaded that this bird thus shewing her self, did be∣token the death of Tiberius: but our countreyman † 1.1123 M^r Lydiat rather thinketh, that it pointed out the time when Christ, that true Phenix, did both die and rise again: and so also thinketh Carion, in his chron. lib. 3.

This bird (if we may beleeve what is written) is about the bignesse of an Eagle, having a glittering brightnesse in the feathers of her neck, like unto gold; in other parts purple, with an azured tail, but so as in some places it is of a rose colour: her head hath on it a plume or tuft of feathers. Some say she liveth five hundred yeares; others give her six hundred and sixtie: and, as Plinie wri∣teth, this bird hath her setled habitation in Arabia Fe∣lix. When she waxeth old, she is said to make her a nest of Cassia, with branches of the frankincense tree, into which she putteth other odours, and so dieth upon them: and then, out of her bones and marrow, there spring∣eth first a little worm, which afterwards comes to be a young Phenix.

Howbeit many think that all this is fabulous: for (be∣sides the differing reports which go of this bird) what species or kinde of any creature can be rehearsed, where∣of there is never but one? and whereas the Lord said to all his creatures, Increase and multiplie, this benediction should take no place in the Phenix which multiplieth not. And again, seeing all creatures which came into the Ark, came by two and two, the male and fe∣male, it must needs follow that the Phenix by this means

perished. And so saith one, As for the Phenix, I (and not I alone) think it a fable, because it agreeth neither to reason nor likelihood, but plainly disagreeth to the historie of the creation and of Noahs floud, in both which God made all male and female, and commanded them to increase and multiplie.

The Griffon is a creature (if there be any such;* 1.1124 for many doubt it) which whether I may reckon amongst the birds or beasts, I cannot tell. Howbeit as I finde him marked by * 1.1125 Aelianus, he is thus described; namely that he is a kinde of beast with foure feet, keep∣ing most of all in India, being as mightie in strength as a lion: he hath wings and crooked talons, black on the back, and in the forepart purple. His wings be some∣what white, his bill and mouth like an eagles bill, his eyes fierie; he is hard to be taken except he be young, he maketh his nest in the high mountains, and fighteth with every kinde of beast, saving the lion and elephant: he diggeth up gold in desert places, and giveth repulse to those that come neare him. But (as I said) some doubt whether there be any such creature or no: which, for my part, shall be left to every mans li∣bertie.

The Ostrich is compounded as it were of a bird and* 1.1126 a beast, and is especially found in Africa: he is partly like a camell in his long legs and feet, partly like a spar∣row in his head and bill, though much greater. Some say his head is covered with small hairs, his eyes be grosse and black, his neck is long, and (as I said) his bill is short and sharp like a sparrows bill, and his feet hath as it were a bipartite hoof. He is said to exceed the height of a man on horseback; and as for his wings they help him little: howbeit we make much use of his fea∣thers, as is well known. And in one thing he is like the woodcock; for hiding his head he never fears his bodie.

Job speaketh that he is forgetfull; for when this bird* 1.1127 hath laid her egges (which she hides in the sand, and are hatched by the sunne) she forgetteth them, untill the young come forth, and then the males are forced to feed and cherish them. So have I seen many mothers refusing* 1.1128 to nurse their children; and, if they could, would have others likewise bear them: but putting them forth, I beleeve many perish for want of care and due atten∣dance: for it is not possible that a nurse should have that tender affection which belongs to a mother; and many times, with the nurses milk, the children suck the nurses vices. Necessitie therefore, and a prudent choice, should seek out nurses; as we see it Gen. 21. 7. Moreover it is said, that this bird is of such strong digestion that she will eat iron: and when she seeth that she cannot avoid taking, she casteth stones with her claws against her followers, by which she often hurteth them.

Ibis is a tall strong bird, having a bill of great length;* 1.1129 he doth exceeding much good in destroying serpents. These birds live in Egypt, and the serpents brought out of Lybia thither, by the Southern winde, are killed by them, Plin. lib. 10. cap. 28. See also afterwards in the Stork.

The Kite is well known: she is a fowl which flieth* 1.1130 softly untill she espie her prey; she hath quick eyes, will flie high into the aire in hot cleare weather, and by the turning of her tail she directs her bodie, even as a great lazie ship is ordered by the helm. Aristotle observes that all such fowls as have talons, cannot devoure any meat but flesh: and if any other food be thrust into their mouthes, they cannot eat it.

There is great enmitie between the kite and the ra∣ven,* 1.1131 it being an usuall thing for the kite to robbe the ra∣ven, as being better in talons and flying. So have I seen the gripers and catchpoles of this world destroy one

another, the lesse mightie alwayes devoured by the* 1.1132 stronger and more potent. And (me thinks) the kites feeding upon carrion, is a fit embleme of the envious person, who rejoyceth in the fall of others: for there be many in the world who care not what men fall, so they may rise; building their own houses out of the bloud and ruine of others.

Howbeit, it is observed by Aristotle, that the kite be∣ing a ravenous bird, bringeth forth but two young ones at a time; wherein nature hath been very provident and carefull, to suffer such ravenous fowls to increase no fa∣ster. And so (saith one) it is commonly seen in the world, that many rich cormorants (or corn-vorants ra∣ther) are either childlesse and have no children, or else they abound not in many; and yet we can see no end of their scraping, pinching, and oppressing. There is one alone (saith Solomon) and there is not a second, which hath neither sonne nor brother, and yet there is no end of all his travell, Eccles. 4. 8.

The Raven also is a fowl given to rapacitie and de∣vouring* 1.1133 of flesh, great of bodie, slow in slight, sharp in sight, frequenting much the countreys of Italie, Spain, Egypt, and about the Alps. But this (saith Munster) is to be understood of the great kinde of ravens.

This fowl doth greatly above all others covet mens carcases, and (as some think) by a singular instinct and naturall gift, it hath understanding of mans death, pre∣saging it a few dayes before. But whether that be true or not, this is certain, that it haunteth places of battell, with solitarie ruines; and like to the young eagles, it picketh out the eye of a dead corps first of all, because (as some suppose) he seeth his own image in the clear∣nesse of the eye; and so like coveteth the like. The fox* 1.1134 and this bird are very friendly, but both at enmitie with the hawk; that being the chiefest cause of their familia∣ritie.

And so have I seen one man love another the better, for hating him whom he abhorreth: or one, like the fox, will sometimes plot anothers ruine, that the other, like the raven, may prey upon him.

Munster telleth us that the skinne of a raven well* 1.1135 tewed and dressed with the feathers on it, is exceeding good to be laid to a weak and sickly stomack; for it greatly helps digestion.

And again, she is noted for an unkinde bird to her young ones, * expelling them out of their nest before* 1.1136 their full and compleat time, leaving them to their selves before they are able to shift; and so crying for food, God by his providence provideth for them: whereupon it is said, that the young ravens crie unto God: or, which feedeth the young ravens that call upon him, Psal. 147. 9. And in this act, these and the like birds are emblemes* 1.1137 of such as want naturall affection. And indeed the young ones afterwards prove as cruell to their dammes: for when they be old, and have their bills overgrown, they die of famine, not sharpning their bills again, by beating them on a stone, as the eagle doth: * neither* 1.1138 will their young ones help them, but rather sometimes set upon them, when they are not able to resist. It is not good therefore to use children too harshly in their mi∣noritie,* 1.1139 lest when Senes come to be Pueri again, they finde as little favour at their hands as they shewed be∣fore. And of this, parents, masters, tutours, and guar∣dians should be carefull; learning their lesson from these unnaturall birds. But more I may spare to adde; for the well affected are also well instructed to put a differ∣ence between foolish cockering, and cruell handling: knowing with * 1.1140 Solomon that Where the rod is spared, the childe is spoiled: and with Paul confessing likewise, that they ought not to be bitter to them, lest thereby they provoke them to wrath, Ephes. 6. 4. Moreover, let

it be observed that some authours affirm there is also the raven of the sea, which is like in proportion to the other raven, onely differing in colour, as being white: Now Aristotle thinketh that this happeneth by reason of some passion or accident in the generation. Neither (as is thought) doth the raven conceive by conjunction of male and female, but rather by a kinde of billing at the mouth, which † 1.1141 Plinie mentioneth as an opinion of the common people; saying, Ore eos parere aut coire vul∣gus* 1.1142 arbitratur: ideóque gravidas, si ederint corvinum ovum, per os partum reddere; which is very strange, if it should be true: and therefore Aristotle denieth it; onely think∣ing that their billing or kissing is but like unto that amongst the doves. And as for the English name Raven, given to this bird, it is so called of ravening and devour∣ing: In Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth Cro∣citare, to croke; and in Latine, Corvus; under which name we comprehend the crows as well as the ravens.

The ancient Emperours of Rome, and other heathen Princes, had their Soothsayers, and beholders of birds: now these gave great heed to the ravens, and would di∣ligently look upon their eyes; marking, in time of warre, to what part they turned: for they supposed that the raven did presage which side should perish in battell; and would alwayes therefore have her eye fixed or turn∣ed that way, or to that partie; as it were shewing her longing desire to be feeding on their carcases. Which is somewhat confirmed by that which Plinie writeth of the ravens flying out of Athens and Peloponnesus; saying, Nam cùm Mediae hospites occisi sunt, omnes è Peloponneso & Attica regione volaverunt. Plin. ibid. Which flocking to the fight was for their fat prey, as though there had been in them some sense of the present action.

Furthermore, this I finde again recorded by Plin. lib. 10. cap. 43. that when Marcus Servilius and C. Cestius

were Consuls, there was a solemne funerall of a raven celebrated at Rome, upon the fifth calends of April: and this being so neare the time of our Saviours passion as it was, did (as some observe) not unfitly shadow forth the devils funerall, and destruction of his kingdome among the Gentiles. For as the raven delighteth in so∣litarie or desert mansions, Isai. 34. 11. so doth the devil walk through desert places, as we see it, Matth. 12. 43. In which resemblance, he is fitly called the devils bird: and this funerall may as well prove the time of Christs death and buriall, as Dions Phenix, appearing about the same time, was used by Carion, and M^r Lydiat, to shew the yeare of his resurrection.

The Pelican is that bird which† 1.1143 Plinie calleth Ono∣cratalus,* 1.1144 and is much like the swanne in shape and pro∣portion, excepting in the widenesse of his gullet and capacitie of his maw. Of this fowl there be two sorts; one that liveth by the waters, another which is the Pe∣lican of the desert.

This is a melancholy bird, and takes the name of Pe∣lican, from the Greek * 1.1145 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so called of smiting or piercing: which is in regard that by piercing his breast he reviveth his young ones with his own bloud, when they are bitten and killed of serpents: or having killed them with his bill, he reviveth them again by his bloud after three dayes. Or else this name belongs unto him from piercing the shel-fishes and picking out their meat to feed his young. For, according to the testimonie of Aristotle, the dammes use to catch such fish and swallow them into their stomacks, and when they have there so warmed them that their shells may gape, they do again cast them up; and so pick out their meat in an easie man∣ner. In like sort have I seen those, who have done more* 1.1146 by policie, then others or they could do by strength; neither is violence alwayes the readiest way: for

sometimes art may be more then arms, and gentle usage have power to charm, when rigour helpeth to enrage.

The Stork is a famous bird for naturall love to his* 1.1147 parents, whom he feedeth being old and feeble, as they fed him being young: the Egyptians and the Thessalians* 1.1148 so esteemed this bird, that there was a great penaltie laid upon any that should kill him. His English name Stork comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, which is Amor in Latine; proceeding from his forenamed kindnesse and naturall love to his damme; being also humane and lo∣ving to mankinde, delighting to build in the tops of houses and chimneys, as is usuall to be seen in Germanie; whereby it is evident, that he loveth the societie of man:* 1.1149 which (saith one) sheweth their disposition to be unna∣turall, which do shun the companie of men, and of a su∣perstitious minde, retire themselves into desert and soli∣tarie places, as Hermites, Anchorites, and such like. D^r Wil. on Levit.

And now the reason why he was in such esteem in Egypt and Thessasie, was for his great service he did them in killing of serpents, and other venemous things.* 1.1150 Plinie calls him Ciconia: and from the Stork Ibis, men first learned to purge by clyster; for with his bill he con∣veyeth salt water up into his bodie below, and so pur∣geth himself.

The Heron or Hernsew is a fowl that liveth about* 1.1151 waters, and yet she doth so abhorre rain and tempests, that she seeketh to avoid them by flying on high. She hath her nest in very loftie trees, & sheweth as it were a naturall hatred against the gossehawk and other kinde of hawks: and so likewise doth the hawk seek her destru∣ction continually. When they fight above in the aire, they labour both especially for this one thing, that the one might ascend and be above the other: Now if the hawk getteth the upper place, he overthroweth and

vanquisheth the heron with a marvellous earnest flight; but if the her on get above the hawk, then with his dung he defileth the hawk and so destroyeth him: for his dung is a poyson to the hawk, rotting and putrifying his fea∣thers.

This bird is Avis furibunda, a furious bird; and so in Latine she is called Ardea, of ardeo, to burn: chiefly be∣cause she is an angrie creature, or because she is great∣ly enflamed with lust; or else because the dung of this bird doth as it were burn or consume what it touch∣eth.

Of Hawks there be many and severall kindes; as the* 1.1152 Falcon, Merlin, Lannar, Tassell, and sundrie others. Howbeit the Tassells are supposed to be the males of such birds as live by prey: as the Tassell of the Saker is called a Hobbie, or Mongrell hawk▪ that of the Sparrow∣hawk, a Musket; that of the Lannar, a Lannaret; and so of the rest. Now some again distinguish these birds, three severall wayes. First by the form and fashion of their bodie; some being great, as the Gossehawk, Faulcon, Ger∣faulcon, &c. some small, as the Merlin, Musket, Spar∣row-hawk, Hobbie, and such others. Secondly by their game, as some for the phesant, some for the partridge, some for the hernshaw, some for the duck and mallard, some for one thing and some for another. Thirdly they are said to differ in the manner of their following the game; as such know better then my self, who use to keep and manage hawks.

And if hither I may bring other birds of prey, I would joyn to these the Kite, Ringtail, Buzzard, Bittor, and such like.

Olaus Magnus makes mention of brave generous fal∣cons* 1.1153 in the more northern parts of the world, which live upon the spoil of fish, and build their nests upon high mountains: and for all kindes of hawks generally, he

accounts them the best which are bred thereabouts: ad∣ding moreover that an hawk is fearfull of nothing more then a Peacock: and as for little infants, he saith that there is none, either bird or beast kept tame at home, which more desireth to hurt them, then the Apes and biggest Hawks. So have I seen some maintain and che∣rish* 1.1154 those in their own families, perhaps at their own tables, who upon occasion have proved the first to do them mischief; nay, no occasion but fit opportunitie is enough for such: as Brutus conspired the death of Cesar. Or again, I have seen those delight in that, which hath been the readiest way to their houses ruine.

The delicate Partridge is a bird well known: she* 1.1155 bringeth forth young, which like chickens will runne as soon as they can creep out of the shell. They are suppo∣sed to live 16 yeares. They cover the shell of their egges with a soft dust sprinkled over them, and never lodge whereabouts they breed, being very lascivious wanton birds; as Plinie tells us, lib. 10. cap. 33. And as Physicians write, the flesh of this bird is admirably good and whole∣some, especially for weak persons: for it comforteth the stomack, makes them lustie, and helps the memorie. Neither do I marvell (saith one) that gentlemen be at such cost to keep hawks, and take such toil to kill Par∣tridges and Phesants: for besides the pastime and pleasure in hawking, the flesh of these birds is very pleasant, and every morsel as good as gold.

Well may we wish that pleasure to succeed, Which brings to man such treasure in his need.

The Phesants are said to come first of all from about* 1.1156 the river Phasis, which is a famous river in Colchos; where they were found, and from whence they were brought by the Argonauts:* 1.1157 Plinie therefore calls them Phasianae; and we, Phesants. This is a princely dish: but* 1.1158 the Mallard is nothing wholesome; according to that of Schola Salerni,

Good sport it is to see a Mallard kill'd, But with their flesh your flesh should not be fill'd.* 1.1159 The Capon, Hen, and Chicken, Partridge, Quail, The Heath-cock wholesome is, the Dove, the Rail; The Phesant, Woodcock, Lark, and Thrush be good, And all that do not much delight in mud.

But do you not heare sweet Philomel? heark how she* 1.1160 playes the silent world asleep. This is a bird much ad∣dicted to watching; for she sitteth all the night singing upon a bough, with the* 1.1161 sharp end of a thorn against her breast to keep her waking. Her very throat is able to ra∣vish the dullest eare, and so much the more is her musick beyond compare, in that from so small a creature such daintie aires are warbled forth. The Latines call her Philomela; that is, a bird loving to sing: and what Stoick but would love to heare her, and give her thanks for her daintie dittie? Should man strive to marrie his industrious layes with hers, he could not be so much rapt with his own as with her delicious notes: for sure she seems to have

So many tunes, whose harmonie excells* 1.1162 Our voice, our viols, and all musick else.

The prettie Lark chants with a sugred throat, so doth* 1.1163 the Black-bird, Linot, the severall kindes of Finches, the mirthfull Mavis, Red-breast, Wren, Thrush, and Star∣ling.

But all is nothing to the Nightingale, Breathing so sweetly from a breast so small.

The Owl is another night-bird; her cry is dismall, and* 1.1164 she her self rightly stiled The hate and scorn of all the birds beside. And of Owls there be many kindes.

The great Owl in Greek is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clamo▪* 1.1165 or from the dolefull noise which she maketh: and so in Latine it is Bubo. This Owl keepeth in desert places, is like in shape to another Owl, hath talons like the Eagle, and is very neare as great. He is thought to be an omi∣nous

bird, as he was to Agrippa, Ios. Antiq. lib. 18. 1. which must be understood when he is seen in the day; as again in the Councell of Constance one appeared before Pope John the 22. And of all night-birds, those are held to be the most dismall, Qui glutiunt vocem velut strangu∣lati; that is, which throtle out a kinde of croaking voice, like one that is strangled, or ratleth in the throat.

And of this sound is that hoarse bird which is com∣monly* 1.1166 called the Night-raven, or Night-crow. This al∣so is said to be a kinde of owl, and (as authours witnesse) will take mice like a cat, and many times catch and de∣stroy moles. In Greek, some name him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is clamo, to crie or make a noise: but in Latine he is Nyctico∣rax, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nox, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corvus; which in English is the Night-crow, or Night-raven. And as for his colour, it is black like other crows. See Gesner de avibus, lib. 3.

Again, there is another kinde named the Scriech-owl,* 1.1167 which the Latines understand by the word Strix, and the Greeks by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some (in old time) have fa∣bled strange things of this bird, namely that it sucked out the bloud of infants lying in their cradles, and with the very eyes of it did effascinate children, or change their favours: whereupon some have used the same word for a witch, a fairie, or hagge.

But perhaps that which is most commonly called the* 1.1168 Scriech-owl, is comprehended under one of the kindes of the Noctua: or else it may be another Scriech-owl. For there be 4 severall Noctua's, as Gesner writeth. One is of a large bignesse, and hath feathers growing on her head like eares. A second is lesse; white on the throat and breast, speckled on her other parts with a white and muddie colour. A third is also lesse then the former, and spotted with white and ash-colour. And a fourth is also lesse then this, of the same colour, inhabiting most of all among rocks, and such like places. The Noctua in La∣tine,

in the Greek is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the glaring, or colour of her eyes. And as for the Scriech-owl, she is known by nothing better then her crie.

Also there is Ulula; and this is that which we call the* 1.1169 Howlet, or the Madge. All the owls are solitarie birds, some dwelling in deserts, some in churches and in rui∣nous buildings: and this delighteth to sit sleeping in a tree, using there likewise to build her nest; frequenting barns and other such like places for the love of mice, young birds, and little chickens. She is of a gray colour in the most of her bodie.

Some say that the egges of an Owl broken and put in∣to* 1.1170 the cups of a drunkard, or one desirous to follow drinking, will so work with him, that he will suddenly lothe his good liquour, and be displeased with drinking.

The Bat may be next; because she useth to flie abroad* 1.1171 in the twilight: called therefore vespertilio in the La∣tine, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek. It is a creature between a bird and a beast, for it hath a mouth, teeth, members of generation like a beast, bringeth forth young ones alive, laying no egges, &c. Onely it flies in the night, and hath wings like a bird. It is therefore called by some a Flittermouse, and is no bird but a winged mouse; for she creeps with her wings, is without feathers, and flyeth with a kinde of skin, as bees and flies do; excepting that the Bats wing hath a farre thicker and stronger skin. And this creature thus mungrell-like, cannot (as you know) look very lovely.

But not to keep you longer amongst these birds of night,* 1.1172 for fear some one or other should affright you, let us now go walk and heare the Cuckoe sing. This is a bird so called by reason of his crie; and from thence comes the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latine Cuculus: for the noise which this bird maketh, and the song which she singeth, is nothing but Cuckoe. This is her note; which note she neither vari∣eth nor changeth untill she be wearing away.

Olaus Magnus calleth her the Annunciatrix optatae* 1.1173 laetitiae; which is not in respect of her sweet singing, but because when she cometh, then comes that cheerfull time of the yeare, the wished and the welcome spring.

She loseth her voice commonly about the end of Ju∣ly, or somewhat before; faltring and doubling in her note when summer is wearing out. So have I seen those who in time of prosperity have been very cheer∣full,* 1.1174 forward, and observant of others, attending them with fair words and great shews of love: but when times change, they also changed; shewing themselves dull and backward, and yet shewing themselves then no other then they were. For these be friends who will abide no winter, but falter now, even as they flattered before, ne∣ver remembring their former words, how plain and fair soever they seemed;

Iura, fides, ubi nunc? commissáque dextera dextr•…•…, Quique erat in falso plurimus ore Deus?

Whereas a true friend indeed, is onely known in time of trouble. For it is a certain rule, Amicorum idem affectus, Friends are alwayes like-affected: according to that of the Poet,

Et flêsti, & nostros vidisti flentis ocellos:* 1.1175 Miscuimus lacrymas moestus uterque suas.

Thou diddest weep, and didst my moist eyes see: We mixed grief, and wept for thee and me.

Furthermore, this is a fowl hated of every other bird, be∣cause she spoileth their nests and eats their egges.

Neither is she very fruitfull; for one at a time is enough for her: neither is this one hatched but by some other of a differing kinde; for she doth not build any nest, but lay∣eth her egge in the nest of another, which hatcheth it up as her own. Nay it so falleth out, that the poore, sillie, and deceived bird thus beguiled, neglects her nearer brood, as being better pleased with the beautie of the

Cuckoes young, untill at the last this stranger thus brought forth and being ready to fly, destroy his nurse, and kill her for her kindenesse. So have I heard of some, no better rewarded for their good entertainment and watchfull care. For benefits received are little remem∣bred: and where men sometimes look for love, they are wickedly repayed with hate and harm.* 1.1176

Also there appeares from hence another embleme. For in the Cuckoe is deciphered the wicked practise of adul∣terous men, who are not ashamed filthily to defile their neighbours bed: From whence we call them cuckolds, who suffer this wrong and yet are innocent; whereas in∣deed the lustfull Goat that acteth all, and performs the villanie, is the very cuckold; and the other (poore honest man) wronged not onely in his bed, but in his name, is the harmlesse patient of what he cannot help. Yet this I will say, that whilest many make Peacocks of their wives, they do also make Woodcocks (although not Cuc∣koes) of themselves: in which, whom they may thank, it is soon perceived; or whom they may blame, their folly telleth. For signes hanged forth are but the callers in of guests; and baits presented allure▪fish: and as nothing sooner invites the thief to cut a purse then shew of mo∣ney, so nothing sooner occasions an enticement to disloy∣alty, then the gaudie vestments of an immodest wife; as in this following Epigram may appeare,

A lustie lad that past along Cheapside, Incontinent a gallant lasse espi'd: Whose tempting breasts (as to the sale laid out) Invites: and thus this youngster 'gins to flout. Lady (quoth he) is this flesh to be sold? No, Lord (quoth she) for silver nor for gold: But wherefore ask you? and there made a stop. To buy (quoth he) if not, shut up your shop.

The Swallow is a bird likewise which comes in the* 1.1177

Spring, and goeth away again before Winter. Some think that they repair into thòse countreys where they may rest upon the sides of such warm mountains as lie o∣pen to the heat of the shining sunne; and that there they have been found naked, and without their feathers. Plin.

But Olaus Magnus, in the nineteenth book of his Nor∣thern History, writeth otherwise; saying, Although the writers of many naturall things have recorded that the Swallows change their stations, going, when winter cometh, into hotter countreys: yet in the northern waters, Fishermen often times by chance draw up in their nets an abundance of Swallows, hanging together in manner of a conglomerated masse. Adding moreover, that in the beginning of Au∣tumne they gather themselves together among the canes or reeds; where, providing themselves to sink into the waters, they joyn bill to bill, wing to wing, and foot to foot. For it is observed (saith he) that at that time having finished their sweet singing, they descend in such a manner; and quietly again, after the beginning of the Spring, they fly out thence and repair their former nests.

This the said authour affirmeth with much confidence; and doth likewise say, that some young men have taken this masse, and by heating of it, the Swallows have been again disjoyned, beginning to fly: but they lived not long, because their time should have been a great while more to bring them to perfection. This I confesse is strange, but why may it not as* 1.1178 well be, as that of the Barnacle or Brant-geese; of which it is certain that they first grow on trees? See more of them in the third day.

Elian saith that the Swallow is a watchfull bird, and sleepeth but by halves and fits (as we say) which is no sound kinde of rest. And again, her swiftnesse in flying is commendable; and as for her diligence and dexteri∣tie in building a nest, it deserveth praise: insomuch

that some have said, The Swallow taught men first to build. Plutarch de indust▪ animal.

Flying she sings, and singing seeketh where* 1.1179 She'r •…•…ouse with ounning, not with cost, may r•…•…ar. Her little beak she loads with brittle straws, Her wings with water, and with earth her claws, Whereof she morter makes, and therewithall Aptly she builds her semicircle wall.

Next after the Swallow, I may come to the Turtle. It* 1.1180 is a bird which singeth not, but hath a kinde of groning in stead of singing; true to her mate, of admired chastitie, lives long, is absent from us in winter; and (as some think) being gone, she loseth her feathers; as Plinie like∣wise writeth of the Swallow.

She is also a very harmlesse creature, and without gall.* 1.1181 Which if man could frame himself to be, the serpents wisdome would not hurt him, nor lean-fac'd envie so∣journ with him. But being more wise then innocent, he makes others grone more at his wrongs, and under his burdens, then he himself either doth or did for his own sinnes.

Columbus, the Dove or Pigeon, may be next, because* 1.1182 it is neare of nature to the Turtle. These fowls sit upon their egges by course, and afterwards when they be changed from egg•…•…s to young ones, the cock doth feed and foster them. They commonly bring forth two at a brood, the one a cock, the other a hen; and have young about ten times in a yeare. But some which write of Egypt (saith Aelianus) declare that the Pigeons in that countrey breed twelve times in a yeare.

Neither doth the cock tread the hen, before he hath courteously saluted her with a kisse. For the hen will not have company with him, untill that first debt be duely paid. Some (who write of India) report that there be Pigeons in that countrey of a yellow colour. And as for

Stock-doves, they differ from Pigeons, because the Pi∣geon is somewhat bigger, and not altogether so wilde. But the Ring-dove is much greater then any of them, and is thought to live about thirtie or fourtie yeares.

Furthermore, Pigeons take great delight to sit by the banks of waters and crystall streams: which some think to be, in regard that (like women) they love to behold themselves, as in a mirrour or glasse. And if na∣ture hath taught them that piece of pride, it brings them no small profit: for whilest they thus sit by the water side, they can soon perceive when the Hawk is coming towards them, because his shadow or image will appeare in the water; and so being fore-warned, they cannot but be fore-armed, and prepared against such mischief as that devouring bird intendeth to them.

These fowls be naturally very hot and moist, where∣fore they be not good for those that be cholerick or en∣clined to any fevers: but to them which be flegmatick and pure melancholy, they are very wholesome, and be easily digested.

The Sparrow dieth quickly, is very lascivious, and if* 1.1183 it be a cock, lives not above a * 1.1184 yeare; if a hen, it hath a longer time. Plin.

They be of a very hot nature; and (as Geminianus writeth) will, without harm, sometimes feed on the seeds of henbane. Their flesh is hard to digest, they stirre up Venus, especially the cock sparrows. But being boiled in broth, they are restorative, and good for weak or aged persons.

Elian, in the 13 book of his variable historie, speaking* 1.1185 of Xeno•…•…rates how he was much enclined to pitie, tells a story of a Sparrow which flew into his bosome. As this man (saith he) on a time was sitting in a sunnie place, a little chirping Sparrow pursued by an Hawk by whom she was almost wearied to death, and fainting in flight,

fled into the bosome of Xenocrates; which when he saw, he entertained her with delight, and harboured her ve∣ry tenderly till all dangers were past, and then he gave her free passage to flie whither she would; uttering these words when he cast her up into the aire, Hosti supplicem non prodidi, I have not given one craving succour, into the hands of his enemie. And (indeed) to help the helplesse, harbour the houselesse, deliver the distressed, and defend the wronged, ad astra usque •…•…ollit, nay supra astra rather; and is a divine practise worth recording, and not unworthy imitation.

The Peacock is a bird well known, and much admi∣red* 1.1186 for his daintie coloured feathers, which, when he spreads them against the sunne, have a curious lustre, and look like gemmes. Howbeit his black feet make him ashamed of his fair tail; and therefore when he seeth them (as angrie with nature, or grieved for that deformitie) he hangeth down his starrie plumes, and walketh slowly in a discontented fit of solitarie sadnesse; like one deeply possest with dull melancholy: from whence it is said, that he hath a theevish pace, and a hellish voice.

Neither is he other then a perfect embleme of deep* 1.1187 envie. For * 1.1188 some write that his dung is very medici∣nable and usefull to man in many things; which he therefore striveth to hide, and conceal: being indeed the right trick of devilish envie, which is best pleased when she can but exclude the communication of such things as would do good, if they might be had.

The flesh of these fowls, if they be old, is hard of di∣gestion; and so do physicians likewise write of the Tur∣kie-cocks: but yet the chickens of either of them about half a yeare old, are good and wholesome.

But I leave this bird, and come to the Cock. He it is* 1.1189 who is a constant herald to the new-born day, and a

diligent watch to the silent night, altering in his note as the day approacheth: for in the deadest time he crows more deeply then when the night is wearing out; shew∣ing thereby as it were the differing houres, and changing watches.

It is said that the shrill voice of this commanding* 1.1190 fowl, will •…•…ep in aw the grimme and fierce Lion: so Plinie writeth; but others have said the contrarie, be∣cause it hath been found that Lions have sometimes strangled Cocks and Hennes without fear: and yet per∣haps this might be through the antipathie which is be∣tween them. For in this it is free for every one to think what he pleaseth.

Neither is it now any other then a common sport to* 1.1191 see such creatures enter battell with their weaponed∣wounding heels, and cruell pecking beaks. The origi∣nall of which (as * 1.1192 Aelianus writeth) was after this manner.

When the Athenians had vanquished the Persians in* 1.1193 a battell, they made a law, that upon one day in every yeare, there should, upon the open theater, be a Cock∣fighting kept to be seen of all; that observing how they fought and endangered themselves for nothing, others might learn not to be daunted when their countrey lay at the stake, but fight with courage unresistable; because they then fought for something. To which purpose it is recorded, that when Themistocles was captain, and* 1.1194 spectatour of such a Cock-contention, he spake thus to his souldiers: These two Cocks (saith he) endanger them∣selves, as we see, to the death, not for their countreys cause, not for the houshold gods, not for the priviledges of their ho•…•…able ancestours, not for renown, not for libertie, not for •…•…fe and children: but onely for this, that the one might not 〈◊〉〈◊〉-crow or beat the other. And therefore the hearts of •…•…he Athenians ought rather to be stored with stoutnesse

and audacitie, that thereby they may purchase perpetuall remembrance.

Close by his side stands the couragious Cock,* 1.1195 Crest-creatures king, the peasants trustie clock, True morning watch, Aurora's trumpeter, The lions terrour, true Astronomer, Who leaves his bed when Sol begins to rise, And when sunne sets, then to his roost he flies.

The Crane is said to be a shifting bird: it hath high* 1.1196 legges, a long beak and neck; which finding no food in winter in the northern regions, by reason of the great cold, retire themselves into more temperate countreys, and in summer return to the north again.

They flie by companies, feed together, love their own kinde, and appoint one to be king over them: and if at any time they fight among themselves, presently they be again reconciled, and keep their societie as before. They have a watch, and watch by course; there being in the claw of that Crane whose turn it is to wake, a little stone, that so if by chance this watching bird should fall asleep, the stone falling down might again awake him. Gemin. ex Aristot.

Moreover it is said, that when they do alight upon the ground, their king is first, and he also first raiseth himself from the earth and looketh round about him, to see whether any one be coming, that thereby giving warning, they might defend themselves. Which is (in∣deed) a fit embleme of carefull pastours, good magi∣strates,* 1.1197 and honest governours, whose part it is to be at all times vigilant for the good of those over whom they are. Nay, their captain and their watching, doth not one∣ly shew the care which ought to be in governours, but also the necessitie of government is deciphered by it.

And again it is reported, that when these birds flie out of Cilicia, over the mountains Taurus, each of them car∣rieth

in his mouth a peble stone, lest by their chattering they should be seized upon by the Eagles. So have I seen* 1.1198 those whose unbridled tongues have but brought them to mischief, and rouzed the Eagles about their eares: whereas in little medling is much rest; and nothing said is soon amended. The wise man therefore will wear discre∣tion as a stone upon the tip of his tongue, lest chattering such words as he knows not what, he meet with that which he looks not for.

And now I could speak of the warres which the Cranes have against the Pigmies, whom Du Bartas call∣eth Dwarfs of the North: but I had rather referre you concerning this to Plinie, in the second chapter of his seventh book. Physicians tell us that the Crane is hard of digestion, and maketh ill juice; but being hanged up a day or two before he be eaten, he is the more tender, and lesse unwholesome.

The silver Swan is a white bird, living in marshes and* 1.1199 calm rivers; very loving unto his fellow, the male to the female, whom when he draweth to him, with his long neck he doth as it were embrace her: wherefore in greek he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to embrace or kisse; whence al∣so is derived the Latine Cygnus. They do one defend the other, and sit upon their nest by turns, and equally have care of their young ones when they be hatched: neither can the he-Swan endure that the she should companie with another; in which they be a perfect pattern of* 1.1200 chaste, mutuall, and matrimoniall love. Howbeit they will sometimes fight very fiercely with their own kinde: and against the Eagles they have cruell battells, striving not so much to obtain rule, as to revenge their injuries.

