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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

doctrine or rather the doctrine of the holy Ghost speaking by the mouth of so excellent a prophet is confirmed vnto vs by miracles prodigies oracles and prophecies and lastly by the consent of euery part of his writings as also by the graue authoritie of those who in their interpretations of them doe confirme and approoue them Of miracles Exod. 4.7.8.9.10 c. Concerning his miracles they are all most manifest to such as haue read his bookes The rod is turned into a serpent and againe returned into the former shape It deuoureth the magicians rods shewing that the sorceries of vncleane spirits and all their puissance and force is consumed by the power of God which wrought and dealt in Aaron and in Moses He bringeth foorth infinite little beasts and of sundrie sorts which pricke both man and beast he draweth water out of the stone giueth quailes from heauen bringeth thunder a cloud by day and a piller of fire by night and also the darke night and doth all this by the word of the liuing Lord who one while terrifieth and another while comforteth his people Hee sendeth slaughter among the Egyptians sudden losse and ruine to the wicked fire among the proud and leprosie to her that murmured and preserueth for a long time a great number from sicknes and their garments from waxing old and wearing Moreouer he feedeth them with heauenly food and giueth them victorie ouer all their enemies Such things and many such like things doth the soueraigne architect of this Vniuers performe by his prophet to the end to approoue his doctrine and to teach vs his truth thereby To this end also by the word of Moses he appeaseth monsters Prodigies causeth the thunder to cease healeth such as were empoisoned to the end that so much the more through such prodigies his law the wisedome of life and doctrine by which hee instructed his people might be celebrated And concerning Oracles Oracles they haue not beene deliuered vnto vs from a Delphicke Apollo from a Iupiter from a Pallas or any fained sapience or else from some newfound godhead but they bin giuen vs from the mouth of the liuing Lord whose voice the innumerable multitudes of Israell did sometimes heare But if some as there are manie amongst vs will not beleeue Moses alone relating all these things nor his people which haue written of them as he himselfe did yet let them at least giue credite to the many graue and sage Authors who affirme them for a very truth Author which consume Mose● writings as to Berosus the Chaldee to Manethon the Egyptian Hierome the Phenician king Darius Mendesian Ptolomy Menander of Ephesus Nicolas Damascenus Abiden the Historiographer Estieus Theodore Chorilus and Ezekiel the Poets Demetrius the Historian Hecatè of Abdera the Philosopher and aboue fortie other learned recorded for testimonie by Iosephus Aristobulus Prophecie Tertullian and Eusebius who all agree in recitation of the foresaide woonders Let vs proceed and come to the prophecies Of them Ptolomy in his booke of Fruits saith Those onely who are inspired by God prophecie of particular things If then Moses in his doctrine and all the other prophets which haue followed him haue prophecied of so many particular actions to the king of Egypt to the Tribes to many princes and kings as well concerning themselues as also concerning their cities and people who will doubt that they haue been instructed by the spirit of God Who can accuse them of falshood who wil make doubt of their doctrine If one read the text of Moses all points therein are so replenished with prophecies and future euents that there is nothing left out there concerning that which belongeth to the mysteries of diuine and philosophicall matters nor of the Messias then to come nor yet of all whatsoeuer should afterward come to passe as is euident to those who haue the eies of their mindes illuminated and who vnderstand the bookes of the law to see cleane through a great many vailes vnder which as was most meete the prophet did hide so many profound mysteries What man then of sounde iudgement that making small or no account of such and so great sacraments will rather then to beleeue in them haue recourse to the monuments of certaine Philosophers not approoued by so many witnesses and whose writings sauour no whit of diuine matters We may very well receiue their instructions so far as they differ not from the doctrine of holy writ but we must altogither reiect that which relying vpon their owne authoritie or their owne inuention supported by their reasons and indeed not in many places ought woorth which they induce besides that which is contained in the writings of Moses and the Prophets For if we will shew reuerence to authors What authors are woorthie of beleefe to which I pray you shoulde we shew more either to Aristotle Auerrois Epicures and such like who onely do shine with a small light of humaine doctrine or else to Moses to the Prophets to Salomon the wisest of all his time to the Euangelistes and to the Apostles euerie of which in sapience in wisedome in manners in prophecies in oracles and in all kinde of holines do shine and flame like burning torches Who affirme in an vnused stile that which they speake concerning diuine things proouing them with perill of their liues and confirming them by prodigies and speaking of things naturall humaine and base aboue all common capacitie of men and penetrating into most deepe secrets by illumination of the holy spirit do with most bright cleerenes manifest them to all those which haue eies to see and eares to heare And therefore Eusebius hath excellently written to this purpose Eusebius in his ecclesiasticall historie speaking thus You shall finde out the errors of the Ethnick Philosophers not by me but by the contradiction and meruellous repugnancie among themselues and when I compare them among themselues or with other common men certainly I cannot denie but they haue beene woorthie personages but when I conferre them with the Philosophers and Theologians of the Hebrewes and compare their doctrine with the doctrine of those friuolous and vaine do all their inuentions seeme to mee Moreouer know we not that by the one all things haue beene deliuered humanely and by the others diuinely And that those who woulde taste of the first draughts of wisedome haue beene constrained to learne of the Hebrewes And therefore Porphirius in his booke of Abstinence adorneth with sundrie praises the religious or prophets among that people calling them Philosophers and assigning them the chiefest degree aboue all other Prophets and Magi who haue made profession of holines And Orpheus in his booke which he hath written of the holy word after he chased away all contemners of the diuine ordinances and mysteries confesseth that he learned out of the tables of Moses that which he song of God knowne onely but to his Prophet But aboue all the foresaide testimonies

