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

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

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

THE THIRD VOLVME 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. ingendred 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 LONDINI Jmpensis Geor. Bishop 1601. TO THE RIGHT WORshipfull Sir WILLIAM MOVNSON Knight YOur emploiments Right Worshipfull in sundry hir Maiesties forraine seruices both by sea and land and also for your farther experience and satisfaction in diuers other noble enterprises beeing accompanied with a sharpe and iudicious obseruation of things memorable and the perusing of many excellent and rare writers must of necessitie haue made you not onely expert in matters of war and estate but also most singularlie well read in God his great booke of nature I meane the admirable frame of this Vniuers or whole world Wherein the infinite varieties and sorts of creatures like so many visible wordes doe proclaime and publish vnto man the eternitie infinitie omnipotency wisedome iustice bountie and other essentiall attributes of his dread and soueraigne creatour Wherefore I doe here present vnto your Wor. the discourse ensuing not as a teacher to instruct you in things vnknowne but as a faithfull remembrancer to recall matters to your minde which are there already both by speculation and experience most soundly imprinted It may please you then to accept of this mine homelie translation not so much for mine owne sake who am able to deserue lesse then nothing as for the Authors worthines being a Gentleman as appeareth out of this other parts his learned ACADEMIE most rarely qualified and likewise for the excellencie of this present worke of his both in regard of the method the matter and the scope For the methode is most exact and agreeable to rules of art proceeding from generalles to particulars and from the whole to the parts The matter or subiect is most noble so that if according to Aristotle all arts and sciences doe receiue their perfection from the dignity of the obiect then certes of all others Theologie excepted this science is the most excellent hauing so spacious so beautifull and so fruitfull a fielde to manure as the whole world and all things therein contained Neither is the scope any whit lesse charitable and christian tending partly to the information of mens vnderstandings and the reformation of their errors but most especially ayming at the glorie of the creator vnto whom onely is due all submission and honor Finally considering the authors manner of handling this discourse and the varietie of choise-writers both ancient and of our times which hee alledgeth for confirmation of sundry truthes and for other purposes purging by the fire of his exquisite iudgment the drosse of their opinions from the pure mettall and in all places adorning their gold and siluer with the most orient and inualuable pearles of holy scripture I deemed it in all respects most worthy to shroude it selfe vnder your Wor. patronage London this 28. of March 1601. Your Wor. most readie to be disposed of RICHARD DOLMAN To the Reader MOunt on this worlds maiestike theater Suruey the spheres and euer-burning lamps Pierce through the aire fire earth and water Admire Jehouahs hosts and royall camps Rang'd in batallions and seemely troupes At sight whereof the proudest Atheist droupes Surmount the spheres view those ghostly wights Jnhabiting a world supercelestiall Then stoupe trembling see those ghastly sprights Plung'd aie in deepest firie gulfes infernall And frighted thence looke al the world aroūd What other natures-wonders may be found R. D. Sonnet CE que Dieu fit et fait d'admirable en son monde Ce qu'on en peut auoir de plaisirs et de biens Et d'enseignemens beaux diuins et terriens BARREE icy l'instruit par celeste faconde Mais quel saint trucheman ô Nimphe-Angloise blonde T'apprent ces hauts discours qui rauissent les tiens C'est mon gentil DOLMAN ieune laurier des miens Le qui de des neuf seurs qui en langues abonde O toy heureuse donc d'auoir ce traducteur Comme ta soeur Françoise heureuse est de l' Autheur Mais plus heureuse encor quand par estudes saintes Des grands oeuures de Dieu en ce liure depeintes Si bien cognoistres Dieu qu'au mieux d'ame et de coeur En crainte amour et foy le seruires sans feintes I' attens le temps PIERRE CASTEL The speciall and principall matters handled in this third Tome of the French Academie as it is diuided into seuerall daies works and distinguished by Chapters The first daies worke Page 1 OF the Creation of Heauen and Earth Chap. 1 Page 7 Of time which tooke beginning with the world Chapter 2 Page 12 Of the insufficiencie or nullitie of reasons framed concerning the nature of the world against the creation thereof chap. 3 Page 15 Of the reasons taken from motion and the moouing intelligences against the creation of the world and of the insufficiencie of them chapter 4 Page 20 Of many other deuises which they inuent who pretend to ouerthrow the doctrine of the creation of the world performed by the creator thereof chap. 5 Page 24 Concerning those causes which haue made the Philosophers