It is likewise said that they sometimes sing, but never more sweetly then when they be dying and exchanging life for death: of which some doubt, and approve it as a thing onely spoken in a poeticall manner; yet Aristotle

is against them, affirming that many have heard them sing in the Assyrian sea. To which purpose, Martial hath this epigram,

Dulcia defectâ modulatur carmina linguà Cantator cygnus funeris ipse sui.

Sweet strains he chaunteth out with's dying tongue, And is the singer of his fun'rall song.

Wherein he is a perfect embleme and pattern to us, that* 1.1201 our death ought to be cheerfull, and life not so deare un∣to us as it is. And from hence came the proverb, Cygnea cantio, which is but a lightning against death.

I formerly made mention of the Raven: but beside* 1.1202 the Raven there described, there is also a Sea-raven or Sea-crow, which is a bird very black unlesse it be on the breast and bellie, upon which they be of an ash-colour. They hunt after fish, and have toothed bills like unto the reapers sickle, with which they can hold even an eele, as slipperie as it is. The dung of this bird is of an evil na∣ture: for it will rot both the boughs and barks of such trees as it falleth upon; and so it is also said that the dung of the Heron doth. Olaus, lib. 19.

The said authour speaketh of another Sea-crow, which in seven dayes builds her nest, and in the next se∣ven layes her egges and brings forth young: and of an∣other which he calleth Morfex, or Humusculus, so call∣ed because she must beat the water with her tail before she can flie. She is black all over, and with the residue of her companie useth to build her nest upon the tops of high trees, growing neare to such places where be store of fish, which they catch and devoure very greedily: and of these birds there be great store in the more Northern parts of the world. But they have especially two ene∣mies:* 1.1203 the one is a bird which Olaus calleth Platea; the other is a fish which is called Raia.

The Platea lies in wait for these crows, and flies at them when they have gotten their prey, and never leaves biting them upon their heads, untill she cause them to* 1.1204 leave it. This bird useth to swallow down an abundance of whole cockles into her bellie, and there having warm∣ed them, she casts them up, and then their shels gaping like unto the rosted oister, give her leave to take out their meat and eat it: which sheweth (as I said once before, in the description of another bird) that policie is better then strength, and in the hardest matters prevaileth best.* 1.1205

The other enemie is not a bird, but that fish which we call the Ray. For whilest the devouring Crows be diving under water to catch their prey, they themselves are caught by this fish and devoured suddenly, lest other∣wise they might want a revenger of their rapacitie even where and whilest they do the wrong. Howbeit this Ray is a loving fish to man: for swimming in the waters, and being greedily pursued by the devouring Sea-dogs, the Ray defends him, and will not leave him untill he be out of danger.

There be also an abundance of other birds in those parts of strange properties, and names scarce known: of which, they who have a desire, may reade more in Ola∣us Magnus, the nineteenth book of his Northern hi∣storie.

The Plover is Avis pluvialis, and a fowl well known:* 1.1206 howbeit some have thought that they live onely by the winde, and eat nothing at all; but they deceive them∣selves in this opinion, as experience teacheth. For they have not onely been seen to feed, but taken also with meat in their crops. And that which first occasioned this errour, was their quick digestion; for they commonly eat things that are easily digested, and soon consumed. Plover, * 1.1207 saith one, is thought to be a daintie dish and right wholesome, yet it is slow of digestion, nourisheth

little, and encreaseth melancholie. The like he affirm∣eth of the Lapwing: but the Teal he yeeldeth to be some∣what better.

Moreover, the Plover flying high doth signifie rain: which bird Olaus describeth after this manner: There is, saith he, a bird which we call Avis Pluvialis, about the bignesse of a Partridge, supposed to live by nothing but aire, because her bellie useth to be emptie of meat, and yet she is very fat: her feathers are diversly coloured, some with white, some with black, and some with saf∣fron colour: and this bird the fowlers thus hunt; by throwing up into the aire short heavie clubs: for by so doing they cause her to descend, and being descended, they catch her in their nets, laid readie for the same purpose.

Upupa or the▪ Lapwing is a bastard-plover. This is a* 1.1208 querulous bird, flying up and down lapping and clap∣ping with her wings; from whence she is called a Lap∣wing: and in Latine she is named Up•…•…a, from pu, pu, which is the crie that she maketh; there y securing her nest and young ones from our finding. F•…•… by this pra∣ctise she will draw us away from them 〈◊〉〈◊〉 farre as she can. The combe or crest upon her head, g•…•…ve Ovid a fit occasion to feigne a tale of a * 1.1209 king turned into a Lap∣wing, whose crown doth yet appeare upon the head of this bird.

The Lapwings fight often with the Swallows, Jack∣daws, and Pies, and by their much crying do signifie rain. And as for their young, being as it were half hatch∣ed, they will runne from their nests with the shells on their heads.

The Osprey is a ravenous bird which hovereth over* 1.1210 pools to take fish; having one claw foot, and another flat.* 1.1211

Galgulus-Icterus or the Charadrion, is a bird unto

which some ascribe this strange property, viz. that if any who hath the Jaundise look upon him, and the bird on him, the bird then taketh the disease and dieth, but the* 1.1212 man is cured, made sound, and liveth. Such are we, by nature sick unto death, but by Christ (who died for our sinnes and rose again for our justification) we are cured, made sound, and live.

Porphyrio is a bird drinking as though he did bite the* 1.1213 water; his bill and legs are red and long.

Haleyon or the King-fisher is a bird which maketh her* 1.1214 nest in winter upon the sea, during which time there is a calm and quiet season: whereupon we call those dayes Halcyon dayes, wherein we have peace, rest, and quiet∣nesse. They live also about rivers, lay five egges, and (as * 1.1215 Plinie witnesseth) are seven dayes in preparing their nests, and in the other seven they bring forth their young.

The Poets have a fiction of Alcyone and Ceyx, who* 1.1216 were turned into these birds: For when Alcyone heard that her husband Ceyx was drowned in his way home from a certain voyage, she cast her self into the sea, and then for the pitie which the gods had of them, they were both transformed into Halcyons. But without any fiction, this we are sure of, that it is a strange bird, and as it were natures dearest darling; seeing that in fa∣vour of her nests and young, the waters leave their raging, the windes their blowing, tempests have forgot to rise, and dayes appeare with quiet calms.

The Pirate (dwelling alwayes in his bark)* 1.1217 Her building dayes desiredly doth mark: And the rich merchant resolutely venters, So soon as th' Halcyon in her brood-bed enters. For so long as her quiet couch she keeps, The * 1.1218 boyling sea exceeding calmly sleeps.

This is a bird which feedeth upon fish, and by diving

after them, catcheth them; as is not seldome seen.

In the Summer islands, amongst other things, we heare* 1.1219 of varietie of fowls. For upon the discovery of those parts by S^r. George Summers, and S^r. Thomas Gates, an abundance of fowl were taken. They took a thousand of one sort in two or three houres, being as big as a Pigeon, and laying speckled egges upon the sand, as big as hennes egges; which they would daily come and lay, although men sat down amongst them. Purch.

There also is another fowl that liveth in holes like co∣ny-holes; their egges like to hen-egges, both in quantitie and qualitie. And other birds were there found so tame and gentle, that whistling to them, they would come and gaze on you, while with your stick you might kill them. Idem.

But in Asia, in one of the Molucco islands named Ti∣dore,* 1.1220 is a strange bird which they call Mamucos, or birds of Paradise: they have lesse flesh then the bodie maketh shew of; their legs be in length about an hand-breadth, their head small, their bill long, their feathers fair & of a singular beauteous colour: Authours write that they have no wings, neither do they fly, but are born up in the aire by the subtiltie of their plumes, & lightnesse of their bo∣dies. They are never seen (saith my authour) upon the ground but dead, neither do they corrupt or rot in any •…•…ort. There is no man knoweth from whence they issue, neither where they breed up their young ones, nor whereupon they nourish themselves. The islanders be∣leeve that they make their nests in Paradise, and tell ma∣ny fables thereupon: which perswasion the Moores first put into their heads. They call them Manucodiata, or holy birds, and have them in religious account; insomuch that some of them have beleeved that souls are immor∣tall, by the consideration of such a bird. And as for the sustenance which keeps this fowl alive, although it be

hard to say upon what it is maintained, I do easily think that we may listen to them, who suppose that they nou∣rish themselves, and maintain their lives by the dew that falleth, and the flowers of the spices. See Gesner de Avibus, lib. 3.

Some have written that it is a bird without legs: but M^r. Purchas in two severall places alledgeth the testimo∣nie of one * 1.1221 Pigafetta, who witnesseth that it is a bird having two feet as well as other birds; but as soon as they be taken, they are cut off, with a great part of their bo∣dy, where of a little is left with the head and neck, which being hardened and dryed in the sunne, seem to be so bred. And other authours witnesse that there was one of them sold to the Emperour in the yeare 1605, which had legs on it.

Cardan likewise mentions this bird; but seeing his re∣port is differing from our modern writers and travellers, I forbear to rehearse it: Howbeit they who reade Gesner shall see it in his third book of birds, together with a fi∣gure of this fowl.

But out of Asia look yet once again into America: and* 1.1222 then you shall see as strange a winged creature, as any we have heard of yet; I mean the New Spains Cucuios, which whether I may call it bird, or beetle, I cannot tell. He is very little, and of the thicknesse of a mans thumbe or there abouts; but amongst the works of God, he is a most admirable wonder. For he carrieth foure lights with him, which * 1.1223 shine in the night; two in the seat of his eyes, and two which he sheweth when he openeth his wings. And as for his wings, he hath two very strong and hard, under which he hath two other little wings very thin, which appeare not but when he extendeth his other to fly. The Indians use them in stead of can∣dles, and (saith my * 1.1224 authour) if a man tie five or six of them together, they yeeld as much light as a torch.

And loe, just now, as if it were by the light of this* 1.1225 creature, me thinks I see the painfull and industrious Bees fly flocking to their hives.

These be those winged workmen, which whether their profit or admiration be greater, I am scarce able to say. For they do not onely busily bestirre themselves to gather hony, which is very usefull in the life of man; but they do work it up in most strange manner, and keep it in their waxen cells so rarely built, that all the men which the world affords are not able to do the like. Nei∣ther is this all; for they live so, as they may be true pat∣terns of needfull government, keeping themselves under the subjection of a king, and order of laws. They may well be likewise said to have the soveraignty and pre∣eminence above all others of this kinde, because the rest come farre short of their perfections.

It is a creature having foure wings, and bloudlesse, the onely crafts-master of hony. Their eyes are somewhat of a horny substance, hid deep in their bodies, as is also their sting; which when they lose they die:

—Vitam in vulnere ponunt;

because their sting and entrails come away together. They want neither tongue nor teeth; and out of their short feet or stumps, there grow forth as it were two fin∣gers, wherein they carry a littlestone, for the poysing their bodies in stormy, windie, tempestuous weather; it being a great means to keep them from blowing away and losing their home.

Neither can it be denied, but that by nature they are much different: for some (saith * 1.1226 one) are more domesticall and tam•…•…, and others again are altogether wilde, upland∣ish and agrestiall. Those former are much delighted with the familiar friendship, custome, & company of men; but the other can in no wise brook or endure them, & there∣fore they keep their trade of hony-making in old trees, caves, and such like other holes.

As for their breathing, I do not beleeve it; howbeit they may pant, move, or stirre (as the heart or brain doth) and by transpiration be comforted and made live∣ly: for they be much refreshed by the aire which passeth through their divided places, insomuch that they al∣wayes use great diligence and care to preserve them from being stopped: for as soon as they be stopped in those passages, they die; as we see if at any time they chance to fall into oyl, or the like liquour which may stop their pores.

Some make three kings amongst them, differing in colour, as black, red, and divers-coloured; but perhaps there is rather one king in a companie, the other like kings may be esteemed as viceroyes. In their breeding they actually couple together, after which they lay egs, sitting upon them for the space of five and fourtie dayes; then do they hatch their young ones, which at the first come forth much like to white worms, except the king, who onely is said to be hatched with wings. And some∣times there is a kinde of Bee bred out of putrefaction, as authours write. A rotten horse breedeth Wasps; a dead calf Bees, if the West winde blow; from an asse pro∣ceed Humble-bees; of a mule, Hornets, &c. And whe∣ther the Bees, in Sampsons dead Lion, were bred any where else, no man knoweth.

They have a Commonweal, and are governed by a king, as before was mentioned: and him they reverence and honour, being alwayes readie to do according to his pleasure. He is of bodie farre bigger then the hony Bees, hath shorter wings, but a brighter and more good∣ly head then they. There is alwayes excellent discipline, and very good government among them: for at the mouthes of the hives there be some which stand like warders placed at the gates of a castle, to see who goes in and out. And having rested quietly all night, there is

one which with a humming noise doth call them up, whereupon they prepare to fly abroad about their busi∣nesse: but if they make no haste to look out, or go not farre from home, it is a certain signe of no good wea∣ther. When they be busie at their work, the Bees which go abroad return home with laden thighs, full of the substance of the flowers; and this especially is said to be an office of the younger Bees: for some of the other do onely earrie water; and the elder ones remaining at home, do busily lay up, carefully dispose, and curiously dresse what the other bring in. Such as be sluggish among them, are diligently observed, and bitterly pu∣nished: and as for the drones, they are supposed by some to be the female Bees, which they drive out of their hives when breeding time is past; and therefore they do ill who use to kill the drones before. Others again think that the female Bee is no drone, but rather bred among the Bees, and being idle, and unapt for work, is driven away either in the busiest time, or time of dearth. And yet perhaps it may be the female, which having done as much as can be naturally required from her, must not think much to be driven away, but leave her room to a succeding generation.

I said before, that in the morning there is one among them which calls them up, and so in like manner at night they leave their buzzing by degrees, at last hearing as it were a proclamation through their hive to go to rest: and so the watch being appointed, and all things set in order, they all make themselves readie to go to bed. So long as the king liveth, so long the whole swarm enjoyeth the benefit of peace; but he being dead, there is great disorder. The king keepeth his court by himself, in the highest room and largest part of the whole palace, his lodging being very curiously made. And if at any time any of them chance to die, they be carried out of the

hive, as it were upon the shoulders of the other Bees, who will suffer nothing in their houses which may pol∣lute them: but if they be onely sick, then have they a medicinall aliment of hony, drawn from annise, saf∣fron, and Hyacinths, by which they are cured. Topsell.

And when they be readie to swarm, they dare not take their flight untill their king leade the way; unto whose side they strive to flie, as neare as they can. Some* 1.1227 say, if their king be such as tenders the good of the other Bees, he goes but seldome abroad: and stragling often from home, they will rid themselves of him. But when he dies through age, they carrie him forth in solemne manner, and behave themselves as at some sad funerall. Neither is he so tied to his home but that he may some∣times go abroad to refresh his aged bodie, whom they accompanie in a sweet obedientiall manner; and if it chance that he grow wearie and faint by the way, they bear him back again upon their wings, and with great commiseration pitie his decayed estate. Moreover they will not suffer a dead Bee to be in their hives, but carrie him forth as to his buriall, lest he should corrupt their pure and cleanly decked dwellings.

Vespa, the Wasp, is an angrie creature: they make them* 1.1228 nests most * 1.1229 commonly in the ground; their combes be round, much after the fashion of a broad toadstool; and their cells are diversly fashioned. They be very ten∣derly affected to their females when they are with young, and will not suffer them to take any pains, but lay the whole burden upon themselves. Like unto the Bees, they affect a kingly government; and in case they have no leader, they make their nests in holes of clay, walls, and the like; where they live like vagabonds and gather nothing. They do often times rob the Bees, and (as I said) be very angrie creatures, implacable, and very noxious to those who disturb their nests. Aristo∣phanes

calleth all those maids which are fine, slender, and prettie small in the waste, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, resembling them to Wasps; which by Topsell is interpreted, as if he should name them Wasp-wasted-wenches: the reason whereof is, because the bodie of a Wasp seemeth to be fastened together to the midst of the breast, with a certain thinne fine thread as it were; and to be as if they had no loins at all. And as your finest bodied wenches are like them in their waste, so sometimes too like them in their sting; by which their best beautie is eclipsed: and better were it to endure the continuall droppings and thunderings of a rainie day, then the waspish harms of wicked wo∣men, whether it be that they carrie their stings either in tongue or tail.

The Hornet is called by the Grecians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because* 1.1230 with their sting they raise an Anthrax or carbuncle, with a vehement inflammation of the whole part about it: & in Latine it is called Crabro. These creatures do not gather their meat from flowers, but for the most part they live upon flesh and stinking carrion, which makes them delight so much in dunghills. They use likewise to catch flies, and hunt after small birds, which if they can but sting, they kill. M^r Topsell makes mention of a* 1.1231 strange combate between an Hornet and a Sparrow, which he himself saw, at a town called Duckworth in Huntingtonshire; and the Sparrow lost the day: for being wounded by the Hornets sting, the bird fell to the ground, and the Hornet greedily sucked her bloud. The said authour writeth that their life is but short, never above two yeares: and as for their combes, they be wrought with greater cunning, more exquisite art, and curious conceit, then those either of Wasps or Bees; neither need we doubt (saith he) but that they bring forth young by the sides of their cells, and perform such other offices in their breeding as the Bees and Wasps do.

The Gray or Badger is their greatest enemie; for in the* 1.1232 full of the moon he useth to make forcible entrance into their holes, and without fear he is able to spoil their nests. And albeit they most commonly feed upon flesh, yet they do greatly love all kinde of sweet things, and oyl, with other matter of a greasie substance.

And for to make a medicine against the sting of bees,* 1.1233 hornets, or wasps, do thus. Take of opium, of the seed of henbane and camphire, of each a like quantitie, and incorporate them with rose-water or juice of willows, and lay it upon the wounded place, applying on the top of it a linen cloth, which must be first throughly wetted in wine, and this is good to asswage the pain. Vineger and camphire are also excellent to wash any such place.

Cantharides are flies whose juice is poison: they shine* 1.1234 like gold, and must be carefully used in any experiment, otherwise they do much harm; as the unskilfull and ad∣venturous have sometimes proved to their own cost.

Pyrausta is a flie so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ignis; because it* 1.1235 lives in the fire, and dieth without it. Plin. lib. 11. cap. 36.

Tarantula is a little flie, frequent in Italie•…•… it will ma∣ny* 1.1236 times sting the people, whereupon they presently fall a laughing; and if musick be not forthwith brought them, they cannot choose but in a mortall merrie fit take leave of the world and † 1.1237 die. Neither can they at all be cured, unlesse by hearing musick: and (as it is reported) if the cure be not throughly done, they dance ever after at the sound of musicks pleasing strains: shewing there∣by, that this is a creature, an admired creature, and of a strange propertie.

Bombyx is commonly called the Silk-worm: but whe∣ther* 1.1238 I may name it a worm or a flie, I cannot tell. For sometimes it is a worm, sometimes a flie, and sometimes neither worm nor flie, but a little seed, which the dying flies leave behinde them.

As for example; when these daintie creatures have made them little husken houses, and spunne out the just length of their silken webs, they eat out themselves from those prisons; and (although they were worms before) yet then they appeare with their prettie wings, and flie about a while: in which space the male accompanying with the female, doth as it were tread her; and then, laying some certain egges, like little seeds, they cease to live any longer: from which seeds proceed more young ones (at the first like maggots) and they do as their dammes before them, and then die.

And let this creature end my discourse concerning the things done in this fifth day; wherein, not able to men∣tion all, I have toucht at some; and those so excellent, as I could have spent more time in their better view, were it not that the succeeding day hastens his dawning. In the phrase of Moses I will therefore conclude, and concluding say,

The Eve and Morn confine the fifth of dayes, And God gives to his work deserved praise.

CHAP. IX. This ninth chapter concerneth the creatures made in the sixth and last day; namely crea∣tures living neither in the aire, nor water, but upon the earth: and these be of two sorts, the brute beasts, and Man.

This chapter hath two Sections.

Sect. 1. Wherein is both a division and entrance into this dayes work; as also a discourse of the first part of it, con∣cerning the brute beasts, whose creation was in the first part of the day.

THe just period of the fifth day being come to an end, the sixth approacheth; wherein God Almightie shutteth up the creation of every species: and after all, he resteth from his works, & watch∣eth by his providence over each part and parcell of the world which he had made.

And in this day he first produced the brute beasts li∣ving upon the face of the earth: then he comes to the creation of man, and makes him the Colophon, or conclu∣sion of all things else; in whose nature he placed the greatest dignitie of any creature that is visible: for man

is of a middle between the beasts and Angels, transcend∣ing the one, and yet not worthy to equalize the other; as afterwards, when I come to that particular, shall be declared, with other things pertinent to his creation.

And now, that the terrestriall beasts and he should be made both in one day, is worth observing: for had he been to live in the aire, he might have seen the sunne with the flying fowls, and have been created when they were made: or had his habitation been in the waters, the fish and he might both at once have been produced. But being made, neither to swimme with the fishes, nor flie with the birds, but live upon the earth, it was most harmonious that the terrestriall beasts, and his creation, should in the same day the one succeed the other. And that the end might shew the perfection of the work, the prioritie of time is given to the beasts; but the excellen∣cie and prioritie of all appeares in man, who was made Lord of the creatures, and in whom God had placed a surpassing condition, and (by farre) a more noble nature. For whereas they are led by sense, he hath reason; whereas they look downwards and groveling from the skie, his countenance is erect, and his looks are mixt with majestie; whereas they are animate without an im∣mortall soul, he liveth when he dieth, and hath a soul which death it self knows not how to kill: and whereas their bodies fall and never rise again, his riseth when it is fallen, and is like seed sown, which sprouteth up when the time is come.

If this then be both the order and cause of such an* 1.1239 order in this dayes work, I must leave the most excellent piece untill the last, and begin first to look and observe how the beasts, in their severall kindes and daintie squa∣drons, march up and down, and walk from out the shop of their Creatour; being brought to perfection even as soon as that powerfull word who spoke it, did onely say it, Let them be.

It would (I confesse) require no small volume to dis∣course of all. Howbeit even in a few, the glory of their Maker will well appeare: and with that thought let us name some, by which we may admire the rest.

And first consider what a strong vast creature the* 1.1240 mighty Elephant is known to be. There is no creature (saith a 1.1241 one) among all the beasts of the world which hath so great and ample demonstration of the power and wisdome of Almighty God, as the Elephant; both for proportion of body, and disposition of spirit: and it is admirable to behold the industrie of our ancient forefa∣thers, and noble desire to benefit us their posteritie, by searching into the qualities of every beast, to discover what benefits or harms may come by them to mankinde: having never been afraid of the wildest, but they tamed them; and the greatest, but they also set upon them: wit∣nesse this beast of which we now speak, being like a li∣ving mountain in quantitie and outward appearance, yet by them so handled, as no little dog could be made more serviceable, tame, or tractable.

They are usually bred in the b 1.1242 hot eastern countreys; for by reason they cannot well endure the cold, they de∣light most in the East and South; as in India, and some places of Africa. And before the dayes of Alexander Magnus, there were never any in Europe: but when he fought against c 1.1243 Porus King of India, he became ma∣ster of many: and how bravely they fought at the first for their masters, and received many wounds, Curtius hath related.

These Indian Elephants are most commonly d 1.1244 nine cubits high, and five cubits broad; and in Africa they be about eleven foot high, and of bignesse proportionable to their height.

Their colour is for the most part mouse-coloured, or black; and yet there was * 1.1245 once one in Ethiopia, all white,

as M^r. Topsell relateth. They have a skinne so hard (ex∣cepting on their belly) that it is a very hard matter, and in a manner impossible, to pierce it with any sword, spear, or iron. It hath on it very few hairs, and is very full of chaps or crevises, in which there is such a savour as invites the flies to a continuall feast: howbeit they pay deerly for their cheer; for although the Elephant cannot make use of his tail to drive them away, yet by shrinking of himself close together, he incloseth the flies within the chaps, and so killeth them. He hath a long trunk∣ed nose, mighty teeth, foure whereof be within his mouth serving to grinde his meat, and two hang forth; as afterwards shall be shewed. He hath a tail slender and short, and legs of an infinite strength; his head is very great, so that a mans head may as easily be thrust into it, as his finger into the mouth of a dog: but yet his eares and eyes are not equivalent to the residue of his other parts: for his eares are small, and their matter like to the wings of a Bat or Dragon; and some (bred in some places) have no eares at all. Their eyes like∣wise are like the eyes of swine, but very red. Two of their teeth (as I said) grow farre out of their mouthes, one of which they alwayes keep sharp to revenge injuries and defend themselves, and the o∣ther is lesse sharp, being often used to root up plants and trees for their meat; and commonly they grow out to the length of ten feet: this is that which we call Ivory, and of which many prettie things are cut by artists.

Munster reporteth how these beasts are taken; name∣ly, by the cunning cutting down of a tree, against which they use to lean and stay themselves. For this beast, e 1.1246 saith he, having fed till he is full, betaketh himself to rest, and leaning to a tree he sleepeth, for he cannot bend his joynts as other beasts do; not because he wanteth joynts,

but because his sinews are more strong, and closely knit his joynts together; or else because there is much flesh between the skinne and bones; or because his skinne is so crustie, like to armour, and unfit to bend. Now when* 1.1247 the people perceive any such tree as is worn and made foul by the Elephants leaning against it, they come in the absence of the said beast, and cut it almost quite through, close by the ground; insomuch that being ready to fall, it cannot stand when the Elephant cometh to rest against it, but by giving way causeth him to fall together with it; and then he lieth helplesse upon the ground all the night with his belly upward, and not be∣ing able to bend his legs and arise, he is caught in the morning by those who before had cut the tree with pur∣pose to deceive him.

The said authour also mentions another way whereby they of India sometimes take and tame them. For there be Elephants (saith he) in India which be very wilde and fierce, but they are easily made tame; namely thus. The people intending to catch them, compasse some clean place with a deep ditch of about foure or five furlongs in compasse, and in one place onely they make a bridge ve∣ry strait and narrow, being the way to enter in▪ then they set three or foure female Elephants which they have alreadie * 1.1248 tamed, and they themselves lie watching pri∣vily till the time that the wilde Elephants come and passe over the bridge: then on the sudden do they † 1.1249 stop the passage, and afterward bring some of their strongest tame Elephants to fight with these wilde ones thus inclo∣sed: besides which, they do likewise punish them with hunger and lack of meat; and when they be wearied with fighting, they which are bold hardie fellows (by help of the tame Elephants to shelter them) will privily creep under their bellies and suddenly chain and fetter them. After this they move their tame Elephants again

to beat the wilde untill their fetters cast them to the ground, and then they yoke them to the necks of their tame ones, and lay chains upon them that thereby they may passe on quietly: and at last bringing them home, they fasten their legs and necks to a strong pillar, and so by hunger and societie tame them; teaching them at the last when they begin to feed them, to be obedient to their masters in such manner as best pleaseth them: and then they will grow so loving, gentle, milde, service∣able, and docil, as is indeed a wonder. And if by chance any of them shall happen through fury to kill his keeper, he will shew so much sorrow, and take it so heavily, that he abstaineth from his meat, and sometimes even pineth to death; like unto that Dolphin, which in the former day I mentioned, who using to carry a boy upon his back, one day by meere accident hapned to kill him with one of his prickles, not closely couched, before the lad was mounted on his watery steed.

The little mouse is sometimes offensive to this beast,* 1.1250 and will strive to runne into the trunk of his nose; neither can he endure to eat more of his meat if he see but a mouse runne over it.

But above all, he hath two fierce enemies; viz. the Dragon, and the admired great Rhinoceros, who coming to fight with the Elephant, first whetteth his horn grow∣ing upon his snout, and then grapling close, he wound∣eth the Elephant into his belly; for elsewhere the force of his fury cannot enter. Plin. lib. 8. cap. 20.

And as for the Dragon, he likewise fighteth furiously, because his delight is to suck the bloud of the Elephant, which is cooling to his hot nature: but drinking too large∣ly of it, (as he will do if he can) down falls the Elephant for lack of bloud, and down likewise falls the Dragon, because he hath sucked too much: and so both die stri∣ving together. Ibid. cap. 12. or, as * 1.1251 some say, the Ele∣phant

dying falls upon the Dragon, and so kills his foe who killed him.

And in this fight the Dragon deals most cunningly: for first he sitteth watching upon a tree, and when the Elephant is come neare unto that place, he suddenly skips and cleaves round about him: and if then the Ele∣phant begin to beat him off against a rock or tree, he claspeth close about his legges, and seldome doth the combate cease without the death of both the fighters.* 1.1252 A fit embleme this, of those who fall whilest they suck the bloud of others, and perish in such gains as are pur∣chased by the harms of those whom they strive to sub∣vert.

Moreover, the Elephants have such a kinde of mode∣stie* 1.1253 and shamefastnesse, that the male never covereth the female but in secret; and this never but once in two yeares; and that, when the male is five yeares old, and the female ten. From whence, f 1.1254 Geminianus gathers this instruction. By this example (saith he) men are taught honestly to use the acts belonging to their con∣jugall or matrimoniall estate, both according to the place and time. Arise and let us pray (saith young Tobias to* 1.1255 his wife) that God would have pitie on us. And in praying he likewise said, I take her not for lust, but uprightly: therefore mercifully ordain, that we may become aged toge∣ther. And she said with him, Amen. Of which carefull continence, Geminianus gives this reason why it ought to be in us; because we are children of the light, and may * 1.1256 not do as the heathens who know not God. Whereupon g 1.1257 S. Augustine saith, that they commit adul∣terie with their wives, who in the use of wedlock have neither regard of seemlinesse, nor honestie. And Hierome likewise makes this assertion, that nothing is more shamelesse then to make a strumpet of a wife: meaning when they turn the remedie into a disease, through a

lustfull, immodest, and immoderate use of the marriage bed.

Furthermore, the Elephants are long-lived, they have great pleasure in good water, are very impatient of cold, and many of them live h 1.1258 almost 200 yeares.

Also there is one singular propertie yet more to be* 1.1259 observed in them, viz. that even the wilde ones living in deserts will direct and defend strangers and travellers. For if an Elephant shall finde a man wandering in his way; first of all, that he may not be affrighted, the Ele∣phant goeth a little wide out of the path and standeth still: then by little and little going before him, he shews him the way; and if a Dragon chance to meet this man thus travelling, the Elephant then opposeth himself to the Dragon, and powerfully defendeth the helplesse* 1.1260 man, who is not able to defend himself. So ought it to be chiefly amongst great men, and those who are mightie; they should not injure strangers and travellers (as many do) when they come into their territories, but rather by themselves, or theirs, they should direct and suc∣cour them from the hurts and harms of evil men.

The Rhinoceros is a beast every way admirable, both* 1.1261 for the outward shape, quantitie, and greatnesse, and also for the inward courage, disposition, and mildenesse. For this beast is next to the Elephant, every way as strange, and in a manner exceeding him, unlesse it be in his quantitie or height of stature: for although he may be as long, or perhaps longer then an Elephant, yet he is not so tall, neither are his legges so long; and for the length, it must be a large Rhinoceros which can measure with the Elephant, for ordinarily the Elephant exceed∣eth, according to the testimonie of Strabo alledged by M^r Topsell.

In the l 1.1262 kingdome of Bengala great numbers of these beasts may be found: their colour is like the rinde or

bark of a box-tree; their skinne upon the upper part is all wrinkled, and of such firmnesle and hardnesse that no dart is able to pierce it; and being wrinkled, it ap∣peareth as if they were armed with shields, or set over with scales, which go also down along their legs to the very hoofs which are parted into foure distinct claws. Moreover, upon the nose of this beast there groweth a hard and sharp horn, crooking a little towards the crown of his head, but not so high; it is flat and not round, and so sharp and strong that it will pierce through things of exceeding hardnesse: and from hence it is that he is cal∣led a Rhinoceros in the Greek; by which word is signified a k 1.1263 Nose-horned beast. He is headed somewhat like to a wilde Boar, and hath again another horn growing upon his withers, but it is a small one. The manner of his fight with the Elephant I have alreadie mentioned: and as for his horn, teeth, flesh, bloud, claws, & whatsoever he hath without and within his bodie, it is good against poyson, and (as l 1.1264 authours write) is much accounted of through∣out all India. The reason of which vertue is thought to proceed from the soveraigne powers which are in those herbs that Bengala yeeldeth; for in other places they are nothing so precious. Some have thought this to be the right Unicorn: but of that fancie see more, as followeth.

Monoceros is a beast with one horn, called therefore by* 1.1265 the name of an Unicorn: and albeit there be many horned beasts which may improperly be called Unicorns, yet that which is the right Unicorn indeed, is like unto a colt of two yeares & a half old, which hath naturally but one horn, and that a very rich one, which groweth out of the middle of his forehead; being a horn of such vertue as is in no beasts horn besides: which whilest some have gone about to denie, they have secretly blinded the eyes of the world from their full view of the greatnesse of Gods great works. For were it not said that the

horn were excellent and of surpassing power, I per∣swade my self it would never be doubted whether there were an Unicorn or no. But that there is such a pe∣culiar* 1.1266 beast, the Scripture, both in Deuteronomie, Isai∣ah, Job, and the book of Psalmes, doth bear us witnesse: In all which places how do Expositours translate the originall word, but thus, Unicornis, or Monoceros, which in English is an Unicorn?

And again, it is the testimonie of Ludovicus Vertoman∣nus, alledged by Gesner, Topsell, and others, that he him∣self saw a couple of the true Unicorns at Mecha in Ara∣bia; one whereof had a horn of three cubits, being of the bignesse of a colt two yeares and an half old; the other was much lesse, and his horn shorter, about a spanne long, for he was but young: and both these were sent to the Sultan of Mecha, for a rare present, by the King of Ethiopia, who ever desireth to be in league with the said Sultan, thinking nothing too deare to maintain his ami∣tie. And certainly he could not send him a gift more welcome, especially this being a beast so rare and sel∣dome seen; which may be, in regard that it is a creature delighting in nothing more then in a remote and solita∣rie life.

