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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

euery one must and may reape by the grace of God of this totall worke in heauen and in earth to the end to acknowledge and to glorifie him First then wee are to consider that not onely all that which wee haue declared concerning the workes of God in this great vniuers but also all that which the most learned euer could heretofore or hereafter euer may comprehend describe is nothing else but as a very light demonstration of some draught of his worke or of some corner of his magnificent pallace or of some small iewell of his inestimable treasures For sith hee hath created all these things and that the heauen is his seat and the earth his footstoole as Isay speaketh what may then bee the full perfection height and greatnes of himselfe Isay 66. It is as Iob saith in the highnes of the heauen it is deeper then hell Iob. 11. the measure thereof is longer then the earth and broader then the sea It is hee saith Isay againe who hath measured the waters with his hand and hath compassed the heauens with his palme and hath comprehended the dust of the earth with three fingers and hath poised the hanging of the mountaines Thereby then wee must learne that God is infinite and incomprehensible and so high and so great that all this visible world is nothing in comparison to him and that he doth containe and confine and surpasse it in euery side both aboue and below before and behinde on the right hand and on the left And that because wee cannot comprehend nor vnderstand what hee is the image of him was set before our eies in the heauens and in the earth and as in a glasse to represent vnto our vnderstandings him whom wee neither behold nor know except so far as it pleaseth him to represent himselfe vnto vs in his workes Lastly wee must learne that from the very first hower of our entrance into this world wee haue beene placed therein as in the temple of God to adore and praise him therein And in verie truth whosoeuer shall consider of and know God as hee hath manifested himselfe in the creation of the world shall not hee haue good and iust occasion to feare and stand in awe of him For as wee read in the booke of Iob If God cut off and shut vp or gather togither Iob. 12. 12. who can turne him And straight after In his hand is the soule of euery liuing thing and the breath of all mankinde On the other side shall not we be induced to haue recourse vnto him and to put our trust in him as in the Al-mightie who can saue and defend those whom he will take into his custodie and whom he will accept for his people and for his seruants and children Who so dwelleth in the secret of the most high saith the prophet shall abide in the shadow of the Al-mightie I will say vnto the Lord Psal 91. Oh mine hope and my fortresse in my God will I trust who will deliuer vs out of all trouble And to conclude we shall haue goodly matter whereby to giue him glorie and laude all the daies of our life by seruing him according to his holy will We shall be I say verie blinde and senselesse if we do not humble our selues vnder the greatnes of the puissance of God if we haue recourse vnto or put our confidence in any other but in him alone and if we do not acknowledge his great prouidence wisedome and bountie which he hath vsed euer since the beginning towards vs and the regard and care which he hath daily had of vs and how that he entreateth vs so benignly so tenderly and with such fatherly affection to the ende that we may render thanks vnto him For as we haue seene before that he created man he would prepare his lodging for him the which he did adorne with all beautie and with all riches and did afterwards place him in this world as in a most delectable palace made him Lord master ouer all his creatures of whom he hath prouided him such abundance in such variety that it is impossible to comprehend these or to desire more As it were then rauished in the consideration of so great bountie and liberalitie of God let vs crie out with the prophet Oh Lord our God Psal 8. how excellent is thy name in all the world What is man that thou art mindfull of him and the sunne of man that thou shewest him so much grace as to visite him and to take care of him And so giuing glorie vnto his name for so many benefits and particularly for that it hath pleased him to grant vs this grace as to reduce to a desired ende our Academicall discourses concerning his workes in the Vniuers let vs pronounce this goodly Canticle of the Angels Holy Holy Holy Lord God of Hostes all the earth is full of thy glorie The ende if the twelfth daies worke and of all the third tome of the French Academie

vs by the flowing waters and instable substance the Angelicall by fire bicause of the shining of the light and eleuation of the place and the heauen of meane nature is called of the Hebrues by a name signifying the same to be composed of water and fire In this lowe-world life and death striue for the maisterie by a kinde of vicissitude change and rechange all things but in the highest is eternall life and permanent operation and in that of the spheres is certaine assurance of life but there is changing of works and of places The elementarie is built of the perishing substance of bodies the intellectuall of a nature more diuine and excellent and the meane heauen is compounded of bodies but incorruptible and of a disposition conuenient for the nature thereof The third is mooued by the second and the second is gouerned by the first and this remaineth stable in his worke fit for his owne nature vnder the holy of holies the Lord-God almightie which was which is and which is to come And it seemeth that our great prophet of whom we haue learnt the creation of heauen and earth Exod. 25. The figure of the three worlds in the tabernacle o● Moses hath euidently described these three worlds in the structure of his maruellous tabernacle For he diuideth it into three parts whereof each doth liuely represent each world so that the first being not couered with any roofe or couering was open and exposed to raine snowes windes sunne heate and cold and which hath more reference to our elementarie world in this former part haunted not onely men both cleane and polluted temporall and ecclesiasticall but also beasts of all sortes and there was likewise bicause of the ordinarie sacrifices and offerings a perpetuall exchange of life and death The two other parts of the tabernacle were closed on euery side and defended from all outward iniurie euen as neither the celestiall nor supercelestiall world can receiue dammage Moreouer these two were honoured with the title of holy yet so that the most secret was named the holy of holies and the other simply the holy or sacred So likewise the sphericall world is holy bicause that it perseuering in the order which was appointed it by the soueraigne creator hath in it no fault or crime but the Angelicall is euen the most holy and most diuine wherein the blessed soules incessantly resound this song Thou art woorthie Apocal. 4. O Lord to receiue honour and glorie and power for thou hast created all things and for thy wils sake they are and haue been created But moreouer if we consider how the last part of the tabernacle was common to men and to beasts how the second all shining with the splendor of the gold was lighted with the candlesticke diuided into seuen lampes which as many Greeke Latine and Hebrue interpreters will haue doe signifie the seuen planets and how in the third the most holy were the winged Cherubins should we not say that these three partes manifest vnto our sight three worlds To wit this which men and all kind of creatures frequent the celestiall where the planets shine and giue light and the supercelestiall which is the dwelling and abode of the blessed Angels the way to which hath been opened by the crosse and bloud-shed of our Sauiour Iesus Christ true God and true man as the vaile of the temple by which the holy of holies being a type of the angelicall world was separated from the other partes thereof renting and tearing at the death of our Sauiour was a certaine sacrament to vs Matth. 