to erre from the knowledge of truth and of their ignorance concerning God and his works chap. 6 Page 29 Of the authoritie of such witnesses as make the creation and newnes of the world vndoubted chap. 7 Page 34 Of the reasons making for the creation and newnes of the world chapter 8 The second daies worke Page 39 COncerning the errors of those Philosophers which say that God doth his outward worke of necessitie chap. 9 Page 45 Of the reasons which conclude that God proceeded of franke and free deliberation to the worke of the world chap. 10 Page 49 Of one onely principall and first cause of the Vniuers chap. 11 Page 54 Of the space of the sixe daies mentioned in the historie of the creation of the world chap. 12 Page 59 Of the mysteries hidden vnder the number of sixe in the creation of the Vniuers and of the seuenth day of rest chap. 13 Page 64 Of the diuisions of the vniuersall world chap. 14 Page 68 Of the Angelicall and intellectuall world

chap. 73 Page 336 Of celandine cammocke wormwood hyssop sage and mints chapter 74 Page 340 Of thyme sauorie marierom rue parsley and fennell chap. 75 Page 344 Of rosemarie camomill the lillie baulme of grasse or dogs-tooth and of pimpernell chap. 76 Page 348 Of night-shade alkakeng pellitorie of the wall fumitorie angelica and of maidens-haire chap. 77 Page 352 Of rheubarb licorice aloês sene saffron and centurie chap. 78 Page 357 Of wheat rie barley and oates and of rice and millet chap. 79 Page 361 Of the vine of grapes of wine and of Aqua-vitae chap. 80 The eleuenth daies worke Page 366 OF terrestriall beasts and especially of serpents namely of the aspis or adder and of the viper chap. 81 Page 370 Of Bees and of their honie waxe and of silke-wormes cha 82 Page 373 Of the dog and of the horse chap. 83 Page 378 Of the elephant and of the camell and of the rhinoceros chap. 84 Page 382 Of the lyon of the tygre and of the panther chap. 85 Page 386 Of the woolfe of the beare and of the ape chap. 86 Page 390 Of the hart of the wilde bore and of the vnicorne chap 87 Page 394 Of the ciuet muskat of the castoreum of the ottar cha 88 Page 397 Of the right vse of venemous creatures and wilde beasts and of the iustice and bountie of God which shineth in them chap. 89 Page 401 Of the nourishment of many creatures by that which is poison to others and of the naturall amitie and enimitie which is betweene them chapter 90 Page 404 Of the profit which redoundeth to men by beasts and chiefly by tame and priuate beasts and of the wondrous prouidence of God which shineth in them chap. 91 Page 407 Of the blessing and prouidence of God in the multiplication and conseruation of those beasts that are most profitable for men and with which they are most serued chap 92 The twelfth daies worke Page 411 OF mettals and chiefly of gold chap. 93 Page 415 Of siluer amber iron lead brasse and copper chapter 94 Page 418 Of precious stones and namely of the diamond chap. 95 Page 422 Of the emeraud of the carbuncle or rubie of the saphir of the Iacinth and of the amethyst chap. 96 Page 425 Of the Chrysolite of the Topaze of the opall of the turkesse and of the agath chap. 97 Page 428 Of pearle corall and chrystall chap. 98 Page 432 Of the instructions that men may take in that gold and siluer are hidden vnder ground and of the vse and abuse of them and of precious stones chap. 99 Page 436 Of the doctrine and profit that euerie one must and may receiue of the whole worke of God in heauen and in earth thereby to acknowledge and glorifie him chap. 100 Par la priere Dieu m'ayde THE FORESPEECH OF the Academicke speakers in the discourses following Of Heauen and Earth ASER felicitie AMANA truth ARAM highnes ACHITOB brother of goodnes ASER. IT is time companions that we quit our selues of the promise which wee made one to another in the entrance of our discourses concerning man to recreate our mindes sometimes if God thereto gaue grace in the faire and spatious fields of the * Or whole world Vniuers by a diligent search and attentiue consideration of all nature to the ende thereby the better to acknowledge the soueraigne author thereof and to induce vs the more to honor him who is the foundation whereupon we began at first to build still desire to raise vp our Academie For seeing the knowledge of God tending to his seruice is the principall outte of our being and of all our actions and that his infinite essence cannot make it selfe to be comprehended woorthily and according to his greatnes by the feeblenes of mans vnderstanding it behooueth vs carefully to meditate vpon his workes for so much as in them the great Architect of the world hath imprinted certaine marks of his glorie sufficient to giue vs so much knowledge of his high Maiestie and of that wherein he requireth vs to honour him as our condition can beare and according as is altogither necessarie for the health and repose of our soules Now we consider of the worke of God principally in two things yea and to them we may easily refer all the discourse concerning this matter to wit in the creation conducting and gouernment of his creatures and in the mysterie of Redemption which it hath pleased him to vouchsafe on mankinde As then