The colour of these thus sent was like a weasel-co∣loured Horse; the head like the head of a Hart; the neck not very long, and the mane growing all on one side; their legges slender and lean, like the legs of an hinde; the hoofs on the forefeet cloven, and the hinder legges somewhat shaggie. The nearest (of any beast better known) is the Indian Asse, and Indian Horse; excepting that their hoofs are whole and not cloven, and their co∣lour somewhat differing: for there is a horn grows out between their two eyes, like to the true Unicorn. By which it appeareth that of Unicorns there is one princi∣pall kinde onely; the rest are lesse principall, and subor∣dinate

to him whose horn is the strongest, sharpest, and of the greatest vertue. For in granting more kindes then one, I do not understand every beast with one horn; but onely such Monocerots as have in their horns vertue against poison: like unto those horses of India mentioned but even now, and of which M^r Topsell writeth that they have Harts heads, and one horn, of which their Kings and Princes make cups to drink their drink against poison, finding a great preservative to be in the said horn. Munster saith that the King of Ethiopia hath some store of these beasts; and M^r Topsell nameth two kingdomes in India (the one called Niem, the other Lamber) which be likewise stored with them.

Moreover concerning the horn, it is neither light nor* 1.1267 hollow, nor yet smooth like other horns, but hard as iron, rough as any file, revolved into many plaits, sharp∣er then any dart, straight and not crooked, and every where black, except at the top or point. It hath many soveraigne vertues, and with an admirable dexteritie expelleth poison: insomuch that being put upon a table furnished with many junkets and banqueting dishes, it will quickly descrie whether there be any poison or ve∣nime amongst them; for if there be, then presently the horn is covered with a kinde of sweat or dew. And (as it is reported) when this beast cometh to drink, he first dippeth his horn in the water, that thereby he may drive away the poison when venimous beasts have drunk be∣fore him.

And again I finde it recorded that the Indian and* 1.1268 Ethiopian hunters catch of those Unicorns which be in their countrey, after this manner. They take a goodly strong and beautifull young man, whom they clothe in the apparell of a woman, besetting him with divers flowers and odoriferous spices, setting him where the Unicorns use to come; and when they see this young

man, whom they take to be a woman, they come very lovingly and lay their heads down in his lap: (for above all creatures they do great reverence to virgins and young maids) and then the hunters having notice given them, suddenly come, and finding him asleep, they will deal so with him, as that before he goeth, he must leave his horn behinde him.

These, and many other things more, concerning this beast may be read in the large writings of Gesner and Topsel, whither I would wish the more inquisitive to have recourse.

Africa breedeth many Lions, and the colder the place* 1.1269 is, the gentler they be: and in time of their coupling, eight or ten will follow one female, whereupon arise very terrible and bloudie battels among them. They en∣gender backward; and so doth the Camel, Elephant, Rhinoceros, Ounce, and Tiger. They spare women ra∣ther then men, and prey not at all on infants, except in case of much hunger: and albeit the Lion be a fierce and cruell beast, yet he is said to shew great clemencie to the humble and such as prostrate themselves submissively before him; which he will the sooner do when he hath lately filled his bellie with a former prey. The male useth not to feed with the female, but either of them apart by themselves. The Lionesse or She-lion is the fiercest, and alwayes the most cruell. Their tail is a to∣ken of their inward meaning: for if it stirreth not, he is gentle and peaceable; but moving, he is angry. These beasts will keep revenge in minde a long while, either against man or beast that hath hurt them. And in like* 1.1270 manner they will as long be mindefull of a benefit, and do their best to make requitall, as is famous by that storie of Androdus who was slave to a senatour of Rome; and one named Mentor, a man of Syracusa, upon whom a Lion fawned to have him help his diseased foot.

For, concerning the first; when Androdus fled from his master by reason of some hard usage that he received at his hands, by chance he happened to take up his lodg∣ing in a cave; which (unknown to him) was a Lions denne: where when he had been a while, not long before night the Lion came home from hunting, and having gotten an hurt upon his foot, he no sooner espied the trembling man in this fearfull place, but he cometh gently unto him, stretching forth his foot, and making mone as though he desired help. The poore slave at the first expected nothing but death, neither did he think of any thing more then to have his sepulchre in the Lions bellie; but at the last perceiving what the matter was, he took the Lion by his paw, searched the wound, pulled out a thorn, bound up his foot, and gave him ease: which kinde office being performed, was first of all requited with a daily portion of provision which the Lion would bring in for this his guest; and he poore helplesse man would rost it in the sunne as well as he could, and then eat it. But being wearie of this kinde of diet, and as wearie of his solitarie life, he went away; for whose ab∣sence, the Lion (as himself could heare) made great mourning and lamentation. And see how it happened; this man did no sooner depart then he was taken by some whom his master sent to seek him: and then (alas) there is no way for him but one; die he must. Neither shall his death be other then a tearing in pieces by cruell beasts: for the Romanes had a custome to sit in their theaters and behold such bloudie games, and direfull pastimes; and therefore they would catch and keep beasts on purpose. But it fortuned that amongst other beasts taken this Lion was one, who being brought into the theater, greedily rent in pieces such as were thrown unto him: yet when his old guests turn came, he forgot his fu∣rie and turned it into fawning, by which the poore slave

perceived what Lion it was, and thereupon gathered up his spirits, renewing again his old acquaintance with his former friend, even to the admiration of all the behold∣ers. And the matter being known and related to them, he had not onely pardon for his life, but the Lion also was bestowed on him to wait upon him. Aelianus re∣ports this storie, and so doth Aulus Gellius in his Attick nights. Hîc est Leo hospes hominis; hîc est homo medicus Leonis, was that which the people would say when they saw him leade along his Lion through the streets: Here goeth (say they) the Lion which was the mans hoast; and there is the man who was the Lions Physician.

And to shew that the Lion delighteth not to kill his prey before he be readie to eat it, appeareth by another storie which I finde related by M^r Topsell, in his historie of foure-footed beasts.

A certain English man being turned Moor, and living* 1.1271 in Barbarie, was told of a Lion which lay lurking not farre off; and he, to shew his valour, being half drunk, would needs undertake to go and kill him in the place where he was: whereupon he armed himself with a sword, dagger, and musket; having also a long large knife about him. And when he came to the place where the Lion was, that he might shew himself valorous, he would not kill him as he lay asleep, but toucheth him with the end of his musket that he might awake: which being performed, the beast suddenly mounted up and eagerly sets upon this fool-hardie champion, throwing him presently down to the ground: whereupon he could think of no other but a speedie execution. But seeing the Lions bellie was lately filled with a former prey, he forbeareth to kill him; onely he standeth over him and keeps him down with his paws, intending so to hold him untill he had a stomack to prey upon him. But in the mean time, this champion studying how to acquit

himself, between hope and fear, draws out his long barbarian knife (for he had his hands at libertie) and with it he wounds the Lion two or three times: but he, desirous to possesse his prey against his need, never regar∣ded from whence the wounds came, and thereupon he falls at the last fainting to the ground, and so dying de∣livers his prisoner against his will, who now might tri∣umph in a conquest that was altogether beyond either hope or expectation.

These creatures delight much to feed on Camels flesh, and on the flesh of Apes: howbeit when they eat Apes, it is more for * 1.1272 Physick then for food: and some∣times they will catch the young Elephants. Neither do they drink often or overmuch; and having eaten to sati∣etie, they use to fast † 1.1273 three dayes before they feed again. Their bones (saith Munster) be sound and not hollow, insomuch that some affirm fire may be struck out of them as from a flint: and sometimes being too fiercely exasperated to anger, they are in such a heat, that it even* 1.1274 burns them up, and kills them. So have I seen some very powerfull, and exquisite in many things, and yet but slaves to their own passions; ruling others, but not able to command themselves: although there be few but know, that it is a * 1.1275 greater point of valour to subdue a mans self, then to conquer a strong and mightie citie.

What Plinie hath written of this beast, may be seen at large in the sixteenth chapter of his eighth book; to whom, and others, I referre such as desire more.

Tigers, like lions, are bred in the East, South, and hot* 1.1276 countreys, because their generation desireth an abun∣dance of heat. It is a beast of a wonderfull swiftnesse: and in the proportion of his bodie he is like to the * 1.1277 Lio∣nesse, footed like a Cat, and spotted like a Panther, ex∣cepting that the spots belong and all of a colour. Gene∣rally they be cruell, sharp, ravenous, and never so tamed

but sometimes they return to their former natures: but above all, in the time of their lust, or when they be rob∣bed of their young, they are most raging and furious. m 1.1278 Plinie hath described the manner how the hunters get away their whelps very commonly. They come upon horseback, and finding the old Tigers from home, they take up their young ones and poste away as fast as they can; and on the sudden they finde themselves pursued, wherefore when the old one cometh neare them, they let fall one of her whelps on purpose, that whilest she is carrying that to her nest, they may escape securely with the rest. And sometimes they make round spheres of n 1.1279 glasse which they cast before her when she cometh, and thinking (by reason of her own shadow) that she seeth her young ones there, she rolleth it to her denne, where she breaketh it with her claws, and finding her self deluded runneth after the hunters again, by which time they are gone too farre for her to finde.

There is an o 1.1280 herb neare the river Ganges, growing like Buglosse, the juice whereof is such that if it be pou∣red into the mouth of their dennes, they dare not come forth, but will lie howling there till they die.

The Panther is a beast little differing from a Leopard* 1.1281 or Libbard: p 1.1282 some think they differ in nothing but in sex. In Greek the generall name is Panther; the speciall names, Pordalis and Pardalis. Pordalis is taken for the male, and Pardalis for the female. And in Latine it is call∣ed Pardus and Panthera: where it must be again observed that Pardus signifieth the male Panther, and Panthera the female. Neither is the difference between the Leo∣pard and Panther onely in sex, but rather in respect of a* 1.1283 mixt and simple generation: for there is no Leopard or Libbard, but such as is begotten between the Lion and the Panther, or the Panther and the Lionesse.

This is a beast which hath varietie of colours, a sweet

breath, and is very fierce and wilde, insomuch that some have therefore called him a Dog-wolf; and yet being full, he is gentle enough. He sleepeth three dayes (saith Munster) and after the third day he washeth himself and cryeth out, and with a sweet savour which cometh from his breath, he gathereth the wilde beasts together, being led by the smell: and then (saith Plinie) doth he hide his head very cunningly, lest his looks should af∣fright them; whereupon, whilest they gaze upon him, he catcheth his prey of which he pleaseth. So have I known* 1.1284 some hide their ill meanings with fair and sweet-breath∣ed words; having hony in their mouthes, but gall in their hearts; and a direfull intent cruelly to hurt when they seem most of all to please. For sugred speeches will catch the credulous; neither is all gold that fairly glisters.

Now the reason why these beasts have such a sweet breath, I take to be in regard that they are so much de∣lighted with all kinde of spices and daintie aromaticall trees: insomuch that (as q 1.1285 some affirm) they will go ma∣ny hundred miles in time of the yeare when these things are in season; and all for the love they bear to them. But above all, their chief delight is in the gumme of cam∣phorie, watching that tree very carefully, to the end they may preserve it for their own use.

Of Camels there be chiefly three sorts: the first called* 1.1286 Hugiun, of great stature and strength, able to carrie a r 1.1287 thousand pound weight: the second lesse, with two bun∣ches on the back, and sometimes one upon the breast; these are called Becheti, are found onely in Asia, & are fit both for carriage, and to ride on. The third sort is meagre & small, not used to burdens, yet able to travell above an hundred miles in one day: this kinde they call Raguahill.

The Arabian and Bactrian Camels, although they want horns, yet they have s 1.1288 teeth but on one side. And of all the sorts, their necks are long & nimble, by which the whole

bodie is much relieved, seeing it can reach to most parts; their heads are small, and feet fleshie, in which regard they use to be shod with leather for fear of graveling; I mean such as are tame and made service∣able. They love grasse, especially the blades of barley; and when they drink, the water must not be cleare but muddie. The surname therefore of the Camel, is Trou∣ble-bank; for they will t 1.1289 mud the water with their feet, otherwise they take no delight to drink it. So have I seen some, never better pleased then when they trouble the cleare fountains of justice and pure doctrine, with the muddie streams of injustice and errour. Or some, never better cheered then when they may drink* 1.1290 deeply of the dirtie puddles of worldly wealth, little re∣garding the sweet taste of the water of life, which is a cleare river running from the throne of God and the Lambe, Rev. 22. And as for the bunch upon the Camels back, the Scripture doth thereby expresse the swelling pride and confidence of rich worldly men, who as hardly enter into the kingdome of God, as the Camel with his bunched back can go through the * 1.1291 eye of a needle.

The Horse and the Camel are great adversaries; and* 1.1292 with his very sight and strong smell, the horse is terrified. Cyrus therefore being excelled by the Babylonians in horsemanship, used this stratagem of the Camels.

And as for our fine stuffes, as grogeram, and chamblet,* 1.1293 they be made of Camels hair, as some affirm: as also there is a courser hairie cloth to be made of the worst of this hair, such as was that garment worn by John Ba∣ptist in the wildernesse.

And of the Camels this one propertie more; when their* 1.1294 masters load them they will bowe themselves, and stoup down to the very ground with their knees, patiently en∣during to take up their burden. So have I seen some, as willingly humbled under the crosse, and as patiently

stouping to take it up, and follow their master Christ who went before them. For it is a true rule, that God can and doth love his children well, although he make no wan∣tons of them.

Moreover the Dromedarie is a kinde of Camel, but lesse,* 1.1295 and farre more swift.

And as for the Cameleopardus, he is begotten by a* 1.1296 mixt generation between the Camel, and Leopard or Panther.

The Hyaena, as it is described by u 1.1297 Plinie, is a beast* 1.1298 whose neck hath no joynt, and therefore he stirres not his neck but with bending about his whole body. He will imitate humane voice, and drawing neare to the sheep-coats, having heard the name of some of the shep∣herds, he will call him, and when he comes, devoure him. His eyes have many colours; and the touch of his shadow makes a dog not able to bark. And (as the Magi∣cians would make us beleeve) this beast hath the power of incantation: they therefore tell many strange things which they be able to do.

Neither is this any other then the x 1.1299 common or vulgar Hyaena, which is likewise called Lupus vespertinus, a wolf of the night, being in quantitie of body very like a Wolf, but much more rough in his hair, and bristled all along his back like a horses mane, the middle whereof is some∣what crooked. His colour is yellowish, but speckled on the sides with blew spots.

The second kinde is calledy 1.1300 Papio or Dabuh, bigger and rougher then the former, with feet something like to a mans hand. They breed much about Cesarea; and their custome is, being gathered together, for one of them to go before his company singing and howling, and all the rest answering him with a kinde of correspondent tune; whose voices are so shrill and sounding, that although they be remote and farre off, men may heare them as if

they were hard by: and when one of them is slain, the re∣sidue flock about his carcase, howling as if they should make funerall lamentations for the dead. They some∣times, being compelled by hunger, will search into the silent graves of dead men.

The third kinde is the Corcuta, and this happeneth* 1.1301 when the Lionesse and the Hyaena do ingender together.

The fourth is Mantichora; he is bred among the In∣dians,* 1.1302 having a treble row of teeth beneath and above, with a broad face fashioned like to the face of a man, a beard both on his chin and upper lip; his eyes are gray, and his colour red, and in the shape of his body and legs like to a Lion. His tail is long and slender, armed at the end with sharp quils, with which he woundeth the hunters when they set upon him; and this is strange, that the quils being darted off do presently grow a∣gain. And as for his chief delight, it is to eat mans flesh.

The Zebra is a beast which amongst a 1.1303 all creatures* 1.1304 both for beautie and comelinesse is admirably pleasing. He resembles a horse of exquisite composition, but not altogether so swift, all overlaid with partie-coloured laces and gards, from head to tail. In Africa they abound, and live in great herds together.

In the countrey of Sardinia there is a certain beast* 1.1305 which they call Muflo, the like whereof (as b 1.1306 some af∣firm) is not in all Europe. It hath a skinne and hairs like unto a Deer or Hart, crooked horns like unto a Ramme, which bend backward about the eares. In bignesse he may be compared to a Buck: he feedeth onely up∣on grasse and herbs, and keepeth most about mountains, is very swift in running, and his flesh is very good to be eaten.

In Virginia there is a beast called Ovassom, which* 1.1307 hath a head like a Swine, a tail like a Rat, as big as a

Cat, and hath under his belly a bag, wherein they carrie their young. Purch.

Moreover I finde in the said authour, that their Dogs* 1.1308 in that countrey bark not, their Wolves are not much bigger then our Foxes, and their Foxes like our silver∣haired Conies, and of a differing smell from ours.

The Wolf is a ravenous and devouring beast, and* 1.1309 rightly surnamed Spoil-park; and those of the com∣mon sort have grizled hairs, being white under the belly, a great head, and armed with big and long teeth, sparkling eyes, and short prickt eares; and for his feet, they be something like to the feet of a Lion. He is there∣fore called Lupus from Leopes; quia pedem quasi pedes Leonis habet.

Where these creatures live, the people are much in∣fested with them: they will sometimes steal from their folds abroad, and sometimes do them mischief at home. When they come to the sheep-folds, they observe which way thec 1.1310 winde bloweth, and then they come marching against it, that thereby they may the better deceive the shepherd and his dogs. And when they prey upon Goats, theyd 1.1311 hide themselves under the leaves of* 1.1312 trees that they may the more easily obtain their desire. When they catch little children, it is said that they will play with them for a while (as the cat playes with the mouse) and at the last devoure them.

Plinie and Olaus Magnus write, that Egypt and Afri∣ca* 1.1313 bring forth but small Wolves in respect of those which are in the Northern parts of the world: and as the Elephant is impatient of cold, so these beasts do as much detest heat. And again there be certain mountains which part the kingdomes of Swetia and Norway, upon which* 1.1314 live whole herds of white Wolves.

e 1.1315 Some say that if the heart of a Wolf be kept dry, it will render a most fragrant or sweet smell; and in the

bladder of a Wolf is a certain stone of a saffron or hony colour, which inwardly containeth as it were certain weak shining starres. But this (me thinks) is strange. The Ravens are in perpetuall enmitie with Wolves, and the antipathie of their natures is so violent, that if a Raven eat of the carcase of a beast which the Wolf hath either killed or formerly tasted of, she presently f 1.1316 di∣eth: and again it is reported that when a Wolf espieth a single passenger travelling by the way, if he thinks him∣self not able to set upon him, he will make such a piteous howling that his companions suddenly come to help him.

Romulus and Remus were said to be nursed by a she-Wolf:* 1.1317 but Lupa, signifying a devouring Harlot, may ra∣ther be applyed to Laurentia the wife of Faustulus, who had played the harlot with certain shepherds.

Wolves have no societie but with beasts of their own kinde: and above all creatures, they and dogs are most subject to madnesse; the reason of which is, because their bodies are cholerick, and their brains increase and de∣crease with the moon.

And as for their severall kindes, see more in Gesner, Topsell, Olaus Magnus, and such others.

Vulpes, the Fox, is a subtill craftie creature. They dif∣fer* 1.1318 in colour according to the climate wherein they be bred, and sometimes also in quantitie. The urine of this beast falling upon any herb or grasse, drieth it up, and causeth it to wither. His fat or grease is good a∣gainst the cramp or gout: and so also is his skinne, if it be wrapped about the grieved place; testified by Olaus Magnus in the eighteenth book of his Nor∣thern historie.

Moreover, concerning the subtilties of this beast, they* 1.1319 be in a manner infinite. By putting his tail into the wa∣ter he will catch an abundance of crabs and lobsters at

his pleasure; for they take great delight to hang and en∣wrap themselves into such brushie stuffe, and he hath as great delight to fish them out.

And again, when cold, snow, and hunger shall op∣presse him, coming neare some farm or mansion-house, he feigneth a kinde of barking like a dogge, that thereby the houshold beasts may more confidently keep them∣selves without fear, being often used to the barking of a dogge: and so having gotten himself neare unto his prey, he will lie upon his back with his belly upwards, mouth open, tongue out, and every way seeming as if he were dead; then the hens, or geese, or what else is fit for him, are suddenly surprised and cunningly caught, whi∣lest they little dreamed of such a subtilty.

Sometimes again he will roll himself in red earth, and besmearing himself with it as if he were bloudie, he will again lie on the ground, verily seeming as if he were dead, by means whereof he inviteth the fowls to come and prey upon him: but he deceiveth them in his craftie wilinesse; and being deceived, they are taken.

Also, he sometimes escapeth the danger of dogges by a counterfeit barking, by which he feigneth himself to be one of their kinde. And by his subtiltie he escapeth from the snares, and that not seldome: for if he be taken by the foot & cannot free himself, he will prostrate him∣self upon the ground, and shew no appearance either of life or breath: insomuch that when he cometh who set the snare, and findeth him in this posture, he will sup∣pose him to be no other then he seemeth; and then loo∣sing the snare without any thought that he should escape, he suddenly riseth and runnes away. The like was credibly reported to me of a Fox, creeping into a mans house at a little hole, who filling himself too full, knew not how to get out; whereupon in the morning he was found as dead: the man kicks him about the

house, and at the last throws him out of doores on the dunghill; where he was no sooner with joy arrived, but up he starts, and findes his legges as readie to carrie him as he was willing to escape.

Moreover, being hunted he will sometimes runne among a flock of sheep or goats, and get upon the back of some one or other of them, forcing that sheep or goat to runne; the rest follow, insomuch that the hunters are unwillingly compelled to call in their dogges, for fear they should seize upon, or harm the flocks.

And to rid himself from fleas, he hath this device,* 1.1320 reported by Olaus Magnus. He takes in his mouth a little wisp of soft hay, with which he wrappeth a little hair; and coming to a river, he puts himself in, all but the head: then when the fleas are come up so high as his head, he sinketh lower, even till the hay in his mouth touch the water; by means whereof the fleas are driven thither: and being there, he lets the wisp go, and so cleares himself.

In like sort he d 1.1321 deceiveth the Hedge-hogge; for when the Hedge-hogge perceiveth the Fox coming to him, he rolleth himself together like a foot-ball, and so nothing appeareth outwards but his prickles, which the Fox cannot endure to take into his mouth, and therefore the craftie Fox, to compasse his desire, licketh gently the face and snout of the Hedge-hogge, by that means bring∣ing him to unfold himself again, and to stand upon his legges; which being done, he instantly devoureth him by poysoning him with the urine that he maketh upon the Hedge-hogges face.

He hath a trick likewise to † 1.1322 revenge himself upon the Brock or Badger; for there is great enmitie be∣tween them: the Fox therefore finding the Badger gone from home, for the spite he beares him, will come and

with his pisse defile the Badgers denne: whereupon he is forced to forsake it and seek a new.

But was not that a cunning tame Fox who would stand* 1.1323 all the day quietly chained according to his masters minde, and when night came would slip his collar, and go out to kill the neighbours geese; and before morning come again, and put his head within his collar, present∣ing himself to his master, as if he had never gone out?

Moreover, the young whelps of the Fox, when they* 1.1324 can finde no more milk in the paps of their damme, will bite them with their teeth, and rend and teare them, re∣puting them as strangers. So have I seen fraudulent friends, who will love no longer then you feed them. Tam diu stat, quamdiu utilitas durat, saith e 1.1325 one; They abide so long as there is profit for them: according to that of Se∣neca, Qui utilitatis causâ assumptus fuerit, tam diu pla∣cebit, quamdiu utilis erit. And indeed it is too true, as common experience beareth witnesse.

Lynx is a spotted beast much like a Wolf; it hath a* 1.1326 more piercing sight then any creature in the world. And of Lynxes it is said there be two kindes; the one a grea∣ter, which hunteth Harts and great beasts; the other a smaller, which hunteth Wilde-cats and Hares. Of this last kinde Olaus Magnus writeth, that there be some of them in the Northern woods of Suetia and Norway: and generally there be many countreys both in Europe, Asia, and Africa, which abound with both kindes. But above all, those which are bred in Europe are commended for the best spotted: and in Europe, those of Scotland and Swetia are f 1.1327 most beautifull.

He is a beast as ravening as a Wolf, but more craftie; and, as he findes his opportunitie, will prey upon man as well as beast. Howbeit, in the summer time they be very weak, and live faintly among the rocks, never stray∣ing farre from home, hurting no man untill the Au∣tumne.

And for the manner of catching their prey, most commonly it is thus; They will get up into trees, and there lie in wait for their bootie untill they espie it under the boughs, and then suddenly do they leap into the neck of it, whether it be g 1.1328 a man or great beast; wherein they fix their claws so fast, that no violence can shake them off: and then with the sharpnesse of their teeth, they first bite into the skull, and eat out the brains.

The ancient Pagans dedicated this beast to Bacchus, feigning that when he triumphed in his chariot of vine∣branches, he was drawn by Tigers and Lynxes.

They love their young ones very entirely: and that some should think they are bred between a Wolf and a Hinde, is utterly without reason, seeing there is such hostilitie and adverse disposition in their natures.

It is reported that when they be taken they will shed forth many tears, and weep very pitifully: and their urine congealed, turneth it self into a precious stone, which for brightnesse resembleth the Amber being a stone of soveraigne vertue: and they, knowing their* 1.1329 urine to be thus beneficiall, rather then man should finde it, they use to hide it in the earth or sand; and yet they are deceived: for (as h 1.1330 Plinie writeth) it is there soonest of all converted into a stone, and not seldome found. Which, by i 1.1331 Geminianus, is rightly made an embleme of the envious man, who will not onely endeavour to do hurt, but be heartily sorie if by chance it be his hap to do any one good.

The Beaver is a beast of a very hot nature, living both* 1.1332 in the water and on the land, and differeth from an Ot∣ter onely in the tail. Germanie, Spain, France, Italy, and divers other places abound with these beasts. His stones are much used in physick, the hunters therefore catch him that they may geld him; whereupon he is called Castor: for it is but a fable to say he biteth out his

own stones when they come to take him; for indeed they lie too close in his bodie to be pulled out with his teeth. These stones, and genitalls, the Physicians call Castoreum: and as for his skinne and hairs, their use is also excellent.

The Otter is something lesse then a Beaver, and may* 1.1333 well be called A dog of the water: and (as M^r Topsell thinketh) is, without all doubt, a kinde of Beaver. It is a sharp-biting beast, never letting his hold go untill he make the bones to crack between his teeth: and as for the females, they use to give suck to their whelps, untill they be almost as big as themselves.

Olaus Magnus calleth them k 1.1334 Lutrae, quadrato ore mor∣daces; and telleth us that some great men in Suetia keep tame Otters in their houses, which are so tractable that the cook of the kitchin can send them into the fish∣ponds to bring him fish for his masters dinner.

Their skinnes (besides other uses) if they be worn* 1.1335 in caps, or stocking-soles, are good and wholesome against the palsie, megrim, and other pains of the head. Topsell.

Sciurus, the Squirrell, is a quick nimble creature* 1.1336 which will skip from tree to tree with great facilitie. When she is out of her nest, her tail serveth to secure her both from sunne and rain. Howbeit, it is sometimes a hurt unto her: for the hairs of it be so thick, that stri∣ving to swimme over a river, her tail is so laden with water, that sinking she drowneth. Wherefore nature hath taught her this prettie piece of policie; namely, to get upon a little piece of wood, which swimming* 1.1337 wafts her securely over: and wanting a sail, her bushie tail set up and spread abroad, supplies the room of that defect.

l 1.1338 Plinie saith they have great foresight in the change of weather, and will therefore stop up the hole of their

nest on that side from whence the tempest is like to blow, opening a passage in the contrarie place, or side opposite to it. The like whereunto is affirmed of the Hedge-hog also.

Their skinnes are exceeding warm, and their tails profitable to make brushes: their flesh is tender, and in a manner comparable to the flesh of Kids or Conies; & yet not very wholsome, except the squirrell were a black one

When this beast is hunted, she cannot be driven to the ground to creep into hedges, unlesse extremitie of faintnesse cause her so to do through an unwilling com∣pulsion: for such (m 1.1339 saith one) is the stately minde of this little beast, that while her limbes and strength lasteth, she tarrieth and saveth her self in the tops of tall trees, dis∣daining to come down for every harm or hurt which she feeleth; knowing indeed her greatest danger to rest below, among the dogs and busie hunters. From whence* 1.1340 may be gathered a perfect pattern for us, to be secured from all the wiles and hungrie chasings of the treache∣rous devil; namely that we keep above in the loftie palaces of heavenly meditations: for there is small se∣curitie in things on earth; and greatest ought to be our fear of danger, when we leave to look and think of heaven.

But I come to another beast; which in Topsells histo∣rie* 1.1341 is thus described. There is in the New-found World farre into the South, a strange and terrible beast, which they of the countrey where it liveth, call a Su; so named because it liveth neare the water, and su in their language signifieth water. It is a creature of a very deformed shape, monstrous presence, a great ra∣vener, and altogether untameable. She hath a migh∣tie great tail, which is brushie, fierce talons, and a cruell look. Now when hunters (for the desire of her skinne) shall set upon her, she flieth very swift,

carrying her young ones upon her back, and covereth them with her broad tail. And the hunter, not daring to encounter with her but by treacherie, is forced to this project; namely to dig great holes in the ground and cover them over with boughs, sticks, and earth: which he doth so weakly, that if the beast chance at any time to come upon it, she and her young ones fall down into the pit, where they have no way but one, they must be taken. But this cruell, untameable, impatient, violent, ravening, and bloudy beast, perceiving that her naturall strength cannot deliver her, first of all, to save her young ones (as she supposeth) she de∣stroyeth them all with her own teeth, so that never any of them could be taken and tamed; and then howl∣eth and roareth at the hunters who come about her; but now they need not fear her, she is secure enough: whereupon they use means quickly to dispatch her, and by fatall blows to stop her mouth from bawling. Then they take off her skinne, and leave her carcase in the earth: and of what use her skinne is, I have not heard.

The Hedge-hog is a beast well known, about the* 1.1342 bignesse of a conie, but like to a Swine; having her body beset with and compassed all over with sharp t•…•…orny hairs, or pricking bristles, which she setteth up or keepeth down at her pleasure: and by these she de∣fendeth her self from those who seek her life; which is attributed to her as a kinde of craft and wilinesse. Some therefore have likened a deceitfull man unto this beast, who turneth and windeth himself for all advantages, and is now this, then that, & sometimes neither this nor that.

Between him and the n 1.1343 Serpent there is mortall hatred: for it is said that the serpent will seek out the hedge-hogs den, and then falleth upon him with purpose to kill him, but the Hedge-hog draweth himself up together round

like a foot-ball, so that nothing appeareth but his thornie pricks: where at the Serpent biteth in vain, for the more she laboureth to annoy the Hedge-hog, the more she is wounded and harmeth her self; howbeit the height of her minde, and hate of her heart be such, that they will not suffer her to let him go, till one or both parties be destroyed: yea it sometimes so happeneth, that the least creature hath the best successe, and gets the con∣quest. So have I seen some provoke others to their* 1.1344 own ruine: for if proud mindes and high spirits could alwayes have their wished ends, the low shrubs should never thrive, nor mean estates enjoy the sunne.

Moreover (as is reported) this beast altereth and* 1.1345 changeth her nest according to the blowing of the North or Southern winde. So have I heard of those, whose care hath been to apply themselves unto the times, apt to turn with every winde, altering their judgements and opinions in time of persecution, from-that which they held in time of peace and quiet: whereas a hardie souldier is never known but in a winter siege, nor a true Christian but in a fierie triall.

Next after the Hedge-hog I may mention the Porcu∣pine,* 1.1346 or Porcuspine, from Porcus and spina; so called, because he is, as it were, a thornie-hog, or another Hedge-hog something differing from the former: for the vulgar Hedge-hog is Ericius sylvestris, and the Porcupine Ericius montanus. This beast is usually bred in India and Africa, and brought up and down in Europe to be seen for money.

The generall proportion of his bodie is like a Swines; and seldome is it that they be bigger then a pig of half a yeare old. But in the particular members there is some difference, as in his eares which are like to the eares of a Man, his mouth somewhat like to the mouth of a Hare, but with a longer slit, and with three of his

foreteeth in his upper jaw hanging out of his mouth: his two hinder feet are something like the feet of a Bear, and those before like the feet of a Badger; and in a word, his bodie is beset with certain sharp quills or prickles, which, when he is hunted, he can dart off either in the mouthes of the dogs, or legs of the hunters. And of these quills men make wholesome tooth-picks; for it is said that if we scrape our teeth with these, they will never be loose. Topsell.

Armadilio is a beast in India like unto a young pig,* 1.1347 covered over with small shells like unto armour: it lives like a mole in the ground.

The Alborach is a fair white beast like an asse, fre∣quent* 1.1348 in the Turkish territories, upon which beast Ma∣homet was carried up to heaven; as the blasphemous Priests of that nation perswade the sillie pilgrims of Me∣cha. Idem.

The Hare is a fearfull creature and well known to* 1.1349 every one. Gesner describes her amply in his historie of beasts, as also Topsell, o 1.1350 Plinie, p 1.1351 Olaus Magnus, and such others. Now the cause of fear in this creature, is in re∣gard that she hath no other arms to defend her from be∣ing taken, but her little prettie nimble legs and swift run∣ning. It is said that when they watch they shut their eyes, and when they sleep they open them; which how how true it is, I know not: howbeit the Egyptians, when they would signifie an open and manifest matter, used to picture an Hare sleeping.

Moreover, it is easily seen that the Hare hath longer legs behinde then before, and so runneth faster up the hill then down; contrary to almost any other beast, for they make more speed downward then up. Whereby (saith q 1.1352 one) may be signified, that whereas most men in the world go down the way which leadeth to destru∣ction, he which is good, will imitate the watchfull Hare,

and climbe up cheerfully the way to heaven: which was* 1.1353 prefigured by ascending up to Sion, the mountain of the Lord, Psal. 24. 3.

And again, the Hare hath very long eares, is quick in* 1.1354 hearing, but dull of sight; which, to applie it as an em∣bleme, may be thus: the r 1.1355 eare, being the instrument of hearing, is sensus doctrinae, the sense of doctrine, and gate* 1.1356 to let in good instruction; but the eye, being the sense of seeing, is the instrument of delight and vanitie. Where∣fore we should be swift to heare things for our instru∣ction, and shut our eyes from beholding things that tend to vanitie.

The Conie is a beast neare of kinde to the Hare: in* 1.1357 some countreys they s 1.1358 begin to breed being but six moneths old, but in England at a yeare old, and so con∣tinue bearing every moneth, or at the least seven times in one yeare. Their young are blinde at the first, and (like whelps) see not untill they be nine dayes old; neither hath their damme any suck for them till she hath been six or seven houres with the male, or at least she cannot suckle them for the desire that she hath to accompanie the buck, which if she be not presently permitted to do, she will have no propensitie any more untill 14 dayes after.

