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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

For they are not of nature like the heauens and planets which haue continuall motions and yet weare not away And therfore as God hath appointed the day for his creatures to trauell in so hath he ordained the night for them to rest in And as waking is proper to trauell so is sleeping peculiar to rest In which sleepe being requisite and sleepe requiring humiditie and freshnes the better to dispose and induce liuing creatures to sleepe the night is much fitter therefore and for rest bicause of the moist and colde nature thereof then is the day which participateth most with heate and drines And bicause all repose is in the night it is also more quiet then the day neither is there so much noise which may hinder sleepe and rest Wherein we haue yet another commoditie of the distinction and exchange of daies and nights whereto we may likewise adde that which Dauid declareth when he saith Psal 104. Hee appointed the moone to distinguish the seasons the sunne knoweth his going downe Thou makest darknes and it is night wherein all the beasts of the forrest creepe foorth The lions roare after their praie and seeke their meate at God When the sunne riseth they retire and couch in their dens Then goeth man forth to his worke and to his labour vntill euening Behold heere goodly considerations how God hath prouided for the preseruation of the life of his creatures by meanes of day and night For because that the wilde beasts which liue by praie are dangerous and cruell he so guideth and gouerneth them by his prouidence that he keepeth them quiet and shut vp all day in their caues and dens in such sort that they seldome come foorth but in the night to seeke their praie euen then when men and domesticall beasts retire themselues and rest out of their dangers Thus haue we verie many commodities by the day and the night And more should be found out by a carefull search For all that which we haue hitherto declared is so euident before the eies of euery one that the most rude and simple amongst men must needs consider and vnderstand it But I thinke it most conuenient that continuing the principall subiect of our discourses we shoulde speake of the excellent instructions which do likewise present themselues in the consideration of the second course and motion of the sunne and moone for the distinction of yeeres moneths and seasons whereof we haue heretofore made mention Then to you AMANA I commit this discourse 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. AMANA THe Sunne as we haue heeretofore heard hath two sundrie courses the one by which he bringeth vnto vs night and day and the other by which he distinguisheth vnto vs yeeres and seasons Now euerie one seeth that the sunne passeth and runneth through the heauens it seemeth to many that the heauen stirreth not though in truth it be otherwise For it is the heauen which turneth and taketh and carieth away the sunne with it so causing him to performe his course So likewise euery one knoweth that the daies nights yeeres and times are diuided and measured by the course of the Sunne but the ignorant and common people vnderstand not how this commeth to passe neither doe they consider of it For these causes then there bee many who cannot so-well acknowledge the excellencie magnificence and diuine glorie which shineth in the heauens as they doe who haue beene conuersant in the studie of Astronomie and Astrologie considering that the celestiall light continually lightneth their vnderstanding And without this guide all science little auaileth for the true knowledge of God It is then from Astronomers that wee learne Of the two courses which the sunne hath how that besides the course which the sunne moone do ordinarily make within the space of fower and twenty howers which is commonly called a naturall day as likewise all the other planets and starres make their course by violence of the course of the highest heauen who comprising all the spheres within the concauitie thereof carrieth them away with him and causeth them to performe the same course which he pursueth like to a great wheele that should draw about other lesser ones that were conioined with it Besides I say this common course of all the heauenly bodies the sunne the moone and the other planets haue another course proper peculiar to euery of their spheres which God hath assigned them according to which the sunne performeth his in 365. daies and sixe howers and certaine minutes as long obseruation and daily experience hath taught those who haue diligently applied themselues to the contemplation of the heauens who likewise haue knowledge of the proper course of the moone and euery one of the starres as hath beene alreadie related in our precedent speeches Of the effects of the second course of the sunne and moone Now as by the first course and motion of the sunne we haue a distinction of the daies and nights so likewise by the