in the processe of our Academie where wee haue amply entreated of the little world which is Man we haue begun to instruct our selues concerning the chiefest of his workes so now I desire that wee may prosecute this goodly matter of the creation and being of the great world if you companions will answere me with the same affection And if we may obtaine so much fauour of our God that being well instructed in his schoole of wisedome and guided by his holy spirit we may dare to speake and what may we not dare in seeking his glorie of the incomprehensible secret of his worke for the health of man we will assay to accomplish our worke and rest our selues on this point AMANA For as much as the world is a shadow of the brightnes of God and like a great booke of Nature and naturall Theologie and that all creatures contayned in the Vniuers are like so many preachers and generall witnesses of the glorie of the creatour as all the learned teach we must diligently settle our vnderstanding to the contemplation of this shadow of the diuine brightnes and our eies to the reading of this booke of Nature and our eares to heare these naturall preachers which teach vs to acknowledge God his prouidence aboue all things else to the end to glorifie him as his bounty doth bind vs. We know also the great reasons which inuite vs to this natural search of all things namely the impietie of our age as we haue declared in the fore-speech of the second Tome of our works shewing that the world is of it selfe sufficient to vanquish all Atheisme there being nothing in the Vniuers either so great or small but from step to step doth direct man to acknowledgment of a diuinitie Which will appeere more manifest vnto vs if we entreat of the so great varietie of creatures Boldly then companions let vs prosecute our purpose If the enterprise be difficult and too high for vs to attaine to the summe thereof yet to approch to things excellent is alwaies very laudable ARAM. Many blame discourses which are made of heauen for that they be feeble and very slender beeing compared to the beautie and importance of the thing it selfe And indeede I must confesse that all that can bee spoken of the world accordeth therewith as it is in it selfe no more then the portraiture of the Romane common wealth vpon the shield of Aeneas could meetly represent the greatnes and maiestie of

made perfect then any whit marred But yet before we take any other subiect we must first heare of AMANA the reasons which declare that God proceeded of free-will to his worke Of the reasons which conclude that God proceeded of free and franke deliberation to the worke of the world Chap. 10. AMANA ALthough that by our precedent discourse we may easily iudge such as maintaine that God of eternitie did by necessitie his outward work woorthie rather to be despised then refuted being against the doctrine of diuine oracles yet we will run ouer a few points by which they themselues shall be pearsed with their owne dartes I would therefore first desire them to tell me from whence come the monsters in nature They may say that this proceedeth either by defect or super-abundance of matter or else bicause that the qualities answere not in due proportion or through corruption of the containing part and such other considerations which are subdiuided by phisitions into their species But let me aske them if that the naturall causes worke necessarily why doe they not performe euery thing duly seeing nature as they say wanteth nothing in necessarie things How then doe naturall causes worke of necessitie when they faile They may answere that I would thereupon conclude that they worke by contingence which if I saide what might follow thereon But to leaue all superfluous debate let them remember that it is an olde sentence vsed in schooles that a thing is said to be necessarie in two sorts the one absolutely necessarie and the other conditionally necessarie Wherefore we attribute the first to God alone A thing is said to be necessary two waies and the other to his creatures so as we call them necessary according to the order appointed by the supreme creator Which if the Philosophers denie we will vrge them with the worke it selfe of these causes For it is certaine that if they be faultie and produce monsters it commeth to passe because that order which is deliuered them by nature as they say or rather of the soueraigne creator as truth is doth faile them Now if they faile of the order it then followeth that it was not simply necessarie for them but giuen by the first cause through vertue whereof the rest subordained vnder it do worke from which if the first withdraw it selfe they do not onely faile but become nothing at all And if they may seeme to performe any thing of necessitie this commeth vnto them by reason of the law which hath beene giuen them by the Prince of Nature who giuing lawes to others is no whit for that therto himselfe obliged They may reply that if our doctrine might stand there should be no certaintie of science considering that it should consist of things which otherwise might be whereto Aristotle doth make deniall But we answere that if he intendeth that those things