The males will * 1.1359 kill the young ones, if they come at them, as the he-cat useth to do; and therefore it is thought that the females use to cover up their nests with earth, and keep them close untill they be ready to runne. Their flesh is t 1.1360 commendable, light of digestion, whole∣some, cleanly, nourisheth temperately and firmly: and what commoditie a good warren of conies bringeth to∣ward the keeping of a good house, men who love hospi∣talitie know very well. Howbeit they have sometimes proved dangerous about cities and castles by undermi∣ning their walls: for (as Plinie writeth in the 29 chapter

of his eighth book) there was a town in Spain over∣thrown by the digging of conies; and one again in Thes∣salie destroyed by the casting of moles. It is not good therefore to let them have a freedome of breeding too neare our houses for fear of damage. To conclude, u 1.1361 they use not to live very long, and chiefly they take delight in hard and sandie grounds which are drie; for they have no greater enemie then the wet: from whence it pro∣ceedeth that their greatest infirmitie is rottennesse. And therefore for those who keep tame conies, Markham teacheth that they shall onely take the finest, sweetest, and driest hay that they can get, and mix it very well with the herb hare-thistle, and therewith feed their co∣nies; which medicine will both cure and prevent the foresaid maladie. And note, that in India there is a little beast called a Pig-conie, with short round eares, and a bodie somewhat rounder and fuller then our conies.

The Ferret, in Latine is called Viverra, quasi vivens in* 1.1362 terra, as living in the earth, creeping into, and searching in the holes thereof; by which means they infest no crea∣ture more then the conie. This is a bold and audacious beast (though little) and an enemie to all other, except their own kinde: and when they take a prey, their cu∣stome and manner is, onely to suck in the bloud as they bite it, and not to eat the flesh; and if at any time their prey shall be taken from them, they fall a squeaking and crying. Such (saith one) are the rich men of this world,* 1.1363 who yell, and crie out., when they part with their riches; weeping and wailing for the losse of such things, as they have hunted after, with as much greedinesse as want of pitie: in whose commendation, I think as much may be said, as was once by a preacher at the black fu∣nerall of an usurer; of whom there is this storie.

A great rich usurer, having purchased a mighty* 1.1364 estate, was at the last sent for by death to leave the

world: and lying upon his bed, the Doctours and Physi∣cians finding his sicknesse to be mortall, give him over. Then do his friends about him send for a Divine to come and comfort him; who willingly tells him of many com∣forts for his souls health, and amongst other things puts him in minde of this, viz. that he had been a great pur∣chaser upon earth, but now he must studie for another purchase, which was the kingdome of heaven. Now the usurer turning upon the other side, at the hearing of the word purchase, answered, I will not give more then ac∣cording to fifteen yeares for a purchase, and so died. After∣wards, this gentleman preaching at his funerall, in the conclusion of his sermon said onely thus; Brethren, it is now expected that I should speak something concerning our brother here deceased: I will end it in few words, namely these: How he lived, you know; how he died, I know; and where his soul now is, God Almightie knows.

The Poul-cat, or Fitch, in Latine is called Putorius, à* 1.1365 Putore, because of his ill smell; for when they are provo∣ked or stirred, they stink grievously. Their delight is to suck egges, kill and eat Hens and Chickens: and it is worth observing, that their craft in devouring their prey is singular; for to the intent that the sillie creatures to be devoured may not betray them to the housekeepers, the first part that they lay hold on with their mouthes is the head of the Hen or Chicken, by which means they bite off their heads and so keep them from crying.

The Weasel in Latine is called Mustela, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and* 1.1366 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of snatching up of mice: for (though an enemie to pullen) she devoureth and destroyeth mice: and because she hath been often seen to carrie her young ones in her mouth, some have thereupon supposed, that she concei∣ved by the eare and brought forth by the mouth: and for this cause Aristeas (mentioned by Gesner and Topsell) writeth that the Jews were forbidden to eat them; for

this their action is an embleme (saith he) of folly and foolish men, which can keep no secrets but utter all that they heare: for there be many, who when they have heard tales with their eares, enlarge them with their tongues, and by adding to reports turn mole-hills into mountains, & sic crescit eundo; because as many have itching eares, so some have scratching and augment∣ing tongues, desiring to be heard as the reporters of news. But the Egyptians turn it into another signe, and say that their copulation at the eare, and gene∣ration at the mouth, are emblemes of speech, which is first taught to the eare, and then uttered by the tongue. All which are prettie fancies, although they be founded upon a mistaken ground; as before I shewed.

Howbeit, this is recorded for a truth, that whereas the Basilisk killeth all creatures with her poyson that ap∣proach unto her, or contend with her, the Weasell onely is found to match her; witnessed not onely by * 1.1367 Plinie, but by others also, who besides this Weasell know not of any other beast in the world, which is able to stand in contention against the Cockatrice. But note that Rue is hatefull to a Serpent, and good against poy∣son; the Weasel therefore useth to eat of this herb both before and after the battell; so well hath nature taught her to finde a preservative against her venimous and hurtfull adversarie: and on the contrarie, so well is na∣ture pleased, that no beast should be without his match.* 1.1368 In a word, seeing the Weasell (as I said before) will destroy mice as well as hurt pullen, it serveth as an embleme to demonstrate, that one sometime may make use of an enemie; and though every thing be not good for one thing, yet it doth not follow that it is therefore good for nothing. But I leave the Weasell, and come to the Mole.

The Mole is a creature well known; the snout of it is* 1.1369 like to the nose of a Shrew-mouse; and as for eyes or sight, she wanteth either: onely the † 1.1370 place where the eyes should stand, have a little black spot like a millet or poppie seed. In Latine she is therefore called Talpa, from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blinde. And yet (o 1.1371 saith one) by dissection of a Mole great with young, it hath been pro∣ved that the young ones before birth have eyes, but af∣ter birth living continually in the dark earth without light, these their seeming eyes cease to grow to any per∣fection.

And some again have also witnessed, that although the Mole be blinde all her life time, yet she p 1.1372 beginneth to open her eyes in dying: which q 1.1373 I finde thus applied, and it is a prettie embleme. This serveth to decipher the state of a worldly man, who neither seeth heaven, nor thinketh of hell, in his life time, untill he be dying: and then beginning to feel that which before he either not beleeved, or not regarded, he looketh up and seeth. For in morte, velit nolit, saith † 1.1374 Geminianus, even against his will he is then compelled to open his eyes, and ac∣knowledge his sinnes, although before he could not see them. It was the case of Dives to live and die in this black mistie blindenesse, for he had no grace to look up till he was in torments, and then (alas) it was too late. Yet herein was that saying of Gregory plainly verified; Oculos, quos culpa claudit, poena aperit.

The Martins and Ermins be small beasts, as little, or* 1.1375 lesse then a Squirrell; the furre of whose skins is precious and of great esteem, worn onely by kings and noble per∣sonages: & although these beasts be not bred in England, yet there be plentie of them in many places beyond the seas: † 1.1376 they are said to have a sweet smell in their dung or excrement, like the Musk-cat; which proceedeth ra∣ther from the nature of the beast then from the meat

which she eateth: and for an ease to gouty legs, it is good to apply these Martins skinnes.

The Zibeth or Sivet-cat, is a beast bigger then any Cat,* 1.1377 and lesser then a Badger, having a sharp face like a Mar∣tin; a short, round, blunt eare, black without, but pale within; the eye of a blew skie-colour, the foot and leg black, and more broad or open then a Cats: It hath black claws, a black nose, and is spotted all over the body, but on the nose, with certain other marks notably described by Gesner and Topsell in their book of beasts.

This is a beast given much to cleanlinesse, and from this beast proceedeth that precious drug which we call Sivet. It is an excrement not growing in the cod or se∣cret part onely, but in a peculiar receptacle by it self, increasing every day to the weight of a groat: and who they be which keep of these Cats tame, or inclosed, must remember to take away this distilled liquour every se∣cond or third day, or else the beast doth rub it forth of his own accord.

That creature which men call a Mus-cat, or Musk∣cat,* 1.1378 doth much resemble a Roe, both in greatnesse, fashi∣on and hair, excepting that it hath thicker and grayer hairs: the feet also are hooved, and in the province of Cathay these Cats are found. This beast is that from whence the Musk proceedeth, which groweth in the na∣vell or in a little bag neare unto it; and of it self it comes to be ripe, whereupon the beast itcheth, and is pained: he therefore rubbeth himself upon stones, rocks, and trees till he break the bag; then the liquour runneth forth, and the wound closeth: but soon after, the bag comes to be full again.

The common or vulgar Cat is a creature well known,* 1.1379 and being young it is very wanton, and sportfull; but waxing older, very sad and melancholy. It is called a

Cat, from the Latine word Cautus, signifying wary; for a Cat is a watchfull and warie beast, seldome overtaken, and most attendant to her sport and prey: she is also very cleanly and neat, oftentimes licking her own bodie to keep it smooth and fair, which she can do in every part but her head; she useth therefore to wash her face with her feet, which she licketh and moisteneth with her tongue: and it is observed by some, that if she put her feet beyond the crown of her head in this kinde of wash∣ing, it is a signe of rain.

And again, it is ordinary to be known, that the* 1.1380 male Cat will eat up the young kitlings if he can finde where they are: the reason of which is, be∣cause he is desirous of copulation, and during the time that the females give suck they cannot be drawn unto it.

Moreover, it hath been usuall for many men to play* 1.1381 and sport with these creatures: in which regard, Topsell very fitly calleth a Cat, the idle mans pastime: affirm∣ing further that many have payed deerely for their unadvised sporting. Whereupon he tells a storie of* 1.1382 a certain companie of Monks much given to nourish and play with Cats, whereby they were so infected, that within a short space none of them were able either to say, reade, pray, or sing, in all the monasterie: the reason of which is, because the savour and breath of Cats destroy the lungs, and consume the radicall humour. Wherefore it is a means to bring any into a consumption, who shall suffer these creatures to lie with them upon their beds, for their breath (especially in a close chamber) in∣fecteth the aire: therefore they be also dangerous in time of pestilence, and apt to bring home venimous infection; in which regard it is very expedient to kill them in such perilous times, as they use to do in cities and great towns.

And note that above all things the Cat abhorreth wet or water; from whence arose that proverb,

Catus vult piscem, sed non vult tangere lympham.

Fain would the Cat some fishes eat, But loth to wet her foot so neat.

In which she is a fit embleme of those, who will shrink to encounter with that pain which harbours and bring∣eth forth their wished gain. For be it so that we desire the sweetnesse of the well relisht kernell, then must we likewise crack the hard shell; for Difficilia quae pulchra, Excellent things are hard to come by.

Olaus Magnus makes mention of an abundance of* 1.1383 wilde Cats in Scandivania, and where he speaketh of the Lynxes, he sheweth that they devoure many of these Cats: affirming moreover that the skinnes of these crea∣tures are good against the sharp cold of winter; where∣upon those of Scythia and Moscovia use them for gar∣ments.

The Mouse is a creat•…•…re commonly of a dunne colour;* 1.1384 howbeit in differing places they have differing colours: for in some countreys they be not dunne or ash-colour∣ed, but blackish; in some again they be white, in some yellow, and in other some brown. In Greek he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Latine Mus, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mutire, of the piping noise which he maketh. q 1.1385 Some say that mice increase and decrease in the quantitie of their bodies, according to the course of the moon, being ever least when the light of that horned lamp is furthest from the full. The like also I finde recorded of Cats eyes; for (as M^r Topsell writeth) the Egyptians observed in the eyes of a Cat, the increase of the moon-light: and in the male, his eyes do also varie with the sunne; for when the sunne ariseth, the apple of his eye is long; towards noon it is round; and at the evening it cannot be seen at all, but the whole eye sheweth alike.

r 1.1386 Aelianus writeth that Mice excell all living crea∣tures in the knowledge and experience of things to come; for when any old house, habitation, tenement, or other dwelling place waxeth ruinous and ready to fall, they perceive it first; and out of that their foresight, they make present avoidance from their holes, and be∣take themselves to flight even as fast as their little legs will give them leave, and so they seek some other place wherein they may dwell with more securitie.

I remember a storie of a man eaten up with Mice; by* 1.1387 which we are taught that no humane device can with∣stand Gods judgements. There was (saith Munster) a certain Bishop of Magunce named Hatto, who formerly had been the Abbot of Fulden, and in his time there was great famine in that countrey: this Bishop, when he perceived the poore to faint, and to be oppressed with hunger, gathered together a great number of them into a large barn, and setting it on fire he burnt them up; say∣ing, that they little differed from Mice, and were profit∣able for nothing, for they did but consume and waste the corn. Which damned trick and devilish tyrannie, the great God of heaven would not suffer to go away unre∣venged, for he commanded the Mice by great flocks to invade this Bishop and set upon him without pitie, vex∣ing him both night and day with purpose to devoure him. Whereupon he fleeth for refuge into a certain tower compassed by the water of Rhene, thinking him∣self to be then safe, and free from their greedy gnaw∣ings and cruell bitings; but he was much deceived: for the Mice followed him, and like speedy executioners to perform the just judgement of God, came swimming over, and at the last gnawed such holes into his bodie, that they let in death, who suddenly sendeth out his soul to give an account for this foul deed. Which accident was done in the yeare of our Lord 914, and the tower

ever since called the tower of Mice. Munster Cosmog.

Moreover, amongst other things which the Mouse ta∣keth great delight to eat, he useth to watch for the ga∣ping oister, and seeing it open, he thrusts in his head; which when the oister feeleth, she presently closeth her shell again, and so crusheth the Mouses head in pieces. Whereupon one made this embleme, Captivus ob gu∣lam:* 1.1388 whereby he deeiphereth the condition of those men who destroy themselves to serve their bellies. Or (as another speaketh) such are here signified which are altogether given to their bellie, and to carnall pleasure; for satisfaction whereof, multa pericula sustinent, they undergo many dangers, and pay deerly for their follie.

The Shrew-mouse is called by the Hollanders, Mol∣musse,* 1.1389 because it resembleth a mole. For it hath a long and sharp snout like a mole, teeth very small, but so as they stand double in their mouth, for they have foure rowes, two beneath, and two above; and as for the tail, it is both slender and short. In Latine it is called Mus araneus, because it containeth in it poison, or venime like a spider; and if at any time it bite either man or beast, the truth of this will be too apparent. But com∣monly it is called a Shrew-mouse; and from the venimous biting of this beast, we have an English imprecation, I beshrew thee: in which words we do indeed wish some such evil as the biting of this mouse. And again, because a curst scold or brawling wife is esteemed none of the least evils, we therefore call such a one a Shrew.

The Dormouse is a beast which endeth his old age eve∣ry* 1.1390 winter, and when summer cometh, reviveth again: which † 1.1391 some have therefore made an embleme of the resurrection. They are exceeding sleepie, and fatted with it. Their hair is short, and in colour variable, onely their bellie is alwayes white: and for mine own part, I ever thought them to be no bigger then an ordi∣nary

mouse, but in Gesner and Topsell they are said to be greater in quantitie then a squirrell.

The Alpine Mouse, or Mouse of the Alps, is of neare* 1.1392 akin to the dormouse: it is almost as big as a conie, and not much unlike it, saving that their eares be shorter, and their tails longer. Munster doth thus expresse their natures, saying; they be much given to sleep, and when they are waking, they be either playing and skipping to and fro, or else doing something; as gnawing with their teeth, scraping with their nails, or else carrying in their mouthes either straw, rags, or soft hay, or any such thing that may be good for their nests. When they live thus wilde upon great hills and mountains, and are minded to go and seek their prey or food, one of them standeth in an high place to give notice to the rest when any enemie or danger approacheth; which when he perceiveth, he barketh, and then all the other catch as much hay as they can, and so come running away.

But this is strange; * 1.1393 Sometimes one and sometimes another lieth down upon his back, and as much soft hay as may be laid upon his breast and bellie, he claspeth and keepeth fast with his feet, and then another of his fel∣lowes getteth him by the tail, and so with his prey draw∣eth him home. About autumne they begin to hide them∣selves in their nests, the which they make so close that no aire or water can hurt them: then do they lie hidden and sleep all the whole winter, yea six or seven moneths without any meat, rolling themselves round like unto a Hedge-hog. Now the inhabitants do oftentimes ob∣serve and mark the place of their nests, and then digging away the earth untill they come at them, they finde them so oppressed with deep sleep that they carrie them and their nests to their houses, where they may keep them sleeping untill the summer, if they do not heat them at the fire, or the warm sunne.

The Rat is foure times so big as the common Mouse,* 1.1394 being of a blackish duskie colour, and is thought to be∣long to the kinde of Mice: Howbeit you shall sometimes see a Rat exceeding the common stature, and this the Germans call † 1.1395 The King of Rats, because of his larger and greater body; adding moreover that the lesser bring him meat, and he lieth idle: and yet this (perhaps) may be in respect of his old age, not being able to hunt for himself.* 1.1396

There be of Dogs divers kindes, neither is there any re∣gion in the world where these are not bred. And of these kindes some are for hunting, some for fighting and de∣fence, some for the Boar, Bull or Bear, some for the Hare, Cony or Hedge-hog, and some for one thing, some for an∣other. They bring forth their young ones blinde, which* 1.1397 is in regard that they scratch their dams when they stirre in their bellies, which makes her therefore bring them to their birth before they be come to their eyes or sight, as is in many other creatures beside: and from hence arose the proverb, Canis festinans caecos parit catulos, The hasten∣ing bitch brings forth blinde whelps. Which is a fit embleme against all rashnesse and overhastie speed in any action: for haste makes waste, and sudden projects are seldome ripe.

But of all Dogs the Grey-hound may take the first place;* 1.1398 he exceedeth in swiftnes, and is preserved for the chase. This is the Grecian Dog, called therefore a Grey-hound.

The Hound is of a duller temper, whose onely glory* 1.1399 is in his smell: and of Hounds there be sundry sorts, but the least is the Beagle.

In the next rank we may place the Spaniel, whereof* 1.1400 there is one for the land, and another for the water; and as the Hounds were for beasts, so these are for birds.

Then there is the Mastive, whose vertue is onely in* 1.1401 his courage, strength, sharpnesse of teeth, and aptnesse

to encounter with any fierce wilde beast; against which they are so cunning, that but seldome or never do they part any other then victours; and how fiercely they will fight with their own kinde, is apparent: nay sometimes they have fought in defence of their masters, and either kept them safe from harms, or detected the murderers, or else in some other kinde shewed their love; as a little after I purpose to declare.

And these (perhaps) at the first were the chief kindes (unlesse the Tumbler and Lurcher ought to be reckoned by themselves:) for concerning Mongrels, they came by commixtion of kinde; which is thought to be first invented by hunters, for the amendment of some naturall defect which they might finde in those of a single kinde. And then again, these Mongrels mixing likewise diversly, have produced those severall seeming kindes which now are.

And as for your mimick Dogs, it is supposed that they came first from a commixtion of Dogs with Apes, or Apes with Bitches. Other Curres have had ei∣ther Wolves, Foxes, or some such like creatures to be their Sires; as many think.

a 1.1402 Lysimachus had a Dog which waited on him both in the warres and elsewhere: at the last dying and being brought to be burned (according to the custome of the countrey) the poore Dog leaped into the flames, and was burned with him. And when Titus Sabinius, with his family, was put to death at Rome, one of their Dogs would never be driven from his master, and being offered meat, he took it up and carried it to the mouth of his dead master, endeavouring to have him eat; and when the dead carcase was cast into the river Tyber, the Dog swam after, labouring by all means possible to lift his master out of the waters. Neither is it other then a cre∣dible* 1.1403

report out of Plutarch, that as King Pyrrhus march∣ed with his armie, he happened to passe by a Dog which guarded the body of his master, who lay dead upon the high-way; which when the King had beheld a while as a pitifull spectacle, he was advertised that this was the third day of the poore Dogs fasting and watching there. Whereupon the king commanded the body to be buried, and the Dog for his fidelitie and love to be kept and che∣rished. Not long after the King happened to make a mu∣ster of his army, to see how well they were furnished; and the Dog being by, remained sad and mute, untill at the last he espied the parties who murdered his late master, and then he flyeth upon them with such a wonderfull force and fury that they had like to have been torn in pieces by him, turning himself now this way, and then that way, earnestly beholding the King as if he desired justice, howling most pitifully; whereupon the King cau∣sed the said men to be committed, examined, and racked: and then not able to conceal it any longer, they confesse the fact and are put to death. The like also was once* 1.1404 known to happen in France: for one gentleman having killed another, the murder was discovered by the Dog of the slain man, in like manner as before; onely the circum∣stances did a little differ: for the Dog and the suspected person were put both together in a single combate for clearing of the matter; and when the murderer could not defend himself from the fury of the detecting Dog, he confessed the whole matter: in memory whereof the manner of the fight was painted forth, and kept to be seen many yeares after.

Of Apes there be sundry kindes, and many of them in* 1.1405 some thing or other do resemble either men or women; as the common Ape, the † 1.1406 Satyre, the Norvegian monsters, the Prasi•…•…n Apes which are bred in India, the Bearded Ape living in Ethiopia and India likewise, the Cepus

or Martin Munkey; all which either in their shape or countenance come neare to men: as also the Sphinx, which hath an head, face, and breasts like to a woman. Besides which there is the common Munkey, the Baboon, the Tartarine, not much differing from a Baboon; and the Satyrine monster, bearing the shape of a terrible beast, and fit onely to be joyned to the story of Sa∣tyres. Then again there is the Simivulpa OF Apish-Fox; and in America a very deformed creature which may be fitly called the Bear-Ape; and another which is cal∣led the Sagoin. Unto which (as not impertinent) may be also added the Lamia, which is a beast living in Lybia, with paps, a face, head, and hair like a woman, though in every other part like a terrible beast, full of scales, and a devourer of such passengers as (at unawares) shall hap∣pen to come neare her. And as for the Fayrie tales of the Lamiae, they nothing belong to this creature: neither be those common reports of Sphinx his * 1.1407 riddle, any other then fables. Howbeit there is a true storie of one, whose name was Sphinx, slain by Oedipus; which he could not do till he had scaled that strong fort which she had firmly builded for her own defence; and unto all but Oedipus, it proved as a thing impregnable. As for aenigma, what it was, the margent sheweth.

But to proceed and leave this digression, the common Apes must be again remembred. They be very nimble and active creatures; and for their greatest delight, it is to imitate man in his actions.

About the mountains called Emodii, which be certain* 1.1408 hills in India, there is (saith Munster) a large wood full of great Apes, which when Alexander and his souldiers saw standing afar off, they supposed them to be enemies, and therefore were purposed to fight and set upon them: but some natives of that countrey being present, shewed to Alexander that it was nothing but an assembly of Apes,

whose contention was to imitate such things as they had seen; whereupon the King turns his battell into laugh∣ing, and his fighting into merrie disport and pastime.

Moreover, I have sometimes read how these Apes are* 1.1409 taken. The hunters intending to catch them, use to come and set full dishes of water within sight of the Apes; and then they begin to wash their eyes and face: which done, the water is suddenly taken and conveyed away, and in the stead thereof, pots full of birdlime or such like stuffe, are set in their places. Then the hunters depart a little from them; and the Apes, observing how they before had washed their face and eyes, come now presently down from the trees, and thinking to do as the men did, they daub and anoint their eyes and mouthes with birdlime, so and in such a manner, that neither knowing or fearing any thing, they are suddenly made a prey, and taken alive.

And again, there is also another device mentioned by * 1.1410 Plinie, and this it is. They who use to catch Apes, take unto themselves buskins, and put them on in the sight of the Apes, and so depart; leaving behinde them other buskins inwardly besmeared with some such stuffe as was mentioned before, with which they mix some hairs that the deceit may not appeare: then do the Apes take them up, and plucking them upon their legs and thighes, they are so besnared and entangled, that think∣ing to runne away they are deceived. Aelianus also writeth that when the Lions be sick, they catch and eat Apes, not for hunger, but for physick.

And for the Ape, this also is her practise: when she* 1.1411 hath two young ones to be nourished at onc•…•…, that which she loveth * 1.1412 best shall be alwayes held and hugged in her arms; but the other being lesse regarded, is more roughly used, and glad to sit upon the back of his damme, open to all dangers, little or nothing respected: and yet it so

happeneth, that the neglected one commonly fareth best. For whilest the other is hugged too hard, his damme killeth him with kindenesse; but this rejected one liveth, although he wanteth the taste of foolish cockering. So have I sometimes seen it amongst the fond sort of parti∣all* 1.1413 parents, that with too much love they often hurt some of their children, whilest the other left unto their hardest shifts, thrive and prosper in a harmlesse course. Non amo nimiùm diligentes, is therefore worth observing; because omne nimium is turned into vitium; and the readi∣est way to be soonest hurt, is to be fostred up in the fond∣est manner. For as he that flatters an usurer, claws the devil; so he that spareth the rod, spoils the childe.

Geminianus mentions the like custome of the foolish Ape, but he applieth the embleme otherwise, directing it as an example to decipher out the follie of a covetous* 1.1414 man, who bears up and down in the arms of his affecti∣on, that fondling which he loveth, namely the world; but leaves and neglects other things wherein his love should shew it self, casting them upon his back and as it were behinde him, although afterwards it be his hap to suffer for it. For when any necessitie shall urge the Ape to runne, she casteth down the young one in her arms; but the other behinde her, sitteth still and hinders her course; so that being oppressed she is taken. In like man∣ner when he, whose onely love and joy was in the world, is compelled by death to flie away, he letteth go that which was his best beloved, and thinking to escape the eager pursuit of his fierce tormentours, he is decei∣ved; because the neglect of things to be regarded, lieth heavie on him, and they help now to make him wretch∣ed. It is better therefore to be poore then wicked; for it is not thy povertie, but thy sinnes, which shut thee ou•…•… from God: and (fond fooll) do not they take pains with∣out gains, labour in vain, and traffick ill, who lose their

souls to •…•…ll their bagges? For (as Isaac shewed in bles∣sing* 1.1415 him who was to be blest) the dew of heaven must go before the fragrant fatnesse of the fertil earth; but in him who lost the blessing, the earths fatnesse goes be∣fore, and takes place of the dew of heaven.

But do you not see the pawing Bear? he is a creature* 1.1416 well known, and such a one as is found in divers pla∣ces of the world. † 1.1417 Plinie describeth this beast at large, not onely shewing the time and manner of their birth, but also of their retreating to their caves, long time of fasting, and of sleeping there. They bring forth young within the space of thirtie dayes after their time of co∣pulation, which at the first be shapelesse and void of form, without eyes, without hair, their nails onely ap∣pearing and hanging out, each whelp being little bigger then a mouse; and these, by licking, are moulded into fa∣shion, and day by day brought to perfection.

This beast can fast many dayes, and, by sucking his foremost feet, asswage or somewhat mitigate his hun∣ger. Some say that they can be without meat 40 dayes, and then when they come abroad they are filled beyond measure; which voracitie, and want of moderation, they help again by vomiting, and are provoked unto it by eat∣ing of ants. But above all other things, they love to feed on hony: whereupon they will fearlesly disturb the bees, and search into hollow trees for such repast; not altogether to fill their bellies, but most of all to help a dimnesse in their dull eyes. Moscovia hath many such breeding bees: and Munster tells a storie how a Bear seeking for hony, was the cause of delivering a man out of an hollow tree. There was (saith he) a poore countrey∣man* 1.1418 who used to search the woods and trees for the gain and profit of hony, and espying at the length a very great hollow tree, he climbed up into the top of it, and leaped down into the trunk or bodie, sinking and stick∣ing

fast in a great heap of hony even to the breast and al∣most to the throat: and having continued two dayes in this sweet prison, during which time he fed himself with hony, all hope of deliverance was quite gone; for it was impossible he should climbe up and get out, nei∣ther could his voice be heard although he cried with an open mouth, especially in such a solitude and vast place of wood and trees: so that now being destitute of all help and consolation, he began utterly to despair; and yet by a marvellous, strange, and (as it were) an incre∣dible chance, he escaped: for it so fell out that he was delivered and drawn forth by the help and benefit of a great Bear, which seeking for hony, chanced to happen upon this tree: the Bear scaleth it, and letteth her self down into the hollownesse thereof, with her back-parts first, in manner and fashion of man when he climbeth. Now the man in the tree perceiving this, in a great fear and affrightment, he claspeth fast about the reins and loins of the Bear, who being thereupon terrified as much as the man, is forced to climbe up again, and violently to quit her self from the tree (the man in the mean time using great noises and many outcries) and so by this acci∣dent, a wished, but hopeles libertie was procured: for the Bear being feared, drew up the man and knew not of it.

And note that in Bears their head is very weak, being contrary to the Lion, whose head is alwayes strong. And therefore when necessitie urgeth that the Bear must needs tumble down from some high rock, she tumbleth and rolleth with her head covered between her claws, and oftentimes by dusts and knocks, in gravel and sand, they are almost exanimate and without life.

Neither is it seldome that their tender heads catch deadly wounds, although they cannot quickly feel them, by reason of their ardent love to hony. For (as * 1.1419 Olaus Magnus mentioneth) in Russia and the neighbour

countreys they use to catch Bears with a certain engine like the head of a great nail beset round with sharp iron pegs, which they hang upon a bough just before that hole where the Bear fetcheth his hony, who coming ac∣cording to his wonted custome, strives to thrust it away with his head, but the more he puts it from him, the stronger it cometh back upon him; howbeit he being greedy of the hony in the tree, ceaseth not to push against the engine, untill at last his many knocks cause him faintingly to fall. So have I seen many perish* 1.1420 through their own vain and fond delights: for as the sweetnesse of hony causeth the death of the Bear; so the delight in sinne causeth the death of the soul. * 1.1421 Gemi∣nianus applies it thus; saying, that as the hony-seeking Bear destroyes her self by her own folly, in beating back the piercing hammer; so man, who seeketh after the plea∣sures and delights of sinne, wounds himself by pushing a∣gainst the pricks: for the word of God, as a † 1.1422 hammer breaking the rocks, resisteth both him and his sin; which whilest he * 1.1423 casteth from him, it doth more strongly impinge upon him, and will at the last † 1.1424 day judge him to perdition.

The Bugill is of the same kinde with Kine and Oxen,* 1.1425 and so is that other beast which we call a Byson.

The Byson is a kinde of wilde Bull, never tamed, and* 1.1426 bred most commonly in the North parts of the world. He is also called Taurus Paeonicus, The Paeonian Bull: of which there be two kindes, the greater and the lesse. Neither do I think these to be any other then those wilde Bulls of Prussia mentioned by Munster, in his book of Cosmography, saying, There be wilde Bulls in the woods of Prussia like unto the common sort of Bulls, excepting that they have shorter horns, and a long beard under the chinne. They be cruell, and spare neither man nor beast; and when any snares or deceit is prepared and set to take them,

or if they be wounded with arrows or the like, they la∣bour most vehemently to revenge their wounds upon him that gave them; which if they cannot do, then through madnesse, by rushing and stumbling on trees, they kill themselves.* 1.1427

A frantick beast, which, when he taketh harm And cannot give, dies whil'st revenge is warm. Such savage beasts there be in humane shape, Whose moodie madnesse makes them desperate; And 'cause they cannot harm their hurting foe, They harm themselves, and shew their malice so.

The Elk cannot live but in a cold countrey, as in Rus∣sia,* 1.1428 Prussia, Hungaria, Illyria, Swetia, Riga, and such like. Olaus Magnus hath written much of this beast, and so hath Topsell out of Albertus, Gesner, and others; and Plinie describeth it to be a beast much like an Ox, except∣ing for his hair: but others call it Equi-Cervus, a Horse-Hart, because it hath horns like an Hart, and is used in some countreys to draw men in coaches and chariots, through great snows and over ice. They be exceeding swift and strong, and will runne more miles in one day, then a horse can in three, as Topsell mentions in his histo∣rie of foure-footed beasts.

The Buffe hath an head and horns like an Hart, the* 1.1429 body like a Bull or Cow, as also the feet; and most com∣monly the colour of an Asse: Howbeit, being hunted he is said to change his colour; which (as * 1.1430 some imagine) cometh to passe, like as in a man whose countenance changeth in time of fear. This is that beast of whose skinne men make them Buffe-leather jackets; and in Scythia it serveth to make breast-plates, of strength able to defend from the sly force of a fierce dart.

Of Deere there be more kindes then one. Amongst* 1.1431 those which be termed Fallow-Deere, there is the Buck

and the Doe; the one being the male, the other the female. And concerning the Red Deere, there is the Hart and Hinde; the Hart being the he, and the Hinde the she.

Then again there is another sort bearing the names of Roes; of which the male is the Roe-buck, and the female the Doe.

These creatures are said to be their own Physicians, and (as it were) not needing the help of man, can cure themselves through a secret instinct of nature, and the providence of God their maker: for by feeding on that precious herb Dictamnum, or Dittanie, mentioned be∣fore in the third dayes work, they cure themselves of their cruell wounds, and so become whole again: and for other ills, they have other herbs. The males are horn∣ed, which they cast off once every spring; and being dis∣armed Pollards, they use to keep themselves close hid∣den,* 1.1432 and go not forth to relief but by night; and as they grow bigger and bigger they harden in the sunne, they in the mean time making some proof of their strength against hard trees: and when they perceive them to be tough and strong enough, then they dare boldly go abroad, thinking themselves well armed now again. * 1.1433 Plinie saith, they can endure to swim thirty miles end∣wayes: and when they are to passe any great river, to go to Rut in some isle or forrest, they assemble themselves together in herds; and knowing the strongest and best swimmer, they put him in the forefront, and then he which cometh the second, stayeth up his head upon the back of the first, and all the rest in like manner even∣unto the last: but the foremost being weary, the se∣cond ever takes his place, and he goes back unto the hindmost.

The said authour also witnesseth, that the right horn of an Hart is of a soveraigne and precious vertue: and as a

thing confessed of all, the Hart is known to fill up the number of many yeares; as was proved by the Harts of Alexander, caught about an hundred yeares after his death, with rings and collars on them shew∣ing no lesse. Being hunted and ready to be taken by the hounds, they will for their last refuge fly to houses and places of resort, choosing rather to yeeld unto man then dogs.

They go to Rut about the midst of September, and at the end of eight moneths they bring forth young, sometimes two calves at once: and these they practise to a nimble using of their legs from the very beginning; leading them up to high rocks, and teaching them to leap, runne, and fly away as occasion serveth. A fit embleme of carefull parents, who teach their children* 1.1434 whilest their yeares be green, instructing them be∣times in the right way wherein they ought to walk; ac∣cording to that of Solomon, Train up a childe in the way he should go: and when he is old he will not depart from it, Prov. 22. 6.

