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A05102	The third volume of the French academie contayning a notable description of the whole world, and of all the principall parts and contents thereof: as namely, of angels both good and euill: of the celestiall spheres, their order and number: of the fixed stars and planets; their light, motion, and influence: of the fower elements, and all things in them, or of them consisting: and first of firie, airie, and watrie meteors or impressions of comets, thunders, lightnings, raines, snow, haile, rainebowes, windes, dewes, frosts, earthquakes, &c. ingendered aboue, in, and vnder the middle or cloudie region of the aire. And likewise of fowles, fishes, beasts, serpents, trees with their fruits and gum; shrubs, herbes, spices, drugs, minerals, precious stones, and other particulars most worthie of all men to be knowen and considered. Written in French by that famous and learned gentleman Peter de la Primaudaye Esquier, Lord of the same place, and of Barree: and Englished by R. Dolman.; Academie françoise. Part 3. English	La Primaudaye, Pierre de, b. ca. 1545.; Dolman, R. (Richard)	1601 (1601)	STC 15240; ESTC S108305	398,876	456

because they still labour but when they haue accomplished and performed their worke and deliuered such fauour to terrestriall things as they were charged with And for the soule whereof Plotin makes mention one may likewise affirme that it shall not cease to giue life to the Vniuers when it shall cease to mooue For as we haue alreadie heard we maintaine not the annihilating of the elements of the world or the parts thereof but rather the resting after the motion in such sort as all nature must be in the ende after sundrie reuolutions reduced to the rest of the Sabbaoth vnknowne to many learned men Let all those then who trouble themselues without meane or measure to search out the end of the worldly frame or contend about the originall thereof here fixe their foote least running without ceasing in their fantasies after this perpetuall moouing they neuer rest and least by no light they can behold their repose being alwaies troubled with a continuall course Now then ASER I leaue to you to prosecute the confutation of diuers other arguments vpon this matter of the Creation Machinations Of many other deuises which they inuent who pretend to ouerthrow the doctrine of the Creation of the world performed by the Creator thereof Chapter 5. ASER. BEsides that which we haue hitherto heard concerning the reasons and arguments whereupon many depend who denie that the world had a beginning I finde that such are willingly induced to thinke Reasons against the doctrine of the creation of the world that by reason of this new creation or generation of the Vniuers there might seeme to arise some new deuise in the Creator because of the newnes of the worke by consequence an alteration of his mind or will which cannot happen to the most perfect and immutable neither within himselfe for nothing can mooue it selfe nor outwardly without himselfe for then that should consist and encrease which was without him by the empairing and wearing away of the most infinite These are the termes which Aristotle Auerrois Moses of Egypt and their disciples vse alleaging many other considerations which Cicero in the person of the Epicure enueighing against Plato in his fluent and eloquent speech hath collected in the discourse of an oration Cic. 1. of the nature of the Gods With what eies saith he coulde your Plato behold the arte and composition of so great a worke by the which he saith the world was builded and composed by God What inuentions of buildings What iron workes what lifting leauers what engins what ministers had he in so great a businesse How is it that the aire fire earth and water coulde obey to the worke-master whence issued the fiue formes whereof all the rest are formed falling out fitly to compose the soule and produce the sense And a little after he proceedeth I woulde faine aske these fellowes why vpon a sodaine these builders of the world started vp who had beene a sleepe by the space of innumerable ages For though there was then no world yet were there certaine ages although they were not such as are made of a number of daies and nights by course of yeeres for I confesse that those could not come to passe without the turning of the world but there was of infinite time a kinde of eternitie which no terme nor circuit of time did measure Neuerthelesse none can diuine of what space it hath beene because it falleth not into humane sense that there could be any time then when time was not Then in such an vnlimited space why should the prouidence be idle why should he flie labour and what cause was there why God like the Sheriffe of a citie should desire to adorne the world with signes and lights If it were to them that God might the better dwell at his ease he had then an infinite time before dwelt in darknesse as if in an hole or by-corner But if we thinke that he hath thus beautified heauen and earth because he delighted in the diuersitie thereof what may this pleasure of God be whereof he was so long time before depriued May it be for loue towards man as you might inferre that God made all these things But hath this loue beene for wisemen or for fooles if for the wise then to small purpose God wot hath this so exceeding great compiling of things beene made If for the foolish first there was no occasion why God shoulde seeke to deserue any thing of the euill then what hath he gotten when euery one being a flatte foole is most miserable in that he is not wise For what can we name that 's woorse then follie hitherto Cicero Alcinois speaking like him doth farther adde That sith there is nothing beside the world which may do it violence it can suffer neither maladie nor consumption nor any dissolution at all Forasmuch then as it must perpetually endure it followeth also that it hath beene without beginning Auicen according with him saith He which negotiateth by the power of another may instantly produce that which before he coulde not for hee must attend the pleasure of such as worke with him but the first that worketh by his proper power needes not attend but worke continually Behold then how the seruants of the world contend for the dignitie of their prince endeuouring to make him eternall as if volūtarily subiecting themselues to a continuall reuolution they woulde defeat themselues for euer attaining to any rest wherein consisteth true felicitie But we must fight for the soueraigne Creator which is our peace and true Sabbaoth defending like good and valiant warriors his eternall rest whereto all reuolution of the world doth referre it selfe and presently it will appeere hee himselfe aiding vs how weake those engins are which our aduersaries haue planted against his worke and against the wall of truth Answere to the arguments of the Philosophers First we will consent to Aristotle and to the defenders of his doctrine that there came to God by the framing of the vniuers a new imagination but full of reason and without any alteration in his nature or will and moreouer the same new-minde was properly reall and all one with his eternall will towards the generation of the world to performance whereof he also proceeded according to his good pleasure But I woonder at so many instances as they intend to found vpon this new-thought seeing we behold how assidually many new things are produced wherof returneth a new-thought either towards God framing or gouerning or at least as they say so as may be towards their wished and desired end I demand then why should the new-thought of creating the world make more against the maiestie of God and not the inuention of the new partes thereof euery moment arising Algazel Sarasyn holds it not vnmeete that the most perfect agent hauing all conditions thereto cōcording deferred neuerthelesse to produce his worke in effect so long as he pleased and that then he performed

that wee shall heere discourse vpon and that the most subtile amongst men can describe is a very small thing in respect of the greatnes and excellencie which their creator hath engraued in them But yet by this which is proposed vnto vs wee may easily consider into what an admiration men should be rauished if it might be permitted them to behold view and contemplate fully and in perfection all the stately works of the heauens and of all the lights in them contained and to vnderstand their natures effects and properties and all the beautie and goodly order which therein is and the great vtilitie which thereby redoundeth to men and to all creatures For all therein is disposed by an excellent order like an host and armie whereof God is the leader and gouernour Deut. 17. Psal 24. Isay 60. And therefore this whole ornament of the heauen and of these faire lights is called in the scripture the host armie and soldiers of heauen and God who is the Lord prince and the great and soueraigne captaine is likewise named the Lord of hosts Moreouer as we haue noted that in the succession of day and night the prouidence of God doth publikely declare it selfe so haue we excellent testimonies in the diuersitie of the monthes Diuersitie o● the seasons in the ●eere to testifie the prouidence of God and of the seasons which are throughout the yeere For some are cold others excessiue hot some drie and some wet some temperate and other some vntemperate For according as the sunne doth approch neere or recule from vs or as it is higher or lower according as our sight considereth it and the situation of the places and countries which wee inhabite doth present it vnto vs and that his heate remaineth more or lesse vpon the earth by meanes of his proper and particular course so haue we the daies longer or shorter and the nights likewise and more or lesse hot cold drie and wet weather and more temperatenes and vntemperatenes So that it may seeme that the yeere is distinguished by diuers ages like to the life of man And therefore many say that the spring-time is as the infancie and childhood of the yeere the sommer like the youth and virilitie thereof autumne like the ripe age inclining to oldnes and winter like the decrepite