which are knowne should be necessarie according to the order of the vniuers the like may ensue in those things which may happen contrarie to the order according to the disposition of the eternall will Now if they finde too great difficultie herein for their capacitie what neede wee care Let themselues if they thinke good vnloose the knot For fire may well be without burning Dan. 3. The effect may be separated from the cause as indeed it hath beene as we haue heard in the former speech And likewise euerie effect may be separated from the cause which hath produced it yet neuerthelesse the bond remayning by a certaine correspondencie betweene the worker and the subiect that we may vse schoole termes But proceeding farther I would faine learne of these Peripatetickes whence it is that things haue a necessarie couenant They will say that it is by nature as they prooue by experience What truely nature is But what is this their nature Nothing truely but the author of the Vniuers which is the true spirit not erring seeing that as they teach the worke of nature is the worke of the intelligence not erring and by the ordinance whereof all things haue a due course For there is nothing but serueth this supreme worker He stretcheth out saith the prophet the heauens like a curtaine Psalm 104. He looketh on the earth and it trembleth he toucheth the mountaines and they smoke But these naturalists may say what haue we to doe with prophets seeing we hold that none can haue perfect knowledge but in those things which are prooued by demonstration And from whence fetcheth demonstration his originall Is it not from those principles whose termes being knowne we accord to them or prooue them by experience Now if we beleeue demonstrations by principles and experiences it then followeth that there be some things more certaine then demonstrations Oh execrable vice growne olde amongst our people that hauing had this happines to be enrolled in the number of Christians ●anitie of the ●emonstrations ●f Philosophers yet receiue nothing for truth and certaintie if it be not prooued by such demonstrations as Aristotle hath declared and wherewith for all that he is but little aided in his discourse concerning nature For herein he proceedeth alwaies by those maximes that he taketh to be confessed so that the demonstration whereto his disciples giue beleefe is nothing else but a consequence drawne from the place of authoritie or from the foundations by him supposed Wherefore let vs rather beleeue the holy scripture which instructeth vs that many things and especially diuine are knowne through the beames of supernaturall illumination and by the couenant of the holy word with our vnderstāding touched by the truth Let Epicures Atheists then maintaine how they list from Aristotle That to knowe What it is to know is to vnderstand by demonstration For vs it is sufficient to hold our instructions from the prophets taught by the diuine oracle who by miracles and prodigies and great sacraments approoue as we haue already heard that which they teach And if we say that knowledge is an vnderstanding by any thing we may take our selues to be wise in beleeuing the doctrine of the holy Ghost not any whit accounting of the Peripateticks who haue only kindled the light of their contemplation by the moouing formes of the vniuers and haue not been able with a pure cogitation to contemplate him who possesseth the highest degree of dignitie amongst all essences as their soueraigne prince and gouernour hauing in the rest rather giuen an artificiall finenesse and base manner of proceeding then any science And this is that which priuily their Master confesseth when he entreateth of the last Analyticks or Resolutions saying that Science is of demonstration and demonstration of the quiddities as he nameth it and by the proper differences of things to vs vnknowne For thereupon it followeth that the principles of demonstration are vnknowne and that from them one may bring no whit or very little demonstration But resuming our principall point of the free That

Intelligences bicause say they Of the separated intelligence being separated from the most simple vnderstanding they receiue a certaine composition in an essence and vertue which perfecteth them of a Metaphysicall and supernaturall matter and forme Aug. de ciuit Dei lib. 11. cap. 10. For this point also Saint Augustine teacheth that there is one onely simple good and therefore immutable which is God and that by this good all things haue beene created good but not simple and therefore they are mutable Which is manifest not onely in man Cause of the fall of the angels and man but euen in some part of the angels as this doctor of the church excellently discourseth in the most part of his worke De ciuitate Dei And these are those of whom the scripture teacheth that they haue not remained in the truth but declining from their first state haue ouerthrowne themselues and haue beene made instruments of perdition to many But as we heard by our precedent speech Iohn 2. 