And again, in their flying to man when the hounds op∣presse* 1.1435 them, they be fit emblemes of those who fly to that God in the cloudie dayes of dark affliction, whom before they sought not after: for saith the Lord, In their affliction they will seek me early. And is it not often seen, that Misery can open those* 1.1436 eyes which happinesse hath closed, and abate that Tympanie which prosperitie hath ingendered? Yes ve∣rily. For as the waters of the sunne, which Cur∣tius mentions, are cold at noon when the Aire is hottest, and hot at midnight when the Aire is cold∣est; so it is with us: our zeal is coldest in the sunne∣shine of prosperitie, but gathers heat when trou∣ble cometh: And if trouble cannot do it, nothing can.

Moreover, this also is not impertinent. I have read of* 1.1437 the Hart (saith one) that he weeps every yeare for the shedding of his head, though it be to make room for a better. So do I see the worldling go away sorrowfull at this very saying, Go, sell all that thou hast, though it be for treasure in heaven: the reason of which is, because men do not look at what they are to have, but what they are to part with; and at any time will be for one bird in the hand, rather then five in the bush: yet slight it not, but mark it well; He that consults with his bodie for the sa∣ving of his soul, will never bring it to heaven: neither is it any harm to lose the worse for finding of the better, nor any thing in hand too deer for that happinesse which is yet to come. No matter therefore though we sow in teares, so we may reap in joy: for as the difference be∣tween time and eternitie is unspeakable; so it is also, be∣twixt heaven and earth.

Also, this I likewise finde, that when the Hart is † 1.1438 ta∣ken by the hounds, or any other device of the hunters, he will then shed forth teares as well as when he casteth his head. So should a penitent and a watchfull sinner, who is carefull to avoid the wiles of the devil, he should not cease to weep when he seeth how he is overtaken;* 1.1439 for there is one on high who marks his teares, and puts them up into his bottle; alwayes pleased to see a sorrow∣full bespotted soul baptized in the pearled drops of re∣pentant dew. But to proceed.

Tragelaphus is a kinde of Deer-goat, of which Gesner* 1.1440 maketh two forts; the first whereof hath horns like a Deer; the second like a Goat, but more crooked and bending backward.

There is likewise another beast, most common in the* 1.1441 Northern parts; Olaus calleth him the Rangifer: he also hath horns like a Deer, and on him men use to ride in stead of horses.

The common Goats are easily known; but the Syrian* 1.1442 Goats are differing, having long flapping eares like a deep-mouthed hound: and of these there be two kindes, the greater and the lesse. Then again there is another Goat called the Rock-goat, differing from the rest: and as for the Kid, it is a young Goat, a sucker, or one newly taken from the damme.

The Badger fighteth upon his back, and so maketh use* 1.1443 both of his teeth and claws: the Fox makes no denne, but driveth away the Badger out of his, by pissing in it.

Sheep naturally be of a hot disposition, weak, tender,* 1.1444 harmlesse, and so farre from greedinesse, that they will live of lesse food then any other beast of their bignesse. They be also pitifull amongst themselves; for when they perceive any one of their fellows to be sick and fainting through heat, they will stand together and keep away the sunne. The rammes and ewes are fit for generation from two yeares of age untill they be ten: neither do we finde any thing, either in them, or without them, which is not of some good use and profit. And note that the ewes bear their young ones in their bodies, an hundred and fiftie dayes, and no longer, according to the com∣mon account. I have heard of sheep in some countreys which have yellow fleeces; but here with us, they be al∣wayes either black, white, or of a colour neare to a rus∣set. It is strange how in a great flock, every lambe should know his own damme: and prettie sport is it, to see how they will play, and skip up and down. Howbeit the shepherds finde much trouble in one propertie belong∣ing to these dancing creatures; for if one lambe chance to skip into a river or ditch, the rest (if they be by) will suddenly follow and do the like. In which they be em∣blemes* 1.1445 of those, who will rather strive to do as the most then as the best▪ and yet goodnesse goes not by multitude; for the most are commonly the worst: nei∣ther

is a way alwayes to be chosen for the number or quantitie of companions, but for the qualitie; and better is it to go to heaven with strangers, then to hell with our friends. Dives therefore would have sent from the dead, to have it told his brethren. What? that the way to happinesse is to follow goodnesse, although it be but grex pusillus, a small and little flock.

Mares are said to have their full increase in five* 1.1446 yeares, but the Horse not till six. And there be some who write that an Horse should not be broken or tamed un∣till two yeares of age: and first of all he is to be rubbed and chafed, and used with flattering and gentle words, his stable should be laid with stone, and by little and little he must be used to go upon the stones that his feet might be hardened. At the beginning let not him who shall fit or break him be too rough, nor wearie him with run∣ning, but prove and turn him gently on both sides, and touch him rather with the stick then spurre.

They are said not onely to have knowledge of their ri∣ders and keepers, but also of their generation and de∣scent, knowing their sires and dammes in such wise, that (as Plinie saith) they will refuse to couple or engender with them: which how true it is, the breeders of Horses be the best witnesses. They be apt to learn, having a greater love to exercise then any other beast. Their cou∣rage and valour is infinite, and being once trained unto it, they take an exceeding delight in the warres, and will (as it were) prepare themselves man-like for the same. Neither hath it been but sometimes, and that not sel∣dome known, how they have * 1.1447 mourned for the losse or death of their masters: and how apt they be to endure la∣bour, there is none but knoweth.

But to know a good Horse and his age, these be his* 1.1448 marks. He should be of one colour, excepting some mark or starre to grace him; his mane ought to be thick

and standing up, his loins strong, his head short, his neck must be erect, his eares small according to the proporti∣on of his head, a broad breast, a mean bellie, short hips, a large tail and somewhat curled, straight legs and equall knees, stedfast hoofs and grosse, and yet not too big nor too small, and in his legs not so much flesh as bone.

As for his age, when he is two yeares old and an half,* 1.1449 his middle teeth both above and beneath do fall; when he is three yeares old, he easteth those which be like un∣to dogs teeth and bringeth forth new; before six, his up∣per double teeth do fall, and at six he supplieth his want again: at seven likewise he hath all equall, and from thence (some say) his teeth begin to be hollow: at ten his temples are also hollow, his teeth stick out, and his brows sometimes wax gray. But of this enough.

The Gulon or Ierf is a beast in the North parts of Sue∣tia:* 1.1450 * 1.1451 Olaus Magnus hath largely described it in the eighteenth book of his Northern historie, affirming that it is the most insatiable and devouring creature that is: for having killed his prey or found some carcase, he feedeth without giving over, untill his bellie be so full that it will hold no more, but strouteth out and is puffed up like a bag-pipe; then to ease himself, he thrusteth in between two narrow trees, and straineth out back∣wards that which he hath eaten, and so being made emptie, returneth again and filleth himself as before, and then straineth it out between the two trees, and return∣eth to the carcase to eat again; and thus he continueth untill he hath devoured all: which being consumed, he hunteth after more, in this sort continually passing his life. Which beast (as is worthily * observed) is a fit em∣bleme* 1.1452 of those riotous and gluttonous men, who passe whole dayes and nights in eating and drinking; and when they have filled themselves so full that their bo∣dies will hold no more, they vomit up what they have

taken, and then return to their carowsing cups and cheer again, as though this onely were their felicitie, and end for which the mighty God had made them. But let them know, that (although many live as if they came but into this world to make merry and away) ruine will follow riot: and it were well for such men, as they have lived like beasts, if they could likewise die like beasts, never to live again: but (alas) they cannot; here is their misery, that they onely leave their pleasures behinde them, and not their sinnes.▪ For when Esau sells his birthright for a messe of pottage, he may wish for a blessing and not finde it, although he seek with tears; or when Balthasar spends his time in damned quaffing, in stead of quenching his thirst he may drown his soul: for unlesse there were weight in vanitie, or substance in de∣ceiving pleasure, these men put into the balance are found too light. Wherefore, let not eating and drinking take away our stomacks to spirituall things, but let us eat to live, and live to praise the Lord.

The flesh of this Ierf is nothing wholesome for food, but their skinnes are precious, and used of great men to be worn in garments: and as for his name, the natives call him Ierf; but in Latine he is Gulo, videlicet à gulosi∣tate, from his gluttonous feeding.

And one thing more is yet observable. When the hunters come to catch him, they lay a fresh carcase in the place where he haunteth; that being filled, and as it were wedged in between his trees, they may set upon him and take him with ease. So is it often a wretch∣ed* 1.1453 mans case, to perish by means of that wherein he took delight; and suddenly to be taken away, even whilest he follows his wonted course. But this is strange: for are men still ignorant, and yet to learn what this life is? It is a jo•…•…ney unto death, and every day doth make it shorter: and sometimes the nearer it

cometh, the further we are from thinking of it. For se∣curitie is a great enemy to prevention; and upon thought that we shall not die yet, it comes to passe that we sel∣dome prepare to die at all.

Make not therefore the last first, and first last; lest by being caught in thy sinnes, neither first nor last thou come at heaven.

The Gorgon or Catoblepas is for the most part bred in* 1.1454 Lybia and Hesperia. It is a fearfull and terrible beast to look upon, it hath eye-lids thick and high, eyes not very great, but fiery, and as it were of a bloudie colour. He ne∣ver useth to look directly forward, nor upward, but al∣wayes down to the earth: and from his crown to his nose he hath a long hanging mane, by reason whereof his looks are fearfull. Moreover, his feet be cloven, and his body all over as if it were full of scales. As for his meat, it is deadly and poysonfull herbs; and if at any time this strange beast shall see a Bull or other creature whereof he is afraid, he presently causeth his mane to stand upright, and gaping wide he sendeth forth a horrible filthy breath, which infecteth and poy∣soneth the aire over his head and about him, in∣somuch that such creatures as draw in the breath of that aire, are grievously afflicted, and losing both voice and sight, they fall into deadly convul∣sions. Topsell.

Next unto which I may mention the Cockatrice or* 1.1455 Basilisk,, and so come to serpents. Now this is the King of serpents; not for his magnitude or greatnesse, but for his stately pace and magnanimous minde: for the head and half part of his body he alwayes carries upright, and hath a kinde of crest like a crown upon his head. This creature is in thicknesse as big as a mans wrist, and of length proportionable to that thicknesse: his eyes are red in a kinde of cloudy black∣nesse,

as if fire were mixt with smoke. His poyson is a ve∣ry hot and venimous poyson, drying up and scorching the grasse as if it were burned, infecting the aire round about him, so as no other creature can live neare him: in which he is like to the Gorgon, whom last of all I mentioned.

And amongst all living creatures, there is none that perisheth sooner by the poyson of a Cockatrice, then man; for with his sight he killeth him: which is, n 1.1456 be∣cause the beams of the Cockatrices eyes do corrupt the visible spirit of a man; as is affirmed: which being cor∣rupted, all the other spirits of life coming from the heart and brain, are thereby corrupted also; and so the man dieth. His hissing likewise is said to be as bad, in regard that it blasteth trees, killeth birds, &c. by poy∣soning of the aire. If any thing beslain by it, the same also proveth venimous to such as touch it: onely a Wea∣sell kills it; as in the description of that beast I have already shewed.

That they be bred out of an egge, laid by an old cock, is scarce credible: howbeit, * 1.1457 some affirm with great confidence, that when the cock waxeth old, and ceaseth to tread his hens any longer, there groweth in him, of his corrupted seed, a little egge with a thin filme in the stead of a shell, and this being hatched by the Toad, or some such like creature, bringeth forth a venimous worm, although not this Basilisk, that King of serpents. Plinie describeth the Cockatrice not to be above twelve inches long, in which regard M^r Top∣sell thinketh this not to be the main and great Cock∣atrice, but rather that worm bred out of the former egge: wherein I wish every mans judgement to be his own.

Yet though this be a nocuous creature, it much magni∣fieth* 1.1458 the power of God, in being able to make such a one

by the power of his word: and as for us, both concern∣ing this and all other hurtfull things, to us (I say) is shewen the miserable condition which sinne hath made us subject to: for before they might have been Adams play-fellows, all at his beck, at his service and command, none having power to hurt him, because there was no thing in him then for harm to work upon. But 〈◊〉〈◊〉 proceed.

The Boas is a serpent of an extraordinary bignesse; it* 1.1459 can swallow down a little childe whole without breaking any bone: for as Topsell writeth out of So∣linus, in the dayes of Claudius the Emperour, there was such a one taken at Rome with a childe in his belly.

The Lati•…•…es call it Boa and Bova, from Bos, be∣cause it desireth (and so do all Snakes and Adders) to suck the milk of Cows, insomuch that he will never kill them untill their milk be dryed up: and then he will eat their flesh, as before he had suckt their milk.

The Dragon is the greatest of all serpents, as some* 1.1460 write; and hath sharp teeth set like a saw, but his strength resteth in his tail rather then in his teeth; and therefore when he fights with the Elephant, he clasp∣eth close about his legs: and sometimes he killeth him, but most commonly both die together; the Elephant for want of bloud, and the Dragon through too great fill of bloud, or else by the weight of the Elephants body falling on him.

He is sometimes in the † 1.1461 waters, and lieth often in his den; he sleepeth seldome, but watcheth almost conti∣nually; he devoureth beasts and fowls; and for his eye-sight, it is very sharp, so that in the mountains he seeth his prey afarre off. He is bred most com∣monly in India and Ethiopia, his greatest poyson

being in his tongue and gall: wherefore the Ethiopians cut away the tongue and eat the flesh. Munst. Cosm.

Plinie saith that through the strength of poison in his tongue, it is alwayes lift up; and sometimes through the heat of the said poison lurking there, his breath is so hot as if he breathed fire, by which contagious blast he * 1.1462 sometimes so tainteth the aire, that the pestilence pro∣ceedeth thereof. His wings will carrie him to seek his prey, when and where occasion serveth.

The Dipsas is another kinde of serpent, and those* 1.1463 whom he stingeth die with thirst.

But those whom the Hypnale stingeth, die with sleep.* 1.1464

Such as are stung by the Prester, die with swelling.* 1.1465

And the wounds of the Haemorrhois procure unstanch∣able* 1.1466 bleeding.

The Dart taketh name from his swift darting or leap∣ing* 1.1467 upon a man to wound and kill him. His use and cu∣stome is to get up into trees and hedges, and suddenly to dart from thence.

The Amphisbena or Double-head, goeth both wayes,* 1.1468 or moveth circularly with crooked windings, because he hath two heads and no tail, having a head at both ends: which (saith * 1.1469 one) is a fit embleme of popular se∣dition; for where the people will rule their Prince, needs must their motion be crooked; and where there be two heads, it is as if there were no head at all. Africa abound∣eth with these, and sundry the other serpents.

Cerastes is a serpent bred also in Africa, having two* 1.1470 horns on his head, in manner of a snail; and from thence it is that he taketh his name, being called by the Greci∣ans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, horned. He is about a cubit in length, and of a sable colour. His biting, for the most part, is incurable: and with his horns he can fashion out (as it were) a little coronet, whereby he † 1.1471 allureth the birds unto him, and then (lying hidden in the sands, all

but the head) he cunningly devoureth them. Solinus, and some others say, he hath not onely two, but foure horns; as may be seen in Plinie, lib. 8. cap. 23.

The Viper hath a bodie long and slender, like an eele* 1.1472 or snake; a broad head, red and flaming eyes: and as for his teeth, they be inclosed (as it were) in a little blad∣der, in which he carrieth his poison, from thence infu∣sing it into the wound which he hath bitten. * 1.1473 Some authours write, that when the Vipers engender, the male putteth his head into the females mouth, which she (being overcome with the pleasure of copulation) bi∣teth off; affirming moreover, that their young use to gnaw themselves out of their dammes bellies, there be∣ing thereby an end both of male and female, the one in the time of conception, the other in the time of birth, and are therefore called Vipers, viz. à vi pariendo: but others alledge the testimonie of one Iames Grevin, who, in the 7 chapter of his 1 book of venimes, produceth the witnesse of * Aristotle, saying that the Viper putteth* 1.1474 forth her young ones, infolded in a membrane, which breaketh about the third day; and also that sometimes those which are within the bellie issue forth, having gnawn asunder the foresaid membrane.

The Slow-worm hath dark eyes and dull eares, and* 1.1475 can heare or see but little. His skinne is thick, his colour is of a pale blew, intermixed on the sides with some few blackish spots: he seldome hurteth, unlesse by chance he be provoked.

As for the Snake, Adder, and such like, they be com∣mon* 1.1476 amongst us; and so is that other already mentioned; viz. the Slow-worm. Howbeit we finde that the Adder is a craftie and a subtil creature, biting suddenly the passers by; whereupon Jacob said that his sonne Dan should be Coluber in via, Gen. 49.

This, and other serpents, who change their coats

when they cast off their skinnes, do first of all by fasting make their flesh low and abated, and then by sliding through a narrow passage, they slip them off. Which may be a fit embleme of those, who when they go about* 1.1477 to cast off their old and former sinnes, know that an humbling of themselves before God, in abstinence and fasting, is very good, and a great help to fit them for re∣pentance: for it is certain, that if our bellie be our god, then gula doth not onely make way for Galen, and Bac∣chus for Aesculapius, but even for Tophet also. Whereup∣on we finde, that Dives in hell was not upbraided onely because he fared deliciously, but because it was every day. And how hard a thing it is for a man to serve any other god then his bellie, who is continually used to stuffe his paunch, the common practises of carelesse livers make apparent; for whilest they sleep, and eat, and play, they never think of heaven, nor can be fitted to slip off their old sinnes: but on the contrary, a retired humblenesse will make them both fearfull, and carefull how they walk. Blame not Paul then if this be part of his b•…•…asting, that he could out-fast, or out-watch the rest of the Apo∣stles: for (saith S. Hierome) Ardentes diaboli sagittae, je∣juniorum & vigiliarum frigore restinguendae sunt.

M^r Purchas writeth that they have Snakes and Ad∣ders* 1.1478 in Africa, whereof some are called Imbumas, five and twentie spans long, living in land and water, not ve∣nimous but ravenous, whose custome is to lurk in trees, waiting there for their prey; and having taken it, they devoure horns, hoofs, and all, although it be a Hart: and then swollen with this so huge a meal, they be as it were drunk and sleepie, and altogether unweldie for the space of five or six dayes. Moreover he affirmeth that the Pagan Negroes rost and eat them as great dainties.* 1.1479

* 1.1480 Aulus Gellius sheweth how Attilius Regulus, the Romane Consul, in the first Punick warre, encountered

with a huge serpent at the river Bagrada, being forced to plant his engines and artillerie against him; and kill∣ing him, his skinne was sent to Rome for a monument, being no lesse then 120 foot in length.

In the kingdome of Congo be certain great Dragons* 1.1481 with wings, in bignesse like to rammes, having long tails, and in their chaps divers jawes of teeth, of blew and green colour; they have two feet, and feed on flesh.

The Pagan Negroes * 1.1482 pray to them as gods, for which cause the great lords of the countrey keep them, that thereby they may make a gain of the peoples devotion when they offer their gifts and oblations.

The Scorpion is a venimous insect, somewhat fashion∣ed* 1.1483 like a crab, lobster, or creyfish; they have many legs, and carrie their stings in their tails: sometimes they eat their young ones and are of divers colours; the female is the biggest, and hath the sharpest sting. And note, that of the Scorpion is made an oyl which is good against the stinging of Scorpions: and so are love-sick youngsters cured; for when nothing will help them, they may again be healed by enjoying her who gave the wound.

The Asp is something like to a land-snake, but with* 1.1484 a broader back; their eyes are red and flaming, and out of their foreheads grow two pieces of flesh like an hard skinne: and for their poison, it is in a manner incurable. Plinie writeth that they go alwayes two and two toge∣ther,* 1.1485 and if one of them be slain, the other will follow eagerly, and seek up and down after him that slew his mate: but it is the * 1.1486 providence of God Almighty to give as many remedies against evil, as there be evils in the world. For the dulnesse of this serpents sight, and slow∣nesse of her pace, doth keep her from many mischiefs which otherwise would be done. The best way to cure their stings, is presently to cut off the member bitten.

There be † 1.1487 they who make three sorts of them; that is

to say, the Terrestriall (five handfulls long) the Hirundi∣ner (coloured like a Swallow, and is but a handfull long) and last of all the Spitter, greater then the other. Their biting causeth death within few houres: that of the Hirundiner is sudden, of the Spitter somewhat slower, beginning first with a dimnesse or trouble in the eyes, then with a swelling in the face, after that it proceedeth to a deafnesse, and last of all it bring∣eth death.

Caelius Rhodiginus writeth that the Kings of Egypt did wear the pictures of Asps in their crowns, whereby they signified the invincible power of principalitie in this creature, whose wounds cannot easily be cured; making it thereby an embleme of the power and wrath of a King: and the priests of Egypt and those of Ethiopia did likewise wear very long caps, having towards their top a thing like a navel, about which were the forms of winding Asps; to signifie to the people, that those who resist God and the King, shall perish by unresistable vio∣lence. Topsell.

The Chameleons are admirable for their aierie sub∣tance,* 1.1488 and for the changeablenesse of their colours; 〈◊〉〈◊〉 (if you will) for their aierie sustenance, although they sometimes hunt and eat flies. He is of the form and greatnesse of a Lizzard, but hath higher legs: his ribs joyn in his bellie as in fishes, his muzzle is long, and his tail small towards the end, and turn∣ing inwards; his skinne is rough, his eyes hollow, and his nails crooked: and when he moves himself, he cra•…•…leth slowly like a Tortoise. See Plin. in his 8 book, chap 33.

H•…•… tongue is almost half a foot long, which he can dart •…•…rth as swiftly as an arrow shot from a bow; it hath a big •…•…ot on the tip thereof, and is as catching and hold∣ing as •…•…lue; which when he darteth forth, he can fasten

to the Grasse-hoppers, Caterpillers, and Flies, thereby drawing them down into his throat.

He changeth into all and every colour, excepting* 1.1489 white and red; whereof there be divers opinions: some think that he changeth through fear; but this is not like, for though fear alter the colour, as we, when we are afraid, wax wan and pale, yet it will not change the bo∣die into every colour: others think that by reason of his transparencie he taketh colour from those things which are neare him, as the fish called Polypus taketh the simili∣tude of the rocks & stones, where he lieth to deceive the fish: and some again joyn both together, for the Chame∣leon being in fear, swelleth by drawing in the aire, and then his skin being thereby pent, is the smoother, and the apter to receive the impression of the colours of things objected; agreeing in this to that of Aristotle, saying, that his colour is changed being puft up with winde. But be the cause from whence it will, it affordeth a fit embleme* 1.1490 or lively representation of flatterers, and time-servers who fit themselves for all companies, times, & occasions flattering any one, thereby to make fit use of every one.

The Lizzard is a little creature much like the Eve,* 1.1491 but without poyson, breeding in Italy and in many other countreys; the dung of which beast cleareth the sight and taketh away spots in the eye: the head thereof being bruised and applied, will draw out a thorn or any other thing sticking in the flesh.

The Salamander is a small venimous beast with •…•…ure* 1.1492 feet, and a short tail; it doth somewhat resemb•…•… the shape of a Lizzard, according to Plinie, lib. 10. c•…•…. 67. And as for his constitution, it is so cold, that (like 〈◊〉〈◊〉) if he do but touch the fire, he puts it out. They be common in India, in the isle of Madagascar; as M^r Purchas •…•…lledg∣eth, where he treateth of the creatures, Plants, and fruits of India.

But stay; it is time to stop: I know not how to menti∣on* 1.1493 every thing; and yet there is nothing which is not worthy admiration. I made (I must confesse) as much haste as I could, and yet me thinks I see both these, and thousands more, runne from me flocking all to∣gether, as if they meant to dance attendance now on Mans creation; and not onely shew to him their due obe∣dience and humble welcome into the world, his stately palace, but also wait to have their names according to their natures. For whatsoever Adam called every living* 1.1494 creature, that was (saith Moses) the name thereof.

Let us now then come to him, for whose sake all things else were made: for God made the world for Man, and Man for himself. It was therefore a daintie fancie of * 1.1495 one, who brought in the World speaking to Man after this manner. Vide homo, dicit Mundus, quomodo amavit te, qui propter te fecit me. Servio tibi, quia factus sum pro∣pter te, ut servias illi qui fecit & me & te; me propter te, & te propter se. See oh man (saith the World) how he hath lo∣ved thee, who made me for thee. I serve thee, because I am made for thee, that thou maist serve him who made both me and thee; me for thee, and thee for himself. This I will there∣fore adde:

Herbs cure our flesh: for us the windes do blow, The earth doth rest, heav'n move, and fountains flow. United waters round the world about Ship us, new treasures, kingdomes to finde out. The lower give us drink; the higher meat, By dropping on the ground, nigh parcht with heat. Night curtains draws, the starres have us to bed When Phebus sets, and day doth hide his head. One world is Man, another doth attend him; He treads on that which oft times doth befriend him. Grant therefore (Lord) that as the world serves me, I may a servant to thy greatnesse be.

Sect. 2. The creation of Man, being created male and female, and made according to the image of God: together with the institution of Marriage, and blessing gi∣ven to that estate.

THough Mankinde were the last, yet not the least. God onely spake his powerfull word, and then the other creatures were produced: but now he calls a coun∣cell, and doth consult, not out of need, but rather to shew the excellencie of his work; or indeed, to shew himself: he speaks not therefore to the Angels but the Trinitie, saying, Let us make man. Wherein the Father, as the first in order, speaketh to the Sonne and holy Spirit: and the Sonne and Spirit, speak and decree it with the Fa∣ther: and the Father, Sonne, and holy Ghost, all Three in One, and One in Three, create a creature to be the other creatures lord. He was therefore the last, as the end of all the rest; the last in execution, but first in inten∣tion; the Map, Epitome, and Compendium of what was made before him.

Three worlds there are, and Mankinde is the fourth: The first is Elementarie; the second a Celestiall world; the third Angelicall; and the fourth is Man, the little world. In the first is ignis urens, a burning fire: and this in the heavens, is ignis fovens, a nourishing and quickning fire: but in those creatures above, seated in the superce∣lestiall world, it is ignis ardens, & amor Seraphicus, an ar∣dent, burning, and Seraphicall love: and in the fourth are all these found at once. For first, as mans bodie is com∣pounded of the Elements, he hath his share of that warm fire in him. The influence of the Planets working on him, doth likewise shew the second. And for the third, their hearts who burn within them, do declare it.

Neither was he made like other creatures, with a groveling look, or downward countenance, but with an erected visage beholding the heavens, and with lordly looks well mixt with majestie.

He hath a bodie whose members are either Principall and Radicall, or else Lesse principall and Officiall.

His heart, liver, and brain, contain the vitall, naturall,* 1.1496 and animall spirits; and these are carried by the arteries, veins, and nerves. The arteries carrie the vitall spirits from the heart. The veins carrie the naturall spirits from the liver, giving nourishment to every part. And the nerves carrie the animall spirits from the brain, being spirits for sense and motion, and therefore called animall spirits: howbeit, the motive nerves spring from the mar∣row in the back; and the sensitive come from the brain. Also know, that under every vein is an arterie: for* 1.1497 wheresoever there goeth a vein to give nutriment, there goeth an arterie to bring the spirit of life. Neither is it but that the arteries lie deeper in the flesh then the veins, because they carrie and keep in them more preci∣ous bloud then the veins keep; and are therefore, not onely further from outward dangers, but clothed also in two coats, whereas the veins have but one. Whereup∣on it is no hard thing to distinguish between these two vessels of bloud, if we can but remember that the arterie is a vessel of bloud spirituall or vitall; and the vein, a vessel of bloud nutrimentall: for (as I said before) the veins have their beginning from the liver, bringing from thence nutritive bloud to nourish every member of the bodie.

Moreover, his heart is the seat of all the passions; as in* 1.1498 one instance may suffice: for being transported with fear, we call back the bloud to the heart, as to the place where fear prevaileth, the bloud going thither (as it were) to comfort and cherish the heart. And whereas it

may seem that our anger is seated in the gall, love in the liver, and melancholie in the splene: it is answered, that those humours placed in the gall, liver, and splene, are* 1.1499 not the seat of the passions and affections; but they are the occasion whereby the passions are stirred up: as the abundance of bloud in the liver, stirreth up the passion of love, which neverthelesse is placed and seated in the heart; and so of the rest.

And again, seeing the vitall spirits proceed from the* 1.1500 heart, it cannot be denied, but that this member liveth first, and dieth last.

And as the heart was the seat of all the passions, so* 1.1501 the head is a seat and place for all the senses, except the touch; for that is not onely in one place, but in all and every place, being spread quite through the whole bo∣die or isle of man.

The eyes are the windows of the bodie; and albeit a* 1.1502 man have two eyes in his head, yet he receiveth but one sight at once, because the optick nerves meet both in one.

The eares be like certain doores, with labyrinthicall* 1.1503 e•…•…tries, and crooked windings: and here again, although the eares be two, yet a man can heare but one sound at once, because his acoustick nerves (like to the optick nerves) meet both in one.

His tongue discerneth tastes: and albeit he have two* 1.1504 eyes, and as many eares, yet his tongue is single and alone. A man should therefore heare and see more then he speaketh; and when he speaketh, not wrong his heart and secret thoughts, by uttering words with a double tongue: for bilinguis is more then God made him; and double tongues shall be rooted out. Besides, the lungs be* 1.1505 the bellows of the voice, and are seated close to the heart; to teach us, that speech ought to be the interpre∣ter of the heart, and not that a man may speak one thing and think another.

The nose serveth not onely as a gutter for the excre∣ments* 1.1506 of the brain to flow and passe through, but also for a pipe of respiration to give and take our living breath, and to conduct the aire, and odoriferous smells, up to the brain, for the conservation and recreation of the animal spirits.

When the head is in danger, the hand casts it self up* 1.1507 to save it. And in giving hands to man, the speciall pro∣vidence of God is to be marked: for he hath made him to take his meat with his hand, and hath not left him to ga∣ther and take it up with his lips, as the beasts do; because that would be a means to hinder his speech by thicken∣ing his lips: as experience teacheth in those, who either by nature, or by accident, have thick swollen lips, cau∣sing them to speak in the mouth, uttering their words very badly, and indistinctly. Neither could there be so many quick conceits of the minde, or curious inventions of sundry artists, brought to perfection, without such an instrumentall help as the hand.

The feet be the bases of the bodie, carrying man like* 1.1508 a lordly creature, with his face from earth, and eyes to heaven; that he might thither strive to come at last, where he inhabiteth who gave him these, and all his other members else, which now I cannot stand to dilate upon at large. And when he had them all, and was fra∣med out like a curious piece, God breathed in his nostrils* 1.1509 the breath of life, and man became a living soul: he then took his second part, when his first was finished, neither was that second made till then: for in the infusion it was created, and in the creation it was infused, to be the dweller in that house built out of clay, and reared from the dust.

And in this last piece, God stampt his image; for it* 1.1510 consisted not in the figure of the bodie any otherwise then as the organe of the soul, and in that regard being a

weapon with it unto righteousnesse, it had some shadow thereof. For, to put all out of doubt, the Apostle shew∣eth how we are to understand the image of God in man; in one place speaking thus, Which after God is created in righteousnesse and true holinesse, Ephes. 4. 24. And in an∣other place, Put on the new man, which is renewed in know∣ledge, after the image of him who created him, Coloss. 3. 10. By which it appeareth that this image consisteth, not so much in any resemblance between the substance of the soul and the essence of God (though both be immortall) nor yet in the naturall faculties thereof, as of under∣standing, will, and memorie, taken as emblemes of the Trinitie; but in the knowledge and illumination, holi∣nesse and justice of the soul, which are now wrought in man by grace, and then were given by creation. For that image is now lost, and cannot be had till it be renewed: but the substance of the reasonable soul, with the natu∣rall faculties and powers thereof are not lost, therefore therein is not expressed this image according to which mankinde was made. Mankinde, and not man alone: for* 1.1511 Moses addeth, that male and female created he them; to shew, that woman as well as man, was partaker of the same image: the last that had it, and yet the first that lost it; for though she were the last in creation, yet the first in transgression, as the Scripture speaketh.

But perhaps you will think the Apostle denieth this, saying, The man is the image and glorie of God, but the wo∣man* 1.1512 is the glorie of the man. In which it must be consider∣ed, that the Apostle denieth not the woman, as she is a* 1.1513 creature, to be made in the image of God: but speaking as she is a wife, and considering of them by themselves, he then is more honourable and must have the preemi∣nence; in which, the woman is rightly called the glorie of the man, because she was made for him, and put in subjection to him.

A womans rule should be in such a fashion,* 1.1514 Onely to guide her houshold, and her passion: And her obedience never's out of season, So long as either husband lasts, or reason. Ill thrives the haplesse familie, that shows A cock that's silent, and a hen that crows. I know not which live more unnaturall lives, Obeying husbands, or commanding wives.

But to come more nearely to the creation of Woman; she was made whilest Adam slept: For when he had named the beasts according to their natures, he was cast into a sleep: and, that God might finde a help meet for him, he takes a help out of him; performing it rather sleeping then waking, that neither Adams sight might be offended, in seeing his side to be opened, and a rib taken forth, nor yet his sense of feeling oppressed with the grief thereof: and therefore it is said, God caused, not a sleep, but an heavie sleep to fall upon man, and he slept. Which in a mystery signified that deadly sleep of the second Adam upon the crosse, whose stripes were our healing and building up again, whose death was our life, and out of whose bleeding side was by a divine dispensation framed his Spouse the Church.

It was then from the side of Man that Woman came, builded up out of a rib taken from thence: not made out of any part of his head, which (if we seek the meaning in a mystery) shews that she must not overtop or rule her husband: nor yet made out of any part of his foot, to shew that man may not use her as he pleaseth, not trample or contemne her: but made out of a rib, taken from his side, and neare his heart, that there∣by he might remember to nourish, love, and cherish her, and use her like bone of his bone, and flesh of his flesh.

And being thus made, she is married to Adam by God

himself, who brought her unto him, to shew (saith* 1.1515 one) the sacred authoritie of marriage, and of parents in mar∣riage: a mutuall consent and gratulation followeth like∣wise between the parties, lest any one should tyrannical∣ly abuse his fatherly power, and force a marriage with∣out either love or liking. And thus are two made one flesh; in regard of one originall, equall right, mutuall con∣sent, and bodily conjunction.