27. Luke 23. Psal 18. Genes 3. For thereby wee had assurance that from thencefoorth was free accesse granted man to the kingdome of God of God I say who flieth aboue the cherubins through the very same entrance that from the beginning for the since of the first man had been barred vp by the lawes of iustice Thus haue we many notable things concerning the diuision of the vniuersall world Why the triple is called one which we may also call One not onely bicause the three worlds do proceed of one onely and selfe cause and tend to the like end or else bicause being duly tempered by numbers they are ioined togither by an harmonious accord and affinitie of nature and by ordinarie succession of degrees but also bicause that that which is in all the three is likewise comprised in one of them and that there is not one wherein all things which are in the other three doe not remaine It is most certaine that that which remaineth in this lowe world is in the vppermost of farre better stuffe and that which is in those aboue is seene also in this of farre woorse condition and as it were of a bastard and sophisticall nature For here heate is an elementarie qualitie in heauen it is an heating virtue and in the Angelicall thoughts an Idea and exemplarie forme Or to shew this more cleerely we haue with vs in this base world the fire which is an element the sunne in heauen is a fire in the supercelestiall region the seraphicke or burning intellect is another fire But let vs note how much they differ The element burneth the celestiall fire quickneth the supercelestiall is imbraced by loue There is also here below water and so there is another water aboue being motresse and mistresse of this belowe which is the moone in the first circle of heauen but the cherubin or cleere-sighted spirituall substances are the waters that flowe aboue the heauen And as touching the disagreeable condition among these three kindes of waters the elementarie humour quencheth vitall heate that of heauen nourisheth it and the supercelestiall hath an intellectuall apprehension of it Furthermore in the first world God the first vnitie ruleth ouer the nine hierarchies of Angels like so many spheres and remaining immooueable mooueth them al vnto him In the celestiall and meane world the imperiall heauen commandeth likewise as a captaine doth his bands the nine celestiall spheres in such sort that though they be mooued by continual agitation yet it remaineth stable by diuine power So likewise is there in the elementarie world after the first matter being the foundation thereof nine spheres or circular reuolutions of corruptible formes that is three of things inanimate which first are the elements then their compounds and thirdly the meanes betweene these two truly mixed and compounded but vnperfectly and such are the impressions which appeere in the aire Then are there three reuolutions of vegetable nature distinguished likewise into three kindes as of herbes shrubs and wood of olde growth And lastly three other of the sensitiue soule which are either imperfect as the Zoophyta or to speake English creatures of a middle condition betweene things sensitiue and plants or very perfect but such as are within the bounds of the fantasie not reasonable and in the third place that which is found excellent in beastes being capable of

defend vs that they direct our waies and haue care of vs in all things Psal 34. Genes 24. And therefore Abraham promised his seruant that the angell of God should be his guide on the way And so often and so many times as God would deliuer the people of Israel out of the hands of their enimies Iudg. 2.6 13. he was serued by his angels to performe this deed 2. King 19. Isay 37. as wee read that the angell of the Lord slew in one night an hundred fowerscore and fiue thousand men in the campe of the Assyrians to deliuer Ierusalem from siege But to stande no longer in so cleere a matter Matth. 4. Luk. 22. Matth. 28. Luk. 24. Acts. 1. I will onely adde this that is said that the angels ministred to Iesus Christ after he was tempted in the desert and that they assisted him in his anguish at the time of his passion and that they published his resurrection and his glorious comming Of the number order names and offices of the angels Dan. 7. But to determine of the number and orders of Angels were me thinketh aboue all humane power For Daniel speaking of the Maiestie of the throne of God saith Thousand thousands of Angels ministred vnto him and ten thousand thousands stood before him Psal 68. Apocal. 5. And Dauid singeth the chariots of God are twentie thousand thousand Angels Saint Iohn also maketh mention of ten thousand times ten thousand and a thousand thousand that giue glorie to God Matth. 26. and Iesus Christ himselfe witnesseth that there are many legions In briefe all the Scripture reporteth of an infinite number of Angels seruing God whom he employeth in the protection of his elect and by whom he bestoweth his benefits vpon men and doth his other works And for their orders although they be not noted in expresse text of Scripture yet the different names whereby they are described haue affoorded matter subiect to Saint Denis in his celestiall Hierarchie to Iamblicus in his booke of Mysteries to many other moderne diuines to set downe nine orders and degrees of Angels to wit The Seraphins Cherubins Thrones Dominations Vertues Powers Principalities Archangels and Angels all which are celestiall spirits to whom the Scripture attributeth such and the like names according to the ministrie wherein God commandeth them to serue so applying them to our infirmitie For they are called Angels Ephes 1. Col. 1. because God maketh them his messengers to man and vertues because that by them God declareth the power of his hand and Principalities Dominations Powers Signiories because that by them God exerciseth his empire throughout all the world and his armies Luk. 2. Apocal. 19. because as souldiers are about their Prince and captaine so are they present before God to honor his Maiestie and attend his good pleasure to employ themselues about all things that he gaueth them in charge yea sometimes they are named Gods because that by their ministerie they do as it were in a mirrour represent vnto vs the image of God And we see that S. Dan. 12. 1. Thes 4. Dan 10. 12. Michael is called in Daniel the great Prince or captaine and Archangel in S. Iude. And Saint Paule saith that it shall be an Archangell who shall summon the world with a trumpet vnto iudgement Daniel also declareth that the Angell of the Persians fought and also the Angell of the Greekes against their enimies as if he would shew that God hath sometimes appointed his Angels to be gouernours of countries and prouinces Matth. 18. And Iesus Christ telling how the Angels of little infants do alwaies behold the face of his father declareth thereby that there are certaine Angels who haue them in guard Saint Peter also being miraculously come forth of prison Acts. 12. and knocking at the house wherein the faithfull were assembled they that could not thinke that it was he said that it was his angel Yet for al these considerations I hold it a thing of too difficult enterprise for mortall man to constitute and appoint which are the degrees of honor among the Angels and particularly to distinguish one from another by any name or title and to assigne to euerie one his place his abode and office We will therefore leaue these things for curious heads to dispute vpon Yet will we hold our selues ascertained of that which the holy Scripture doth openly declare vnto vs and which may best serue vs to our comfort and for the confirmation of our faith that is That the Angels Gods creatures are disposers and ministers of his beneficence towards vs that such kind of beleefe is a certaine argumēt against Atheists concerning the prouidence of God Of the blessed estate of the angels And for the blessed estate of these celestiall spirits it is certaine that for as much as they haue no whit swarued frō the light wherein God created them they remaine in blessednes and felicitie from which they shall neuer more fall Now if we demaund what this felicitie is Without doubt it is the vision and contemplation of the glorie and Maiestie of God whose face as we said euen now they alwaies behold and to whom they giue praise without ceasing singing with a loude voice this song as Esay declareth Isay 6. Holy holy holy is the Lord of hostes all the earth is full of his glory For there is no good in the reasonable or intellectual creature through which it may become happy but God only Wherfore the cause of the felicitie and happines of the angels is for that they belong to God in such sort that their nature liueth in him is wise by him reioiceth euerlastingly in so great and ineffable a good without death without error without impediment Against those which deny that there are any angels I know well some men be so fantasticall that they make it a doubt whether there bee any angels or spirits The Sadduces in times past held this opinion that by the word Angel was signified nothing else but the motion that God inspireth into men or the power which he sheweth in his works But there are so many testimonies of Scripture which contradict this madnes and histories both ecclesiasticall and prophane are so replenished with woonderfull actes of inuisible spirits as we daily see come to passe that it is a wonder how such ignorance could be in former ages Error of some Philosophers and yet among many remaineth at this day There haue also beene men of great authoritie who discoursing according to the reasons of Philosophie haue dared to affirme that God the first father and author of all things did onely produce one intelligence or angell because say they being alwaies of one manner hee cannot by any naturall reason produce diuers thinges For this cause therefore they woulde limite the powerfull production of God to one onely intelligence which being created of God had recourse to the