second course thereof is giuen vnto vs the difference of their length and shortnes and the distinction of the yeeres and diuers seasons For we take the succession of the yeeres from this second course of the sunne as from the moone we haue the distinction of the moneths according to which she encreaseth decreaseth as we ordinarily behold by reason of the diuers opposition of the sunne from whom she receiueth her light in such quantitie as is sufficient for her to shine vpon the earth Eccles 43. So Ecclesiasticus saith That the Lord hath made the moone to appeere according to her seasons which shoulde be a declaration of the time and for a perpetuall signe that the feasts are appointed according to her her light diminishing to the last end and the moneths take their name of her and that she groweth woonderously in her changing Likewise each one knoweth that the moone declareth the times fit to sowe plant loppe in to do other such like businesses whereof one must iudge according to the state and disposition of her So then these two great lights the Sunne and Moone are most notable before all the world forsomuch as euerie one may see with his eies if he be not altogither depriued of vnderstanding the excellent works which God performeth in them and by them Psal 147 And therefore also the holy scripture doth propose them vnto vs more often and more especially to induce vs to consider of the maiestie of God in his works then any other of the celestiall bodies which are infinite in number Which for this cause none can know particularly nor yet number them nor name them saue God alone as his word teacheth vs by his prophet saying He counteth the number of the starres and calleth them all by their names Whereupon we may affirme that all

the acts and power of this Empire But howsoeuer it be wee haue in the doctrine of the spheres most excellent principles and grounds which prepare men to the knowledge of nature and the author thereof yea which aduance them if they can apply this studie to his proper ende in the vnderstanding of the secrets wisdome and prouidence of God so far as the mind of man can pierce thereinto Let vs then companions direct our sight straight towards the place which wee must apprehend to be blessed to wit towards heauen and let vs especially regard God in his workes as the onely limit whereto we shall and must once attaine ACHITOB. The orderly motions of the heauens the goodly workemanship of so many starry pauilions disposed one aboue the other without any inter-annoiāce in their course the accord agreement power vertue and beautie of the elements the situation stabilitie and largenes of the earth in midst of the waters which continually threaten it and yet drowne it not and so many diuers natures and creatures which are which liue which haue sense and vnderstanding in this whole great Vniuers and serue each one in his place all these things I say are like so many interpreters to teach vs God as their onely efficient cause and to manifest him vnto vs in them and by them as their finall cause Therefore pursuing our first intent sufficiently declared in the beginning of our Academick discourse and according to the processe of the talke by vs obserued in our description of the naturall history of the Microcosme or little world let vs here make companions as it were another history of the Macrocosme or great world first entreating of the creation of the world then of the diuision of the same afterwards of the orders of the spheres of their substance natures and motions of the influences and effects of their planets consequently of the elements and lastly of euery essence and creature therein contained not by a particular description of their kindes which would amount to a work almost infinite but onely of the principall of each sort and so much as wee shall hold sufficient to induce euery one of vs and of those which will deigne to heare vs to consider and highly to praise the wisedome of the father and moderator of all these things in the creation conduction gouernance and end of them and by the vnion of their parts with the whole and among themselues we haue enough to refer the euent of our purpose to their beginning and principall scope which is to know God and his prouidence to the end to glorifie him Declare then vnto vs ASER that which you haue learned of the creation of heauen and earth THE FIRST DAIES WORKE OF THE THIRD TOME OF THE FRENCH Academie Of Heauen and Earth Of the creation of Heauen and Earth Chapter 1. ASER. IF all men guided by reason as Plato very wel said haue a custome to inuocate on God in the beginning of their worke In Tim. whether it be great or little how much more conuenient is it that desiring to dispute of the Vniuers if wee retaine any iudgement at all we should call God to our aide It is very difficult to speake as is requisite of the celestiall bodies and of so many diuers motions as they haue and yet not one hinder another but it is a much more high and intricate matter to