Flesh of his flesh, and bone made of his bone* 1.1516 He framed woman, making two of one. But broke in two, he did a new ordain That these same two should be made one again: Till singling death this sacred knot undoe, And part this new-made one, once more in two.

Yea since of rib first framed was a wife, Let ribs be Hi'roglyphicks of their life. Ribs coast the heart, and guard it round about, And like a trustie watch keep danger out; So tender wives should loyally impart Their watchfull care to fence their spouses heart. All members else from out their places rove, But ribs are firmly fixt, and seldome move: Women (like ribs) must keep their wonted home, And not (like Dinah that was ravisht) rome. If ribs be over-bent, or handled rough, They break; if let alone, they bend enough: Women must (unconstrain'd) be pliant still, And gently bending to their husbands will. The sacred Academy of mans life, Is holy Wedlock in a happy wife.

And last of all, being thus made and married, they are blessed with the 〈◊〉〈◊〉 of increase, and multipli∣cation in their own kinde. A glorious pair, and a goodly

couple sure they were, having neither fault to hide, nor shame: and yet not so much glorious in the ornaments of beautie (which made them each to other amiable) as in the majestie and soveraigne power ingrafted in them, to cause the creatures with an awfull fear and respective dread, come gently to them, submitting like subjects to their King. Or, as one speaketh,

—Him he made* 1.1517 The sov'raigne Lord of all; him all obey'd, Yeelding their lives (as tribute) to their King; Both fish, and bird, and beast, and every thing.

Naked these couple were, but not ashamed: and yet not impudent or shamelesse creatures; for shame is the fruit of sinne: and therefore before sinne entred, this naked∣nesse of their bodies shewed the nakednesse and simplici∣tie of their mindes. All which continued, till the sly envies of subtill Sathan buzzed in their eares a cunning∣ly deceiving note, and tainted their eyes with curiositie. For the fairnesse of the apple helpt to hatch the foul∣nesse of the fault, gave longing to the palate and action to the hand, to reach and convey it to the curious taste; and yet the taste could not then discern, how death and it went down together.

And (certainly) if this fell not out, or happened in the evening, end, or * 1.1518 cool of this day, it was soon after; as in the second chapter of this book I have decla∣red. Wherefore I will now conclude, and concluding say,

God * 1.1519 saw the works which he had made, And good he found them all: If therefore now they faint or fade, 'Tis 'cause Man caught a fall.

For ev'ry creature † 1.1520 groneth deep; A change they wish to see: They travail, seek, they want and weep Till sonnes of God be free.

For then they likewise freedome have, No longer kept in pain: Come therefore quickly (Lord) we crave, Renew this world again: And in its kinde (it being free) 'Twill praise thy name as well as we.

FINIS.

SOLI DEO GLORIA.

Notes

• * 1.1

  Plato in 〈◊〉〈◊〉.
• a 1.2

  Lib. 1. de calo, cap. 10. 12. & •…•…b. 2. 1 lib 8. I h•…•…s. & 〈◊◊〉〈◊◊〉, & co•…•….
• b 1.3

  Lib. de mundo.
• c 1.4

  Pareus on Gen.
• * 1.5

  Inaniasoph. sma∣ta ad obscurandam veritatem, ingeni∣os•…•… magis quàm so∣lid•…•… excogitata. Pareus ibid.
• * 1.6

  L•…•…ret. lib. 6.
• * 1.7

  Gen. 1. 1.
• * 1.8

  Du Barta•…•… first day.
• * 1.9

  The manner of the worlds end∣ing is shewed.
• * 1.10

  2. Pet. 3. 10.
• * 1.11

  Rom. 8. 21, 22.
• * 1.12

  Psal. 102. 26.
• * 1.13

  Hier. on▪ 〈◊〉〈◊〉.
• * 1.14

  1. Cor. 15. 53.
• * 1.15

  Job 19. 26.
• * 1.16

  Rom. 8. 21.
• * 1.17

  The creatures re∣maining at the worlds ending.
• * 1.18

  See also Dr. Wil∣lets Hexap. on Rom. chap. 8. quaest. 34.
• a 1.19

  Pot. Mart. •…•…oc. c•…•…m.
• * 1.20

  Zach. 14. 7.
• b 1.21

  Pet. Mart. •…•…x ch•…•…soss.
• * 1.22

  Esay 60. 19. Revel. 21. 23.
• c 1.23

  Part. in Apoc. cap. 21.
• * 1.24

  Matth. 5. 5.
• d 1.25

  Dr. Willet, Hexap. in Rom.
• * 1.26

  Revel. 4. 14.
• * 1.27

  Gen. 28. 12.
• * 1.28

  Matt. 17. 3.
• * 1.29

  Of the time when the world endeth.
• * 1.30

  Luke 21. 3•…•…. 2. Pet. 3. 10. 1. Thess. 5. 2. Revel. 16. 15.
• a 1.31

  De verit. Christ. Relig.
• † 1.32

  It was favour∣ed by Justin Mar∣tyr, Ireneus, Lactantius, Hie∣rome, &c. but disallowed by Ambrose and Augustine. See Augustine in exposit. Psal. 90.
• b 1.33

  〈◊〉〈◊〉. Tom. 7. Praelect. de fine seculi.
• c 1.34

  Note that the yeares from the Creation are now many more.
• * 1.35

  2. Pet. 3. 4▪
• * 1.36

  1. Cor. 15. 12.
• † 1.37

  It was but to shew (saith S. Augustine) contentnendam fu∣turi tempo•…•…is 〈◊〉〈◊〉 vitatem.
• d 1.38

  Marlor. in Pet.
• * 1.39

  Hierome on •…•…er.
• * 1.40

  Zanch. Tom. 7. Praelect. ae 〈◊〉〈◊〉 se. u•…•…i.
• * 1.41

  The world hath six Ages, but not reckoned by thou∣sands of yeare•…•….
• * 1.42

  1. Cor. 15. 52. Revel. 10. 5, 6.
• * 1.43

  Du Bartas in the handy-crafts.
• 1 1.44

  Adam.
• 2 1.45

  Noah.
• 3 1.46

  Abram.
• 4 1.47

  David.
• 5 1.48

  Zedech •…•…ah, or the captivitie.
• 6 1.49

  Christ.
• 7 1.50

  The eternall sabbath.
• e 1.51

  Ger. loc. com. Tom. 9. pag. 182.
• * 1.52

  Impostours and false Prophets concerning the worlds ending.
• f 1.53

  Ibid. ut antea.
• * 1.54

  Or from the time of Christ born of a Virgin.
• * 1.55

  A crotchet to shew that the world must end in the yeare 1657; which is 24 yeares hence.
• * 1.56

  1000	M
  5	V
  	n
  500	D
  1	I
  100	C
  	o
  	n
  	f
  50	L
  	a
  	g
  	r
  	a
  	t
  1	I
  	o
  1657.
• * 1.57

  Another erotch∣et, whereby the world should end in the yeare 1645; which now 12 is yeares hence.
• * 1.58

  The former opi∣nion confuted.
• * 1.59

  John 19. 37.
• * 1.60

  Vide Buchol. chron. anno Dom. 1533.
• * 1.61

  Vide Diete•…•…. post Dom. 2. adven.
• g 1.62

  See Treas. of ancient and mo∣dern times, l. 4. cap. 20.
• h 1.63

  Napeir on the Revelat. Prop. 14 where he deter∣mines the time to be betwixt the yeares 1688, and 1700; naming ei∣ther the yeare 1697, or 1699.
• i 1.64

  See Jun. Cal•…•…. Polan. or Dr. Will. Hexap. 〈◊〉〈◊〉 Dan.
• k 1.65

  August. Epist. 80 〈◊〉〈◊〉 Hesych.
• * 1.66

  Revelat. 10. 6.
• * 1.67

  Plin. lib. 16. cap. 20.
• * 1.68

  A second opinion is, that the world began at the Spring.
• * 1.69

  A third and best opinion is, that the world began in Autumne.
• * 1.70

  An answer to their first reason who place the creation in the Spring.
• * 1.71

  Viz. the first day. Gen. 8. 4, 5.
• * 1.72

  Gen. 9. 3.
• * 1.73

  Calvis. chr•…•…. cap. de temp. mun∣di conditi.
• * 1.74

  Or from the tenth to the se∣cond moneth. See Gen. chap. 8.
• * 1.75

  An answer to ••••eir second rea∣son who place the creation in the Spring.
• * 1.76

  Gen. 1. 29. and 3. 2.
• * 1.77

  The course of nature was never changed.
• * 1.78

  An answer to their third reason who place the creation in the Spring.
• * 1.79

  Adam •…•…ll soon after his creati∣on.
• * 1.80

  Upon Matth. chap. 27.
• * 1.81

  Broughton•…•… Concent.
• * 1.82

  Hexap. upon Gen. chap. 3. quest. 31.
• * 1.83

  An answer to their fourth rea∣son who place the creation in the Spring.
• * 1.84

  Object.
• * 1.85

  Answ.
• * 1.86

  Object.
• * 1.87

  Answ.
• * 1.88

  1. Kings •…•…. 2.
• a 1.89

  1. King. 6. 38.
• b 1.90

  1. King. 6. 1, •…•…7.
• * 1.91

  The conclusion, wherein the for∣mer part of the chapter is recapi∣rulated, and all explained.
• * 1.92

  Calvis. Chr. cap. de temp. mund. cond. & B•…•…oald. lib. 1. cap. 7.
• * 1.93

  FORTIUM, à praestantia & dignitate dicitur; quia non a •…•…ni tan∣tum, sed etiam Sabbati & Iubilaei principium fuit. Wolph. de Temp. lib. 1. pag. 15.
• † 1.94

  Levit. 23 39.
• * 1.95

  2. Sam. 11. 1. 2. Chron. 36. 10. Ezek. 40. See also Wolph. de temp. Bux. de Synag. Iul. Seal. de Em. Temp. &c.
• * 1.96

  Quest.
• * 1.97

  Answ.
• a 1.98

  Deus dum coetum 〈◊〉〈◊〉 et▪ fecit aete•…•…∣nitatis quandam in num•…•… fluentem imaginem: quam no•…•… T•…•…pus voca•…•… us. Coclen. ex Pl•…•…t.
• * 1.99

  Exo•…•…. 3. 14.
• b 1.100

  〈1 line〉〈1 line〉.
• c 1.101

  When we be∣hold the admired fabrick of the world, &c. we can no more a∣scribe it to chance, then a Printers case of letters could by chance fall into the right composition of any such book as he printeth.
• * 1.102

  Psal. 2. 7. John 15. 26.
• d 1.103

  Du Bart. 1. day of the 1. week.
• * 1.104

  Coloss. 1. 16.
• e 1.105

  Dr. Willet on Gen. pag. 20.
• f 1.106

  Gib. on Gen. Quest. 1.
• g 1.107

  Freig. Histor. Mosaic. pag. 5.
• h 1.108

  Gib. on Gen. Quest. 1.
• i 1.109

  Etsi ex rihilo ni∣hil sit per m•…•…um seu transmutatio∣•…•…em, id est, gene∣ratur, tamen ex ni∣hilo aliquid sit per sim•…•…licem emanati∣onem, id est, crea∣tur. Go•…•…len. disp▪ Phys.
• k 1.110

  Confess. lib. 12. cap. 21.
• l 1.111

  Du Bart▪ first day of the first week.
• m 1.112

  Mr. Purch. in his first part, lib. 1. cap. 2.
• n 1.113

  Not the aire or winde; they were not yet.
• o 1.114

  Gibbens on Gen. quest. 2. ann•…•…t. d.
• † 1.115

  Aust.
• * 1.116

  Ephes. 1. 11.
• * 1.117

  Quest.
• * 1.118

  Answ.
• * 1.119

  Bish. Hall, contemp. lib. 1.
• * 1.120

  Psal. 104. 2.
• * 1.121

  2. Cor. 4. 6.
• a 1.122

  Ex tenebris dici∣tur eduxi•…•…se lu•…•…em, non ut ex materia (nihil enim tenebrae fu rient, nisi nega∣tio lacis) sed ut è con•…•…rario termino. Pare. in Gen. pag. 146.
• b 1.123

  Which was the locall, but not materiall origi∣nall of it, as saith Pareus. ibid.
• c 1.124

  Aquin. Sum. 1. par. Quest. 70. a•…•…tie. 1.
• * 1.125

  Of Angels, and when the•…•… were created.
• d 1.126

  See Dr. Willet on Gen. chap. 1. Quest. 33.
• e 1.127

  Aquin. Sum. part 1. quest. 70. 〈◊〉〈◊〉▪ 〈◊〉〈◊〉.
• f 1.128

  God made one proper centre for all things of one kinde, unto which he redu∣ce•…•…. them.
• * 1.129

  2. Cor. 4. 6 & Ephe. 5. 8.
• g 1.130

  Purc•…•…. lib. 1. cap. 2.
• h 1.131

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. cap. 4.
• i 1.132

  Pareus in •…•…n. pag. 148.
• k 1.133

  But otherwise it may be said, that the first dayes light was carried to another he∣mispheare just with the dawning of the second day: for as soon as the out spread Firma∣ment was com∣manded to be, the Heavens surely were made, and began to move.
• * 1.134

  Esay 60. 19.
• a 1.135

  Janius, Gibbens, and others.
• b 1.136

  Meth. The•…•…l. lib. 2. pag. 333.
• c 1.137

  See Gibbens on Gen. chap. 1. quest. 5.
• d 1.138

  See Lydiats disquisitio Phys. cap. 10. pag. 196.
• a 1.139

  •…•…oclon. disput. 18. sect. 29.
• b 1.140

  In his second day of the first week.
• * 1.141

  Gen. 1. 7. Psal. 104 3. Psal. 148. 4.
• c 1.142

  Hyp. Meth. 〈◊〉〈◊〉. liv. 2. pag▪ 335.
• d 1.143

  Ainsworth on Gen.
• e 1.144

  Lydiat. disqui s•…•…∣tio Phys. cap. 10.
• * 1.145

  •…•…er. 10. 13.
• f 1.146

  〈◊〉〈◊〉 no•…•… ma∣gis 〈◊〉〈◊〉 c•…•…lum ipsum qu•…•…ant. Hyper. Meth. The•…•…l. lib. 2. pag. 335.
• * 1.147

  The contrary and their reasons.
• * 1.148

  Job 26. 8.
• g 1.149

  In Gen. pag. 70.
• h 1.150

  Plin. lib. 31. cap. 1.
• * 1.151

  The reader is left unto his free choice.
• * 1.152

  The matter in question is clear∣ed by answering the contrary ar∣guments.
• * 1.153

  The sunne, moon, and starres, are higher then the clouds, and yet they are not said to be above the firmament, but in it▪ the fowls also flie in it, but not above it.
• * 1.154

  •…•…er. 10. 13.
• * 1.155

  There was no middle Region untill the third day.
• * 1.156

  Viz. 300 fur∣longs which make 37 miles and an half.
• † 1.157

  As Atlas, Pelion, Ossa, Caucasus, and Tabor, which last riseth up 30 fur∣longs, as Iosephu•…•… writeth.
• i 1.158

  Lyd. de orig. fonti•…•…ns, cap. 10.
• k 1.159

  Aquin. Sum. p•…•…r. 1. Quest 69. Art•…•….
• * 1.160

  Of the windows of heaven open∣ed in the Floud.
• * 1.161

  That hills and mountains were not caused by the Floud.
• l 1.162

  Pom. Mela, lib. 1. cap. 11. & Plin. lib. 5. cap. 13.
• m 1.163

  Antiq. lib. 1. cap. 3.
• * 1.164

  Gen. 7. 19, 10.
• n 1.165

  Ains. on Gen.
• * 1.166

  Gen. 8. 2.
• o 1.167

  Dr. Will. ex Bel. de gra. pri. hom.
• p 1.168

  Antiq. lib. 1. cap. 4.
• q 1.169

  Necessario faten∣dum est, si modo •…•…ubes sint superiores ill•…•… aq•…•…ae, duo esse expansa, & ita duo, ut de fabrica illius quod duo•…•…um multo est nobillus, nulla si∣ai ment•…•…o. Lyd. de Orig. font. cap. 10.
• r 1.170

  Distinguit, a word of the pre∣sent tense, noting the present per∣formance of that which it was made for.
• s 1.171

  As Val. Schindi. & Fagius upon Gen. chap. 1. out of Aben Ezra.
• a 1.172

  Plin. lib. 2. cap: 26.
• * 1.173

  Psal. 102. 26.
• b 1.174

  Dove conf•…•…t. of Atheil. chap. 14.
• c 1.175

  Ideme▪ •…•…lin. lib. 7. •…•…ap. 1•…•…. •…•… 〈◊◊〉〈◊◊〉 Gell. N•…•…t. A•…•…. l. 13. c. •…•….
• * 1.176

  Psal. 19. 5.
• d 1.177

  Di•…•…. Po•…•…. 〈◊〉〈◊〉. 2. 〈◊〉〈◊〉 A•…•…∣vent.
• * 1.178

  Phys. lib. 8. cap. 1. & 〈◊〉〈◊〉.
• f 1.179

  Lib. de 〈◊◊◊〉〈◊◊◊〉.
• g 1.180

  For new starres Tycho affirmeth it, lib. de nova •…•…iella.
• * 1.181

  Dan. 7. 2, 13.
• † 1.182

  Psalm. 8. 9. Gen. 1. 16. 17.
• * 1.183

  Matth. 22. 30.
• † 1.184

  2. Cor. 12. 2▪
• a 1.185

  Bish. Halls contemplation•…•….
• * 1.186

  The highest Re∣gion.
• * 1.187

  The lowest Re∣gion.
• * 1.188

  The earth.
• * 1.189

  The middle Re∣gion.
• a 1.190

  Remoti•…•… •…•… 〈◊〉〈◊〉 circula•…•…i dat qui•…•…∣tem, frigiditatem, & 〈◊〉〈◊〉; si∣•…•… pro 〈◊〉〈◊〉 dat m•…•…um, calo∣•…•… & levitate•…•….
• * 1.191

  Exhalations are of two kindes.
• * 1.192

  The nature of vapours.
• * 1.193

  Why vapours are warm.
• * 1.194

  The nature of fumes.
• * 1.195

  Three sorts of Meteors.
• * 1.196

  Two sorts of Fi∣ery Meteors which burn in very deed.
• * 1.197

  These sorts are ignita pura.
• * 1.198

  These sorts are ignita 〈◊〉〈◊〉.
• * 1.199

  Article 1. Of burning Tor∣ches.
• * 1.200

  Article 2. Of burning Beams.
• * 1.201

  Article 3. Of round burning Pillars.
• * 1.202

  Article 4. Of Pyramidall burning Pillars.
• * 1.203

  Article 5. Of Flashings, Streams, or Darts
• * 1.204

  Article 6. Dancing Goats.
• * 1.205

  Article 7. Flying Sparks.
• * 1.206

  Article 8. of Shooting starres▪
• * 1.207

  Antiperistasis is a repulsion on every part, whereby either heat or cold is made more strong in it self by restraining the contrary.
• * 1.208

  Article 9. Flying Launces.
• * 1.209

  Article 10 Of the seeming burning of the heavens.
• a 1.210

  Stow in his Abridg. Ann, 1574.
• * 1.211

  Artic. 11. Fire-drakes, or flying Dragons.
• b 1.212

  Paracelsus is perswaded that it is a fierie living creature bred in the element of the Fire, even as flies in the Aire, fish in the Water, and worms in the Earth: affirm∣ing that it is of à short life like the Salamander, &c. But if this be not ridiculous, then nothing is.
• * 1.213

  Artic. 12. Foolish Fire, Jenny, or Will with a wisp.
• b 1.214

  Taken therefore (but falsely) for the souls of the departed: as you may see if you look but a little further.
• * 1.215

  2. Sam. 12. 13.
• * 1.216

  Job 7. 10. Psal. 103. 15, 16. and Psal. 39. 15.
• * 1.217

  Eccles. 9. 5, 6.
• * 1.218

  Eccles. 9. 10. Hos. 13. 14. John •…•…7. 24.!
• * 1.219

  Luke •…•…6. 22. and chap▪ •…•…3. 43.
• * 1.220

  1. John 〈◊〉〈◊〉, 9.
• * 1.221

  Of Helena, Castor and Pollux.
• * 1.222

  Why two lights at once shew fair weather, and one light foul weather.
• * 1.223

  Artic. 13. Licking Lights.
• * 1.224

  Virg. Aeneid. lib. 2. prope finem.
• * 1.225

  Why some fierie Meteors are lesse pure then others.
• * 1.226

  What Comets are.
• * 1.227

  Plinie maketh their shortest time to be seven dayes, and their longest 80 dayes, lib. 2. cap. 25. but we finde it otherwise: And therefore there is a fault; 80 be∣ing put for 180, which might come to passe by the losse of a C.
• * 1.228

  Three principall colours in a Co∣met.
• * 1.229

  Two chief fashi∣ons in a Comet.
• * 1.230

  The strange ef∣fects of Comets.
• a 1.231

  Carion, ex Se∣neca, lib. 2.
• b 1.232

  Socrat. lib. 4. cap. 22.
• c 1.233

  Carion, lib. 3.
• d 1.234

  Lib. 3. pag. 294.
• e 1.235

  Of this Comet you may reade in Carion, lib. 5. pag. 854.
• f 1.236

  Alst. Chron. 〈◊〉〈◊〉.
• g 1.237

  Goclen. Phys. Lanquet. Chron. & in contin. Chron. Euseb.
• * 1.238

  So also a cer∣tain Germane in the continuation of Euseb. Chron.
• h 1.239

  Buchod. in his chron.
• * 1.240

  Idem, ibid.
• h 1.241

  In Lanq. Chron. it is 1400. Vide Ann. Dom. 1531.
• i 1.242

  〈◊〉〈◊〉 Bohemi∣cum & Germani∣cum oritu•…•…, quod hodié que affligit 〈◊〉〈◊〉 nostram Ger∣maniam. 〈◊〉〈◊〉. Chron. mirab. Dei, Fuit etiam anteces∣•…•… mortis Ma•…•…hiae Imperatoris.
• * 1.243

  Why warres, deaths, famines and the like, are the effects of Comets.
• * 1.244

  Our bodies fol∣low the temper of the aire: and our mindes do somewhat sympa∣thize with the bodie.
• † 1.245

  Burton, in his Melancholy.
• † 1.246

  Chap. 7. sect. 3 parag. 2▪ art. 1.
• * 1.247

  How to guesse at the signification of Comets.
• i 1.248

  Origan•…•… de ef∣fectibus, pag. 526, ex Cardano.
• * 1.249

  The severall ends of Comets.
• * 1.250

  Politicall.
• * 1.251

  Theologicall.
• * 1.252

  Naturall.
• k 1.253

  Witnesse the great plague which was in Portugal Ann. Dom. 1531, occasioned by va∣pours which through a breach of ground in an earthquake issu∣ed forth and poi∣soned the aire. Lanq. Chron.
• l 1.254

  After which were these ap∣pearances, if not new starres, yet most of them su∣pralunary Co∣mets: as in the yeare 1577, which Sibylla Babylonica pro∣phecied of (as may be seen in Tycho) shewing that it should arise about foure yeares after the vanishing of Cassiopea's starre; which was true inclusively: and in the yeares 1580, 1585, 1590, 1593; and in the yeare 1596 (but this was a New starre) and in the yeares 1607, and 1618.
• a 1.255

  Viz. on Bar∣tholomew day. Calvis.
• b 1.256

  Viz. on the ninth of No∣vember.
• c 1.257

  And therefore he could not then name any one in particular.
• d 1.258

  The King of Sweden born at such time as the starre began its operation.
• * 1.259

  The place point∣ed at by the hea∣vens hath 62 de∣grees of North latitude.
• l 1.260

  In a speech to his court at In∣gol•…•…tadt.
• m 1.261

  Taken out of the relation of his last battel, pag. 20. transla∣ted out of French into English.
• * 1.262

  A memento for after-times.
• * 1.263

  He flourished 135 yeares before Christs birth. Helvic. Chronol.
• m 1.264

  Lib. 2.
• n 1.265

  See more in Aquinas summes.
• o 1.266

  Some say the 17 degree. Cal∣vis. ch•…•…ei.
• * 1.267

  A consideration of this New starres matter.
• * 1.268

  Lib. denova •…•…ella.
• * 1.269

  Yet the same matter, had it been crushed together, or as solidly composed as the earth, would have been as no∣thing in respect of the earth.
• * 1.270

  〈◊〉〈◊〉 de novis 〈◊◊〉〈◊◊〉.
• * 1.271

  From the earth to the highest Firmament is nothing but aire.
• p 1.272

  Called Lingua.
• q 1.273

  In 〈◊〉〈◊〉 Lun•…•… generat•…•…r ignie.
• * 1.274

  What place the Element of Fire possesseth.
• r 1.275

  Lib. 3. Met. cap. 2. Art. 7.
• * 1.276

  What thunder is.
• * 1.277

  Io•…•…nnes Bodinus putat a geniis aeris & 〈◊◊〉〈◊◊〉 fulmma jaci, & 〈◊〉〈◊〉 ill•…•…m coeli cieri.
• * 1.278

  Great cracks.
• * 1.279

  Small cracks.
• r 1.280

  Lib. 2. cap. 43.
• * 1.281

  Sometimes 〈◊〉〈◊〉 and •…•…o 〈◊◊〉〈◊◊〉 ligh•…•…ning and n•…•… 〈◊〉〈◊〉.
• * 1.282

  How there may be lightning without thunder.
• * 1.283

  The kindes of lightning.
• * 1.284

  Why we see the lightning before we heare the thunder.
• * 1.285

  The worst •…•…inde of lightning.
• * 1.286

  The making of the thunder∣stone.
• a 1.287

  Or thus; Gene∣•…•… ex exhalation•…•… 〈◊〉〈◊〉 v•…•…scosa, & 〈◊◊〉〈◊◊〉, quos 〈◊◊〉〈◊◊〉 ce∣•…•… 〈◊〉〈◊〉, muta∣tione 〈◊〉〈◊〉 so 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 s•…•… 〈◊〉〈◊〉 cu•…•… 〈◊◊◊◊〉〈◊◊◊◊〉 mi∣•…•… 〈◊〉〈◊〉 in 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. lib. 2. 〈◊◊〉〈◊◊〉. 7. cap. 3.
• * 1.288

  Three kindes of Fulmen.
• * 1.289

  The first kinde is drie of qualitie.
• * 1.290

  The second kinde is something moist.
• * 1.291

  The third kinde is most grosse of the three.
• * 1.292

  Plin. lib. 2. cap. 55.
• * 1.293

  The Poets therefore write that she carries Jupiters armour▪ which is light∣ning.
• * 1.294

  Not wholesome to gaze on the lightning.
• * 1.295

  What the Galaxia is.
• * 1.296

  Why red clouds are seen onely in the morning and evening.
• * 1.297

  Viz. Parag. 6. Artic. 1.
• * 1.298

  What is signified by many sunnes.
• * 1.299

  A rule and in observation con∣cerning strange sights.
• a 1.300

  Fulks Meteors.
• b 1.301

  Stows Abridg. of chron.
• c 1.302

  Stow▪ ibid.
• d 1.303

  Idem.
• e 1.304

  Fulks Meteors.
• f 1.305

  In the yeare 1619 were 3 also seen at Lovan in the moneth of May, at the rising of the Sunne. Fromond. Met. lib. 6.
• * 1.306

  Du Batt.
• a 1.307

  Halo, Graecis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.308

  nominatur, hoc est, Area: quoniam (ut Seneca testatu•…•…) apud veteres terendis frugibus loca desti∣nata fere rotunda suerunt.
• * 1.309

  Latini Coronam vocant, quia rotun∣dâ plerumque con∣stat figurâ, & sidera cingere atque coro∣nare videtur.
• * 1.310

  The signification of Circles.
• f 1.311

  They are very seldome seen about the Sunne, because of winde in the day time; or because the Sunne either draweth the va∣pours too high, or else disperseth them too much. In the yeare 1104 there was a bla∣zing starre and 4 circles about the Sunne, which was a signe of the new kindling ma∣lice again be∣tween Henry the first, King of Eng∣land, and his bro∣ther Duke of Normandy. Stow in his chron.
• * 1.312

  The efficient cause of the Rain-bow.
• * 1.313

  The materiall cause.
• * 1.314

  The formall cause.
• * 1.315

  The colours in the Rain-bow.
• * 1.316

  Moon-bows.
• * 1.317

  The finall cause.
• * 1.318

  How to judge of the weather by the rain-bow▪
• * 1.319

  The derivation of Iris, signifying the rain-bow▪
• * 1.320

  The rainbow was before the Floud.
• * 1.321

  A grosse absur∣ditie of some who think that there shall be no rain nor rain-bow 40 yeares before the worlds end.
• * 1.322

  What the Jews do at the sight of the rain-bow.
• a 1.323

  On Gen. chap. 9. pag. 898.
• b 1.324

  Dr. Willet on Gen.
• a 1.325

  〈◊◊〉〈◊◊〉▪ na•…•…▪ •…•…hilosoph.
• b 1.326

  Qu•…•… clara sunt, alboque apparent co∣lore, 〈◊〉〈◊〉 visum movent: qu•…•… vero nigra & obscura sunt, minus cum afficiunt.
• c 1.327

  Si magna fuerit, vorago; si non it a magna, hiatus no∣n•…•…natur. Titclman.
• a 1.328

  It is said that clouds have sometimes fallen down to the earth with great noise, to the te•…•…rour & damage of such as had them in their Zenith, which clouds came but from the highest part of the lowest region: yet never∣thelesse 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 1.329

  Nigredo in nubi∣bus ob vaporum densitatem oritur, qu•…•… lumen collu∣strans non admittit. Et sic é contrá •…•…it Albor; viz. è va∣pore subtiliore & parùm conspissato, quem radius facil∣limé pe•…•…etrat, & •…•…quabiliter in illum spa•…•…gitur. Goclen. Dis•…•…us. Phys.
• c 1.330

  〈◊〉〈◊〉 rubedo 〈◊〉〈◊〉 signifi∣cat, quia▪ rubedo nu∣bem rara•…•…t est•…•… so∣lis 〈◊〉〈◊〉, ejús∣que 〈◊〉〈◊〉 ab∣•…•… esse •…•…∣tat. Sed 〈◊〉〈◊〉 rubedo plu•…•…ias 〈◊〉〈◊〉 ventos promi•…•…tit, quia vapores humi∣darum & sub densa∣rum 〈◊〉〈◊〉 absu∣mi non 〈◊〉〈◊〉. Ibid.
• * 1.331

  The height of the clouds.
• * 1.332

  How the clouds naturally hang in the aire.
• a 1.333

  This may be seen if any will but assay to poure water from an high place.
• * 1.334

  Ordinary and ex∣traordinary rains.
• * 1.335

  Prodigious rain.
• * 1.336

  Worms.
• * 1.337

  Frogs▪
• * 1.338

  Fishes▪
• * 1.339

  Wheat.
• b 1.340

  Paragraph •…•…. art. 3. and else∣where.
• c 1.341

  Fulk, in his Meteors.
• * 1.342

  Milk▪
• * 1.343

  Which may the sooner be done in sum∣mer, and in hot countreys.
• * 1.344

  Flesh.
• * 1.345

  Bloud.
• d 1.346

  Lanquet▪ •…•…tow, &c.
• * 1.347

  Object.
• * 1.348

  Answ.
• * 1.349

  Wooll.
• * 1.350

  Stones.
• * 1.351

  Iron.
• * 1.352

  Earth.
• * 1.353

  Red crosses.
• e 1.354

  Ru•…•…finus, Histor. Eccles. lib. 1. cap. 39
• f 1.355

  Theod. Histor. Eccles. lib. 3. cap. 20.▪
• * 1.356

  Reasons concern∣ing Red crosses at other times.
• g 1.357

  Lib. 4. cap. 6.
• * 1.358

  So also in West∣phalia, ann. 1543. at Lovane, 1568. ipso Pentecostes die. And in the yeare 1571 in duione Embdensi, in Frisus Orientalibus. See Fromond. Me∣teor. Lib. 5. cap. 6. art. 3.
• * 1.359

  The devil many times worketh in the Aire.
• * 1.360

  Psal. 78. 49.
• * 1.361

  How it comes to passe that the devi•…•…s know∣ledge is farre beyond mans.
• * 1.362

  Matth. 8. 31. Job 1. 12.
• h 1.363

  Saxo Grammat. Olaus magnus.
• * 1.364

  Ephes. 2. 2.
• * 1.365

  Exod. cap. 7▪ & 8.
• i 1.366

  Sentio (inquit) tales 〈◊〉〈◊〉 is ver•…•… prodigio•…•…as esse, & fieri 〈◊〉〈◊〉 solâ Dei potentiâ, eoque i∣ram Dei portendere; qualis fuit 〈◊◊〉〈◊◊〉 pluit sulphure & igne supra Sodo∣mam, & alias ur∣bes: aut etiam 〈◊〉〈◊〉 praestigi•…•…, Deo permit ten•…•…e fie∣ri. Zanch. Tom. 3. lib. 3. cap. 5. qu•…•…st. 6. Thes. 3.
• * 1.367

  Why dew is but in the morning, and at evening.
• * 1.368

  Why no dew is a signe of rain.
• a 1.369

  Tit•…•…lm. 〈◊〉〈◊〉. lib. 6. cap. 6.
• * 1.370

  How sheep may•…•… get a deadly flux.
• * 1.371

  〈◊〉〈◊〉 of dew.
• * 1.372

  Three kindes of dew.
• * 1.373

  Manna.
• * 1.374

  Of the Israelites Manna.
• b 1.375

  〈◊〉〈◊〉 o•…•… 〈◊〉〈◊〉.
• * 1.376

  The Israelites Manna was not without miracle in many respects.
• * 1.377

  Psal. 78. 25, 26. How Manna is said to be Angels food.
• c 1.378

  Myrrhina is a wine mixed with Myr•…•…he and other sweet •…•…pices.
• * 1.379

  How Manna is said to come from heaven.
• * 1.380

  Hony-dew.
• d 1.381

  Lib. 11. cap. 12.
• e 1.382

  It riseth with Sol about the end of July.
• f 1.383

  Which is about the 17 day of April.
• * 1.384

  Ladanum, the third kinde of sweet dew.
• g 1.385

  Plin. lib. 12. cap. 17.
• * 1.386

  Blasting dew.
• h 1.387

  Magir. Phys. Com. lib. 4. cap. 6.
• a 1.388

  Lib. 1. de Mete•…•… c•…•…p. 10.
• * 1.389

  Hot things cool∣ed are soonest congealed.
• * 1.390

  Arist. Met. lib. 1. cap. 11.
• * 1.391

  The matter of snow.
• * 1.392

  Why snow is white.
• a 1.393

  Fulks Meteors.
• b 1.394

  Havenreut. com. In Arist. de Met. lib. 1.
• * 1.395

  Warm winters hurtfull.
• c 1.396

  Lib. 17. cap. 2.
• * 1.397

  One and the same cloud may give the mountains snow, and the valleys rain.
• * 1.398

