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.

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, * 1.1 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 1.2 Bellarmine is perswaded, all those mountains onely were overflown where the wicked dwelt. p 1.3 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 1.4 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 1.5 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 1.6 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.

Notes

• * 1.1

  Gen. 8. 2.
• o 1.2

  Dr. Will. ex Bel. de gra. pri. hom.
• p 1.3

  Antiq. lib. 1. cap. 4.
• q 1.4

  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 1.5

  Distinguit, a word of the pre∣sent tense, noting the present per∣formance of that which it was made for.
• s 1.6

  As Val. Schindi. & Fagius upon Gen. chap. 1. out of Aben Ezra.