finde out the workman and father of all this great world And when we shall haue found him it is altogether impossible vulgarly to expresse the cause reason of his works For though as it is the glorie and infinite wisedome of God shineth in this admirable construction of heauen and earth yet our capacitie is too too smal to comprise so great profound effects so much it wanteth that the toong may bee able to make a full and entire declaration thereof And we cannot hold disputation or argument vpon that which doth not offer it selfe vnto our sense and proper reason as is the creation of the world For therein haue we that woonderfull Architect whom Hermes called the great infinite sphere intellectual whose center is all that which is throughout the world created who performing his worke and giuing motion to all the celestiall bodies doth himselfe continue stable Now that which mouing is not it selfe moued surpasseth al discourses speculations humane and philosophicall and appertaineth to a diuine knowledge the which we ought to impetrate through praiers by reuelation of the holy Spirit euen in such sort as all things naturall are inuented and comprehended by reason demonstration and all morall are obtained by arte and vse Praier to God Then of the soueraigne and true God with his eternal Word and holy Spirit which three are one essence one God in Trinitie of persons Exod. 3. whose name is I will be that I will be or I am that I am Almightie Eternall Creator and gouernor of euery soule and bodie in contemplation of whom consisteth the onely good the true felicitie and blessednes of man whom he himselfe hath created to attaine thereunto a liuing creature reasonable by the gift of vnderstanding and free-will Who being iust permitteth not his creature made according to his owne image to remaine vnpunished hauing sinned and being merciful hath not left him without grace who hath giuen both to the good and euill an essence with the stones a life vegetatiue and full of seede with the plants a life sensuall with the beasts and a life intellectuall with the Angels from whom proceedeth all gouernance all goodlines and all order by whom all that is naturall euen from the highest of heauen to the center of the earth doth subsist of whom are the seedes of formes the formes of seedes the mouings of seedes and of formes who being good hath not left regardlesse not onely the sphericall and elementarie world or else the Angels and man but euen the entrailes of the most small and contemptible amongst creatures neither the lightest feather of the birds nor the least flower of the herbe nor leafe of the tree engrauing in each of all these things the workes of his omnipotencie certaine signes of his glorie and maiestie by the couenant and accord of euery of their parts and as it were by I wot not what manner of peace Of him I say father and moderator of all that which is which liueth which hath sense and vnderstandeth let vs request Companions that with the light of his wisedome he will illuminate our vnderstandings and by his holy spirit direct and gouerne our words meetely to discourse of according as mans power is able the works of his al-mighty hand in heauen and in earth according as our intent is The beginning of euerie thing whatsoeuer is of such waight and importance that on the knowledge of the same dependeth all the science thereof for it is impossible that a man can be skilfull in any thing if he be ignorant

vnderstood That that which is the first in intention is the last in execution but the meanes betweene keeping a like order doe succeed from the first till the last By such reason therefore the diuision of daies mentioned in Genesis must be referred not to the time but to the order which is to be considered in the producement of things created Thus much for their opinions But others contend to the contrarie and maintaine that God hath distinguished the creation of the world by certaine degrees and course of daies according as Moses describeth them to keepe vs the more attentiue and to constraine vs to abide in the consideration of his works For it is most certaine that we passe lightly ouer the infinite glorie of God which shineth vnto vs here below and the vanitie of our vnderstanding doth willingly carrie vs away To correct which vice his diuine bountie would temper his works to our capacity And they which hold this opinion haue noted how the text before cited out of Ecclesiasticus wherein this word togither is read is not properly so in the Greeke copie but the Greeke word signifieth likewise or in common and hath relation not to the time but to the vniuersalnes and communitie of creatures Now to reconcile these diuers opinions me thinketh we may say that for the matter and rich seede of all the beauties and richesses of the vniuers it hath been created of God all in one moment but that afterward he gaue forme to it taking out of them the works which he did in the sixe daies For thus the prophet speaketh Genes 1. v. 1.2 God