  The reason of sleet.
• * 1.399

  Crystall.
• d 1.400

  Fulk. Met.
• * 1.401

  What hail is.
• * 1.402

  Winter-hail how and where it is made.
• * 1.403

  The sundry fashi∣ons of hail-stones
• * 1.404

  Hail doth many times much hurt.
• * 1.405

  How the heathen used to secure their fields from hail and other harms.
• * 1.406

  Psal. 107. 34, 35
• * 1.407

  Charms unlaw∣full.
• * 1.408

  The descending mist is two∣fold.
• * 1.409

  Why mists and fogs stink.
• * 1.410

  A rot for cattell, and an harm to men.
• * 1.411

  How, by a mist, to judge of the weather.
• * 1.412

  And that's the reason why (when it hangs on the stubble, or the like places) we see so many lit∣tle spiders busie in it: for the mat∣ter doth as it were feed them, and (perhaps) through the Sun∣beams, generate them.
• * 1.413

  The first opini∣on.
• * 1.414

  Answer.
• a 1.415

  D•…•… dicit, De∣um producere ven∣tos de thesauris su∣is, hoc tantùm in∣nuit, ventorum materiam & exha∣lati•…•…nen; in terra tanquam thesauro inclusam esse, unde De•…•…s ventos pro∣ducit per causas in∣termedias & natu∣rales, quae sunt ca∣lor solis & terr•…•…. Havenreut.
• * 1.416

  Psal. 74. 17. 18.
• * 1.417

  A soc•…•…nd opini∣on.
• * 1.418

  Psal. 104. 3.
• † 1.419

  Ibid.
• * 1.420

  Psal. 18. 10.
• † 1.421

  Ibid. vers. 14.
• * 1.422

  Answer.
• * 1.423

  •…•… third opinion.
• * 1.424

  Answer.
• b 1.425

  Met•…•…r. lib. 1. cap. 13.
• * 1.426

  Winde is more then the motion of the aire.
• * 1.427

  Another opinion.
• * 1.428

  The reason of which fiction was, because the clouds and mists rising about the s•…•…en Aeolian Islands, of which he was king, did alwayes portend great store of windes.
• c 1.429

  Metamor. lib. 1.
• a 1.430

  L•…•…d. de orig•…•… font. cap. 3.
• * 1.431

  The cause and effects of an earthquake.
• * 1.432

  The definition of winde.
• b 1.433

  Met. lib. 2. cap. 4.
• * 1.434

  Why it useth to rain when the winde is down.
• * 1.435

  The aire moved augments the winde.
• * 1.436

  How the windes are moved, and by what.
• c 1.437

  Haven••••us. de Mes. lib. 2. cap. 4.
• * 1.438

  Where 〈◊〉〈◊〉 moti∣on of the winde beginneth.
• * 1.439

  Particular windes.
• * 1.440

  Why the winde bloweth not al∣wayes one way.
• * 1.441

  Opposite 〈◊〉〈◊〉.
• * 1.442

  Oblique windes.
• * 1.443

  Whis•…•…ing windes.
• * 1.444

  The matter of winde not obvi∣ous to the sight.
• d 1.445

  Fulk.
• e 1.446

  Iste locus vult, qu•…•…d ventus sensi∣bus deprehendi ne∣queat; & certus lo∣cus, ubi ventus fla∣r•…•… incipias & desi∣•…•…at, notari non pos∣sit: vis enim ejus tantùm sentiat•…•…▪ Havenreut.
• * 1.447

  Psal. 104. 24.
• a 1.448

  Plin. Lib. 2. cap. 47.
• b 1.449

  Origan. de effect. cap. 5.
• c 1.450

  Ibid.
• d 1.451

  Lib. 2. cap. 22.
• * 1.452

  The mariners reckon 32 windes
• f 1.453

  Orig. Ephes. lib. de effect, cap. 6.
• a 1.454

  Windes blow∣ing into the ha∣ven and famous ci∣tie of Panormus, or Palermo in S•…•…cilie.
• b 1.455

  In a book cal∣led a generall de∣scription of the world.
• c 1.456

  Origan. Ephem. de effect. cap. 5.
• * 1.457

  Their qualities according as they commonly blow.
• * 1.458

  Norths qualitie.
• * 1.459

  Souths qualitie.
• * 1.460

  Easts qualitie.
• * 1.461

  Why the East and North windes sometimes bring rain for a whole day.
• * 1.462

  West windes qua∣litie.
• d 1.463

  Lib. 1. carm. od. 4.
• * 1.464

  The effects of a long-continuing winde, at certain seasons.
• * 1.465

  A signe of plague and earthquake.
• a 1.466

  Lib. 2. cap. 48.
• * 1.467

  Typhon.
• * 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est verberare.
• * 1.469

  〈◊〉〈◊〉.
• * 1.470

  Prester.
• * 1.471

  A conclusion re∣peating the sum ne of this dayes work.
• a 1.472

  Aeneid. lib. 1.
• * 1.473

  Questions con∣cerning the wa∣ters which are said to be gather∣ed together.
• * 1.474

  Quest. 1. Which sheweth how the waters were gathered together.
• * 1.475

  Ezek. 1. 16.
• * 1.476

  Job 38. 10.
• * 1.477

  Quest. 2. Shewing how they were gather∣ed to one place.
• * 1.478

  Esay 40. 22.
• * 1.479

  Dr. Fulk in his Met. lib. 4. saith that some lakes are so great that they bear the names of seas: a∣mong which he reckoneth this Caspian sea.
• a 1.480

  As Duina major, and Duina minor called also Onega. Look into the maps of Russia or Moscovia.
• b 1.481

  Viz. the Eux∣ine, Baltick, and Scythian or Nor∣thern seas.
• * 1.482

  Quest. 3. Shewing whether the waters be higher then the earth.
• c 1.483

  Herodot. in •…•…∣terpe, & in lib. se∣quent. Plin. lib. 6. cap. 39.
• * 1.484

  Psal. 104.
• d 1.485

  Met. lib. 1. cap. 14.
• e 1.486

  De subtil lib. 3. pag. 123.
• * 1.487

  Quest. 4. Shewing whether there be more water then earth.
• * 1.488

  2. Esdr. 6. 42.
• * 1.489

  Quest. 5▪ Shewing upon what the earth is founded.
• * 1.490

  Wisd. 11. 22.
• * 1.491

  Job 26. 7.
• * 1.492

  Quest 6. Shewing why the sea is salt▪ and rivers fresh.
• i 1.493

  〈◊〉〈◊〉. 〈◊〉〈◊〉 Arist. de Met. lib. 2. cap. 1.
• k 1.494

  Lyd. d•…•… •…•…ig. fo•…•…. cap. 8, & 9.
• l 1.495

  viae. under the water.
• * 1.496

  The sea made salt by the sub∣stance of the ground: that is my opinion.
• * 1.497

  Of rivers; and from whence they proceed.
• * 1.498

  Arist. de Met. lib. 1. cap. 13.
• n 1.499

  Lib. 2. cap. 103.
• † 1.500

  Aëriall vapours are partly a cause of springs.
• o 1.501

  Goclen. Disput. Phys. cap. 39. ex Plat. in Phaed.
• * 1.502

  Plato did but expresse Moses meaning, Gen. 7. 11. in other words.
• * 1.503

  How springs come to be fresh, seeing the sea is salt.
• p 1.504

  Putei prope ma∣re, falsi; longiùs, minùs; procul, nihil. Ial. Scal. exercitat. 50.
• * 1.505

  The benefit and use of waters.
• * 1.506

  Quest. 7. Wherein is shew∣ed the cause of the ebbing and flowing of the sea.
• q 1.507

  Zanch. Tom. 3. lib. 4 cap. 1. quest. •…•…. thes. 1.
• * 1.508

  Note that this is pertinent to the openest seas, as the Atlantick and Southseas, and especially between the Tro∣picks, where is a constant Easterly breath caused by the superiour mo∣tions which draw together with them, not onely the element of fire, but of the aire and water also.
• r 1.509

  De placi•…•…. •…•…∣los. lib. 3. cap. 17.
• * 1.510

  Dr. Fulk. 〈◊〉〈◊〉. li•…•…. 4.
• t 1.511

  Antiquarum lecti▪ 〈◊〉〈◊〉 lib. 29. cap. •…•….
• u 1.512

  Iu•…•…. Mart. Greg. Naz. Aes∣c•…•…ines orat. contra •…•…tes. L. Valla Di∣alog. de lib. arbi∣tri•…•…, &c.
• x 1.513

  Livie saith that it is not seven times a day; but •…•…emere in modum venti nunc huc, nun•…•… il∣•…•…c rapitur. lib. 8. dec. 3.
• * 1.514

  The earth hath no circular moti∣on.
• * 1.515

  Viz. chap. 4. sect. 2. and chap. 5. sect. 2. Para∣graph 1.
• y 1.516

  L•…•…sberg▪ 〈◊〉〈◊〉▪ i•…•… 〈◊〉〈◊〉 terra di•…•…r. pag. 7.
• * 1.517

  Wi•…•…d. 11. 22.
• * 1.518

  Jo•…•…h. 10. 12, 13.
• * 1.519

  Esay 38. 8.
• z 1.520

  Motus terra is nothing but Ger∣minatio terr•…•….
• * 1.521

  Gen. 1.
• * 1.522

  Ecclus. 46. 4.
• * 1.523

  Bish. Hall.
• * 1.524

  Revel. 16. 5.
• * 1.525

  This is the most probable cause why the Sea ebbs and flows.
• z 1.526

  Sir Christo∣pher Heydon, in his defence of Ju∣diciall Astron. chap. 21. pag. 432.
• a 1.527

  Idem, pag▪ 433. cap▪ 21.
• * 1.528

  Why all seas do not ebbe and flow
• * 1.529

  Why fresh wa∣ters do not ebbe and flow.
• * 1.530

  Psal. 107. 23▪ 24.
• * 1.531

  Water used in stead of vineger.
• * 1.532

  Water used in stead of burnt wine.
• * 1.533

  Water which makes men drunk▪
• * 1.534

  A water which is deadly to beasts, but not to men.
• * 1.535

  A purging kil∣ling water.
• * 1.536

  A water which makes horses mad.
• * 1.537

  A cold burning water.
• * 1.538

  A water which will both ros•…•… and bake.
• * 1.539

  A river which breedeth flies.
• * 1.540

  A water which maketh oxen white.
• * 1.541

  Water which maketh sheep black or white.
• * 1.542

  Water which makes them red.
• b 1.543

  Plin. lib. 31. cap 2. See also 〈◊〉〈◊〉. 2▪ cap. 103.
• * 1.544

  A water like to the former.
• * 1.545

  A water cold in the day, and hot in the •…•…ight.
• * 1.546

  A water turning wood into stone.
• * 1.547

  A river which rests every seventh day.
• c 1.548

  In his 3 day.
• * 1.549

  A strange well in Id•…•…mea.
• * 1.550

  Poysoning waters.
• d 1.551

  Plutarch. See also Just. lib. 12. and Curt. lib. 10.
• * 1.552

  A water which makes cattell give black milk.
• * 1.553

  Poysoning wa∣ters.
• * 1.554

  Water which makes men m•…•…d.
• * 1.555

  A water that spoils the memo∣rie.
• * 1.556

  A water which procureth lust.
• * 1.557

  A water which causeth barren nesse, and another which causeth the teeth to fall, &c.
• e 1.558

  For this 〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉. 2 where 〈◊〉〈◊〉 you may 〈◊〉〈◊〉 of •…•…n∣other that sharp∣e•…•…eth the senses.
• * 1.559

  Fountains of oyl.
• * 1.560

  Waters of a strange temper.
• * 1.561

  Of the fountain Dodone.
• * 1.562

  Waters which work miracles.
• * 1.563

  In which he was deceived: it was rather to trie their strength, and make them hardie; as Verste∣gan well decla∣reth, Restit•…•…. cap. 2. pag. 45.
• f 1.564

  D•…•… 〈◊〉〈◊〉 cap. 51, & 52.
• g 1.565

  D•…•… 〈◊〉〈◊〉. 3 day.
• * 1.566

  We ought to make the best uses of the strangest things.
• i 1.567

  H•…•…iditas non est •…•…stimanda ex irri∣gatione, sed ex pro∣pria de•…•…nitione, quod scilic et diffi∣culter alieno termi∣no cl•…•…uditur. Iam vide•…•…us •…•…quam in∣cludi faciliùs certis limitibus quàm a•…•…∣rem, ergo &c. Quod autem aqua magis •…•…ectat, id fit propter crassio∣rem substantiam. Cùm e•…•…im humidi∣tas aqua in den•…•…ore materia h•…•…reat, ideo est magìs uni∣ta▪ & proinde effi∣cacio•…•… ad hume∣ctand•…•…m. Aeris ve∣rò humi•…•…tas tam cr•…•…ssam substanti∣am, si•…•…ut •…•…qua, non habet, & prop•…•…erea tantum madorem corporibus 〈◊〉〈◊〉 •…•…equit: & quod quandoque exicc•…•…∣re videatur, id non est per se, sed per accidens, 〈◊〉〈◊〉 per exhalationes, &c.
• k 1.568

  Efficiens est calor solis, & simul ignis subterraneus, quibus suppeditant tres superiores planetae.
• l 1.569

  Causa materialis est spiritus seu va∣por, in terrae visce∣ribus conclusus, ex∣ire contendens.
• m 1.570

  Forma est ipsa concussio terrae & agitatio exhalatio∣num terrae inclusa∣tum.
• * 1.571

  The cause of earthquakes.
• n 1.572

  Origa•…•… de effect. cap. 9. ex Holy. &c.
• * 1.573

  The kindes of earthquakes.
• n 1.574

  Pl•…•…t. 〈◊〉〈◊〉 Ti•…•….
• * 1.575

  A digression touching the new found world.
• * 1.576

  The attendants of an earthquake
• * 1.577

  Signes of an earthquake.
• * 1.578

  Effects of earth∣quakes.
• p 1.579

  Lanquet in his chron.
• q 1.580

  Tacit. lib. 2. an∣•…•…al. •…•…seb. chron.
• r 1.581

  E•…•…eb. ibid.
• s 1.582

  Idem.
• t 1.583

  Lanquet in his chron.
• u 1.584

  Eus•…•….
• x 1.585

  Fromond. M•…•…t. lib. 4. but Lan∣quet nameth the yeare 1508.
• z 1.586

  Idem.
• a 1.587

  Verstegan, in his restitution, cap. 4.
• a 1.588

  〈◊〉〈◊〉 trag.
• b 1.589

  B•…•…rkley in his Summ. bonum. edit. 2. lib. 2.
• * 1.590

  The varietie and vertue of herbs and trees.
• * 1.591

  Basil.
• a 1.592

  Ger. in his Herb. out of Galen •…•…imp. li•…•…. 8.
• * 1.593

  A scorpion bred in the brain by the smell of Basil.
• * 1.594

  A medicine for warts.
• * 1.595

  Mallows.
• * 1.596

  How to 〈◊〉〈◊〉 from •…•…inging.
• * 1.597

  Borage.
• * 1.598

  Buglosse.
• b 1.599

  Herb. pag. 654.
• * 1.600

  Good to make one merrie.
• * 1.601

  An excellent 〈◊〉〈◊〉, ter made of •…•…o∣rage, &c. being good against me∣lancholy and sadnesse.
• * 1.602

  Balm,
• * 1.603

  〈◊〉〈◊〉 take great delight in •…•…alm.
• c 1.604

  Lib. 21. cap. 20.
• * 1.605

  A medicine for the Mother.
• * 1.606

  Balm is good to close up wounds.
• * 1.607

  Sage.
• * 1.608

  Sage is good for childe-bearing women.
• * 1.609

  Good for the brain.
• * 1.610

  Good against the palsie.
• * 1.611

  Good against spitting of bloud.
• * 1.612

  Good against a stitch in the side.
• d 1.613

  Lib. 19. cap. 8.
• * 1.614

  An antip•…•…thy between the Toad and Rue.
• * 1.615

  Good against poyson.
• * 1.616

  Good for the sight▪
• * 1.617

  Rue makes men chaste, but not women.
• * 1.618

  A precious wate•…•… for the eyes.
• * 1.619

  A note for gar∣den▪we•…•…ders.
• * 1.620

  Dill.
• * 1.621

  Dill i•…•… good to expell •…•…inde, provo•…•… 〈◊〉〈◊〉, engender mi•…•… i•…•… nurses breasts.
• * 1.622

  An old custome.
• * 1.623

  Rosemarie.
• e 1.624

  Lib. 19. cap. •…•…lt.
• * 1.625

  Good against a stinking breath.
• * 1.626

  To make the face fair.
• * 1.627

  To prevent the palsie, and strengthen the stomack. To cure melan∣choly.
• * 1.628

  Note also that the flowers boil∣ed in Goats milk, are good for the P•…•…issick. You must keep cover∣ed▪ and drink it cold.
• * 1.629

  To cure a stuffing in the head.
• * 1.630

  To sco•…•…re th•…•… teeth, and kill the worms in them.
• * 1.631

  Wolf-bane.
• * 1.632

  An incurable poison.
• * 1.633

  A str•…•…ge proper∣tie in a posso•…•…g herb.
• * 1.634

  Flea-bane.
• * 1.635

  Good to drive a∣way gnats and 〈◊〉〈◊〉, &c.
• * 1.636

  Ladies mantle.
• * 1.637

  An herb for maids.
• * 1.638

  Butter∣wort.
• * 1.639

  How sheep may▪ catch a rot.
• * 1.640

  An excellent herb for farmers.
• * 1.641

  Horehound
• * 1.642

  A co•…•…e for a cough of the 〈◊〉〈◊〉.
• * 1.643

  Saffron.
• f 1.644

  Trans. by 〈◊〉〈◊〉 John Harington▪
• * 1.645

  Hyssop.
• * 1.646

  Hyssop purgeth the breast, and puts a good co∣lour in the face.
• * 1.647

  Good for the throat.
• * 1.648

  Good for the lungs and breath▪
• * 1.649

  Good against worms.
• * 1.650

  Water-Cresses.
• * 1.651

  Good against the green sicknesse.
• * 1.652

  Good against the stone.
• * 1.653

  Sothern∣wood.
• * 1.654

  Good to make the beard grow.
• * 1.655

  A strange 〈◊〉〈◊〉.
• * 1.656

  One Berrie
• * 1.657

  Good against peevishnesse.
• * 1.658

  Dittanie.
• g 1.659

  Lib. 25. cap. •…•….
• * 1.660

  An herb for the wounded Deer▪
• * 1.661

  Cummin.
• * 1.662

  To make the face fair.
• * 1.663

  For bleeding at the nose.
• * 1.664

  Mint.
• h 1.665

  Lib. 19. cap. 8. & lib. 20. cap. 14.
• * 1.666

  Good for stu∣dents.
• * 1.667

  A note for good huswives.
• * 1.668

  Good to kill worms.
• * 1.669

  Mustard.
• * 1.670

  To make one sing cleare.
• i 1.671

  〈◊〉〈◊〉▪ John Ha∣ringtons trans. of Schola Salerni. How a woman may save her credit.
• * 1.672

  Peniryall.
• * 1.673

  Good against drowsinesse.
• * 1.674

  Good against choler and the gout.
• * 1.675

  Brionie.
• * 1.676

  Good against scarres, spots, freckles, &c.
• * 1.677

  An herb for tan∣ners.
• * 1.678

  Madwort.
• * 1.679

  This is an herb of a strange proper∣tie. For it is an herb that unsho∣eth horses, and the like.
• * 1.680

  Du 〈◊〉〈◊〉.
• * 1.681

  Good against the biting of a mad dog.
• * 1.682

  Parsley.
• * 1.683

  How sick Harts cure themselves.
• * 1.684

  Thyme.
• * 1.685

  Good against the falling sicknesse, and troubled mindes.
• * 1.686

  Water Pepper.
• * 1.687

  An herb which will help the ti∣ring of a jade.
• * 1.688

  Peionie.
• * 1.689

  A medicine for the Mare, melan∣choly dreams, falling sicknesse, &c.
• * 1.690

  Spear∣wort.
• * 1.691

  An herb which beggars use to blister their arms and legs withall.
• * 1.692

  Sulphur∣wort.
• * 1.693

  Good for young children.
• * 1.694

  Feverfew.
• * 1.695

  Good against a Vertig•…•….
• * 1.696

  Good to drive away sadnesse.
• * 1.697

  Mouseare.
• * 1.698

  Good •…•…o harden edge tools.
• * 1.699

  Celandine.
• k 1.700

  Lib. 25. cap. 8.
• * 1.701

  Good for the tooth ach.
• * 1.702

  Angelica.
• * 1.703

  Du Bart.
• * 1.704

  Dragon.
• * 1.705

  Ill for women with childe.
• * 1.706

  Sowbread.
• * 1.707

  A dangerous herb for women with childe.
• * 1.708

  Lavender.
• * 1.709

  Leeks.
• * 1.710

  The discommo∣ditie of Leeks.
• * 1.711

  Onions.
• * 1.712

  Good against barrennesse and bleeding.
• * 1.713

  Good against warts.
• * 1.714

  A medicine to be used at the death of a shrew.
• * 1.715

  Garlick.
• * 1.716

  Good for the eyes.
• * 1.717

  How, when a wo∣man doubteth, she may know whe∣ther she be with childe.
• * 1.718

  Parsnep.
• * 1.719

  Carret.
• * 1.720

  Turnep.
• * 1.721

  Swine eat no Turnept.
• * 1.722

  Skirret.
• * 1.723

  Artichoke.
• * 1.724

  Elecam∣pane.
• * 1.725

  The vertues of Elecampane.
• * 1.726

  Rape.
• * 1.727

  Tarragon.
• * 1.728

  Red Dar∣nell.
• * 1.729

  Tobacco.
• * 1.730

  The kindes of Tobacco, and where it was first found.
• * 1.731

  The names of Tobacco.
• * 1.732

  The qualitie of Tobacco.
• * 1.733

  The vertues of Tobacco.
• * 1.734

  The use of things is many times turned into an abuse.
• * 1.735

  A lesson for swearing swilling swaggerers.
• * 1.736

  An excellent s•…•…lve to be made with the green leaves of Tobacco.
• * 1.737

  The Indian wo∣men take no To∣bacco.
• * 1.738

  When Tobacco came first into England.
• * 1.739

  Betonie.
• l 1.740

  Lib. 25. cap. 8.
• * 1.741

  Yarrow.
• * 1.742

  For the tooth∣ach, head•…•…ach, &c.
• * 1.743

  Sowthistle.
• * 1.744

  An herb for n•…•…r, se•…•….
• * 1.745

  Ground∣sell.
• * 1.746

  Good against the f•…•…et, &c.
• * 1.747

  Comfrey.
• * 1.748

  Good for to •…•…ure any wrinch in the back, and the like grief.
• * 1.749

  Lilies.
• * 1.750

  Good against the same infirmities.
• * 1.751

  Lettice.
• * 1.752

  Harm in too much 〈◊〉〈◊〉.
• * 1.753

  Another hurt in Lettice.
• * 1.754

  Good to proc•…•…re chastitie.
• * 1.755

  Purslain.
• * 1.756

  Good against fluxes and thirst.
• * 1.757

  Violets.
• * 1.758

  Good for costive bodies.
• * 1.759

  Madder.
• * 1.760

  Good against bru•…•…les.
• * 1.761

  A strange proper∣tie in Madder.
• * 1.762

  Willow∣wort.
• m 1.763

  Pli•…•…. lib. 25. cap. 7.
• * 1.764

  Du 〈◊〉〈◊〉.
• * 1.765

  Shepherds purse.
• * 1.766

  Good against green wounds, fluxes of bloud, &c.
• * 1.767

  Housleek.
• * 1.768

  Good against corns.
• * 1.769

  Sorrell.
• * 1.770

  Good against the l•…•…sk, and infe∣ction.
• * 1.771

  Plantain.
• * 1.772

  To stay fluxes.
• * 1.773

  To provolte fluxes.
• n 1.774

  Pli•…•…. lib. 2•…•…. cap. 2.
• o 1.775

  Lib. 26. cap. 13.
• p 1.776

  Idem lib. 21. cap. 11.
• q 1.777

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 24. cap. 17.
• r 1.778

  Idem ibid.
• * 1.779

  A bleeding herb.
• s 1.780

  Li•…•…. 24. cap. 17.
• * 1.781

  It is pitie that natures secrets should be so•…•…led by magick.
• t 1.782

  Purcha•…•… Pil∣grim. part. 1. lib. 5. cap. 12.
• * 1.783

  Here the authour beginneth to speak of trees.
• * 1.784

  Ag•…•…s •…•…stus.
• a 1.785

  Lib. 24. cap. 9
• * 1.786

  Ibid.
• b 1.787

  Mr Gerard.
• * 1.788

  Willow.
• * 1.789

  From whence came the first use of willow gar∣lands.
• * 1.790

  Tamarisk.
• * 1.791

  Good for the splene or milt.
• * 1.792

  Rose.
• * 1.793

  The temper and vertue of Roses.
• * 1.794

  Conserve of Ro∣ses, what it is good for.
• * 1.795

  How to make the conserve.
• * 1.796

  Myrtle.
• * 1.797

  Good against, fluxes.
• * 1.798

  Myrtle garlands.
• * 1.799

  Myrtle berries used for pepper.
• * 1.800

  Ebone.
• * 1.801

  A smoke good for the eyes.
• * 1.802

  Sethim.
• * 1.803

  Palm.
• * 1.804

  A token of vi∣ctorie.
• * 1.805

  Laton•…•… delivered by the Date.
• * 1.806

  Plane.
• * 1.807

  A banqueting tree.
• c 1.808

  Va•…•…ish. 〈◊〉〈◊〉. lib. 2.
• * 1.809

  Pepper.
• * 1.810

  Ginger.
• * 1.811

  Cinnamon.
• * 1.812

  Nutmegge and Mace.
• * 1.813

  Cloves.
• * 1.814

  Cypresse.
• * 1.815

  Pine.
• d 1.816

  Phin. lib. •…•…7. cap. 12.
• * 1.817

  Cedar.
• * 1.818

  Terebinth.
• * 1.819

  Picea.
• * 1.820

  Cocus.
• e 1.821

  Mr 〈◊〉〈◊〉 pil∣grim. part 1. lib. 5. cap. 12.
• * 1.822

  Arbore de rais.
• * 1.823

  Arbore triste.
• * 1.824

  A weeping tree.
• * 1.825

  Barnacle tree.
• * 1.826

  Brimstone.
• * 1.827

  Quick∣silver.
• * 1.828

  Metalls derived from the two first.
• * 1.829

  Pliable metalls of the purest kinde.
• * 1.830

  Gold.
• * 1.831

  Moores iliopia
• * 1.832

  Metamorph. lib. 1.
• * 1.833

  Silver.
• * 1.834

  Pliable metalls lesse pure.
• * 1.835

  Brasse and Copper.
• * 1.836

  Some say Brasse is not na∣turally, but arti∣ficially made.
• * 1.837

  Copperas.
• * 1.838

  Iron.
• * 1.839

  How to soften Iron.
• * 1.840

  Lib. 54. cap. 14.
• * 1.841

  Steel.
• * 1.842

  Lead.
• * 1.843

  Tinne.
• * 1.844

  Metalls 〈◊〉〈◊〉 pli∣able which are •…•…ard.
• * 1.845

  Stones.
• * 1.846

  What stones are, and whereof they 〈◊〉〈◊〉.
• * 1.847

  Stones live not a vegetative life.
• * 1.848

  Common stones.
• * 1.849

  Alabaster.
• * 1.850

  Ophites. Porphyri∣tes.
• * 1.851

  Flint. Marcha∣site. Cos. Corticula.
• * 1.852

  Smiris.
• * 1.853

  Saxum.
• * 1.854

  Pumex.
• * 1.855

  Tophus.
• * 1.856

  Precious stones.
• * 1.857

  〈◊◊〉〈◊◊〉. lib. 37.
• * 1.858

  Adamant.
• h 1.859

  Some say that the bloud of a Deer or Lion will also molli•…•…ie •…•…t, and make it •…•…it to be broken: melted Lead al∣so mixed there∣with in a burning furnace, doth the like.
• * 1.860

  Some say, that it hath power to set variance be∣tween men.
• i 1.861

  Lib. 37. cap. 4.
• * 1.862

  Saphire.
• * 1.863

  Plinie maketh 12 sorts of this stone, lib. 37. cap. 5.
• * 1.864

  Smaradge.
• * 1.865

  Hyacinth.
• * 1.866

  What false friends are like unto.
• * 1.867

  Amethyst.
• * 1.868

  Aristotle affirm∣eth no lesse.
• * 1.869

  Carbuncle
• * 1.870

  Calcedon.
• * 1.871

  Rubie.
• * 1.872

  Chrysolite.
• * 1.873

  Astarite.
• * 1.874

  Selenite.
• * 1.875

  A stone which follows the course of the Moon.
• * 1.876

  The Indians therefore used to hang it about their necks.
• * 1.877

  Achates.
• * 1.878

  How Eagles keep their young from poyson.
• l 1.879

  Plin. lib. 37. cap. 1.
• * 1.880

  Sardius.
• m 1.881

  Ibid. cap. 7.
• * 1.882

  It helpeth to stop fluxes; and is g•…•…od ag•…•…st pyles in the fun∣dament.
• * 1.883

  Iasper.
• * 1.884

  Topaz.
• n 1.885

  Ibid. cap. 8.
• * 1.886

  A stone that will suddenly cool seething water.
• * 1.887

  Emerald.
• * 1.888

  Opall.
• * 1.889

  Turcois.
• * 1.890

  A compassionate stone; the reason whereof is shew∣ed in Corrall.
• * 1.891

  Crystall.
• * 1.892

  Good against Laxes.
• * 1.893

  Corrall.
• * 1.894

  How it comes to passe that there seems to be com∣passion in a stone.
• * 1.895

  Bloudstone
• * 1.896

  Loadstone.
• * 1.897

  In his exercises against Cardan.
• o 1.898

  Magir. Phys. where, by expe∣rience he contra∣dicteth Scaliger.
• * 1.899

  Asbestos.
• * 1.900

  Dendritis.
• * 1.901

  Galactites.
• p 1.902

  Lib. 37. cap. 10.
• * 1.903

  Amphi∣tane.
• * 1.904

  A stone which hath po•…•…er to draw gold to it.
• * 1.905

  Androda∣mas.
• * 1.906

  Pli•…•…. Ibid.
• * 1.907

  Panseba∣stos.
• * 1.908

  Lapis Thracius.
• * 1.909

  Amiantus.
• * 1.910

  One patient in trouble, what he may be likened unto.
• * 1.911

  These which fol∣low are called metals of a more brittle nature.
• * 1.912

  In Constanti∣nople the Apo∣thecaries and Druggists •…•…ell of this •…•…rth in cakes, on which are stamped cer∣tain Arabian cha∣racters. On the sixth of August it is digged forth at Lemnos with many ceremo∣nies.
• * 1.913

  Earth of Lemnos.
• * 1.914

  Vermilion.
• * 1.915

  〈◊〉〈◊〉. 10.
• * 1.916

  Bole Ar∣moniack.
• * 1.917

  Good against the plague.
• * 1.918

  Oker.
• * 1.919

  Arsenick.
• * 1.920

  Red lead.
• * 1.921

  Plin. lib. 33. cap. 7.
• * 1.922

  Earth of Samos.
• * 1.923

  Good against spitting of bloud.
• * 1.924

  Chalk.
• * 1.925

  Fullers earth. Brown Umber. Lime-Chalk.
• * 1.926

  Black▪ earth like our coals.
• * 1.927

  Lib. 35. cap. 16.
• * 1.928

  Bitumen.
• * 1.929

  Two kindes of Bitumen.
• * 1.930

  Hard Bitumen.
• * 1.931

  Three kindes of hard Bitumen.
• * 1.932

  Asphaltus.
• * 1.933

  Worldly vanities like to Sodome apples.
• * 1.934

  Pissasphal∣tus.
• * 1.935

  As having more pitch in it accord∣ing to Pli•…•…. lib 35. cap. 15.
• * 1.936

  Mummie.
• * 1.937

  P•…•…ore folk are gl•…•…d of any thing.
• * 1.938

  Good against bruistes, &c.
• * 1.939

  Succinum.
• * 1.940

  Amber. Iet.
• * 1.941

  Soft Bitumen, and his kindes.
• * 1.942

  Naphtha.
• * 1.943

  Water cannot quench this liquour.
• * 1.944

  Amber of Arabia.
• * 1.945

  Alume.
• * 1.946

  Lib. 35. cap. •…•…5.
• * 1.947

  Roch-Alume.
• * 1.948

  Harder Alume.
• * 1.949

  Black Alume.
• * 1.950

  Vitriol.
• * 1.951

  Salt.
• * 1.952

  Salt is either Na∣turall, or Artifi∣ciall▪
• * 1.953

  Salt Am∣monaick.
• * 1.954

  Salt of In∣die.
• * 1.955

  Salt-gem.
• * 1.956

  Gunne-powder and gunnes how invented, and when.
• * 1.957

  〈◊〉〈◊〉 Vi•…•…gil saith he was ma∣king a medicine. Lib. 2. cap. 7. de Invent.
• * 1.958

  Polyd. Virg. lib. 〈◊◊〉〈◊◊〉.
• q 1.959

  Lib. 5. pag. •…•…17.
• r 1.960

  Bombarda voca∣•…•… a bombo, id est, 〈◊〉〈◊〉, qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉. B•…•…ch. in 〈◊〉〈◊〉.
• * 1.961

  In the powder treason, Anno Dom. 1605.
• * 1.962

  Salt of Spain.
• * 1.963

  Salt not digged from under ground.
• * 1.964

  〈◊〉〈◊〉. lib. 31. cap. 7.
• * 1.965

  〈◊◊◊〉〈◊◊◊〉 about the •…•…∣an se•…•…. 〈◊〉〈◊〉 the breadth of a wain.
• * 1.966

  Boiled Salt.
• * 1.967

  Salts necessitie.
• * 1.968

  The moon, as in Job, chap. 31. 26.
• * 1.969

  Greater then 〈◊◊〉〈◊◊〉; and •…•…gger then the 〈◊〉〈◊〉 140 times, according to 〈◊〉〈◊〉.
• * 1.970