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

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

his voice he worketh great things which we know not And who I pray you would not woonder to see the fire and water which are of contrarie natures mingled one with another and lodged both in one lodging and proceeding out of one place together For where remayneth this fire which sheweth it selfe in lightning commeth it not out of the cloudes wherein it is enclosed before they be opened and burst by the thunder And of what substance is the cloude Is it not of water massed vp together which couereth and keepeth in the fire as in an harth For doe not we oftentimes behold while it raineth and great flouds and streames of water do fall so that it seemeth that all the cloudes and the whole aire should melt and resolue into water that great lightnings of fire flash appeere and runne euerie where about like burning darts and arrowes For while the hot exhalations are inclosed in the cloude Causes of the noise and of the lightning of thunder and retayned therein peforce with the violence and contention which is betwixt these contraries the noise of thunder is made And when the matter is so abundant in the cloude that it maketh it to breake and open and that it may reach to the earth then is there not onely thunder and great lightning but also thunderbolts and which are of diuers verie maruellous and fearfull kinds For some bring with them that fire which is not easie to be quenched as we haue alreadie declared others are without fire and pierce through the most solide and firme bodies so that there is no force which can resist them And sometimes also it happeneth that those which are stroken therewith be they men or beasts remaine all consumed within as if their flesh sinewes and bones were altogither molten within their skin it remayning sound whole as if they had no harme so that it is verie hard to finde in what part the bodie was striken We are not then to hold in small accompt that the holy scripture proposeth God vnto vs so often thundring and lightning when it would declare vnto vs his maiesty and how terrible he is and to bee feared For it is certaine that he hath many weapons and of diuers sorts very strong and ineuitable when he will punish men and that his onely will is sufficient to serue him when and how he pleaseth Supernaturall causes to bee considered in thunder And therefore also wee must acknowledge besides these naturall causes which make and engender thunder the prime eternall and supernaturall cause of all things from which proceede so many signes of the meruailous iudgements of God through the ministerie of his creatures oftentimes contrary to that which seemeth to bee ordained by the lawes of nature For when he will thunder vpon his enemies he breaketh and suddainely consumeth them in strange manner And therefore it is written 1. Sam. 2. 7 that the Lord shall destroy those who rise vp against him and that he shall thunder vpon them from heauen And in the battaile which the children of Israel had against the Philistims it is said that after the praier of Samuell the Lord in that day thundred a great thunder vpon his enemies and scattered them and slew them before the host of Israel When Moses also stretched out his rod towards heauen it is said Exod. 9. that the Lord caused thunder and haile and that the fire walked vpon the ground and that haile and tempests stroke many men and beasts in Egypt Moreouer we doubt not but that euill spirits do sometimes raise vp tempests thunder and lightning because that the principall power of them is in the aire And therefore when it pleaseth God to slack their bridle they raise vp terrible and woondrous stormes Which is apparently demonstrated vnto vs in Iob Iob. 1. whose seruants and cattell Sathan burned with the fire which he caused to fall from heauen and by a great winde that he raised he ouerturned the house vpon his children And therefore also the scripture calleth the diuell Prince of this world Ephes 2. 6. and of darknes and of the power of the aire teaching vs also that wee must fight against the euill spirits which are in the celestiall places It is no meruaile then if euill spirits ioyne themselues with tempests to hurt men to their vttermost abilitie For which cause Dauid calleth the inflaming of the wrath of God choler Psal ●8 indignation and anguish the exploit of euill angels Wherefore it is certaine that when God hath a meaning not onely to punish the wicked but also to chastice his owne or to try their faith constancie patience he giueth power to diuels to this effect yet such as that he alwaies limiteth thē so that they can do nothing but so far as is permitted them Now he permitteth them so far as he knoweth to bee expedient for his glory and for the health of his or so much as the sins and infidelity of men deserue that he may chastice and punish them and bring vengeance vpon them for their iniquities And therefore mee seemeth that to such meteors the Epicures and Atheists should bee sent who mocke at the prouidence of God as likewise the tyrants of this world Against Atheists and Tyrants who treade all iustice vnderfoot to make them thinke a little whether there be a God in heauen and whether he bee without power and without medling in the gouernment of the world For I cannot beleeue that there is any one of them but would be waked out of his sleep how profound soeuer it were when he should heare God shoote out of the highest heauens and should vnderstand the noise of his cannons and should behold the blowes that he striketh For he is in a place so high that all the wicked together cannot make batterie against him nor yet auoid his ineuitable strokes who can slay them with the feare onely which they shall haue of his noise without touching them But though they cannot assure themselues in their harts against this soueraigne maiestie and power of the eternall yet are they so peruerse and wicked that rather then they will render to him the honor and glorie which is due they forge vnto themselues a nature to which they attribute his workes or else beleeue that they happen by chance as things comming by haphazard without any diuine prouidence But leauing such manner of people we will pursue our discourse concerning things engendred in the higher elements entreating of snowes mists frosts and haile the discourse whereof ASER I referre to you Of snowes mists frosts ice and haile Chap. 45. ASER. SIth that God is not subiect to the nature which hee hath created but doth euer rest the Lord and master thereof who can performe both without it and with it all that he pleaseth it therefore followeth that we must refer not to the creatures or to nature the workes which he hath done