in the beginning created the heauen and the earth And the earth was without forme and void and darknes was vpon the deepe and the spirit of God moued vpon the waters Behold then the matter of this All which had his being all at once the chaos the embryon created of nothing which was to take forme figure place and abiding according to the order and disposition of all his partes and which in the meane while was sustained by the secret power of God Afterward when Moses addeth Then God said Let there be light Vers 3.4.5 and there was light And God saw the light that it was good and God separated the light from the darkenes and God called the light day and the darkenes he called night So the euening the morning were the first day In this I say and in all the rest which ensueth concerning the workes of God in the fiue other daies is shewed vnto vs the forme that God gaue to the matter in the space of them creating and forming all creatures celestiall and terrestrial contained in the whole Vniuers See then how we may resolue this question whether all things were created togither or in diuers daies and thus we may reconcile their sundrie opinions Let vs farther note S. August de ciuit Dei lib. 11. ca. 7. how Saint Augustine accustomed to mount as we haue said with the wings of contemplation vnto the Anagogicall sense discoursing vpon this point concerning the light which was said to haue beene created the first day with euening and mormng three daies before the sun confesseth freely that it is farre-remote from our sense what light this is and by what alternate motion the euening and morning were made and he vseth this disiunctiue question whether it were some corporall light that is some lightsome bodie in the highest parts of the world farre from our sight or else a light without bodie in some place whereat the sunne was shortly after kindled or else by the name of light Gal. 4. was signified the holy citie of Angels and blessed spirits whereof the Apostle saith Hierusalem which is aboue is the eternall mother of vs all in the heauens Therefore in another place also this great doctor of the church referreth the euening and morning to the science and knowledge of angelical thoughts calling it morning when by the view of things created knowne in themselues where there is darkenes and most deepe night these blessed spirits aduaunce themselues in the loue of God And if louing and contemplating him they acknowledge all things in him which knowledge is much more certaine then if one should view them indirectly then is it day But it is euening when the angell turneth himselfe from God to things created regarding them not in him but in themselues And yet this euening commeth not to night because these angelicall thoughts neuer preferre the workes before the workman neither haue them in greater estimation for so should it bee most profound night Behold then how deepely Saint Augustine doth discourse in this place concerning the euening and morning But for the place before-cited concerning the point of the light he referreth the same termes euening and morning to the condition of our soule For he saith that that which it can know and vnderstand in comparison of the knowledge of God is like an euening and that yet when it is bent to praise and loue the creator then doth it returne to morning And for the distinct daies concerning the workes of God he applyeth them likewise to the orderly and perfect knowledge of things produced The distinction of the daies inferred to the acknowledgement of the workes of God saying thus When the minde stayeth in the knowledge of it selfe then is there one day when in the acknowledgement of the firmament which betwixt the water beneath and aboue is called the heauen then is the second day if concerning the earth the sea and all things fructifying which keepe themselues in the rootes of the earth there is the third day and when it stayeth in the acknowledgement of the lights both the greater and lesser and of the stars there is the fourth day if of the creatures which liue in the waters there is the fift day if of terrene things and man himselfe there is the sixt day And thus doth this good father trauell to discouer the great mysteries closed concealed vnder the couert of Moses words which in the relation of his historie hee doth most vndoubtedly apply to the capacitie of the rude and common people with whom he had to deale deliuering to the wise and more learned enough wherewith to satisfie their mindes But without farther disputing about this present matter wee may note that in the creation of the light wherewith the world was to be adorned was the beginning of forme giuen to the matter of the world and of the distinction of creatures Yea in that the light did precede the sun moone which were created but the fourth day God would thereby testifie that in his onely hand light is resident and that he can conferre it vpon vs without any other meanes For we are so enclined as nothing more to alligate the power of God to those instruments and organes wherewith he serueth himselfe because that for as much as the sun moone do minister light vnto