and last age wherein it seemeth that all is mortified and become dead then we behold the spring-time againe returne like a new creation and reparation of the world and consequently al the rest of the seasons not failing of the time ordained to them For as the sunne neuer faileth to bring the day in due time so likewise doth it not faile to distinguish alwaies vnto vs the diuers seasons in euery yeere in such sort as it hath done from the beginning Power of the moone vpon all creatures The moone also hath her proper effects in all these things and is very powerfull as well among liuing creatures as among the fruits of the earth through the changes which are in her For it is seene by experience that according as she encreaseth or decreaseth so doe the humours in all creatures augment and diminish and are tender or firme and change diuersly Moreouer as this planet altereth hir course so doth the weather change in disposition turning sometimes into raine sometimes being faire and sometimes tempestuous But aboue all the power which God hath placed in hir manifesteth it selfe most euidently in the waters of the sea especially in the flowings and ebbings thereof And although that amongst so many effects produced by these two goodly lights Testimonie of the prouidence of God in the harmonie of the seasons of the yeere there are great contrarieties and maruellous differences yet God by his prouidence can reduce them to singular agreement and make them all returne to one bound and point For the excesse of the one is the temperature of the other For as one season is apt to sowe and plant in so is another fit to make the fruits grow and ripen in and another is proper to gather them in and prepare them to serue our vses And as the cold and drought doe much hinder corruptions and infections which might arise through excessiue heate and wetnes so doth heate and moisture temperate the great cold and drinesse and conserue and repaire that which they would destroy so that by the one of these qualities the defect of the other is supplied and the excesse of the one is the temperature of the other as we haue heard that there commeth to passe by the succession of day and night which causeth that many commodities do flow to men and animals By how much the more we consider of these things by so much the more shall we finde occasion to woonder at the works and prouidence of God For whereas the propertie of one contrarie is to destroy another he hath so well tempered and reconciled them that he causeth the one to be preserued by the other yea that the one cannot subsist without the aide of his companion Which taketh place not onely in these things which we haue here alreadie mentioned but likewise in all creatures which are in the vniuersall world For it is all composed of contrarie natures And yet God their father maketh them to fit so well togither that he reduceth all discord into concord and all enimitie into amitie as the example is notable in mans bodie being compounded of elements and qualities cleane contrarie one to another and yet conioined by such a vnitie that the composition and preseruation is most firme and assured so long time as it pleaseth God to maintaine his worke But this matter will be more cleerely expounded when we shall discourse of the elementarie world Yet before we leaue the woorthie subiect which hath been giuen vs to discourse vpon the celestiall fires it will not be a little fruitfull if we consider of the image of God and of his eternall light which is proposed to vs in the sunne and how the felicitie of mans life is represented by changing of the light into darknes Which ARAM I desire that we may heare of you Of the image of God and of his light which is proposed to vs in the sunne with the felicitie of mans life in the changing of light and of darknes Chapter 35. ARAM. THose matters which hitherto haue been by vs deliuered concerning the celestiall bodies although they be very briefly touched of vs yet may they serue for a very good foundation to giue vs some entrance into a more loftie and more excellent Astrologie wherein we haue the word of God for our guide For it is easie for vs alreadie to vnderstand if wee bee well instructed concerning the vnitie of God in trinitie of persons and if we haue in memorie the discourse which we haue helde concerning the creation of heauen and of the celestial bodies what goodly images of this diuine essence we haue pourtraied in them

chap. 15 Page 74 Of diuels and euill spirits chap. 16 The third daies worke Page 80 OF the celestiall or sphericall world chap. 17 Page 86 Of the forme and figure of heauen and of the motion thereof as well generall as particular chap. 18 Page 91 Of the circles ingenerall and particularly of the Equinoctiall and Zodiake and of their signes chap. 19 Page 95 Of the two great circles named Colures and of the fower lesse circles and parallels and of the fiue Zones of the world and immooueable circles chap. 20 Page 101 Of the hower-circles and what is done by them in sunne-dials and of the circles which diuide the 12. houses of heauen chap. 21 Page 106 Of the ascensions and descensions of the stars and of the signes and other arkes of the Zodiake and of the orientall and occidentall latitude of the sun or degrees of the zodiacke chap. 22 Page 109 Of the naturall and artificiall daies and of the nights of their diuersitie and cause chap. 23 Page 112 Of equall and vnequall temporall and artificiall howers of the heights of the sunne aboue the Horizon and of his right and reuerse shadowes chap. 24 The fourth daies worke Page 117 OF the substance and nature of heauen and of the celestiall bodies of their continuance change cha 25 Page 121 Of motions ingenerall of their first cause and of their vnion in all nature chap. 26 Page 125 Of the life reason and vnderstanding of the celestiall bodies and of the excellent politicall and militarie order which is amongst them chap. 27 Page 130 Of the influence and effects of the planets and starres in things here below either to good or euill chap. 28 Page 135 Of the truth which is found in prognostications of Astrologers and how the starres are appointed by God for signes and that from their influences no euill proceedeth chap. 29 Page 140 Of the planet Saturne and how it is not euill nor anie other starre chap. 30 Page 144 Of the planets ingenerall and how they worke in man not in constraining but disposing chap. 31 Page 148 Of the true Astronomie which the heauens doe teach vs and especially the sunne in his admirable effects chap. 32 The fift daies worke Page 152 OF the rising and setting of the sunne and of the prouidence of God which shineth in the commodities of daie and night chap. 33 Page 157 Of the second course and motion of the sunne and moone for the distinction of yeeres moneths and seasons and of the prouidence of God in these things chap. 34 Page 161 Of the image of God and of his light which is proposed vnto vs in the sunne with the felicitie of mans life in changing of light and darkenes chap. 35 Page 166 Of the eclipses of the sunne and moone and of the image which we haue therein of the constancie which is in God and of the inconstancie of men and of humane things chap. 36 Page 171 Of the beginning of naturall and corruptible things chap. 37 Page 176 Of the elements and of things to be considered in them in that they are distinguished by the number of fower chap. 38 Page 180 Of the opinion of those who admit but three elements not acknowledging the elementarie fire chap. 39 Page 185 Of the perfect compositions which are in the nature of all things by which the fower elements may be considered chap 40 The sixt daies worke Page 189 OF the agreement betwixt the elements and planets chapter 41 Page 195 Of the fire and of the aire and of the things engendred in them and of their motions and of the windes cha 42 Page 199 Of thunder and lightning chap. 43 Page 203 Of the true Meteors of Christians and of the supernaturall causes of thunder and lightning chap. 44 Page 208 Of snowes mists frosts frosts yce and haile chap. 45 Page 212 Of comets chap. 46 Page 216 Of cloudes and vapours chap. 47 Page 221 Of the waters sustayned and hanged in the aire and of the rainebow chap. 48 The seuenth daies worke Page 226 OF dewes and raine chap. 49 Page 230 Of the fertilitie caused by dewes and raine and of the prouidence of God therein chap. 50 Page 234 Of the windes and of their kindes and names and of the testimonies which we haue in them of the power and maiestie of God chapter 51 Page 239 Of the fowles of the aire and namely of the Manucodiata of the Eagle of the Phenix and of other wilde fowle chap. 52 Page 243 Of singing birdes and chiefly of the Nightingale and of sundrie others and of their wit and industrie chap. 53 Page 247 Of the Estridge of the Peacocke of the Cocke and of other fowles chap. 54 Page 251 Of the earth and of the situation immobilitie figure and qualitie thereof chap. 55 Page 255 Of earth-quakes chap. 56 The eight daies worke Page 261 OF the sea and of the waters and of the diuision and distribution of them throughout the earth chap. 57 Page 265 Of the flowing and ebbing of the sea and of the power that the moone hath ouer it and ouer all other inferior bodies chap. 58 Page 269 Of salt fresh and warme waters and of other diuersities in them chapter 59 Page 274 Of the commodities which men reape of the waters by Nauigation and of the directions which sea-men doe receiue from heauen and from the starres vpon the sea chap. 60 Page 278 Of the diuision of lands and countries amongst men by the waters and of the limits which are appointed them for the bounds of their habitation chap. 61 Page 283 Of the commodities which are incident to men and to all creatures by the course of the waters thorough the earth chap. 62 Page 287 Of diuers kindes of fishes namely of the whale of the dolphin of the sea-calfe and others chap. 63 Page 291 Of the image that we haue of the state of this world and of men in the sea and in the fishes thereof chap. 64 The ninth daies worke Page 295 OF fruits and of the fertilitie of the earth and the causes thereof and of herbes trees and plants chap. 65 Page 299 Of the vertue that herbes and other fruits of the earth haue in phisick and in food and of the true vse of them chap. 66 Page 304 Of the diuersitie of plants and of their difference and naturall growth and of their parts of the most excellent amongst them chapter 67 Page 308 Of trees and especiallie of the pine the fir-tree the cypress tree and the cedar chap. 68 Page 313 Of trees bearing cinnamom cassia franckincense mirrh and cloues chap. 69 Page 318 Of trees and plants that beare nutmegs ginger and pepper chapter 70 Page 321 Of the date-tree of the Baratha or tree of India of the Gehuph and of brasill chap. 71 Page 326 Of the citron-tree limon-tree orange-tree oliue-tree and pomegranate-tree chap. 72 The tenth daies worke Page 331 OF mallowes wilde-mallowes purple-violets betonie ceterach and Saint Iohns-wort