roiall prophet inuiteth them all to praise the Lord as well as the heauens Yea he proceedeth farther when he saith that all of them performe the word of the Lord. And when Moses and Isay call the heauens to record they do as much to the earth as if it had eares to heare vnderstanding for to vnderstand Why the word of God is sometimes directed to insensible creatures We must then know that the prophets vsing this manner of speech doe speake to insensible creatures and which are without vnderstanding the better to mooue men to their dutie and the more to induce them to acknowledge their ingratitude and rebellion against God by rendring to him that honour and reuerence which they should beare to his Maiestie which is of such waight and vertue that the very sense and feeling thereof reacheth to all nature and to euerie kind of creature Whereby me must learne how great reproch shall redound to men and the number of witnesses that shal appeere against thē if they will be more deafe at the voice of God then the deafest creatures and if they will be lesse mooued with his presence and hardlier acknowledge it then those his works which are farthest remote from reason vnderstanding And in truth what shame may this goodly order which we whilome spake of to be amongst the celestiall bodies euery day breed in vs For if they had a soule life sense and vnderstanding wee might lesse woonder to see them euer continue and maintaine such a constituted order Because we might ascribe the good gouernment of them to the reason and wisedome which might be resident in them But if they haue neither sense nor vnderstanding by meanes whereof they might attaine to that intelligence wisedome for to know how to guide gouerne themselues so much more iust occasion hath beene giuen to the prophets to appeale to them as witnesses and iudges against men and leaue to looke to other creatures seeing that they shew in effect that they do better vnderstand the voice and word of God whereby they haue beene created and disposed and which hath appointed and ordained the estate wherein they serue then men do whom he hath made partakers of reason and vnderstanding Wherefore wee will heere note that when the prophets do exhort the insensible creatures to praise God it is chiefly for two reasons The first is in keeping euerie one their order they glorifie God after their fashion and according to their nature because they are like preachers of his puissance wisedome and bountie and as witnesses of them and of his glory towards men and the other reason is so much the better to induce men to praise their creator as it behooueth them But for the Philosophers yea the Pythagorians Academicks which proceed farther concerning the life reason and vnderstanding which they contemplate in the spheres saying that they are replenished with soules lodged in them and by which many of our Diuines also wil haue to be ment the angels and celestiall spirits who say they mooue the heauens but what and how many there are of these intellectuall formes in the sphericall bodies he onely knoweth Psal 147. who as Dauid saith counteth the number of the starres and calleth them all by their names I will onely say thus much that sith euery planet hath his proper force and influence vpon things heere below it seemeth verie fit that it should haue his gouerning intelligence which giueth it the vertue to worke considering that the operation cannot proceed simply from a body But now I enter into a new matter the discourse whereof ACHITOB I impose on you Of the influence and effects of the planets and starres in things here below either to good or euill Chapter 28. ACHITOB. SOme might maruel why christian philosophers do alwaies when they intreate of the sphere retaine the names of the gods and goddesses of the ancient idolaters which the Pagan philosophers both Greekes and Latines haue long agoe giuen to the starres and planets In French the names of the daies are so but in our toong not But this should seeme no more strange then that we yet obserue in the daies of the weeke the names which were attributed to them by the saide authors and which they haue likewise taken from the names of the planets except sunday For bicause that these celestiall bodies haue beene so called at the first by those who haue most curiously and diligently searched them out and left precepts of the Astronomicall doctrine therefore doe these fond names yet remaine amongst vs like many other things taken from the ancients But the discourse is very great and of deepe study concerning the diuers properties vertues and powers which Astronomers assigne to the planets aboue all nature yea and ouer all men of whome making their predictions they name one man a Saturnist another a Martialist or Iouialist or else a Mercurialist or a Venerian or a Phebaean Properties attributed by Astrologers to planets or a Lunatist In such sort that the diuers affections inclinations and manners of men are by many holden not to proceede onely of the matter diuersly disposed as there be some that esteeme but also by the diuers influence and sundry forme not in specificall diuersity but particular and proper And thence it commeth that Ptolomie and other professors of Astrology do teach that the stars and planets do giue influence of good and of euill for say they by Saturne is infused a firme and stable prudence by Iupiter a righteous iustice by Mars a constant force and puissance by the Sunne an ardent charity by Venus a milde hope by Mercury a penetrating faith and by the Moone a moderate temperance Moreouer that by Saturne as by a most graue and sublime fautor men are induced to the most profound mysteries of all diuine and naturall Philosophie That by Iupiter they are gouerned in a good due temper so that they make obserue lawes and dispose all things with equitie pursuing alwaies that which is righteous That from Mars they receiue the abilitie and power to performe any exploit to the end to be fortunate in their enterprises That the sunne bestoweth vpon all generation operation and life as charitie which is appropriated to him adorneth all the vertues like life and forme That Venus giueth grace cheerefulnes and loue by which men being mooued do performe all high matters with delectation because we could not sustaine the labour which is in the studie of naturall and diuine matters no not in temporall things if loue did not thereto inuite vs wherewith being afterward recreated we easilie suppresse the affliction which continuall thought in profound matters and of difficult vnderstanding doth bring vnto vs. That Mercurie maketh vs prompt sharpe and subtile in euery busines but chiefly in searching out of the truth and in obtaining eloquence musicke and glory That the Moone in the foresaid effects of the other planets giueth a more neere

principally in the sunne who alone is in the world sufficient for the totall vniuers euen as there is but one God who is the sufficiencie of all creatures Moreouer as this visible sunne is a fountaine of light which is neuer exhausted nor yet diminisheth in communicating himselfe with all creatures Eccles 42. but is perpetuall so is it of God concerning whome it is written that he hath garnished the excellent workes of his wisedome being from euerlasting and to euerlasting for euer and that vnto him nothing can be added neither can he be diminished 1. Tim. 6. Moreouer when it is said of God that he dwelleth in vnaccessible light by reason that it is incomprehensible to all creatures Iames. 1. Mal. 4. Iohn 13.8.9.12 Matth. 