2. Peter 2. Iude. some haue been in this error to beleeue that the good angels were nothing else but good inspirations motions which God gaue men so there haue been that thought that the euill diuels were no other but euill affections through the suggestion of our flesh Yea the impietie of our age hath passed farther For there are many Against those which denie that there be any diuels which will not beleeue that there is any God or diuell And it is not long since that certaine talke being mooued betweene a prelate of this kingdome and certaine others concerning the diuel he blushed not to aske them if they had euer seene any one who had sold him spectacles considering he must needes be very olde since they say that he came first into the world Now such contemners of all religion do euidently shew their ignorance and beastlinesse For there was neuer any I will not say Christian but Ethnicke nor Pagan endued with any naturall knowledge and facultie of teaching but hath spoken of diuels and euill spirits and haue by many writings left to posteritie infinite testimonies concerning their nature and maruellous effects Yea the doctrine of the Assyrians Arabians Egyptians and Grecians confirmeth that which our most diuine theologie teacheth vs concerning the euill angels chased from the seruice of God And amongst others Pherecides the Syrian describeth the fall of the diuels and saith that Ophis which signifieth the diuelish serpent was captaine of the rebellious armie Trismeghistus also the glorie of the Egyptians hath touched the same fall And Homer the most excellent Greeke Poet and setter foorth of mysteries singeth in his verses the fall of the first rebell vnder the name of Até goddesse of iniurie and wrong The Theologie also of the Arabians in imitation of the Hebrew confirmeth the same Yea the diuels themselues haue oftentimes confessed their owne fall as many writings testifie and they know who haue trauelled in the searching out of ancient monuments Wherefore this matter needeth not long disputing and it is not our intent to satisfie the curious and fantasticall of our age to whom nothing is pleasant saue new doctrine Creation and fall of the angels and the cause of them But pursuing the Christian truth we say that since the angels haue beene created of God and the diuels haue beene all created angels there is no doubt but they are his creatures but not of the first condition wherein they were at the beginning For they were created good like the other angels and like man but they haue made themselues euill by their rebellion pride and sinne like as our first father fell from his natiue integritie by imitation of them so that of angels they haue made themselues diuels Iohn 8. And therefore it is written of them that they haue not perseuered in the truth that is that they haue not for euer stucke to God who is the onely good of euery reasonable or intellectuall creature Lib. 12. de ciuit Dei cap. 1. as Saint Augustine doth learnedly teach adding moreouer the cause of their fall when hee saith that the creature which may attaine to the gift of blessednes can not do it of it selfe because it is created of nothing but it receiueth this benefite from him by whom it hath beene created Thereupon is concluded Sweete Christian doctrine to acknowledge all our good of God that immutable good is no other thing but the true blessed God and that yet all things which hee hath created are very excellent good bicause they proceed from him but yet they are mutable bicause they haue beene made not of him that is of his owne substance but of nothing Because then the diuels haue beene created by God we must vnderstand that they haue not that malice which now we say is their naturall estate from their first creation but forsomuch as they haue depraued themselues For that which is damnable in them they haue gotten it since they turned voluntarily from God Iohn 8. And therefore it is saide that Sathan speaketh of his owne when hee speaketh a lie because he abode not in the truth Whereby it appeereth that he was once in it And in that he is called the father of lying all excuse is taken from him so that he cannot impute to God that euill wherof himselfe is cause 2. Peter 2. Iude. Wherfore as the diuels haue declined from their first estate God hath not spared them but hath bound them in the deepe with chaines of darkenes to reserue them to the iudgement of the great day who likewise perseuering in their first malice and enuie haue alwaies endeuored shal continue to the end to be instruments of perdition vnto men And therefore all that which the holy scripture teacheth vs concerning them tendeth to this point that we should stande vpon our guards to resist their temptations and not to be surprised by their ambushments arming vs to this effect with all the armour of God as Saint Paule doth thereto exhort vs. Ephes 6. For he that hath a long time iudged them holds them so with the bridle that they cannot annoy those which are firme in faith to resist them nor do any thing without his will and leaue 1. Pet. 5. But hee maketh them serue for a time measured and prefixed for scourges as it pleaseth him in the execution of his iudgements giuing them much power of error in prodigies and miracles to abuse those which turne from the light of truth to follow darknes and embrace lying And thence spring the idolatries of the Pagans and inuocations on diuels which haue caused so many euils to lay holde on man For the purpose of the diuels hath alwaies beene to make themselues to be serued and honored of men to the ende that being associated with them they might likewise be a most prouoking and effectuall cause of the iudgement of God And yet how many doe