know them not certainly men doe them much iniurie to thinke that they are ignorant in their motions which many Astronomers know If they know them all being infinite how is it that by a finite vnderstanding which is in all creatures they may comprehend things that are infinite Reason taken from generation Againe sith that generation is bounded and limited by the vndiuidable and the last generation of any creature whatsoeuer by the last creature what generation shall we say to be limited to the first If they say there is no former how is it then that there can be a latter I woonder also at those ancient Sages of the world and the moderne likewise which follow them when they declare all things to be mooued and ordained in God as in the last wished and desired end and yet doubt to confesse that he is the ordainer considering also that they call him the first moouer But if he hath ordained all things Another of the moderation and gouernment of things it followeth likewise that he must know them For concerning that which some inferre that God hath onely disposed the vppermost and highest things and that the second causes engender the lowest I demaund of them how it is that those here belowe are correspondent to those which are most high considering there are diuers ordainers Doth not Aristotle say That there is but one onely prince for feare least things should be euilly disposed and gouerned Againe if all things depend of a desired and finishing cause so that in fauour thereof they become great how is it that they haue a being of themselues seeing they seeke to be perfect in another Why haue those any need of a preseruer which haue no need of a creator Indeed the son is preserued without the father but without him he is not engendred For what occasion then doe these philosophers giue a keeper to the members of the Vniuers and do take cleane away from it anie parents What lies doe they bring vnto vs that accuse others to be sellers of lies For in one place they misconster and denie that which in another place the truth constraineth them to confesse Auerrois in many places of his writings How the Philosophers contrarie themselues denieth that God created the world and yet interpreting the treatise of heauen he calleth him Creator So likewise Aristotle proceeding by sensible things mocketh at Plato that at euery word confesseth the world to be created and in the booke which he entituleth Of the World hee auoucheth God to bee Creator of the Vniuers And in his Metaphysicks he teacheth that hee is Prince of the world And how is it that the Prince is entred into an house which he neither hath builded nor obtained by right of inheritance nor bought with any summe of money This is as he affirmeth that the supreme thought vnderstandeth not the particular matters for feare least he should ouer-labour or else weare himselfe And yet in the treatise of good and bad fortune he often repeateth that he hath excellent good fortune that is guided by God But how doth he guide and direct that which he vnderstandeth not And how doth he render condigne recompense and reward for things well or ill done as it is saide in the same Treatise if hee doth not consider and examine the workes of euery one Againe we read in the Meteors that God hath placed the pure fire vnder the globe of the Moone and yet how hath he disposed and ordained that which he neither made nor hath knowledge of Surely it woulde be a tedious matter to bring out all the contrarieties and repugnances of the writings of Philosophers which do plainly confound themselues But out of much I haue selected this little to the end that those who boast rather of the name of Peripateticks or Auerroists then of good Theologians and Christians may behold that all their teachings are not solid nor firme Let vs insert among our reasons which confound their doctrine the iudgement of Saint Augustine of Macrobius and of many other learned men who hold that the eternitie of the world cannot subsist and haue place with so small memorie of things done as we haue in our histories as well holy as prophane neither yet with the inuention of arts and many other things celebrated by Eusebius Pamphilus Clemens Alexandrinus Berosus the Chaldee Aristotle Auerrois Theophrastus Epigenes Critodemus Philostophanes Egesius Archimachus Damasthenes Aulus Gellius and a great number of others of diuers languages and most plentifully by Pliny in his booke of the naturall historie where he confesseth to haue collected part of his writings out of the said authors The eternitie of the world cannot agree with histories inuention of things with whom also in that which they testifie of the inuention of things the holy letters are of great authoritie in that they do agree with them herein in many points For although there be some difference concerning the names of those which haue inuented them as the forenamed authors do not alwaies agree among themselues yet the inuention found in time is wholy confirmed by the same reason and all that which disagreeth is come either by reason of the languages not being alike or bicause that Historiographers cheefely the Greekes haue attributed that to their nation which properly appertained not to them Now if the world had beene from the beginning yea euen before the beginning as many would haue it why then in the successiue course of innumerable ages was not that policie and kinde of liuing inuented which we vse at this present Why not the vse of letters by which onely memorie is made eternall Why not the experience of many things For none of all this is found to be but within and since fiue thousand fiue hundred yeeres so long as the Scripture teacheth vs that the world hath beene created being from the creation thereof to the natiuitie of Iesus Christ according to the common computation three thousand nine hundred sixtie seuen yeeres what did the inhabitants of the world before this time so briefe and short being compared with eternitie to which the histories do refer the inuentors vse of all things Liued men then without policie and without lawes without bread without wine without tillage of the earth were they without the exercise of merchandise without the studie of good letters of discipline of warfare of nauigation of building of weauing of sowing of dressing wooll all which things haue their inuention famous but within a few yeeres and in diuers seasons wherewith liued they before where dwelt they how were they clothed what did they being altogither ignorant of artes Certainely it is meere mockerie that those who teach that the world is eternall do themselues assigne the inuentors of lawes of arts and of mens liuing considering that both the one and the other coulde not consist both at one instant Behold companions that which seemed good to me to note

concerning the reasons making for the creation the historie whereof will put vs altogither out of doubt in that which toucheth the principall arguments of the Philosophers against it if wee doe amplie entreate of their errors when they maintaine that God worketh of necessitie and not of free and franke will which will serue vs to morrow for a subiect to begin the daies discourse The end of the first daies worke THE SECOND DAIES WORKE Concerning the errors of these Philosophers which say that God doth his outward worke of necessitie Chapter 9. ASER. I Thinke companions we were yesterday sufficiently entangled in the discourse of the creation of the world about that which concerneth the doubt that remaineth in many But ere we doe farther enter into the cabinets of God and nature it would not be vnfruitefull if wee yet haue an other pull with the Philosophers about this question Whether of necessity or of free choise and franke will God was prouoked to worke For they supposed that the condition of necessitie was fitter and more conuenient then was the matter of contingence and therefore they appropriate it to God Wherein they thinke verily to want no reasons for their purpose and that these make specially for them That God worketh by his proper substance If the worke of God be of necessitie or voluntarie and not by any borrowed vertue That the effectes of the world are of necessity because they seeme in no wise to proceed of a contingent cause that by the same reason is to be considered the inuariable and necessarie order of thinges to the end that the vniuers be not confounded or troubled Moreouer the Philosophers supposed that it was a very vnfit thing for the diuine vnderstanding to worke of necessity and the diuine will to worke freely considering that it is no lesse perfect then the diuine thought Now though that we concerning these considerations night take out of the quiuer of reasonable discourse arrowes enow against these Sages of the world yet for that this point doth particularly touch the diuinity it may suffice to say with Plato that one cannot picke out so great a mysterie by reasons but seeke to learne the same by oracles For it is sufficient to know that the great lawgiuer recordeth that God spake Genes 1. Psalm 33. and it was done and that with him agreeth the kingly prophet saying he commaunded and it was established to conclude that all the scriptures teache vs the same doctrine But here let vs declare that that which seemeth thus to disturbe the Philosophers is nothing at all For they presuppose a necessarie disposition to bee more perfect then the