by reason the minde may alwaies moderate and correct And taking occasion vpon this matter let vs come to the true Astronomie and Astrologie of Christians which is to contemplate the glorie and greatnes of God by the worke of the heauens as ACHITOB finishing this daies worke you may relate to vs. Of the true Astronomie which the heauens teach vs and especially the sunne in his admirable effects Chap. 32. ACHBTOB IT is not without cause that the prophet saith The heauens declare the glorie of God Psal 19. and the earth sheweth the worke of his hands For thereby he euidently teacheth that the worke of the spheres and their well ordred motion doe demonstrate as with the finger euen to our eies the great and admirable prouidence of God their creator euen as if the heauens should speake to euery one In an other place it is written Eccle. 43. This high ornament this cleere firmament the beautie of the heauen so glorious to behold is a thing full of hough then that the heauens haue neither voice nor speech like men yet when the workmanship of them and the goodly images pourtraied and placed in them do present themselues vnto vs it is as much as if God spake to vs. For sight belongeth to the eies as hearing doth to the eares and that which offereth it selfe to those The heauens are visible words which preach vnto vs God is as the sound is to these Wherefore in very deede we may call not onely the heauens sunne moone and starres but all other creatures also visible words which speake to the eies as those which are in sound and voice doe speake to the eares If likewise we can very well vnderstand dumbe folkes by the signes which they make vs say that they speake by signes why then should we not harken to the language of God speaking by the heauens and by the signes which he hath placed in them For may we not truly say that they speake vnto vs by signes And if we call bookes dumbe teachers bicause they teach by the meanes of writing which they lay before our eies what fairer booke may wee see written in a fairer letter and of more neate impression and printed with goodlier characters then this great booke of the whole vniuers and chiefly of the heauens Againe if it be needefull for vs to seeke out images to represent God that so he might become visible to vs where may we finde them fairer and more liuely and which speake vnto vs a language most easie to be vnderstood if we be not altogether deafe Wherefore it is not without good cause that when God willing to make his greatnes his magnificence and prouidence known to his people saith by Esay Lift vp your eies on high Isay 40. be hold who hath created these things which is he that bringeth out their armies by number and calleth them all by their names By the greatnes of his power and mighty strength nothing faileth This is it in all these considerations that Dauid in the place before alledged after he hath acknowledged that there is no language nor speech where the voice of the heauens is not heard doth further adde that their line is gone foorth through all the earth and their words vnto the ends of the world meaning by this line the magnificent frame and excellent workmanship of them For all is so well made and composed therein by the workmaster that it seemeth to haue been all drawne out by line rule and compasse And when he speaketh of their words he vnderstandeth the marke and impression which is in them by which they preach vnto vs in stead of words And for this cause also he saith before that one day vttereth speech vnto another day and one night teacheth knowledge vnto another night which is as much as if he should say that one day teacheth and preacheth another and the night doth the same bicause that from day to day and from night to night God manifesteth his power and glorie And let vs note Of the excellency of the sunne and true testimonie of the prouidence of God that the prophet proposing vnto vs the heauens thus in generall as true preachers of his diuine prouidence maketh principall and expresse mention of the Sunne bicause it is the most goodly creature the most agreeable most profitable and necessarie for men and for all the rest of the works of God For this cause also euery one giueth more heed vnto it then to all the other celestiall bodies For it is by the course and meanes of the Sunne that we haue ordinarily daies and nights and that they be sometimes longer sometimes shorter and another time equall as hath been already told vs and also that we haue the distinction of yeeres and of the diuers seasons of them as of the spring time summer autumne and winter and of the time fit to sowe plant till the earth and to gather the fruites thereof and generally to performe all other workes necessarie for the life of man And then may very well bee considered the course and compasse of this goodly light which is from the one end