we see euen at this day Against those that seeke after diuels who make boasts to haue at their commaund such ministers of iniquitie whom they thinke to disguise when they call them by the name of familiar spirits I will not stande heere to disptue whether there be diuers kindes of diuels or not as many haue written but I beleeue the worde of God that all of them tend to this purpose to be hurtfull to men And though some coniure them by the names of God and so keepe them bound and chained as many bragge that they do yet are they euer watchfull till at length they deceiue their masters I will also beleeue that they are not ignorant in ought which either the reasonable or intellectuall nature can comprehend concerning corporall and temporall things Lib. 2. de ciuit Dei cap. 22. yea as Saint Augustine saith by experience of certaine signes vnknowne to vs they foresee very many things to ensue more then men do and doe sometimes beforehand tell the dispositions of them Matth. 8. Marke 1. Luke 4. They are so skilfull that they said to Iesus Christ clothed with the infirmitie of our flesh What haue we to do with thee Iesus of Nazareth art thou come hither to torment vs before our time But as the same doctor of the church proceedeth because they do not contemplate the eternall causes of times in the wisedome of God but onely coniecture of temporall things by the temporall and of mutable by the mutable they are oftentimes deceiued For they cannot behold the euents of the eternall and immutable decrees of God which flourish in his diuine wisedome by such a direct insight as it hath beene giuen to the holy angels and they see not the thing if we may terme it so to which are fastened all causes and whereupon they turne neither do they know the fountaine out of which they spring wherefore it commeth to passe that as all things which are not collected and concluded by their certaine principles but by erring and estranged coniectures may deceiue so the diuels are oftentimes beguiled in those signes whereupon they relie and tell lies euen then when they thinke themselues most assured to speake truth But they alwaies tend to this point bicause of their malignant enuious nature to bring all hurt to men which in the end they cannot auoide when they forget themselues so farre as that they will against the word of God take counsell of the diuell an offence surely woorthie of all punishment Moreouer I doubt not but as the pure and superiour powers whom according to the stile of holy writ we call the good Angels which is a word among the Greeks signifying Messenger doe not commonly suffer themselues to be intreated by euery one but doe require and attend the cleannes of hart the holines of life and the commandement of God so on the contrarie the diuels or euill angels to whom these two names doe properly agree this last according to doctrine of the scriptures and the other Daemon of a Greeke word signifying to knowe they doe make themselues easie and shew men a kinde of lying fauour to the end that drawing to themselues by their craft and subtiltie those who require and seeke their aide in their occasions they may put God in obliuion and abandon themselues to be possessed and gouerned by the diuell who is their prince For so in fine it commeth to all those which serue themselues with these ministers of iniquitie To all magicians soothsayers necromancers sorcerers witches and enchanters Leuit. 2● Deut. 18. with whom the word of God doth expressely charge vs in many places to haue no communication commanding also that they should be rooted out of the earth And what woonders doe they by the aide and helpe of euil spirits often performing that which neither art nor humane vnderstanding can permit to be done Yet can we no otherwise name all their workes then very coosenage and illusion bicause they doe it either in apparance onely or to the hurt and dammage of those which allow and suffer them Such were those miracles as we read in many authors to haue beene done amongst the idols of the gentiles by the arte of the diuels Of whom Saint Augustine after a long discourse addeth these words What shall we speake of these woonders Lib. 18. de ciuit Dei ch 1● Ier. 51. saue that we must flee out of the middest of Babylon For this propheticall commandement must thus be spiritually vnderstood of vs to wit that with the wings of faith which worketh by charitie we flee out of the citie of this world which doubtlesse is the dale of diuels and of most wicked and impious men For by how much greater we see the power of euill spirits in these inferiour things by so much the more must we most firmely cleaue to our mediator Iesus Christ by whom we mount vp from belowe And indeede it is by his grace that we may discerne the spirits whether they be of God 1 Iohn 4. 