contingent cause which they haue left to prooue to those that should come afterwards Now I beseech you do we not more esteeme a Prince who directeth euerie thing according to his owne good pleasure then if vrged by nature or any other prouocation constrayning him he should set his hand to any busines Who will blame libertie which as the Prouerbe saith is hardly bought for gold That I say which they themselues thinke to haue beene graunted man for a most singular good What perfection what praise should be attributed to most loftie thoughts if they were euer forced to performe that which is good Liberty profitable for all things What dignitie might appertaine to a great king if he did all things necessitie constrayning him and nothing of a generous heart And seeing by common consent we acknowledge God to be the Prince of the world what glorie and honor should be giuen him for his gouernment for his wisedome for his iustice for his clemencie if of necessity and constraint he were drawne on to maintaine that which is in his tuition What grace what seruice and adoration should we owe him Why is it entred into nature to sacrifice as Aristotle saith Why are we obliged as Auerrois himselfe teacheth to magnifie God the creator in prayers and sacrifices If God doth all things of necessitie what profiteth all this For what cause is it conuenient for vs to pray Prayers are fit for men if God be not appeased by prayer To what ende hath all mankinde in euerie age in all places of euery nation beene addicted to adore a diuinity Surely we may thereof gather that prayers are fit for men and that it is naturally grafted in our minds that God is mooued by them So manie reasons then may well conclude that the author of Nature doth neuer negotiate of necessitie And for that that he worketh by a proper substance that is not of eternitie except in the spiritual worke from himselfe wherof we haue spoken in the 5. of our discourse But for the outward worke he proceeded thereto according to his owne will when it pleased him not constrayned by any causes for hee is the onely and principall cause of all things nor for hope to get any good for that he of himselfe is blessed not hauing neede of any other good God is not subiect to any order of nature Furthermore also the necessarie effects conclude not any necessitie in the prince or in the first cause considering that the second causes which Plato and the other Sages call his seruants doe worke by his commaundement in determined order so that the necessitie that therein is dependeth vpon his commaundement or vpon the order from which he absolueth them according to his owne good pleasure Dan. 3. And thereof came it that the fire burned not the children in the Chaldean furnace that the sunne stayed his course by the space of a day at Iosuahs commandement that it went backe ten lines or ten howres Ios 10. 2. Kings 20. in the time of Ezechias That it was eclipsed at full moone during the passion of Iesus Christ The Peripatetickes Atheists and Epicures will laugh at this and will say scoffingly which of the Philosophers recounteth these things These sellers of lyes which teach the lawes are madde saith Auerrois But herein sith question is made concerning diuine mysteries what haue wee to doe with such contemners of all pietie The sentence wherein we make stay hath beene celebrated by those which could iudge And men doe rather beleeue one that affirmeth then a thousand that denie for negation concludeth nothing And why should we care then though they denie altogither in words that which many witnesses yea and most wise do assure to haue prooued in effect The holy letters testifie it whereto we rather giue credit then to Aristotle and all his schollers And amongst a thousand most famous Philosophers and Christian Martyrs which consent to this doctrine of truth Areopagus of the Athenians is Saint Denis Areopagita so called of the Areopagus or streete of Mars which was a court and assembly among the Athenians first of nine persons elected by the chiefe Magistrates and afterward encreased to the number of fiftie of the most principall as well for learning holines of life and wisedome as also

subiect to change and the rest are immutable incorruptible persisting alwaies in their estate during the course of this world Stones mettals minerals and such like creatures are of the number of those that haue neither life nor any naturall moouing whatsoeuer but like the earth it selfe The water aire winde and fire are creatures which though they haue not life yet haue they moouing but they are subiect vnto corruption as are all other creatures composed of the elements whether they retaine life or not For by reason that they are compounded of matters and contrarie qualities they doe at length corrupt and are changed not in regarde of their first nature and substance which perisheth not Nothing perisheth in regard of the matter though it change formes but returneth alwaies into the same elements whereof euerie compound consisteth And though stones and mettals be exceeding hard yet are they not exempt from corruption but are consumed by vsage yea euen gold and siluer which are the most precious mettals and of so excellent temper that they resist fire But the celestiall bodies whereof we entreat now consist of such matter nature and substance that being in perpetuall motion they euer perseuere in their entire and first forme not being subiect to any change in their bodies nor any way consuming like to the other creatures winch are vnder them Of the matter or substance of heauen But what this matter or substance is hath beene much disputed on amongst the most learned For some Philosophers haue affirmed that the heauens starres and planets which we behold are compounded of the same elements whereof all other creatures are made but yet of the most pure parts and portions of them And render this reason viz. that they could not be visible if they were not created of visible matter For none can make a visible thing of an inuisible Whereupon they conclude that there is in the composition of celestiall bodies some portion of earth and water which are visible elements and more water then earth because it is more pure and cleere then the earth is and because it hath motion And in that they are most splendant cleere and mooueable they attribute the principall cause thereof to the nature of the aire and fire and the most subtile parts of them whereof say they they are singularly composed But others hold that the heauens consist of another kinde of substance then of the elements which they name a fift-essence of most rare and different substance from the elementarie and much more excellent and noble Others more cunning finde in the heauens diuers and vnequal substances Whereto may seeme to accord that which Americus Vespucius hath declared in the discourse of his third Nauigation to the Indies concerning the magnitude of the stars making mention of three verie great ones called Caponi which are not cleere And many other authors haue noted diuersitie of shining and cleerenes among the stars and that some part of heauen is thicker then the rest But whatsoeuer may be subtilly inuented in this matter it seemeth verie well that heat is the substance of celestiall bodies which is inseparable from brightnes Of heat light and brightnes which is a similitude and semblance of light hauing the substance of it and of heat so annexed with it selfe that it is almost nothing else So that the light brightnes heat may be taken for one selfe same substance and matter of heauen and of all the spheres Which we must moreouer note to be so established and ordained by God that the Sunne Moone and all the other stars and planets are no whit chaunged since the day of their creation any more then their said spheres neither are they more wearied worne Of the continuance and changing of the heauens or corrupted for all the labour which they haue performed by the space of so many yeeres then they were the first day of their creation For you must not holde it for a chaunge and alteration of their natures and qualities in that according to their diuers courses the stars and planets are sometimes far from and sometimes neere to one another and that they haue oppositions coniunctions and diuers and different respects according to the varietie of their motions nor yet for the eclipses of the Sunne and Moone For such changes are not in their proper bodies substance and qualitie but onely in regard of vs and our sight But to this constancie stablenes and continuance of the heauens and the celestiall bodies the words of the kingly Prophet in the Psalmes may seeme to be repugnant Psal 102. when he saith Thou O God hast aforetime layd the foundation of the earth and the heauens are the worke of thine hands They shall perish but thou shalt endure euen they all shall waxe olde as doth a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeeres shall not faile Also it is written Math. 24. 2. Pet. 3. that the heauens and earth shall passe That the day of the Lord shall come like a Thiefe in the night and in which the heauens must passe away like a noise of a tempest the elements must melt with heat and the earth with all the workes that are therein shall bee burnt That the heauens being set one fire shall be dissolued Esay 65. 66. Apoc. 21. and that we looke for new heauens and new earth according to the promise of God in whom dwelleth righteousnes All these testimonies yet do not contradict that which we heretofore said concerning the nature of the celestiall bodies For we refer their stabilitie and continuance to the course of all this great world which God hath ordained and established to endure till the consummation and ending thereof in such sort as he hath declared to vs in his word Moreouer it is one thing to speake of the heauens comparing their nature with that of other visible and corporall creatures and another thing when we compare them with the nature of God or of his word as the holy Scripture cōmonly doth Psal 90. For according to the doctrine thereof a thousand yeers are as one day before God wherfore also this visible frame both celestiall terrestrial is nothing else but as a vesture which weareth waxeth old is clean done after that it is worne al out And sith that both heauen and earth are created by the word of God Iohn 1. there is no doubt but they shall faile rather then it For it remayneth for euer like God from whom it proceedeth from all eternitie There is yet diuersitie of opinions amongst the ancient doctors about the vnderstanding of the holy Scripture concerning the matter which we do now treat of For some indeed say that the heauens shall perish with the rest of the world if it so please the creator and if he will haue it so considering that all creatures both visible and inuisible