of heauen to the other end and how there is nothing that is hid from the heate thereof Shall we let passe in silence the gallant course which euery day it maketh compassing the whole world in the space of fower and twenty howers without being any whit wearie For from the hower that God hath created it it hath neuer desisted from worke day nor night and hath neuer failed one iot neither shal cease so long as the world shal endure And therefore it is also said in Ecclesiasticus The sunne also a maruellous instrument Eccles 43. when it appeereth declareth at his going out the worke of the most high And presently after Great is the Lord that made it by whose commandement it doth runne hastily Then speaking in generall of all the planets and starres It is a campe saith he pitched on high shining in the firmament of heauen the beautie of the heauens are the glorious starres and the ornament that shineth in the high places of the Lord. By the commandement of the holy one they continue in their order and faile not in their watch And who is it except the blinde that beholdeth not this goodly sunne to passe out of his pauilion like a magnificent king that marcheth foorth of his palace Who seeth not the faire countenance that he sheweth to all being as the eie and mirrour of the whole world Who vieweth not his trim locks and the golden haires and yellow beard of his raies by which he spreadeth his light and heate vpon all creatures In such sort that as none can auoide his heate so none can flie from his light For as it is written By the word of the Lord are his works Eccles 42. Eccles 43. The sunne that shineth looketh vpon all things and all the works thereof are full of the

into chrystal bicause that from the moone vpwards there are no creatures subiect to corruption and to such changes as those that are vnder the moone Behold then why these men haue supposed such waters to haue beene made partakers of the nature of heauen But what neede is there to trauell in such disputations and to take paines for to haue recourse to allegories when one may be easily satisfied with the literall sense For there is nothing more easie then to make the wordes of Moses cleere and euident being throughly considered For first he hath declared Of the separation of the terrestriall and celestiall waters how that the earth was couered all ouer with water and that there was a great deepe ouerwhelmed with darknes so that the earth did in no wise appeere till such time as God had commanded the waters to retire themselues into their places which he hath assigned for their perpetuall residence And then the earth was discouered euen so much thereof as was needfull for the habitation and nourishment of men and of all the creatures which God did afterwardes create Psal 104. Therefore Dauid as the expounder of Moses words saith That the Lord hath set the earth vpon hir foundations adding straight after That hee had couered it with the deepe as with a garment and that the waters did stand aboue the mountaines but at his rebuke they fled which is as much to say as when God had commanded the waters to retire and to discouer the earth they suddenly obeied the voice of their creator Now Moses hauing spoken of those waters which are resident here belowe on earth gathered as well into the sea as into fountains and riuers he afterwards declareth how God would assigne vnto them another abode in a certaine region of the aire which he first calleth a spreading abroad and after that heauen which the Psalmist also signifieth when he saith of God that he couereth himselfe with light as with a garment and spreadeth the heauens like a curtaine which is to say that the light is to the creator like a stately garment wherein we beholde his glorie to shine and glister euery where and that he hath spread abroad the heauens like a pauilion for his habitation Moreouer he addeth The Lord doth lay the iousts of his high chambers amōgst the waters he maketh the great cloudes his chariot He holdeth backe saith Iob the face of his throne and stretcheth out his cloude vpon it Iob. 26. And therefore the Scripture doth also teach vs that God hath oftētimes declared his presence Exod. 13.14.16 40. Acts. 1. manifested his glory both to Moses to all the people of Israell by the cloudes And when Iesus Christ ascended into heauen a cloud taking him bare him vp in the sight of his apostles to declare vnto them and make them sure of the place whither he went vsing this cloude as a triumphant chariot which hath giuen testimonie of his soueraigne and eternall maiestie And therefore it is also written that he shall come in the cloudes of heauen with power and glorie Wherefore if we were well instructed in the sacred word of God we should haue a verie cleere doctrine concerning Meteors and which were much more profitable then that which Philosophers teach For the cloudes would excellently declare vnto vs the magnificence and maiestie of God so often as wee should behold them Matth. 