5. Ephes 6. and when he is called the father of light and his sonne Iesus Christ the sonne of Iustice and the light of the world and his word and likewise they who heare it and who receiue it are called lights candles lampes and burning torches we must by so many testimonies propound vnto vs in our vnderstanding another inuisible and spirituall world of which this same visible and corporall one is nothing but a verie rude pourtraiture an image much differing from that which it representeth so conclude that if this image and picture that which yet we behold not but as in a dim glasse be a thing so goodly and so excellent that indeed it may be couered with the vaile of this All which we so much admire Eccles 43. For we may say with Ecclesiasticus That there are hid yet many greater things then these be and we haue seene but few of his works For as he addeth who hath seene him that hee may tell vs And who can magnifie him as he is Consequently let vs set before our eies all this inuisible and spirituall world replenished with soules and spirits as we behold this visible world replenished with bodies and let vs contemplate twise as many spirituall eies in this intelligible sphere as there be corporall in all men and in other liuing creatures and then let vs mount vp to God and to Iesus Christ our Lord which is the Sonne that illuminateth and lightneth all and so let vs consider how bright this sonne must be and what is the light and splendor of him considering that he is the great Sonne eternall infinite and incomprehensible who hath created that Sunne which we behold the light whereof is not so much in proportion comparable with the least beame of the diuine light as is the brightnes of the least star yea of a candle compared with all this visible sunne or as one drop of water balanced with the huge sea Now let vs consider that if the sight of this heauenly planet be pleasant to vs and bring vnto vs ioy and comfort through his light and heat being cause of so many profits and benefits to all creatures how much more should the contemplation of the great euerlasting Sonne be delightfull vnto vs and what inexplicable benefits doth it bring to men namely to their soules and spirits For this is the true Sunne of iustice which according to the prophet hath health in his wings that is in his beames Mal. 4. by which he maketh men enioy life eternall And therefore verie fitly doth the Scripture compare not onely the knowledge of God but also his fauour and grace and the times of prosperitie and of his aide and succour to the light as also it compareth mens ignorance of God and the times of aduersitie and of his furie and vengeance to the night and to darknes Isay 60. For this cause Isay willing to declare a great grace of God to the people of Israell saith amongst other things Thou shalt haue no more sun to shine by day neither shall the brightnes of the Moone shine vnto thee for the Lord shall be thine euerlasting light and thy God thy glorie thy sunne shall neuer goe downe neither shall thy Moone be hid for the Lord shall be thine euerlasting light and the daies of thy sorrow shall be ended And when the prophets denounce vnto men any great and horrible and fearfull iudgement of God they commonly say that the sunne Isay 13. 24. Ioel. 2. Acts 2. Matth. 24. Isay 34. the moone and the stars shall loose their brightnes that the sunne shall waxe darke and the moone shall be turned into blood and the starres shall fall from heauen and the heauen it selfe shall rowle like a scrowle so that the whole face of the world shall be chaunged as if it should be turned vpside downe and perish cleane And though these things come not to passe iust so in respect of the creatures yet doe the prophets by such manner of speech signifie the greatnes of the iudgements of God and of his wrath when he punisheth man For though the nature which he hath created doth still remaine in one estate yet it happeneth commonly to men according to the feeling which they haue of the wrath of God except they be altogither obdurate against his iudgements as if the whole frame of the world were ouerturned and as if all creatures should set themselues against them to warre vpon them and confound them by rushing on them and running at them Isay 9. On the other side Isay declaring the grace which God would shew to his people speaketh thus The people that walked in darkenes haue seene light they that dwelled in the land of the shadow of death vpon them hath the light shined Isay 60. Againe in another place Arise oh Ierusalem be bright for thy light is come and the glorie of the Lord is risen vpon thee For behold darkenes shall couer the earth and grosse darkenes the people but the Lord shall arise vpon thee and his glorie shall be seene vpon thee And the Gentiles shall walke in thy light and kings at the brightnes of thy rising vp But the prophet speaketh in another kinde of language to the people when he talketh to the wicked Isay 59. and telleth them amongst other things Therefore is iudgement far from vs and iustice doth not come neere vs We waite for light but loe it is darkenes for brightnes but we walke in darkenes We grope for the wall like the blind and we feele with our hands as one that were without eies We stumble at noone daies as in darkenes we are in solitarie places as dead men Luke 22. Ephes 6. And therefore also the kingdome of the diuel is called in holy-writ the kingdome of darknes and he which is the king is named the Prince of darkenes But the people of God requesting that the knowledge of him might bee spread abroad throughout the whole earth with all prosperitie and blessednes saith in the Psalmes Psal 67. God be mercifull vnto vs and blesse vs and cause his face to shine amongst vs. So likewise the author of these diuine

Canticles chaunteth to the same purpose Lord lift vp the light of thy countenance vpon vs Psal 7. that is to say thy fauour and benignitie as afterwards he declareth Pursuing then this doctrine of the holy scriptures wee must learne by that which hath been propounded vnto vs concerning the image of God in the sunne and by the discourse of his light and of the darknes contrarie thereto Woorthie instructions concerning the effects of the sunne how the soueraigne and great eternall Sunne hideth his face from vs and how he sheweth it vnto vs and what good and what euill doth thereby redound vnto vs according as his word teacheth vs in the fore-alledged testimonies For as we haue in the course of nature one while day and another while night and those sometimes long sometimes short and as many of one as of another in one season sommer in another winter now hot anon cold then drie and afterward wet so at this time tempest presently calme weather euen so runnes all the course of mans life For we haue therein the time of ignorance and aduersitie of chastisements punishments and vengeance of God which are the night and time of darknes to men and their winter and tempestuous seasons And so haue we the time of knowledge and vnderstanding of God and of prosperitie of grace of ioie of felicitie and of consolation which are to men like the day and the light and as the spring-time sommer And as the daies and nights are some longer and some shorter so the Lord prolongeth or abridgeth the times of grace and of rigor of his fauor and of his wrath as he pleaseth and in such measure as he knoweth to be expedient as well for his owne glorie as for the good of his elect Wherefore as we expect day after the night the spring-time and sommer after autumne and winter so in the time of aduersitie we must attend in good confidence the time of prosperitie as we are assured to haue light after darknes Likewise as in the day time we looke for the night and for autumne and winter after the spring-time and sommer so in time of prosperitie we must prepare for aduersitie For as it is written To all things there is an appointed time Eccles 3. and therefore there is a time of ioy and a time of sorrow a time to laugh and a time to weepe Now if we could consider these things by the course of the sunne and by the change and succession of the daies and nights of the light and of darknes and of the diuers seasons which succeed in each yeere we should learne in this schoole a most profitable and laudable Astronomie which is not found in the bookes of Ptolemie nor of all the other Astrologers how skilfull soeuer they were which haue written concerning the knowledge of the stars For when we should be in prosperitie we would take heede not to abuse our selues to misgouerne our selues and become too insolent as it ordinarily commeth to passe when we are too much at our ease and thinke it will be alwaies so with vs. And thereupon ensueth that so soone as we are deceiued of our perswasion we become desperate bicause that we find our selues in the danger and snares of mischance before we thinke of it But when we shall consider the reuolutions and changes which haue been accustomed to come to the world we shall foresee like good Astrologers and prognosticators the tempest comming a far off and the eclipses of the sunne and of the moone and while it is day we shall prepare for the night and in sommer time for the winter like good house-keepers So likewise being in aduersitie we shall not loose courage nor despaire but we shall comfort our selues in the hope of Gods helpe and will patiently endure the bad season vntill such time as he hath by the light of his fauor and grace chased away the darknes of the scourges of his wrath and vengeance Thus concluding the subiect of our speech let vs intreate especially of the eclipses of the sunne and moone and of their nature and effects For we may thereby againe receiue excellent instructions for this life as ACHITOB you can declare vnto vs. 