  Or this; Di∣•…•… 〈◊◊〉〈◊◊〉 magna, 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 & 〈◊〉〈◊〉. Quia 〈◊◊〉〈◊◊〉 stell•…•… sunt 〈◊◊〉〈◊◊〉, 〈◊◊〉〈◊◊〉; 〈◊◊◊〉〈◊◊◊〉 magis sentitur i•…•… istis 〈◊〉〈◊〉, & •…•…tiam 〈◊〉〈◊〉 sens•…•… major apparet.
• * 1.971

  Aquin. ex Chrys. Hom. 6.
• * 1.972

  In his He •…•…∣met.
• * 1.973

  Epit. Astron. lib. 4.
• * 1.974

  Ty•…•…h. in Epist▪ ad 〈◊〉〈◊〉.
• * 1.975

  Plat•…•… 〈◊◊〉〈◊◊〉, with other his followers. see also Cic. de 〈◊〉〈◊〉. 〈◊〉〈◊〉. lib. 2.
• * 1.976

  Orig•…•… and his followers.
• * 1.977

  cap. 4. & cap. 1.
• * 1.978

  Or, A luce pri∣mava, which was made in the first day: in which see more.
• * 1.979

  Du Bart.
• * 1.980

  Wisd. 11. 22.
• † 1.981

  Lydiat. Praelect. Astron. & lib. d•…•… Orig. Font. cap. 10.
• * 1.982

  Igneae sunt, sive à •…•…uce primaevae facta: & sic, lux est essevtia stel l•…•…∣rum. Ign•…•… 〈◊〉〈◊〉 non al•…•…ud qu•…•…m ca∣lor densatus, sive 〈◊〉〈◊〉 compacta. Pa∣•…•…ric.
• * 1.983

  〈◊〉〈◊〉.
• * 1.984

  Matth. 24. 29. Mark 13. 25. Luke 21. 26.
• * 1.985

  Ger•…•…rd. loc. 〈◊〉〈◊〉. •…•…. pag. 〈◊〉〈◊〉.
• * 1.986

  But how it is a qualitie see afterwards.
• * 1.987

  Observe this difference: be∣cause light com∣monly taken is said to be a qualitie.
• * 1.988

  1. Cor. 15. 41.
• * 1.989

  The ☽
• * 1.990

  The Macul•…•… l•…•….
• * 1.991

  Cap. 10. quest. 7.
• * 1.992

  A reason of the Sunnes dancing.
• * 1.993

  See Seal. Exer. 63. & Goclenius Disput. Phys.
• * 1.994

  Pr•…•…fat. in lib. Scho•…•…eri de juaiciis nativit.
• * 1.995

  The Starres are causes as well as signes.
• * 1.996

  Hoses 2. 21.
• * 1.997

  Du Ban.
• * 1.998

  Chap. 5. Sect. 2. Parag. 4. Artic. 1.
• † 1.999

  How our mindes do sym∣paih•…•…se with the body, see in the 2 day, Chap. 5. Sect. 2. Parag. 4. Artic. 1. prop•…•… 〈◊〉〈◊〉.
• † 1.1000

  ••hirons. lib. 5.
• * 1.1001

  Hyparius Method. Theol. lib. 2.
• a 1.1002

  Pr•…•…fat. in lib. Ioh. Sch•…•…. de ju∣dici•…•… Nativ.
• b 1.1003

  Sir Christo∣pher Hey don.
• * 1.1004

  Act. 7. 22. Dan. 1. 17.
• * 1.1005

  The natures of the starres may be known.
• * 1.1006

  The signes of heaven must not be abused.
• * 1.1007

  Spring.
• † 1.1008

  Or thus, 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 & 〈◊〉〈◊〉▪ &•…•….
• * 1.1009

  Partly out of Du Bart.
• * 1.1010

  Summer.
• * 1.1011

  Autumne
• * 1.1012

  Winter.
• † 1.1013

  A cup of good wine.
• * 1.1014

  Which in La∣tine is Pl•…•….
• * 1.1015

  Joh. 11. 9.
• * 1.1016

  Midnight.
• * 1.1017

  Sun-rising.
• † 1.1018

  Which in them or all within the Parenthesis, though it be here inserted, is meant of the artificiall day.
• * 1.1019

  Lib. 2. cap. 77.
• * 1.1020

  Noon.
• * 1.1021

  Evening.
• † 1.1022

  Which is but an uncertain supposi∣tion.
• * 1.1023

  Which they suppose to be the place it was first let in when it was made.
• * 1.1024

  The naturall be∣ginning of the day is from sun∣setting. Gen. 1.
• * 1.1025

  The Whale
• * 1.1026

  Dr. Will. on Gen.
• * 1.1027

  Munst. Cos•…•…og.
• * 1.1028

  〈◊〉〈◊〉 Mag. lib. •…•…1▪
• * 1.1029

  Idem Ibid.
• * 1.1030

  The love of the Balaena towards her young ones.
• * 1.1031

  An instruction from the Balaena 〈◊〉〈◊〉 care∣full parents.
• * 1.1032

  Ambergreese comes from the Whale.
• * 1.1033

  The vertues of this Amber.
• * 1.1034

  How to know whether it be without sophisti∣cation.
• * 1.1035

  How to know whether it be without sophisti∣cation▪
• * 1.1036

  Lib. 9. ca•…•…. 62. See also 〈◊〉〈◊〉. Hist. de 〈◊〉〈◊〉. lib. 10. cap. •…•…. 〈◊〉〈◊〉. de i•…•…dust. 〈◊〉〈◊〉.
• * 1.1037

  The great whale is beholding to the little Muscu∣lus.
• * 1.1038

  An embleme drawn from the Whale and Mus∣culus; shewing that the me•…•…nest ought not to be contemned.
• * 1.1039

  Pl•…•…. lib. 9. 〈◊〉〈◊〉. 6.
• * 1.1040

  The Ork dares •…•…ght with the whale.
• * 1.1041

  The Sword-fish.
• * 1.1042

  The Saw∣fish.
• * 1.1043

  The Uni∣corn of the sea.
• * 1.1044

  The Sea∣elephant.
• * 1.1045

  An embleme drawn from the Sea-elephant, concerning sleep in sinne.
• * 1.1046

  The Cro∣codile.
• * 1.1047

  A dissembl•…•… like unto the Crocodile.
• * 1.1048

  〈◊〉〈◊〉.
• * 1.1049

  Aelian. var. hist. lib. 1.
• * 1.1050

  An embleme from the dog and Crocodile.
• * 1.1051

  How we ought to use pleasure.
• * 1.1052

  The Sea∣hog.
• * 1.1053

  The Swam-fisk.
• * 1.1054

  Covetous cormo∣rants like to the Swam-fisk.
• * 1.1055

  The Sea∣horse.
• * 1.1056

  The Sea∣cow and calf.
• * 1.1057

  The Tor∣toise.
• * 1.1058

  Concerning which fish see Elian also, Var. Histor. lib. 1.
• * 1.1059

  The Mer∣maids and Mermen.
• * 1.1060

  Plin. lib. 9. cap. 5.
• * 1.1061

  Olaus Mag. lib. 21. cap. 1. Hist. Nether. lib. 2. pag. 116. Alex. •…•…b Alexand. lib. 3. cap. 8. Genial. Dier•…•…m.
• * 1.1062

  A storie of a Sea-wo∣man.
• * 1.1063

  Petit. transl. by •…•…d. Grimston.
• * 1.1064

  Lib. 9. cap. 5.
• * 1.1065

  Another Hog-fish.
• * 1.1066

  The Pon∣tarof.
• * 1.1067

  The Shark
• * 1.1068

  The Dol∣phin.
• * 1.1069

  Du 〈◊〉〈◊〉.
• * 1.1070

  What may be thought of A•…•…i∣ons storie.
• * 1.1071

  〈◊〉〈◊〉.
• * 1.1072

  The Dolphin is loving and kinde
• * 1.1073

  A storie to the same purpose.
• * 1.1074

  The Sea∣fox.
• * 1.1075

  The chaste Cantharus
• * 1.1076

  Hist. animal. lib. 1. cap. 26.
• * 1.1077

  The Mul∣let.
• * 1.1078

  The Sar∣gon.
• * 1.1079

  Hist. animal. lib. 1. cap. 23.
• * 1.1080

  An embleme a∣gainst adulterie.
• * 1.1081

  Alcia•…•…. Emb.
• * 1.1082

  A fish with wings.
• * 1.1083

  It affords a 〈◊〉〈◊〉 embleme con∣cerning thriving.
• * 1.1084

  Harm watch, harm catch.
• * 1.1085

  The Re∣mora.
• * 1.1086

  The Tor∣pedo.
• * 1.1087

  The Barble
• * 1.1088

  Against •…•…∣nesse.
• * 1.1089

  The Scolo∣pendra.
• * 1.1090

  De animal. lib. 13. cap. 23.
• * 1.1091

  An embleme from this fish, of swallowing the baits of sinne.
• * 1.1092

  The Stur∣geon.
• * 1.1093

  An embleme concerning thri∣ving.
• * 1.1094

  The Cala∣marie.
• * 1.1095

  Li•…•…. 9. cap. 29.
• * 1.1096

  The Purple.
• * 1.1097

  The Po∣lypus.
• * 1.1098

  〈◊〉〈◊〉 •…•…∣sons 〈◊◊〉〈◊◊〉 to 〈◊〉〈◊〉 Polypus.
• * 1.1099

  The Pearl∣fish.
• * 1.1100

  The Pearl and the Prawn em∣blemes of cheating.
• * 1.1101

  The Gilt∣head.
• * 1.1102

  An embleme of friendship.
• * 1.1103

  The Plaice
• * 1.1104

  The Sole & Whiting
• * 1.1105

  Gurnard.
• * 1.1106

  Conger.
• * 1.1107

  Salmon.
• * 1.1108

  Thorn∣back.
• * 1.1109

  A medicine a∣gainst the stone.
• * 1.1110

  Herring.
• * 1.1111

  Eeles.
• * 1.1112

  The Shad.
• * 1.1113

  The Gogi∣on or Gudgion.
• * 1.1114

  T•…•… 〈◊〉〈◊〉
• * 1.1115

  The Perch and Pike.
• * 1.1116

  The Trout
• * 1.1117

  The Eagle
• * 1.1118

  Parents ought not to bring up their children in idlenesse; by an example taken from the Eagle.
• * 1.1119

  The Phe∣nix.
• * 1.1120

  Lib. 10. cap. 2.
• * 1.1121

  〈◊〉〈◊〉. lib. 6.
• * 1.1122

  Lib. 58.
• † 1.1123

  Lib. de emend. temp. & alio quo∣•…•… lib. cap. 22.
• * 1.1124

  The Grif∣fon.
• * 1.1125

  See also 〈◊〉〈◊〉. Cosmog.
• * 1.1126

  The O∣strich.
• * 1.1127

  Job 39. 14, 15.
• * 1.1128

  The Ostrich like women who will not nurse their children.
• * 1.1129

  Ibis.
• * 1.1130

  The Kite.
• * 1.1131

  Emblemes from the Kite▪ concern∣ing the covetous gripers of this world.
• * 1.1132

  Envie shadowed forth.
• * 1.1133

  The Raven
• * 1.1134

  An emblem from the Fox and Ra∣ven, concerning compa•…•…ions in ill, &c.
• * 1.1135

  Good to help digestion.
• * 1.1136

  Plin. lib. 10. cap. 1•…•….
• * 1.1137

  Against such a•…•… want naturall affection.
• * 1.1138

  Aelian. de animal. lib. 3. cap. 43.
• * 1.1139

  Children should not be used too harshly in their minoritie.
• * 1.1140

  Prov. 13. 24. and chap. 23. 13.
• † 1.1141

  Lib. 10. cap. 12.
• * 1.1142

  The egges of ravens are naught for big be•…•…ed women.
• † 1.1143

  Lib. 10. cap. 47.
• * 1.1144

  The Peli∣can.
• * 1.1145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perforo, to beat or pierce.
• * 1.1146

  Policie is better then strength.
• * 1.1147

  The Stork.
• * 1.1148

  Plin. lib. 10. cap. 23.
• * 1.1149

  There ought to be societie a∣mongst men.
• * 1.1150

  From whence men first learned to purge by cly∣ster.
• * 1.1151

  The Heron
• * 1.1152

  The Hawk
• * 1.1153

  Olaus Mag. lib. 19.
• * 1.1154

  Emblemes from the Ape and Hawk, concern∣ing treacherie and ruine to a mans house.
• * 1.1155

  The Par∣tridge.
• * 1.1156

  The Phe∣sant.
• * 1.1157

  Li•…•…. 1•…•…. cap. 4•…•….
• * 1.1158

  The Mal∣lard.
• * 1.1159

  Schol. Salern•…•…. translated by Sir John Hir.
• * 1.1160

  The Nigh∣tingale.
• * 1.1161

  Aelian. 〈◊〉〈◊〉. hist. lib. 12.
• * 1.1162

  Du Bart.
• * 1.1163

  The Lark, Black∣bird, Linot, Finch, Mavis, Redbreast, Wren, Thrush, and Starling.
• * 1.1164

  The Owl.
• * 1.1165

  Bubo.
• * 1.1166

  The Night-ra∣ven.
• * 1.1167

  The Scriech∣owl.
• * 1.1168

  Noctua.
• * 1.1169

  The How∣let.
• * 1.1170

  To make a drun∣kard lothe •…•…is liquour.
• * 1.1171

  The Bat.
• * 1.1172

  The Cuckoe.
• * 1.1173

  Lib. 19.
• * 1.1174

  False friends.
• * 1.1175

  Ovid. Epist.
• * 1.1176

  Adulterous m•…•…n like the Cuckoe.
• * 1.1177

  The Swal∣low.
• * 1.1178

  And so much the rather, be∣cause they are seen in hotter countr•…•… when they be gone from hence; nei∣ther can any one shew a cause for every thing in Nature.
• * 1.1179

  〈◊◊〉〈◊◊〉
• * 1.1180

  The Turtle
• * 1.1181

  Innocencie to be learned from the Dove.
• * 1.1182

  The Pigeon.
• * 1.1183

  The Spar∣row.
• * 1.1184

  〈◊〉〈◊〉▪ hinketh so: but I suppose, that although their time be short, yet it may be more then a yeare.
• * 1.1185

  A storie of a Sparrow.
• * 1.1186

  The Pea∣cock.
• * 1.1187

  An example of envie.
• * 1.1188

  〈◊〉〈◊〉 lib 4. cap. 43.
• * 1.1189

  The Cock.
• * 1.1190

  The Cock •…•…∣eth the Lion.
• * 1.1191

  Cock-fights.
• * 1.1192

  Var. hist. lib. 2.
• * 1.1193

  A storie concern∣ing Cock-fighting
• * 1.1194

  Ibid.
• * 1.1195

  Du •…•…art.
• * 1.1196

  The Crane
• * 1.1197

  Care ought to be in Pasto•…•…rs, Ma∣gistrates, and Governours; taught by an ex∣ample from the Crane.
• * 1.1198

  The tongue hath brought many to mischief.
• * 1.1199

  The Swan.
• * 1.1200

  A pattern of ma∣trimoniall love.
• * 1.1201

  Death ought to be cheerfull.
• * 1.1202

  The Sea∣crow.
• * 1.1203

  A bird called Pla∣tea.
• * 1.1204

  Policie is better then strength.
• * 1.1205

  The Ray kills the Sea-crows.
• * 1.1206

  The Plo∣ver.
• * 1.1207

  See the haven of health, pag. 136.
• * 1.1208

  The Lap∣wing.
• * 1.1209

  Tere•…•…s •…•…ex Thra∣•…•…. Meta. lib. 6.
• * 1.1210

  The Os∣prey.
• * 1.1211

  The Cha∣radrion.
• * 1.1212

  An emblem•…•… from the cure done by this bird, concerning our cure wrought by Christ.
• * 1.1213

  Porphyrio.
• * 1.1214

  The King∣fisher.
• * 1.1215

  Lib. 10. cap. 3•…•….
• * 1.1216

  Ovid. Met. lib. 11.
• * 1.1217

  D•…•… 〈◊〉〈◊〉.
• * 1.1218

  He names onely the •…•…icilian sea.
• * 1.1219

  Bermuda birds.
• * 1.1220

  Birds of Paradise.
• * 1.1221

  Who also wri∣teth that he saw a tree in the East-Indies, the leaves of which changed themselves into birds, who lived but 8 houres. Du Bart. Sum. And of birds in the Moluccos as big as hens, with horns in stead of crests: They lay their egges in the s•…•…nd, and there they be hatched.
• * 1.1222

  The Cu∣cuios.
• * 1.1223

  Like unto which are those birds mentioned by Plinie and So∣linus, Plin. lib. 10. cap 47.
• * 1.1224

  See Purch. and Du Bart. summa∣ry, pag. 240.
• * 1.1225

  Bees.
• * 1.1226

  Topsel in his Hist. of Serpents.
• * 1.1227

  Tops. bist. S•…•…rp.
• * 1.1228

  Wasps.
• * 1.1229

  But sometimes in tha•…•…ched houses.
• * 1.1230

  Hornets.
• * 1.1231

  A fight between a Sparrow and a Hornet.
• * 1.1232

  The Badger on enemie to the Hornet.
• * 1.1233

  A good medicine against stinging.
• * 1.1234

  Canthari∣des.
• * 1.1235

  Pyrausta.
• * 1.1236

  Tarantula.
• † 1.1237

  Like unto which is an herb in Sardinia, of which if any •…•…at much, they pe∣rish and die laughing. It is like to Balm gentle. 〈◊〉〈◊〉.
• * 1.1238

  Bombyx.
• * 1.1239

  The creation of beasts.
• * 1.1240

  The Ele∣phant.
• a 1.1241

  Topsel.
• b 1.1242

  Plin. lib. 8. cap. 11
• c 1.1243

  〈◊〉〈◊〉. lib. 8.
• d 1.1244

  Topsel.
• * 1.1245

  And in Pegu the King hath many; it being part of his royall title, King of the White Elephants. See Mr. Purch. in his Pilgr. of Asia, lib. 5.
• e 1.1246

  Munst. cosmog.
• * 1.1247

  The way to catch Elephants.
• * 1.1248

  These 〈◊〉〈◊〉 are anoin•…•…ed with a certain oyl, which causeth the wilde Ele∣phant to follow them.
• † 1.1249

  Some say they are chased in, as is also the tame Elephant trained up on purpose for such huntings. Purch. of Asia, lib. 5.
• * 1.1250

  The mouse is of∣fensive to the Elephant.
• * 1.1251

  Munst.
• * 1.1252

  An embleme from the Ele∣phant.
• * 1.1253

  The marriage bed must not be abused.
• f 1.1254

  Gemin. lib. 5. cap. 60.
• * 1.1255

  Tobit 8. 4, 7, 8.
• * 1.1256

  Ezek. 8. 6. and 22. 10. Levit. 18. 19.
• g 1.1257

  See Mr. Perk. in his Aurea 〈◊〉〈◊〉.
• h 1.1258

  Munst.
• * 1.1259

  A pattern for great men.
• * 1.1260

  Gemin. lib. 5. cap. 96.
• * 1.1261

  The Rhi∣noceros.
• l 1.1262

  Purch. 5 book of Asia.
• k 1.1263

  Topsell.
• l 1.1264

  Purch. ibid. ex 〈◊〉〈◊〉.
• * 1.1265

  The Uni∣corn.
• * 1.1266

  Deut. 33. 17. Isai. 34. 7. Job 39. 9. Psalm. 92. 10.
• * 1.1267

  A description of the Unicorns horn.
• * 1.1268

  How hunters take them.
• * 1.1269

  The Lion.
• * 1.1270

  A storie of a Lion.
• * 1.1271

  Another storie of a Lion.
• * 1.1272

  Aeli•…•…. 〈◊〉〈◊〉. •…•…ist. lib. 1▪
• † 1.1273

  Munst.
• * 1.1274

  He is truely va∣liant that can overcome him∣self.
• * 1.1275

  Forti•…•…r est. qui se, quam qui fortiffu•…•… vincit 〈◊〉〈◊〉.
• * 1.1276

  The Tiger.
• * 1.1277

  And note tha•…•… his Mustachios are holden for mortall poisen; causing men to die mad if they be given in meat▪ Purch.
• m 1.1278

  Plin. lib. 8. cap. 18.
• n 1.1279

  Munster, Topsell.
• o 1.1280

  Topsell.
• * 1.1281

  The Pan∣ther.
• p 1.1282

  Plin. lib. 8. cap. 17.
• * 1.1283

  How the Leopard is begotten.
• * 1.1284

  An embleme from the Pan∣ther, concerning fair tongues and false hearts.
• q 1.1285

  Topsell.
• * 1.1286

  The Ca∣mel.
• r 1.1287

  Purch.
• s 1.1288

  Plin. lib. 8. cap. 18.
• t 1.1289

  Plin. ibid.
• * 1.1290

  An embleme from the Camel, concerning those who preferre earth before heaven.
• * 1.1291

  Matth. 19. 24.
• * 1.1292

  The Horse and Camel great ene∣mies.▪
• * 1.1293

  Stuffes made of Camels hair.
• * 1.1294

  A lesson of pati∣ence and humi∣litie taught by the Camel.
• * 1.1295

  The Dro∣medarie.
• * 1.1296

  The Came∣leopard.
• u 1.1297

  Lib. 8. cap. 30.
• * 1.1298

  The Hyaena
• x 1.1299

  Topsell.
• y 1.1300

  Idem, Pag. 439.
• * 1.1301

  The Cor∣cuta.
• * 1.1302

  The Man∣tichora.
• a 1.1303

  Purch. lib. of Africa, cap. 1.
• * 1.1304

  Zebra.
• * 1.1305

  Muflo.
• b 1.1306

  Munst. Cos. Epit.
• * 1.1307

  The Ovas∣som.
• * 1.1308

  Virginia Dogs, Wolves, Foxes, &c.
• * 1.1309

  The Wolf.
• c 1.1310

  Ge•…•…in. lib. 5. 6. 39
• d 1.1311

  Ibid.
• * 1.1312

  Or elsé come with the green leaves and small boughs of Osrers, &c.
• * 1.1313

  Plin. lib. 8. cap. 22.
• * 1.1314

  Ola. Mag. lib. 18.
• e 1.1315

  Tops.
• f 1.1316

  Ibid.
• * 1.1317

  Romulus & Remus not nursed by a Wolf.
• * 1.1318

  The Fox.
• * 1.1319

  The subtilties of the Fox.
• * 1.1320

  How the Fox catcheth fleas.
• d 1.1321

  Topsell.
• † 1.1322

  Ge•…•…in. lib. •…•…. cap. 39.
• * 1.1323

  A cunning trick of a tame Fox.
• * 1.1324

  An embleme from the Fox and her young, con∣cerning false friends.
• e 1.1325

  〈◊〉〈◊〉.
• * 1.1326

  The Lynx.
• f 1.1327

  Tops. ex Bello•…•….
• g 1.1328

  Idem ibid.
• * 1.1329

  An embleme of envie.
• h 1.1330

  Lib. 37. cap. 3.
• i 1.1331

  Lib. 5. cap. 71.
• * 1.1332

  The Bea∣ver.
• * 1.1333

  The Otter.
• k 1.1334

  Lib. 18.
• * 1.1335

  A medicine for the megrim, and palsie.
• * 1.1336

  The Squir∣rell.
• * 1.1337

  Olaus Mag. ibid.
• l 1.1338

  Plin. lib. 8. cap. 38.
• m 1.1339

  Tops. pag. 658.
• * 1.1340

  An embleme from the hunted Squirrell, con∣cerning the small securitie in things on earth.
• * 1.1341

  A strange beast called a Su.
• * 1.1342

  The Hedge-hog
• n 1.1343

  Tops. pag. 279.
• * 1.1344

  An embleme from the Serpent and Hedge hog, concerning mean estates.
• * 1.1345

  The Hedge-hog changeth his nest. The embleme de∣tecteth Time∣servers, and un∣constant Pro∣fessours.
• * 1.1346

  The Por∣cupine, or Mountain Hedge-hog.
• * 1.1347

  The Ar∣madill.
• * 1.1348

  The Albo∣rach.
• * 1.1349

  The Hare.
• o 1.1350

  Lib. 8. cap. 55.
• p 1.1351

  North. hist. lib. 1•…•…▪
• q 1.1352

  Willet on L•…•…∣vit.
• * 1.1353

  An embleme from the Hare, concerning the wayes to heaven and hell.
• * 1.1354

  Another.
• r 1.1355

  Idem ibid.
• * 1.1356

  How to use our hearing and see∣ing.
• * 1.1357

  The Conie
• s 1.1358

  Topsell.
• * 1.1359

  Markhams Meth.
• t 1.1360

  Haven of health, pag. 119.
• u 1.1361

  Mark. ibid.
• * 1.1362

  The Ferret
• * 1.1363

  An embleme from the Ferret, concerning cove∣tous rich men.
• * 1.1364

  A storie of an usurer.
• * 1.1365

  The Poul∣cat.
• * 1.1366

  The Wea∣sel.
• * 1.1367

  Lib. 8. cap. 21.
• * 1.1368

  An embleme from the Weasel, concerning the use of an enemie.
• * 1.1369

  The Mole.
• † 1.1370

  〈◊〉〈◊〉▪ 〈◊〉〈◊〉. 11. c. 37.
• o 1.1371

  Topsel.
• p 1.1372

  Gem•…•…. ex Arist.
• q 1.1373

  Idem lib. 5. c. 29. and Dr. Will. on Levit. cap. 1•…•…. An embleme from the Mole. A sinner, though blinde in life, sees in death.
• † 1.1374

  Ibid. cap. 29.
• * 1.1375

  The Ermin
• † 1.1376

  Meaning the Martins.
• * 1.1377

  The Sivet∣cat.
• * 1.1378

  The Musk-cat.
• * 1.1379

  The Cat.
• * 1.1380

  Why the male Cat eateth his young.
• * 1.1381

  Wherein Cats be dangerous.
• * 1.1382

  A storie shewing the danger of making Cats too familiar.
• * 1.1383

  Lib. 18. •…•…
• * 1.1384

  The Mouse.
• q 1.1385

  Gemin. lib. 5. cap. 6.
• r 1.1386

  Var. hist. lib. 1.
• * 1.1387

  A storie of a Bi∣shop eaten up with Mice.
• * 1.1388

  An embleme from the Mouse, concerning those who destroy themselves to serve their bel∣lies.
• * 1.1389

  The Shrew∣mouse.
• * 1.1390

  The Dor∣mouse.
• † 1.1391

  Epiphan.
• * 1.1392

  The Al∣pine Mouse.
• * 1.1393

  Munst. Co•…•…m.
• * 1.1394

  The Rat.
• † 1.1395

  Topsel.
• * 1.1396

  Dogs.
• * 1.1397

  An embleme from Dogs, being a caveat against too great haste in any action.
• * 1.1398

  The Grey∣hound.
• * 1.1399

  The Hound.
• * 1.1400

  The Spa∣niel.
• * 1.1401

  The M•…•…∣stive.
• a 1.1402

  Bark. in his Summ. •…•…onum. A story of a lo∣ving Dog.
• * 1.1403

  Another storie.
• * 1.1404

  Another storie.
• * 1.1405

  Apes.
• † 1.1406

  Breeding in islands on the further side of Ganges, and in the Eastern mountains of India.
• * 1.1407

  Aenigma in the Theban language signifieth an in∣rode or warlike incursion; where∣fore the people complained in this sort: This Gre•…•…ian Sphinx robbeth us in set∣ting upon us with an •…•…nigma, but no man knoweth after what manner she maketh this •…•…nig∣ma. Tops. history of beasts, pag. 18.
• * 1.1408

  Alexander decei∣ved by Apes.
• * 1.1409

  How to 〈◊〉〈◊〉▪ wilde Apes.
• * 1.1410

  Plin. lib. •…•…. cap. 54.
• * 1.1411

  An embleme from the Ape and her 〈◊〉〈◊〉.
• * 1.1412

  〈◊〉〈◊〉▪ 〈◊〉〈◊〉 〈4 lines〉〈4 lines〉. lib 5▪ cap. 10.
• * 1.1413

  Against the fond∣nesse of parents.
• * 1.1414

  The follie of a covetous man.
• * 1.1415

  In them who are blessed, the dew of heaven is be∣fore the fatnesse of the earth.
• * 1.1416

  The Bear.
• † 1.1417

  Lib. •…•…. 〈◊〉〈◊〉. 3•…•….
• * 1.1418

  A •…•…orie of a man saved by a Bear.
• * 1.1419

  N•…•…rth. 〈◊〉〈◊〉. lib. 1•…•….
• * 1.1420

  An embleme con∣cerning the end of sins sweetnesse.
• * 1.1421

  Gemin. lib. 5. c. 35.
• † 1.1422

  Jer. 23. 29.
• * 1.1423

  Psal. 50. 17.
• † 1.1424

  Rom. 2. 16.
• * 1.1425

  The Bugill.
• * 1.1426

  Wilde Bulls.
• * 1.1427

  〈◊〉〈◊〉 hurt them∣selves because they cannot hurt others.
• * 1.1428

  The Elk.
• * 1.1429

  The Buffe.
• * 1.1430

  〈◊〉〈◊〉.
• * 1.1431

  Of Deere.
• * 1.1432

  Gemi•…•…. lib. 5▪ c. 42.
• * 1.1433

  Lib. 8. cap. 32.
• * 1.1434

  An embleme from the Hart; shewing that children should be taught betimes▪
• * 1.1435

  Another.
• * 1.1436

  Our eyes are opened in af∣fliction.
• * 1.1437

  Another em∣bleme concern∣ing those who sorrow to part with earth, al∣though they may gain heaven.
• † 1.1438

  Gemin. lib. 5. Another em∣bleme.
• * 1.1439

  We should weep for sinne, by the example of the Hart.
• * 1.1440

  Tragela∣phus.
• * 1.1441

  The Ran∣gifer.
• * 1.1442

  The Goat.
• * 1.1443

  The Bad∣ger.
• * 1.1444

  Sheep.
• * 1.1445

  An embleme from the Lambes, concerning those who often perish by following the steps of the great∣est multitude.
• * 1.1446

  The Horse
• * 1.1447

  Pli•…•…. lib. •…•…. cap. 4•…•….
• * 1.1448

  The marks of a good Horse.
• * 1.1449

  How to know the age of an Horse.
• * 1.1450

  The Ierf.
• * 1.1451

  A fit embleme against g•…•…uttonie and drunkennesse
• * 1.1452

  By Sir Richard Bark. in his Su•…•…▪ 〈◊〉〈◊〉.
• * 1.1453

  Another em∣bleme, concern∣ing those who are suddenly ta∣ken away in the very act of their sinnes.
• * 1.1454

  The Gor∣gon.
• * 1.1455

  The Basi∣lisk.
• n 1.1456

  Tops. Hist. of serpents, pag. 125
• * 1.1457

  Idem ibid▪
• * 1.1458

  A note concern∣ing nocuous creatures.
• * 1.1459

  The Boas.
• * 1.1460

  The Dra∣gon.
• † 1.1461

  Munst. Epit. cos.
• * 1.1462

  Munst.
• * 1.1463

  The Dip∣sas.
• * 1.1464

  Hypnale.
• * 1.1465

  Prester.
• * 1.1466

  Haemor∣rhois.
• * 1.1467

  The Dart.
• * 1.1468

  The Am∣phisbena.
• * 1.1469

  P•…•…rch. An embleme concerning go∣vernment.
• * 1.1470

  Cerastes.
• † 1.1471

  P•…•…rch.
• * 1.1472

  The Viper.
• * 1.1473

  Pli•…•…. lib. 1•…•…. cap. 62.
• * 1.1474

  † Hist. 〈◊〉〈◊〉. lib. 5. cap. •…•…lt.
• * 1.1475

  The Slow∣worm.
• * 1.1476

  The Adder
• * 1.1477

  An Embleme▪ from t•…•…e Adder▪ casting h•…•…s skin, concer•…•…ing the 〈◊〉〈◊〉 of absti∣nence and •…•…ast∣ing, if it be rightly used.
• * 1.1478

  African Snakes and Ad∣ders.
• * 1.1479

  A great serpent.
• * 1.1480

  •…•…ib. 6 cap. 3.
• * 1.1481

  Dragons in Congo.
• * 1.1482

  Purch.
• * 1.1483

  The Scor∣pion.
• * 1.1484

  The Asp.
• * 1.1485

  Plin. lib. 8. cap. 23.
• * 1.1486

  Topsell.
• † 1.1487

  See the authour of 〈◊◊〉〈◊◊〉. Sum∣marie.
• * 1.1488

  The Cha∣meleon.
• * 1.1489

  Why the Chame∣leon changeth colour.
• * 1.1490

  An embleme against flattery.
• * 1.1491

  The Liz∣zard.
• * 1.1492

  The Sala∣mander.
• * 1.1493

  The conclusion of the first Section.
• * 1.1494

  Gen. 2. 19.
• * 1.1495

  Hug. in didase. lib. 1.
• * 1.1496

  The spirits, heart, liver, brain, arteries, veins, and nerves.
• * 1.1497

  The veins and the arteries go together.
• * 1.1498

  Passions have their seat in the heart.
• * 1.1499

  The humours stirre up the pas∣sions.
• * 1.1500

  The heart liveth first and dieth last
• * 1.1501

  The head.
• * 1.1502

  The eyes.
• * 1.1503

  The eares.
• * 1.1504

  The tongue.
• * 1.1505

  The lungs.
• * 1.1506

  The nose.
• * 1.1507

  The hand.
• * 1.1508

  The feet.
• * 1.1509

  The soul.
• * 1.1510

  How man was made according to Gods image.
• * 1.1511

  Woman made ac∣cording to the image of God, as well as man.
• * 1.1512

  1. Cor. 11. 7.
• * 1.1513

  How woman is the glorie of the man.
• * 1.1514

  Quarl. upon Est∣her, Med. 3.
• * 1.1515

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 1. 〈◊〉〈◊〉. 1. cap. 3▪ 〈◊〉〈◊〉
• * 1.1516

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.1517

  Ide•…•… ibid.
• * 1.1518

  Gen. 3. •…•…▪
• * 1.1519

  Gen. 1. 31.
• † 1.1520

  See Rom. 8. 19, 20, 21, 22, 23.