24. and would represent vnto vs all the woonders by vs here mentioned as we shall also be induced to admire them considering more neerely the great miracle of the waters sustained and hanged in the aire as pursuing our purpose I leaue to you ACHITOB to discouer Of the waters sustayned and hanged in the aire and of the raine-bowe Chap. 48. ACHITOB. I Will begin my speech with the saying of the kingly prophet Psal 104. who after that he had appointed the heauens for the pauilion of God ordained the cloudes for the planchers thereof whereupon are raised the loftie chambers that is to say the great spatious waters amassed vp within the cloudes which he also proposeth vnto vs as the chariot vpon which the Eternall is borne being consequently willing to shew what the horses are by which this chariot is drawen and driuen he saith He walketh vpon the wings of the wind He maketh the spirits his messengers and flaming fire his ministers which is as much as if in sum he would declare that men need not labour to mount aloft into heauen there to cōtemplate and behold God sith that hee so cleerely manifesteth himselfe throughout the whole world principally by the celestiall creatures and then by the magnificent and maruellous works which he daily performeth heere in the aire neere vnto vs and before our eies So surely if we must account as great miracles the comming of the Sunne vnto vs and his returne which daily continueth and the courses and motions of all the other celestiall bodies we haue no lesse occasion to account as a thing miraculous and worthie of great wonder that we so often behold here below Wonder of the waters carried in the aire a great cel of waters ouer our heads in the aire sustained by the water it selfe by vapours like to smoke as if they were hanged in the aire and were there borne vp without any stay and prop but by the inuisible vertue and power of God For otherwise how could the cloudes sustaine so great heapes and such deepe gulfes of water considering that they are nothing else but water and do also come at lēgth to resolue into water Againe how without this diuine power could these cloudes be supported in the aire seeing that the aire it selfe seemeth to consist of waters most subtilly distilled beeing very light and in continuall motion For it euidently appeareth that the aire retaineth much of the nature of water because that so ordinarily it conuerteth thereinto beeing inclosed in a cold and moist place so that many fountaines are by this meanes engendred of aire if wee will credite Naturalists And therefore as Dauid saith of the waters which runne about the earth that God hath appointed a bound vnto them which they may not passe nor returne any more to ouerflow the habitation of men so may wee likewise say that he hath bounded the waters that hang in the aire within the cloudes to the end that they may not run loosely astray Iob. 26. And therfore Iob saith He bindeth the waters in the cloudes and the cloud is not broken vnder them For else it is most certaine that so often as these waters should fall vpon the earth they would drowne vp all things whereupon they powred like as when the sea and riuers ouerflow the banks or like a great deluge as came to passe when God punished the world by waters Genes 7. in the time of Noah For it is written that not onely all the fountaines of the great deep were broken vp

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

which they haue appointed to gold and siluer there would be almost no difference of the one from the other I say moreouer that if they had but equall regard to the vtilitie and nature of things according to the profit which they receiue thereby and the need which they haue therof they should more esteeme of iron brasse and copper then of gold and siluer considering that by iron the earth which nourisheth vs is plowed and arts and occupations mantained and that by it we defend our selues from the furie of beasts and enemies and of tinne and copper we make the most principall vtensils and tooles in our houses to boyle our victuals in and for other infinite vses In all these things then wee acknowledge the folly and want of iudgement in men who gouerne themselues more by opinion then by reason We may say as much concerning precious stones Of the vse and abuse of precious stones which they haue esteemed at a more high price then gold and siluer For how many crownes doe they oftentimes giue for one pearle or for a diamond or for some other stone If the fancie take them and that they doe but onely like some small precious stone then doe they spare gold and siluer no more then if they were dust and clay then that which they so much delight in and for to obtaine which they direct and gouerne their whole course of life yea and put it into all confusion is nothing with them in respect of a small iewell And what profit can redound vnto them by all this Nothing else but a vaine persuasion that induceth them to obtaine a stone of such and such woorth as it pleaseth them