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. ACHITOB THe consideration of the eclipses of the sunne and moone hath opened to men the knowledge of many excellent secrets in nature as the writings of the learned make mention Cause of eclipses Now they concur all in this point that the eclipse of the sun happeneth through the diametrall interposition of the moone betweene it and the earth and that the shadow of the earth reaching out betwixt the sunne and moone causeth hir also to be darkened eclipsed So that as the moone depriueth the earth of the brightnes of the sunne-beames so likewise doth the shadow of the earth hinder the moone of the solarie illumination But the eclipses of these two planets doe differ greatly Difference of eclipses for that of the sunne happeneth not through default of light in the bodie thereof as it doth in the eclipse of the moone For the sunne is neuer without light inasmuch as it is the proper substance thereof But when the earth is directly between these two planets then doth the moone become thorough darke bicause she retaineth no light at least that may appeere to vs but onely so much as she receiueth from the sunne Therefore then according as her course is direct or opposite in respect of that of the sunne she doth augment or decrease in light continually changing hir estate in apparance and according as wee behold hir though that in effect and according to the veritie of hir essence she hath alwaies one halfe lightened by the sunne For we must vnderstand that the moone is round like a bowle and that alwaies except when she is eclipsed How one moity of the moone is euer light she receiueth light from the sunne into one halfe of her globe the other halfe remaining without brightnes But insomuch as she mooueth continually therefore according as she retireth from or approcheth to the sunne so doth she appeere diuers in her light which notwithstanding doth illuminate at all times one moitie of hir circularly from one part to another that is from hir superior part to hir inferior part or from hir inferior to hir superior part Now hir inferior or lower part is that which looketh towards the earth all of which or any part thereof we behold when it is lightened and hir superior or vpper part is that which is towards the sphere of the sunne which we cannot behold although it be illuminated by him Now once a moneth all hir inferior moitie receiueth the brightnes of the sunne and then doth she appeere vnto vs full of light which commeth to

ships by reason of the depth of the one and roundnes of the other So that the blowe thereof running along the pillars doth very seldome strike them as also not being able to descend aboue fiue cubits vnder ground and the bottoms of ships being very lowe it scarcely euer falleth there And therefore it is a sure remedie against lightning to hide ones selfe in deepe caues It is also to be noted that although the brightnes of the lightning be seene before the noise of thunder be heard yet proceede they not one before another but are both togither And the reason hereof is easie to vnderstand Why the lightning of thunder is perceiued before the sound be heard For bicause that sight is quicker and sharper then hearing the eie doth sooner behold the brightnes of the lightning then the eare doth heare the sound of the thunder as we see plainly when a man cuts downe a tree or beateth vpon any thing that resoundeth especially if we be farre off For we shall see him strike the stroke sooner then we can heare it as likewise we prooue in ordinance and in all guns and peeces whose fire wee shall see before wee heare the noise of their shoot notwithstāding that they are both performed togither But wee haue dwelt long ynough on this matter concerning that which philosophers doe teach We must now consider what the true meteors of Christians are as we haue already discoursed of their Astronomie and Astrologie wherein we shall learne the supernaturall causes of those thunders and lightnings which God sendeth when and how he pleaseth as you ACHITOB can relate vnto vs. Of the true Meteors of Christians and of the supernaturall causes of thunder and lightning Chap. 44. ACHITOB. THE Philosophers call Meteors by a Greeke name that part of natural philosophie which entreateth of the aire and of the things engendred therein and appertayning thereto as namely the cloudes raine snow thunders tempests lightnings and such like because that they are ouer and aboue vs. For the signification of the Greeke word Meteoron importeth so much But the principall profit that like Christians we must desire purchase from this part of Philosophie is that we learne by the contemplation and consideration of the works of God of which we now intreat what is his power wisedome bountie and benignitie towards vs and how it manifesteth it selfe before our eies not onely in the highest heauens wherein the sunne moone and starres are contayned as we haue heretofore shewed but also in the aire and in all the elements placed vnder the spheres For by this knowledge we may reape verie great fruits Of the profit which the knowledge of the meteors bringeth to Christians First in that we are assured that all these things are in the power of our father who is the creator of them that they are all created for our good like the rest of his works and not for our ruine and perdition Then we learne by so many rare workes and maruellous effects to feare and loue the author of them onely and nothing else except in him and for the loue of him acknowledging and firmely beleeuing that he alone is the author and gouernour of all nature For we behold how terrible and fearfull hee sheweth himselfe by thunders and lightnings And againe how louing gratious and benigne he declareth himselfe to be by raine dewes and such like blessings by which he giueth nourishment to men and to all other creatures For these causes also the kingly prophet calleth thunders Psal 29. Psal 18. lightnings tēpests great inundations of waters the voice of the Lord and in another place he speaketh of the Lord as of a magnificent and maiestical prince speaking great like the sound of thunder and casting fire out at his mouth with great flouds and deluges of water saying againe in another place That the almightie maketh great cloudes his chariot and that he walketh vpon the wings of the winde Psal 104. that he maketh the spirits his messengers and a flaming fire his ministers By which fire no doubt Luke 17. but the prophet meaneth the lightning which the Lord sendeth when and where it pleaseth him to cause men to leaue him 2. Pet. 3. and to punish them like their iust iudge as he declared in effect when he rained downe fire and brimstone vpon them of Sodome and Gomorrha and the other cities round about them which are proposed to vs in the Scriptures for examples of the iudgements of God as that of the floud For this cause also Dauid addressing his speech to the great and mightie to the proude and loftie which haue God in contempt saith Giue vnto the Lord yee sonnes of the mightie Psal 29. giue vnto the Lord glorie and strength giue vnto the Lord glorie due vnto his name worship the Lord in his glorious sanctuarie consequently deducing the wonders that God doth by the voice of his thunder how that it sparkleth with flames of fire by reason of the lightnings which proceed out of the clouds when they open and rent themselues with so great noise whereat the deserts and mountaines tremble the hinds calue and bring foorth before their time for feare and dread and the forests are discouered their trees being ouerturned and broken as they are very oftentimes with tempests and whirlewinds as if the Author of all nature did blow through them For it is he as is written in Ecclesiasticus that sendeth out the lightnings as he listeth Eccles 43. who hauing opened his treasures the cloudes flie out like birdes at sight of whom the mountaines leape and the southwinde bloweth according to his will and the voice of his thunder maketh the earth to suffer which is as much to say as that it is mooued and trembleth in regard of men Whereby we may learne what shall become of them all if they enterprise to stand vp against God For surely their force cannot but be much lesse then that of the high mountaines and great trees which might seeme to the ignorant able to oppose themselues against thunders whirlewinds and tempests For this cause also Elihu saith in the booke of Iob. Iob. ●7 At this also mine hart is astonied and is mooued out of his place Heare the sound of his voice and the noise that goeth out of his mouth He directeth it vnder the whole heauen and his light vnto the ends of the world Now he meaneth by this light the lightnings which our God causeth to appeere in one moment and instant from the east to the west from the one side of the world to the other as the Scripture declareth otherwhere and it is easie to note by reason that he proceedeth saying Matth. 24. After it a noise soundeth he thundreth with the voice of his maiestie and he will not stay them when his voice is heard Me●●●les to be c●nsidered in the fire of thunder God thundreth maruellously with