he returneth to the other without any ceasing rest or fainting Wherein we must especially acknowledge gods woonderfull prouidence who hath created him neither greater nor lesse then is necessary to performe the office which hath beene committed to him And for his greatnes we may truely iudge that it is immense and admirable because that in what place soeuer men may be whether in the east or in the west or in the north or in the south parts yet do they all behold it of one selfesame greatnes And therefore doth the prophet say They which dwell in the vttermost parts of the earth Psal 65. are afraid of thy signes and thou makest them ioyfull with the going foorth of the euening and the morning that is with the rising and setting of the sunne and other planets and starres Wherein we must note that though we commonly say of the sunne that he riseth and setteth as if we spake of a man that went to take his rest in the night after that he trauailed all day yet in truth he neither riseth nor setteth for that he is continually busie How the rising and setting of the sunne must be taken bringing day to some when others haue night But men say commonly so because that in regard of vs he seemeth when he retyreth as if he went to rest at euen-tide and that he riseth in the morning when he returneth vnto vs. Wherfore we say that he is hidden and downe when we see him not and that he is risen when he appeereth at point of day And so do the rude people and children which dwel neere the mountaines accustomablie say that he is gone to hide himselfe behind them And they which are neere the sea suppose that he goeth to plunge wash himselfe therein as the Poets also say accommodating their stile to the vulgar And yet al may behold that he riseth not on the same side where he setteth but on the other quite opposite Whereby is easie to be iudged that he hath not reposed all the while that men slept but hath passed much way And that he still carrieth his light with him for it is a most certaine thing that he hath not deliuered night and darknes to those people and nations by which he passed but light and day But if there be fewe amongst the rude and ignorant which meditate these things so farre there be fewer which consider of the prouidence of God that manifesteth it selfe in this perpetuall changing of day into night and of night into day For there is nothing more contrary then light and darknes and consequently then night and day And yet hath God so well disposed compacted and reconciled these contrarieties togither that if things were otherwise ordained there were neither man nor beast that could long liue vpon the face of the earth And therefore Ecclesiasticus saith Eccles 42. Oh how delectable are all his works and to be considered euen to the very sparks of fire they liue all and endure for euer and whensoeuer need is they are all obedient They are al double one contrarie to another hee hath made nothing that hath any fault The one commendeth the goodnes of the other and who can be satisfied with beholding Gods glory And indeed if the day should last perpetually and equally alike in all parts of the world the heat of the sunne would so scorch euery thing that it would drie vp and consume not onely men and beasts but euen all moisture and humiditie which is in the earth Meruailes of the prouidence of God in the commodities of day and night Whereby all liuing creatures should faile for they could not liue for two causes First because that life doth principally lie in heate and moisture and is conserued by them according to the order that God hath set in nature to guard and maintaine it Wherefore as men and beasts loose their life if their naturall heat be altogither extinguished so doth it likewise befall them when their moisture is entirely consumed For there must be a verie equall proportion in all those qualities which are in the bodies of liuing creatures to wit in heat and coldnes in drines and moisture according to the nature of the fowre elements whereof they are composed for the excesse of the one doth confound the other For which cause God hath so disposed the course of the Sunne that hee distributeth his heate in so good and iust measure that he hindreth the too much coldnes and moisture which might quench the naturall heate and yet doth not so consume them by the heat and drines which he causeth but that there alwaies remaineth so much as is needful for the life of all creatures And for the other reason that they would faile it is that neither man nor any other animall can liue without nourishment to repaire in them that which the naturall heate like a fire incessantly flaming hath consumed of radicall humor in their bodies yet this heat must be likewise maintained that it be not extinguished as wee haue amply discoursed concerning these things in the second part of our Academie For this cause then God hath ordained eating and drinking for the nouriture of all liuing creatures and hath appointed to the earth as to the mother of al the charge and office to produce fruits and other nourishments needfull for them Which she cannot do being by nature cold and drie if as she is warmed by the heat of the sunne she be not also moistned by the waters both of heauen earth And therefore when that the sunne hath heated and dried it vp all day long the night which is the shadow of the earth doth afterwards ensue and taking from vs the sight of the sunne and his light doth by this meanes bring vnto vs darknes which causeth night wherein the Moone who is colde and moist hath her rule as the sunne who is hot and drie hath his rule in the day time And so we must consider these two celestiall bodies very neerely according to their proper effects which we perceiue and experiment heere on earth below Genes 1 as also Moses testifieth vnto vs saying that God created two great lights amongst others to be as regents and rulers the one of day and the other of night So then as the earth and all that it beareth togither with all animals or liuing creatures that it nourisheth are heated and dried vp in the day time by the sunne euen so are they moistned and refreshed in the night time by the withdrawing thereof and by the humiditie and coldnes of the Moone Wherein there especially hapneth a mutuall accord betweene heauen and earth vnder which we comprise the aire waters and al creatures therein contained with their natures and qualities Moreouer in this maruel we are to consider that as men and animals cannot suruiue without nourishment which God hath prouided by the meanes aforesaid so likewise could they not liue without taking some rest

wanteth fastnes clearnes and waight which makes this mettall vnperfect and impure And Iron is procreated of the same quicksiluer impure tough part earthie and burnt white and not cleere which maketh this mettall base and foule failing in purenes and in waight All which mettals being made of quicksiluer which is waterie doe for this cause retaine the nature of the water To this author accordeth Auicen in his Phisickes and in the epistle to Hazem the philosopher But Gilgil the Spanyard supposed that mettals had been engendred of cinders bicause they sinke in water and melt like the glasse which is drawne from terrestriall-cinders and beaten stone But this concludeth not for mettall sinketh and descendeth by reason of that terrestriall part which it hath incorporated with the liquid part and bicause that the pores which retaine the aire are closed and shut vp And for glasse it is not extracted out of the earthie matter but out of the radicall moisture which is within the cinders and stones For in euery compound are the fower elements though the nature of one hath more domination therein For this cause likewise plants are founded vpon the third angle of the world called airie Concord of the plants with the aire for they doe not growe nor fructifie but in open day and doe properly retaine the nature of the aire which they alwaies require as being fittest and aptest for them Yea the wood it selfe would presently corrupt and rot being depriued of the aire if the watrie humor doe not succour it which participateth with the aire Finally vpon the fourth angle of this fower-faced edifice to wit Animals accord with the fire vpon the fire is the liuing sensitiue creature built whose life as many learned doe teach is by meanes of fire and obtained from the Empyreall heauen and from the spirit of life which is a quickning fire and distributeth life to all the mundane wheeles as we may learne by the oracles of Ezechiel saying Ezech. 