to esteeme it at If they would thinke as much of a flint a flint would no lesse content them If it be for the beautie and colour that they so account of this merchandize is there any thing fairer cleerer or cleaner then glasse nay then chrystall likewise the marble alablaster iasper and such like matters do they giue much place in beautie or hardnes to the most excellent precious stones If for their vertues and properties in phisicke they are so much respected why then they should buy nothing more deere not esteem of any thing more then of herbs and plants I speake not this to despise or condemne the vse of precious stones no more then of gold and siluer For God did not create them but for the seruice of man and that he might please himselfe with them as with all his other creatures Exod. 25.26.27.28 For it was his will that his temple and the vessels therein the garments of the high priest and the seruice by him ordayned in the church of Israël should be adorned and enriched with gold siluer and with precious stones Againe Dauid and Salomon and the other kings of Israel were neuer reprehended nor condemned because they did abound in such riches We doe not then condemne the vse but the abuse For God requireth that his creatures may be vsed according to his ordinance and so moderated that there be no excesse whereby he may be dishonored offended or our neighbour endomaged But it is an hard matter to heape vp great store of gold and siluer and to dispend so much vpon precious stones and other the pomps of the world but that great wrong must needs bee done to many persons or at least wise that the deeds of charitie for which we were borne must needs waxe verie slacke Loethen that which I haue thought worthy to instruct our selues in vpon our discourse this day concerning the richesse hiddē within the earth And sith that we haue in the twelue daies of our meeting entreated of the principall parts of all this visible world and of the creatures contained therein let vs now to conclude our discourse draw all these parts into one bodie to the ende that we may shew in this masse of the Vniuers and propose as it were before our eies the image of the greatnes puissance and maiestie of God by the which men may in contemplation consideration of his works learne to feare honor and put their whole trust and confidence in him as they ought which ACHITOB let vs heare you discourse vpon Of the doctrine and profit which euerie one must and may reape out of the totall workes of God in heauen and in earth to acknowledge and glorifie him Chap. 100. ACHITOB. IF we doe well consider vpon those goodly matters which wee haue heretofore entreated of touching the creation of the world and adorning thereof in euery part wee shall without doubtfeele our selues as it were lifted vp vpon an high scaffold where wee may behold and contemplate God our creator in the excellent workes of his hands and in the maruailous effects of his prouidence in such sort as if all this visible vniuers were a shop wherein wee doe see him worke before our eies or else as if hee were seated in a stately roiall palace wherein we behold him reigne vpon his celestiall throne ouer euery liuing soule or as in a goodly temple wherein the glory of his Maiestie shineth on euery side yea in euery creature which is therein as an image or mirrour to shew and manifest the creator and moderator of all things And indeede without this contemplation and knowledge for which we are borne and endued with reason let vs not thinke but that brute beasts haue more whereof to brag in regard of the world and of the beawtie and commoditie thereof and that they receiue more rest pleasure and profite thereby then men For they content themselues with that which they haue and care not for that which they cannot attaine vnto enioying all that which is needfull for them and that with pleasure and without excesse superfluitie or any hurt But men are to the contrary neuer content with their condition aspire euermore to that which they enioy not and which they might well let passe haue many times neede of that which is necessarie for them and receiue no pleasure but that which is mixed with some greefe and bitternes neither yet can they content themselues but that they must run into excesse to their great detriment This is that which hath enflamed vs with desire in the progresse of our worke to discourse vpon heauen and earth And hauing brought our intention to a desired end wee will here represent for the last point of our speech as wee did in the beginning thereof all the parts of the world in one bodie to declare in this great bodie of all the Vniuers and to propose as it were before our eies the image of the greatnes of the power and of the maiestie of God and of his infinitenes to the end that wee may all learne by the contemplation and consideration of this image to honour him and to put all our trust and confidence in him as wee ought to doe For this is the true doctrine and the great profite that