Of cloudes and vapors Chap. 47. ARAM. AS the Lord and father of this great vniuers doth publish his glorie by the motions of the heauens the maruellous courses of all the lights in them so doth he likewise in the aire after many sorts as we haue alreadie heard as we haue yet good proofs in that which is presented vnto vs for the matter of our discourse And therefore the kingly prophet saith Psal 19. that the heauens report the glory of God and the firmament doth declare his works For the Hebrew word which wee call firmament doth properly signifie a spreading abroad and comprehendeth both the heauen and the aire Now let vs first note that there is nothing more weake then the aire nor any element that can worse sustaine a charge if it haue no other prop. Then let vs consider of what matter the cloudes are made and what firmenes they may retaine How cloudes are made of vapors It is certaine that they are nothing else but vapors attracted out of the waters by the power of the sunne as wee behold after a great raine when the heat of the sunne striketh vpon the earth For wee perceiue the water to ascend vpwards like a great smoke and wee see an other cleere experience hereof in wet clothes and linnen when they receiue the heat of heauen or of the fire So it is then that the water ceaseth not to mount from earth vp into the aire and then to descend downe againe so that the course thereof is perpetuall as if there were a sea mounting from earth to heauen which we call Aire then descending from thence downe hither to vs. For after that of vapors which ascend from the earth the cloudes are gathered togither which like spunges doe receiue the steame of the waters whereof they themselues are engendred then doe they carrie them like chariots to distribute them through all the quarters of the world according as is ordained by the prouidence of God And therefore Elihu saith in the booke of Iob. Behold God is excellent and we know it not Iob. 36. neither can the number of his yeeres be searched out when he restraineth the drops of water the raine powreth downe by the vapor thereof which raine the clouds doe drop and let fall abundantly vpon man Then proceeding to shew how God spreadeth out the light of the sunne vpon the waters of the sea to draw out and produce vapors he addeth Who can know the diuisions that is the varieties and diuersities of the cloudes and the thunders of his tabernacle Behold hee spreadeth his light vpon it and couereth the rootes of the sea Meaning by rootes the waters of the sea as well because they are deepe as for that they are diuided by diuers waues like the branches of rootes Propertie of the windes in regard of the cloudes Moreouer we must consider that to carrie conuey the cloudes hither and thither God hath created the winds which blow from all the quarters of the world some to gather the cloudes together and to bring raine and snow or haile and tempests by meanes of the same cloudes according as pleaseth the Creator to dispose them other winds on the contrarie do disperse them and make the aire cleere and pleasant bringing faire weather Hereof then it commeth that aboue in the aire betweene heauen and earth there is as it were an other heauen made of clouds spread out like a curtaine and like a vault or couering ouer our heads which hindreth vs of sight of the Sunne Moone and stars But as this masse of cloudes is made by meanes of winds ordained thereto so when it pleaseth God to giue vs faire weather then doth he sende vs other winds which chase away all these cloudes and cleere the aire as if they had beene swept away and the heauen sheweth another countenance to the world as if it had beene changed and renued Now while the aire is so filled with cloudes this may verie well be considered by vs that men haue then as it were a great sea of water ouer their heads contayned and held within those cloudes as the waters of the sea are within the bounds which are assigned them for their course Which it seemeth that Moses taught when he sheweth that God creating all things separated the waters which are vpon the earth from those which are in the aire Genes 1. saying thus That there was a stretching out betweene the waters and that it separated the waters from the waters God then made the firmament or spreading abroad or stretching out and separated the waters which are vnder the firmament from those which were aboue it and it was so And God called the firmament Heauen It is sure that by these words many haue thought that the prophet would teach that there were waters both vnder aboue heauen which seemeth to be cōfirmed by the Psalmist Psal 148. Whether there be any materiall waters aboue the heauens saying Praise yee the Lord heauens of heauens waters that be aboue the heauens praise his name Neuerthelesse it is not verie easie for vs to vnderstand what waters may be aboue the heauens if we doe not take the name of heauen in these two texts for the aire as wee haue heretofore shewed that it is oftentimes so taken For what shall wee answere beeing demaunded to what vse the materiall waters may serue either among the spheres or aboue the planets and stars And for to take the name of waters here for spirituall waters not corporall as many haue argued mee seemeth vnder correction of the wiser which wee preferre in all our discourses that this cannot fitly be affirmed because it doth euidently appeare that Moses speaketh of materiall waters For he accommodating himselfe to a grosse people amongst whom hee conuersed maketh no mention in all the creation of the world but of the creating of visible and corporall things so that there is small likelihood that he should speake of other waters mixing spirituall things with corporall But because the Latin translator of the common version of the bible hath vsed in this text the word firmament following the translation of the Greekes and not the proper word spreading abroad as the Hebrue phrase doth signifie some of the learned haue obserued how that many Latine diuines haue beene hindred from the vnderstanding of this doctrine For they haue taken the name Firmament for the starrie heauen as also the Greekes haue iudged imitating their translation Whereupon the imagination is sproong of waters aboue the heauens and of a christalline heauen which I suppose to haue been so called Of the chrystaline heauen by reason of these waters which were supposed to be aboue the firmament bicause that chrystall is made of ice and ice of water For it had beene very difficult to conceiue how materiall waters which by nature are corruptible might be aboue the celestiall spheres except they were hardened and conuerted

but that the windowes of heauen were opened and that raine fell vpon the earth forty daies and fortie nights For which cause also the Psalmist singeth The voice of the Lord is vpon the waters Psal 29. the glory of God maketh it to thunder the Lord is vpon the great waters He was set vpon the floud and he shal remaine king for euer which is asmuch to say as the Lord hath executed his iudgement vpon the wicked by the waters of the floud and that as then he tooke vengeance so it is he that doth for euer remaine iudge of the world and that maketh all creatures to tremble before him Where wee haue great matter of feare and trembling if wee beleeue the word of God and the testimonies which it deliuereth of his iudgements when I say we diligently consider the effects of the nature of the higher elements Therefore whensoeuer wee see close weather and the aire filled with cloudes threatning vs with raine and tempests the sight thereof should alwaies refresh and renew in vs the memorie of this iudgement of God so terrible and vniuersall in the flud to teach vs to walke in more feare of his Maiestie But there are few which thinke thereupon and can make their profite thereof and many to the contrarie doe but iest and scoffe at it as if it were a fable and a fantasie I knowe very well that the scripture saith that God set the raine-bow in the cloudes for signe of an accord and attonement betweene him and men and euery liuing creature to the ende that the waters might neuer after increase to such a floud as should roote out all flesh But we must note that the Eternall doth not here promise neuer to send any deluge vpon the earth Genes 9. Many goodly thing● to bee c●●●●dered in the rain●●●●w but onely not a generall and vniuersall floud as the first was in the time of Noah For how many times hath he punished particularly many people with great inundations and deluges of water signifying vnto all that he hath all his creatures at commandement for euer to make them serue either to his wrath or to his mercie according as he will intreat men and hereupon we shall learne that though it seemeth that in the place before alledged the raine-bowe is named as if it had been spred in the aire at that time onely when it was giuen by God as a signe and sacrament of