1. And the spirit of life was in the wheeles Behold then how vpon the fower bases of the elements are planted fower sorts of perfect compounds to wit stones mettals plants and liuing creatures True it is that vnder euery vniuersall kinde of these there are diuers particular species distinct the one from the other for although stones may be properly earthie yet are they sometimes nominated of some other element which most preuaileth in their composition For doubtlesse all the elements doe meete togither in the procreation of them but chiefly earth and water Whereupon obscure and thicke-darke stones are called earthie-stones and cleere transparent stones waterie Diuersitie of the nature of stones and some also are melted by a great fire to be turned into glasse Some also with raine falling drop by drop are engendred in the shels of oisters as those pearles which are found in the Indian and Britaine seas The chrystal and Beryll are made of water frozen voide of pores or subtile passages so that they can neither receiue heate nor be melted It appeereth also that there is fire in the composition of stones which likewise is forced out of the flint being stroken with a gad of steele To which purpose Hermes amongst his secrets teacheth that a stone doth sometimes spring out of the fire mounting from earth to heauen and then againe returning to the earth that nourished it For mettals likewise Diuersitie of the mettals though they be waterie some of them doe neuertheles retaine the nature of fire as gold and iron one of which imitateth the fire of the sunne and the other the fire of Mars But tinne and copper are airie this receiuing influence from Venus that from Iupiter Siluer agreeth with the moone Lead with Saturne quicksiluer with Mercurie and yet all of them are endued with a waterie nature wil melt and doe differ in waight For as one water doth differ in waight from another so doth mettall from mettall not onely in speciall but also in vndiuisible proportion For common gold differeth in waight from that which the Latines call Obrysum or else Ofiryzum of the Hebrue word Ofir which we call fine golde and which hath been oftentimes purged and refined in the fire and wasteth not therein The gold of Tharsis also doth differ from the gold of India and Hungarie and so of others So likewise doe waters differ in goodnes and in waight according to the region and place wherein they are and by how much they are neerer to the fountaine by so much are they better and lighter And by their waight as Vitruuius will haue it one may knowe the goodnes of the aire according to which he willeth men to choose out places to build houses in Concerning plants although they may be by nature airie A different propertie of the plants yet there are some whose rootes iuice leaues and blossomes are said to be hot in the first second third or fourth degree and others are cold and drie some also are moist which diuersitie happeneth according as the plant obtaineth more or lesse of the nature of one of the elements Diuersitie of nature in animalibus The like is of liuing creatures For though they may properly be said to be of the nature of fire yet are there some which being more earthie delight in the earth as mowles woormes and commonly all creeping things Likewise all fishes are nourished by the water the chameleon by the aire the salamander by fire as some affirme bicause that he long time indureth fire through his excessiue coldnes There are some also which burne with great heate as doues and lions some are cooled with moisture as the lambe and some are dry as hares and deere But neuerthelesse in regarde of their life they are all especially of the nature of fire distinguished by degrees wherefore diuers names haue beene assigned to them being borrowed from the elements or from their qualities Of the celestiall and supercelestiall elements And besides all this which we haue heere discoursed concerning the elements which may bee found in the perfectly compounded substances of this elementarie world many learned men affirme that they are also resident in the celestiall and supercelestiall world But that as they are heere thicke and grosse so by a contrary reason they are pure and cleane in heauen and in it liuing and euery where well doing They say then that these celestiall elements are as the woorthiest excellent portion of those which subsist vnder the moones-sphere in the second degree and which remaine also in the bowels of the earth as the most base and grosse lees of the elements And that in heauen they are certaine vertues or powers and in nature the seedes of things and in the world below grosse formes For as they argue if there were no elementarie powers in heauen how then by the celestiall influences should these elements heere below be engendred and transformed in such sort as that which

to intreate of the visible creatures which conuerse in the aire Psal 8. Matth. 6. Luk. 8. Genes 1. and of which the holy scripture speaketh in diuers places vnder the name of the foules of the aire considering also that Moses teacheth that the foules and fishes were created before any of the terrestriall creatures For as there is a greater accord between the two elements of water and aire then of aire and earth euen so is there a more correspondencie of nature between fishes and foules then between beasts of the earth and foules For the flying of birds in the aire is like the swimming of fishes in the water Moreouer there are many water-foules which are as it were of a middle nature betweene those which conuerse but only in the aire or in the earth and which therein receiue their nouriture and betweene the fishes that liue in the waters For these birds flie in the aire like other birds and swim also in the water like fishes and liue partly in the water and partly in the aire But before we intreate particularly of these things it seemeth good to me to note vpon the beginning of our discourse concerning liuing creatures that there are two principall kindes of liuing creatures Of two principall kindes of beasts the first are those which haue life in euery part being diuided and cut asunder called in Latine Insecta bicause of the incisions which they seeme to haue vpon their bodies and which are ingendred of putrifaction The second sort is of perfect creatures to whom the former properties agree not but they haue their generation through propagation and race Now we must hereafter speake of insect creatures And for the perfect Of nine kindes of perfect beasts there are found nine principall kindes of them whereof some remaine onely in the aire and haue no feet as the bird called Manucodiata other conuerse in the aire and in the earth as the Eagle and sundry other birds some are earthly and yet like foules neuertheles as is the Estridge some inhabite both in the earth and in the water as the Beauer called in Latine Fiber some foules swim as the swan some creatures are flying fishes others are altogither earthly as the dog some keepe vnder ground as the Mole others liue in the water onely as the dolphin our speech then shall be concerning these nine kinds of creatures and we wil briefly discourse of some of the most excellent of them Of the bird named Manucodiata Now to begin with the birds according as the order of our treatise doth require we will speake of the Manucodiata commonly called the birde of God or of paradise according to the interpretation of the Indian name which birde is found dead vpon the earth or in the sea in the Isles named The Malucos bicause it is neuer seene aliue out of the aire For this birde onely hath no feete for that it abideth aloft in the aire and farre out of mans sight hauing the body and beake like a swallow both in bignes and forme The feathers of his wings and taile are longer then those of a sparrow-hawke but very slender agreeable to the smalenes of the bird The back of the cock is holow whereby reason sheweth that the hen layeth her egges in this hollownes seeing that she hath the like creuise in her belly so that by means of both these pits she may hatch her egges The meate of this foule is the dewe of heauen which serueth it for meate drinke it neuer faileth but through age onely and so long as they liue they sustaine themselues with their owne wings and their taile being spred out in a roundnes by which meanes it doth more commodiously inhabite in the aire Of Eagles Hist nat lib. 10. Next I proceed to the birds which conuerse in the aire and in the earth of which the Eagle for greatnes and strength beareth away the price Plinie setteth downe sixe kindes of which the least in body called the blacke eagle is strongest and it of all others doth onely nourish her eaglets For all the rest chase and driue away their yoong ones bicause that when they haue them their nailes and clawes are turned vpside downe as if nature woulde declare hirselfe very prouident in this to depriue the eagle of al meanes to helpe it selfe with any more purchase then will euen serue her owne turne for otherwise it woulde destroy all the yoong venison of a countrey therefore through hunger which by this occasion they do then sustaine they become white and hate their yoong ones But the Ossifragi which are another sort of wilde eagles doe as diuers affirme gather togither the yoong eaglets which their dam hath expelled and doe nourish them with their owne And eagles neuer die through age or any other malady but for hunger onely their vppermost beak growing so great and so crooked that it is impossible for them to open their mouthes to feede themselues Their feathers being mingled with the feathers of other birds do deuoure and consume them The Phenix is said to be found in no other place of the world but only in Arabia is very seldome seen It is as big as an eagle Of the Phenix and the plumes of her taile are guilded being intermixed with certaine blew and carnation feathers the rest of her body being of a purple colour She hath her head decked with exquisite plumes and with a tuft of very goodly feathers She liueth sixe hundred and sixtie yeeres as Manilius a Senator of Rome recordeth and so Plinie doth make report And feeling herselfe aged Hist nat lib. 10. she maketh her nest with peeces of cynamon and incense and hauing filled it with all sorts of aromaticall odors she dieth thereupon And out of her marrow and bones there commeth first a worme which afterward turneth to a little birde that in time prooueth another Phenix Some report almost the very same of a birde called Semenda which is found in the midst of India which hath her bill clouen into three parts boared and pearced euery where through and she singeth at her death as the swan doth Afterward by beating of her wings she kindleth a fire made of the twigs of a vine which she gathereth togither wherewith she is burned and of her ashes there is a worme engendred of which springeth againe another like birde Swans are birds cleane white and differ but little from geese Of Swans except in bignes They sing sweetelier then any other foules Their propertie is to teare their yoong ones in peeces and to deuour them for which cause they are very rare to be found And some say that they presage their death by their songs Cranes come from the farthest orientall seas of India into the regions of Europe and do neuer part from any place Of Cranes but that they seeme to do it with counsell and by the common consent of all and by the same meanes they