his couenant renewed yet neuertheles we must not doubt but that when God created the causes of this bowe in nature ordained by him he did also create it in the establishing of the world with other creatures But it was not vsed by God for a testimonie of his attonement with mankinde till after the flood So likewise it is certaine that this heauenly bowe hath naturally had at all times the significations which at this present it retaineth to presage raine or faire weather according as it diuersly appeereth But since that the creator hath accepted it for a signe of his couenant it hath had this vantage to be ordained as a gage and witnes of the promises of God And therefore whensoeuer we behold it in heauen we must not onely consider of it as of a naturall thing and as a prognosticator sometimes of raine sometimes of faire weather but likewise as a witnes and memoriall as well of the iudgement of God as of his grace and mercie and of the assurance of the conseruation of all creatures by his prouidence But though it should teach vs nothing of al this but should onely retaine the beautie and naturall signification thereof yet might it serue vs for an excellent testimonie of the maiestie of God and incite vs to giue him praise Eccles 43. For which cause Ecclesiasticus saith Looke vpon the raine-bowe and praise him that made it very beautifull it is in the brightnes thereof It compasseth the heauen about with a glorious circle and the hands of the most high haue bended it For what man is so dull but doth admire the great varietie of so faire colours as appeere in it euen in a substance so fine and subtile that it cannot be perceiued by any corporall sense saue by the sight I know that the philosophers doe teach Of the cause of th● 〈…〉 rain●●bow that as a drop of water which one seeth in the sunne representeth many goodly colours like those in the raine-bowe which is made of a thicke watrie cloud full of drops in the middle region of the aire For euery darke obscure thing is as it were almost blacke as the shadowes doe demonstrate which by reason of their obscuritie seeme to be blacke And when an obscure thing is illuminated if it be bright it passeth in colours according to the abundance of the brightnes Now the cloud is obscure the drops of water are bright for this cause they represent vnto vs colours according to the variety of that light which shineth vpō them And forsomuch as the innermost circle of the bow is nerest to the obscure or dark cloud it seemeth cōmonly to be blew that in the middle which is more illuminate appeereth greene and the vpper circle which is greatest and most lighted with celestiall brightnes is yellow Forasmuch then as there is a cause of euery thing the Naturalists doe much endeuour themselues to render reasons concerning the diuersities of these colours as Astrologians doe also to argue vpon the diuers predictions of this bowe as presaging sometimes raine sometimes faire weather sometimes winde and sometimes calme and cleere weather Hist nat lib. 2. Yet Plinie saith that it is often seene when it doth not prognosticate any thing and that no heede is taken of it for the time to come But let euery one ascertaine himselfe that it is caused by the beames of the sunne which striking into an hollow cloud are constrained to reuerberate and returne vpwardes toward the sunne And that the diuersitie of colours which are therein represented is made by the mixture of the clouds of the aire and of the fire which are found there togither Moreouer that this bow neuer is but when the sunne is opposit to that cloud and that it exceedeth not the forme of a semicircle also that it appeereth not by night though Aristotle saith that it hath sometimes been then seene But we wil leaue the philosophers to dispute vpon these things and to search the depth of their naturall causes and will conclude this speech and make an end of this day with a point of doctrine concerning the meteors of Christians which is that we must take very good heed not to be of the number of those who boasting of the knowledge of humane sciences haue despised the spirituall and diuine and of whom Saint Peter hath prophecied saying 2. Pet. 3. That there shoulde come in the last daies mockers and contemners of God walking according to their owne lusts which should say Where is the promise

not attribute either to the prudence and wisedome of any one or yet to the force and power or to the weapons or armies of men the changes which we daily see in the state of the most mighty but to the onely ordinance and disposition of God by which such alterations come to passe according as the soueraigne iudge knoweth to bee expedient and iust for the chastisement and punishing of men by one another or else to shew himselfe benigne and fauorable towards them For which cause the scripture saith that the Lord vsing as his instrument Senacherib the tyrant of Assyria to chastise many people and nations Isay 10. he calleth him the rodde and scourge of his wrath and doth greatly reprehend him by Isay for that he attributed to himselfe the glory of those victories which he had giuen him not bicause of his vertues considering he was a fierce and cruell king but bicause God woulde vse him against those who deserued to be chastised by the hands of such a tyrant and murtherer If then we consider as behooueth vs vpon that which we haue here summarily touched we shall finde therein excellent doctrine for all kings princes and people and for all men as well in generall as in particular to the end to induce them That euery one must containe himselfe within the limits of his habitation that they may containe themselues within the inclosure of those confines wherein God hath placed them For as he is cursed in the lawe which passeth the bounds of his neighbors possession so must we not doubt but that they are subiect to the same curse who cannot containe themselues within the bounds of those countries Deut. 27. in which God hath confined them bestowing vpon them power signories and habitation therein For from whence proceede the greatest dissensions and cruellest wars but from the ambition and auarice of men which will one vsurpe aboue another that which appertaineth not vnto them and by such meanes doe out-passe their limits whereas if euery one would content himselfe with that part and portion of land which the creator thereof hath bestowed vpon him who doubteth but that men should liue in much more peace As then God through his prouidence would constraine them by necessitie and neede which they haue one of another to trafficke and communicate togither in libertie and mutuall securitie by that meanes to receiue out of one countrie into another those things which faile therein and abound elsewhere and for the causes by vs heretofore deliuered so it hath pleased him to set mightie and strong bounds and limits against their ambition and auarice especially of kings princes and great men For we see how he hath diuided and separated one countrie from another and the diuers regions and kingdomes of the earth not onely by meanes of seas lakes and great riuers but also by craggie high and vnpassable mountaines which as the kingly prophet witnesseth he hath established by his power Psal 65. that by this meanes men might be cōfined within the bounds of the habitation assigned by the Eternall to euery people in such sort as he hath inclosed the waters within their places to the course which he hath ordained them Against the ambition and auarice of men hauing bounded them with hils and rocks And yet there are no boundes so difficult to passe which may bridle and restraine the ambition and insatiable desire of men within any limits but that they will passe ouer the deepest the longest the amplest and broadest waters and the highest and steepest mountaines in the world so that there are no places so inaccessible through which they will not cut a passage one to ouer-run another by great outrage and violence Wherein surely they euidently declare that they are much more furious then the sea how outragious and rough soeuer it bee seeing they can in no wise containe themselues within their limits as the waters doe which also maketh them more vnreasonable then brute beasts For although there be many vnruly and furious horses in one stable yet each of them will commonly bee staied with an halter made but of a little coard or leather and will be kept by a little bar of wood from striking running ouer one another so that one onely stable will serue them all But men doe to the contrarie shew themselues to be such furious and contentious beastes that the whole world cannot suffice them For there is neither riuer sea lake nor mountaine which can be a barre sufficient to withhold them from forcing and rauaging one another destroying themselues by horrible massacres and cruell warres Which no doubt commeth vnto them especially through want of acknowledging and considering vpon the prouidence of God by which he hath appointed bounds to their habitation ambition and auarice as we haue said and for that they will not containe themselues within them obeying the ordinance of their creator But we haue said ynough concerning this subiect Let vs now discourse vpon those commodities which come to men and to all creatures by the course of the waters thorough the earth Which AMANA shall be the substance of your speech Of the commodities which are incident to men and to all creatures by the course of the waters through the earth Chap. 62. AMANA IF men doe but slenderly acknowledge the prouidence of God in the limits of their habitation which hee hath appointed as well by meanes of mountaines as by waters as we haue heard in the precedent speech they doe also make but small stay in the consideration of those great commodities which he giueth and sendeth continually to them by means of them of al the earth For as he watereth this fruitfull mother by dew raine from heauen as hath beene heretofore expressed so doth he moisten it by meanes of fountaines floods and riuers which doe run through it Whereupon we must note that the life of all corporall creatures doth principally consist in heate and that this heate cannot be preserued and maintained without moisture whereby it is nourished euen as the flame of the snuffe or match of a candle or lampe is nourished and maintained by the fat and humor which is therein Therefore as God hath placed the sunne in heauen like a great fountaine of heate and a great furnace of fire for to be distributed and disposed into all partes of the world so hath hee established the sea here belowe in the earth as a great and perpetuall fountaine conuenient for the nourishment and conseruation of this heate which is communicated to the earth and to all the creatures that are therein And therefore also this sea spreadeth it selfe into diuers places by the meanes which haue beene declared so that the courses of the waters in the earth are like the vaines in a mans bodie Goodly similitudes of the course of the waters and of the vaines which are in the body For euen as the soueraigne Creator hath placed

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

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

glorie of the Lorde At noone when it burneth the countrie who may abide for the heat thereof The sunne burneth the mountaines three times more then he which keepeth a furnace with continuall heate it casteth out firie vapors and with the shining beames blindeth the eies Hast thou commanded the morning since thy daies saith the Lord to Iob and hast thou caused the morning to know his place Iob. 38. That it might take hold of the corners of the earth and that the wicked might be shaken out of it For as it is said in another place They are among those which abhorre the light Iob. 24. and knowe not the waies thereof nor continue in the paths thereof The murtherer riseth early and killeth the poore and needie and in the night he is as a thiefe The eie also of the adulterer waiteth for the twylight and saith None eie shall see me and disguiseth his face They dig through houses in the darke which they marked for themselues in the day they know not the light But the morning is euen to them as the shadow of death if one know them they are in the terrors of the shadow of death By which testimonies aptly agreeing with that which is written euerie man that doth euill hateth the light we may know Iohn 3. besides the greatnes of the workes of God which principally shineth in the creation of the Sunne how euen they who would not behold the light thereof but fly from it as much as they may bicause they hate it and feare it as the death cannot for all that auoide it To the ende then that we may reape some profit by this discourse and so finish this daies talke let vs thinke that if the most ignorant and most doltish are inexcusable for their ignorance and ingratitude towards God for the sermons of the heauens which they continually make to all creatures how much more are the learned and chiefly Astronomers and Astrologians if they know not verie well how to vse their science to the glorie of God Of the names of Astronomers and Astrologers and of their true intent For they are called Astronomers because they haue the knowledge of the lawes and rules which the soueraigne creator hath established and ordayned among the starres and their courses and motions according as their name deriued from the Greeke toong importeth as also the name of Astrologie will infer as much seeing that thereby is signified that they vnderstand and can render a reason of the nature and of the effects of the celestiall bodies Wherefore then sith they haue greater knowledge then the ignorant and common people as well by the knowledge as by the obseruations and continuall experience of the effects of the planets they shall be therfore found the more culpable before God if they vnderstand not the language of the heauens thereby to learne how to glorifie him And yet so far are the greater part of them from doing that which we say that contrariwise we see verie many which impute that to the spheres that they should attribute to the spheres-creator and so draw men from God their father by the vanitie of their humaine dreames vnder colour of their Astronomie and Astrologie causing them to stay in regard of the creatures with them and so make them Atheists as they are when they acknowledge none other God but an idoll of Nature And therefore I desire that we may to morrow againe proceed to behold the admirable effects of the Sun being most apparant to all and most easie for to know by which the rudest and most simple may learne to come to God as among other effects is that of the rising and setting of this goodly light For the prouidence of God shineth maruellously in this point as ASER we may learne of you The end of the fourth day THE FIFT DAIES WORKE Of the rising and setting of the sunne and of the prouidence of God which shineth in the commodities of day and night Chapter 33. ASER. IF with vnderstanding we read the bookes of the heauens wee shall verily esteeme the celestiall bodies to bee the chiefe naturall Philosophers Doctors and Astronomers by whom God dayly teacheth vs that principall Astronomie and Astrologie which he will haue vs learne and whereof we must not be ignorant without being conuicted as well the vnlearned as the learned of verie great vnthankefulnes towards him and of more beastly brutishnes then is amongst the bruite beasts For he hath assigned vs teachers and masters which keepe common schoole with vs day and night as by our precedent discourse we haue alreadie vnderstood And yet the greatest part of men yea almost all do no more profit in this schoole then the verie beasts though indeed it standeth continually wide open to all yea and they which should chiefly learne out of this great booke of nature touching the knowledge of the creator of all things are those which oftentimes are farthest to seeke For in liew of committing themselues to be guided by this booke so to approch to God as he pointeth out the path and way to those who haue eies to see and a spirit to vnderstand they rather take occasion therein by the vaine dreames of their own apprehensions to wander from the truth And for this cause Moses Dauid and the other Prophets and seruants of God speaking of the workes of the creation and of the diuine prouidence in them do propound vnto vs but simply those which are the most apparant to al the most easie to be vnderstood because they wil not only teach the most learned who are they which willingly make least profit in their writings but will also instruct the simple and ignorant whō God doth oftentimes make capable of his secrets For which cause likewise these holy fathers speake not of the spheres and heauenly bodies subtilly as Philosophers in their schooles do but rather vulgarly to the ende that the most rude and playnest may vnderstand their philosophy replenished with the doctrine of saluation For it is verie necessarie that euerie one should be instructed therein according to his owne capacitie To pursue then our yesterdaies speech Vtility of the light and heat of the sunne begun concerning the Sunne which the holy Scripture setteth so often before our eies as an vniuersal preacher of the soueraigne Maiesty I pray you let vs first consider what ioy and what good it is that men receiue by it so long as it distributeth his light as wee haue alreadie heard being like the chariot of God to bring it to them Likewise how much pleasure and profit receiue they by his heat Againe do we not see how he hath his determined time to make vs day And how that after he hath lightned one part of the world during such time as was assigned to him by God the creator hee then transporteth his light to the other part And when he hath performed his taske on one side of the world