say greatly to torment but also to bereaue of life the greatest and most fearefull giant or prince in all the world Herein then haue wee a goodly example to teach vs to know what we are what we can do and how we must feare and bee in continuall doubt though wee suppose our selues to be neuer so strong and mightie And we may also instruct our selues when we behold that there is no man so assured but that is somewhat mooued and receiueth some feare yea and many times very much at the onely sight and meeting of an adder or viper or of some other venemous beast Wee may also imagine that if the eternall creator of euery soule doth shew himselfe so much to be feared in such small and vile creatures who doe not subsist nor retaine any power but such as proceedeth from him what might this bee in comparison of his whole puissance if he would declare it vpon his enimies But indeede this neede not because he can doe his pleasure by far lesse force Exod. 8. Psal 78. 105. Nomb. 11. as when he was displeased with the proud arrogancie and peruerse obstinacie of Pharaoh and of the Egyptians who held the God of the Hebrewes in disdaine he would not war vpon them with great armies of men but did onely raise vp troupes of frogs of flies and of lice against which the proud tyrants could not resist but remained vanquished Againe how did hee after that chastice his people in the wildernes by fierie serpents How many times afterwards did he bring many people into extreme necessity as if a strong armie Leuit. 26. Deut. 28. Ioel. 1. or fire had passed through their country and that onely by cankerwormes catterpillers grasse-hoppers and such like vermine wherewith he threatneth those that rebell against his statutes And doe we not consider what vexation oftentimes flies lice wormes rats and mice doe put vs vnto Haue we not goodly occasion to bee proud high minded and to esteeme much of our selues seeing that there is not so much power in vs as to inuent the meanes how to defend and saue our selues from such little creatures who trouble vs day and night both at home and abroad And may we not heereby iudge how we could defend our selues from wolues beares lions tigres and other sauage and wilde beasts in whom there is no doubt but that we haue verie euident signes and testimonies proposed of the wrath and furie of God For who is so stout that is not much scared to encounter with or to heare the voice onely of any of these beasts We know that God hath menaced the transgressors of his commandemēts with them For he saith thus I will send the teeth of beasts vpon them with the venim of serpents creeping in the dust Deut. 32. Ose 13. 2. King 7. 2. King 2. And so hath he oftentimes done in the lande of Samaria and in Iudea yea not sparing the yoong children as was declared in them who were deuoured by the beares because they mocked the Prophet Eliseus How many such examples of the wrath of God do Histories set before our eies that haue beene executed in the daies of our fathers yea amongst vs who cannot be ignorant how that many times wolues haue deuoured little children digging down the house sides for them they beeing close by their parents Wherefore sith the Lord did say by Amos The lion hath roared Amos. 3. who will not be afraide The Lord God hath spoken who can but prophesie Let vs learne two things first that if the onely voice of the lion terrifie those which heare it by much more reason must the word of God mooue vs secondly that the true seruants of God cannot be silent when the Lord shall haue commanded them to speake but will attribute all glorie to his name not standing in feare of venemous serpents wilde beasts and other scourges of his wrath but dreading the Omnipotent only who executeth vengeance vpon the wicked when and how he pleaseth Of the bounty of God which shineth in venemous beasts And as by this discourse we must acknowledge the image of God being angrie and the pattern of his furie in all those creatures which may hurt vs and how much he is to bee feared and dreaded in his most high Maiestie considering that his iudgements are so terrible being executed but by the smallest creatures of the earth so on the other side must we consider vpon the great bountie and benignitie of God of which he giues vs testimonies not onely in beasts created to the onely purpose to serue and profit man but also in those which seeme not to haue beene made but onely for their hurt For as we haue alreadie said venims and poysons may serue to many other vses then to kill men and venemous beasts are not so full of poyson throughout all their bodie but that they may profit in sundrie occasions witnes the viper a most fearfull serpent whose flesh is verie requisite in the composition of true treacle which is a most soueraigne remedie against all venim and poyson And there are manie verie dangerous diseases against which this flesh of the viper and of other serpents is verie profitable according to the testimonie of phisitions Who likewise teach that the Scorpion whose stinging is mortall carrieth with him the true remedie for health if he be brayed and laide vpon the wound which hee hath made or else if being burnt the ashes of him bee drunke with wine But how many rare properties doe they assigne to the oyle which is made of scorpions In briefe to speake in a word there is no beast so venemous none so sauage none so cruell be it great or small by which men may not receiue much profit if their nature were well knowne All which we may better learne if we consider how that many creatures are nourished with that which to others is venim and poyson the discourse whereof AMANA let vs receiue from you Of the nourishment of many animals by that which is venim and poyson to others and of the naturall amitie and enimitie which is amongst them Chap. 90. AMANA IT may seeme to many that hornets caterpillers canker-wormes grasse-hoppers spiders and such like vermin were not created to any other ende saue to endomage men but though we doe omit a thousand properties which all these creatures haue by nature seruing to vse in phisicke and that we doe but onely consider how they serue for food and nourishment to many other creatures yet shall we in this haue enough wherein to acknowledge the profit which doth returne vnto vs from most vile and contemptible creatures and by so much the more magnifie the prouidence of God who ordaineth all things for our good For it is verie certaine that these small creatures which otherwise seeme to bee vnprofitable doe serue for food and meate to birds and foules and to such fishes as we doe ordinarily eate of so that we

the terrestriall celestiall and supercelestiall world by this number of ten as the diuinitie of the Hebrues doth teach and as we haue heretofore made mention The which number likewise doth containe all manner of numbers be they euen odde square long plaine perfect cubicall pyramidall prime or compound numbers And thereby that is by denarie proportions fower cubicall numbers are accomplished so fower is the roote of ten and ten of an hundred and an hundred of a thousand For as 1. 2. 3. and 4. make ten so by tens are hundreds made and by hundreds thousands Moreouer foure containeth all musicall harmonie bicause that therein is the proportion double triple quadruple of so much and an halfe and of so much a third wherof resulteth the diapason the bisdiapason diapente diatesseron and diapason togither with diapente For this cause Hierocles the interpreter of Pythagoras doth so extoll this number of fower that he affirmeth it to be the cause of all things and that nothing can be said or done which proceedeth not from it as from the roote and foundation of all nature And therfore did the Pythagorians sweare by this number as by some holy thing making as may be easily coniectured allusion to that great fower-lettered name of the Hebrues The name of God foure-lettered from whom they receiued their instructions Which name of the holy of holies God eternall and most good requireth no fewer letters among the Greekes and Latines no not amongst the most barbarous nations wherein one may directly beleeue that great mysteries are hidden That the foure elements do found all doctrine and art But not to wander farther from our elementarie region as therein we acknowledge fower elements so many likewise are there in the Metaphysicks to wit the essence the estate the vertue and the action The naturalist also teacheth fower nurses of nature to wit power growth the forme growne and the composition And the Mathematicians haue these fower elements the point the line the plaine and the solid And that which the point is in the Mathematicks the same is the seminarie power in the Phisickes the line is as the naturall growth the plaine or superficies as the forme perfect in greatnes and the solide or cube or deepe bodie as the composition There are amongst the morall philosophers also fower seedes of vertues prudence temperatenes or temperance fortitude and iustice And there are fower faculties found to iudge of things that is vnderstanding discipline opinion and the senses Artificers likewise accustome to settle their buildings vpon fower corners to the end they may be firme and durable wherein they imitate nature which worketh so in all this world And the soueraigne gouernor thereof hath willed that there should be fower foundations of the most perfect eternall and firme law of grace to wit the fower Euangelists Agreement of the elements It then plainly appeereth that not without great mysterie the creator setled fower foundations of all this mundane frame which in admirable proportion doe accord togither as al square numbers which are inclosed by a proper number referre themselues by a middle proportionall to both sides For as we haue said the elements are agreeable one to another with their coupled qualities whereof each retaineth one peculiar qualitie to it selfe and agreeth in the other as by a meane with the next element So that the fower elements are as if each one of them had two hands by which they held one another as in a round daunce or else as if they were conioined and linked togither as with chains and buckles And therefore the water is moist and cold retaining the moisture as peculiar to it selfe and in coldnes participating with the nature of the earth by the moisture thereof it is also allied vnto the aire which also in some measure participateth in heate with the nature of fire Wherefore as the earth accordeth in coldnes with the water so is the water answerable in moisture to the aire and the aire is correspondent in heate to the fire retaining yet neuertheles each of them one proper predominant qualitie But aboue all the Academicks haue inuented a goodly concord betweene these elements in their discourses of the quadruple proportion from which onely their musicall proportions doe proceede for if one passe farther mens eares seeme to bee offended They say then Of the harmonie of the elements that the fire is twise more subtile then the aire thrise more mooueable and fower times more pearsing Likewise that the aire is twise more sharpe then the water thrise more subtile and fower times more mooueable Againe that the water is twise more sharpe then the earth thrise more subtile and fower-times more mooueable And in this proportion haue they found out the harmonie of the elements and shewed that though the fire be sharpe subtile and mooueable the aire subtile mooueable and moist the water mooueable moist and corporall the earth corporall immooueable and dry yet is there a certaine accord and vnion betweene them bicause that betwixt the fire and the earth the aire and water haue been placed by such a couenant that there is the same respect betwixt the fire and the aire that is betweene the aire and the water and betweene the water and the earth and againe that such as the earth is towards the water such is the water towards the aire and the aire towards the fire in correspondencie of qualities and harmonious contrarietie Wherefore they conclude that the harmonie is on all sides so great among the elements that it is no maruell if in their proper places and in their compounds they maintaine and repose themselues with very great and friendly concord Whereby it appeereth that none can induce a goodlier reason why the water doth not ouerflow the earth being higher then it then to say that it will not swarue from this agreement But further concerning this matter what shall we say of those which accept but of three elements namely the aire the water and the earth and reiect the elementary fire I would faine heare you ARAM discourse thereof Of the opinion of those who admit but three elements not acknowledging the elementary fire Chapter 39. ARAM. BEtweene the lowest place and the highest it is necessarie that there shoulde be two places simplie meane to wit the places not exactly lowest nor highest And for that consideration some of the learned conclude that there be so many simple bodies made and consisting of the prime and first matter which are called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is beginnings or elements of those proceedeth the generation of all corruptible things And if probable arguments may ought preuaile each one must acknowledge fower elements in all compound bodies as the most part of those who haue diligently considered the workes of nature are of opinion Now there is none that can doubt of the earth of the water and of the aire because of their

greatnes and huge extension seene by euery eie But for the fire we onely see the increase the power and simple matter thereof and his force or fountaine is esteemed to be in the concauitie of the moone aboue the aire Of such as say that there is no fire vnder the sphere of the moone Yet some among the naturall Philosophers affirme and maintaine that there is no fire vnder the orbe of the moone neither will acknowledge any other elementary fire but the fires of the celestial bodies and the heate of them which they communicate to all the rest of the creatures And therefore they assigne to these fires all the space which is from the moone to the highest heauen Saying moreouer that sith the heauen is a thing most pure it is not conuenient to place a thing most burning vnder that which is exempt from all qualitie For nature doth alwaies ioine extremities with things of meane qualitie as is found betwixt the flesh and the bones where she hath placed a filme or thinne skinne and betweene the bones and the ligatures she hath put the gristles so betwixt the scull and the braine because it is softer then flesh nature hath placed two filmes the hardest whereof is neerest to the bone of the head Thereupon then they conclude that the aire is much fitter then the fire to bee next the heauens and serue as a meane to ioine them with the earth and water And against it they argue that swiftnes of motion is the cause or argument of the heate and that there is no other fire others againe auouch that this cannot be For say they although that solide substances may by motion be heated as stones lead and liuing creatures yet those which disperse or scatter themselues abroad become thereby so much the colder by how much they are more lightly mooued witnes the aire and the water For all strong and swift windes are cold and riuers that haue a quick course are very cold Againe those that denie the elementarie fire Reasons of such as deny the fire to enuiron the aire do bring this argument to wit that the comets and flames which oftentimes do appeere in the heauens do cause in the aire verie great and as it were intollerable heates Therefore they demand what might happen if the vniuersall world especially the elementarie were enuironed by fire who could hinder but that that fire would inflame the aire and after it all other things sith the heate of the celestiall bodies would thereto giue aide They adde how Auerrois doth esteeme that all brightnes is hot and that the aire is such and that euery moist qualitie doth least of all other resist heate How then say they shall the aire resist the fire which is the most vehement and most sharpe of all elements It is true that this Arabicke author hath said that sometimes the fire is not actually hot but what then shall be his possibilitie We say that some medicines are hot by possibilitie because that being taken they heat woondrously But by what creatures shall the fire be deuoured to the end to reduce it to the qualitie of medicines Moreouer if the fire be not hot then is not the water cold which should be to confound al reason and the very order of the world Againe they demand what it is that letteth the fire that it shineth not and that it is not seene in the elementarie region Againe if fire be in the aire why then the higher we mount doe we finde the aire more cold and why do snowes more abound on the mountaine tops then in the lowest places yea vnder the torrid zone Which neuerthelesse might not seeme strange if one should consider how snowe falleth in winter onely and very colde haile in midst of summer the cause whereof we shall heereafter discouer But say they if one should obiect that the highest places are farthest remote from the reuerberation of the sunne this may be an argument of lesse heate but not of coldnes In fine they adde that if heate were in the highest of the aire in an elementary body it should principally there rest for to cause the generation of things Now for this reason it cannot be there considering that the celestiall heat is it that doth engender as al Philosophers maintaine Thereupon they conclude that this imagination of fire aboue the aire is vaine It seemeth also that be a thing neuer so light as is the fire yet can it not mount so exceeding high and to say that it was caried aloft onely coniecturing so and that the place thereof must be there such Rhetoricall arguments are not woorth rehearsing in serious matters Answere to many reasons which are alledged to prooue foure elements There are some also which to the reasons by vs before touched in the beginning of this speech do replie that it seemeth they do not conclude that there be fower simple bodies but rather the contrarie For for the first betwixt two extremes one meane not two is cōmonly assigned which being considered in regard of the elements there shoulde onely be three in number And for this vulgar opinion that in all compound bodies there are esteemed to bee fower elements the heat which is in mixt and compound substances cannot consist of elementarie fire For if the fire shoulde remaine in them it should much more rest in the herbe called Euphorbium and in Pepper which are of an extreme hot and drie nature and therefore one might more commodiously get fire out of them then out of most colde stones which yet wee finde to bee cleane contrarie Moreouer the distillations wherein many straine themselues to search the fower elements doe demonstrate but three substances onely to wit water for water oile insteed of aire and the earth which is in the bottome Now if that any do say that the reddest part of the oyle doth represent the fire because it is verie sharpe and verie subtile we will answere that such piercing sharpnes of sauour proceedeth from the vehement vertue of the fire which operateth in the distillation Which likewise doth manifestly appeere in the oyle extracted from mettals euerie part whereof is of a verie sharpe sauour Wherefore if euerie thing of such a qualitie representeth the fire it must follow of necessity that in euerie such essence no portion of aire may subsist But all the world doth alleage that there may fower humours be perceiued to remaine in the bodies of all liuing creatures And yet what auaileth that to prooue so many elements Nay what if I should say with Thrusianus expounder of Galen vpon the art of Phisicke that there are but three humors only But leaue we this disputation and let vs speake of a more strong and forcible argument taken from the combinations and coniunctions of the elementarie qualities which are in number fower as we haue heard in our precedent discourse They alone then and apart doe not constitute an element for they cannot