2. Cor. 11. or not yea that sathan cannot deceiue vs though he were transformed into an angell of light Otherwise let vs not doubt that if we will harken to him or to his ministers and spirits whom the fooles of this age flatter with the name of familiar spirits that he will easily glide into our soules to lead vs at last in triumph to his kingdome of perdition where we shall deerely buie the familiaritie of so pernitious an enemie Wherefore let vs rather haue alwaies in our hart and in our mouth that praier which our Sauiour himselfe hath taught vs Matth. 6. Luke 11. That he leade vs not into temptation but deliuer vs from euill And let vs leaue the magicians and sorcerers which run to their owne destruction seeking after the spirits who lead them to the eternall Gehenna which is prepared for the diuell and his angels Matth. 25. But now sith it is time to put an ende to our talke for this day hauing surueied the angelicall or intellectuall world according to the capacitie of our feeble spirit we will to morrow intreate of the celestiall world or of the spheres Whereupon you ASER shall begin to discourse The end of the second daies worke THE THIRD DAIES WORKE Of the celestiall or sphericall world Chapter 17. ASER. IF wee begin our speech concerning the sphericall and of the elementarie world and intreate of them both according to the proper definition we shall doe very well to the ende that that which wee intende to discourse of may more easily be vnderstood The world then What the world is which yesterday we called the threefold-one being contemplated with one view is the perfect and entire composition of all things and the true image and admirable workmanship of the Godhead The greatnes whereof is incomprehensible and yet limited being also adorned with all bodies and kindes of creatures which are in nature And 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

subiect of your discourse Of the vtility that commeth vnto men by beasts and chiefly by priuate and domesticall-tame beasts and of the woonderfull prouidence of God which declareth it selfe in them Chap. 91. ARAM. SIthence God hath so disposed all things by his prouidence for the good and commodity of men that they may receiue some profite euen out of the most venimous cruell and sauage beasts as wee haue already heard wee may in no wise doubt as indeede experience doth daily teach vs but that they do receiue great aide and help from priuate and tame beasts as are sheepe kine oxen bulles asses mules horses and such like For we are serued with their labours and trauaile with their fruit with their flesh with their wool and with their skinnes For from whence receiue wee our clothing except linnen but from beasts With how many sorts of wooles and of skins do they furnish vs Of the commodity that men haue by tame beasts And from whence haue wee the silkes cloth and workes which are made and which serue to cloath the most stout and proud tyrants and other princes of the earth Haue wee them not by the industry of wormes and small vermine In very truth wee may very well say that wormes cloath wormes and that the most stately amongst men doe take from the most vile amongst creatures the substance of their brauerie and pomp For what are men but poore wormes of the earth who to make themselues a little excell the rest do take from other wormes the ornaments of their magnificence And if we consider what commodity the milke which is drawne from some beasts doth deliuer vnto a thousand thousand persons if we consider of the great multitude that there is of all kinds of foure-footed beasts of birdes and of fishes all which doe serue vs for foode and nourishment in diuers manners if how many sundry tastes and sauours we finde in all these meates of different natures according to the tasts complexions and dispositions of men and which are so tempered that they bee good for those that are in health for those that are sick for great for small for yoong for olde shall we not be rauished with all these wonders thereby to giue glorie to the soueraigne Creator and moderator of all nature What shall we more say in that the skins of earthly beasts are of so many diuers colours and so well compact either of woole or of haire or of good skins of the varietie and diuersitie that there is in the feathers of birds and in the colours of them and in their songs which minister much pleasure to melancholy persons are not these so many excellent testimonies of the power of the Omnipotent who created all these things through his bountie and benignitie towards vs Surely there is nothing so vile contemptible in the least creature that is but doth preach the Maiestie of God vnto vs. And therefore he said vnto his seruant Iob Iob. 39. Hast thou giuen the pleasant wings vnto the peacocks or wings and feathers vnto the Ostrich For we see that they which will decke themselues do put vpon their heads the faire plumes of the Ostrich of other foules which are sold verie deere also euerie one admireth the taile of the peacocke wherewith he sets foorth himselfe which he turneth like as into a wheele or a roundell being so gallantly garnished that there seeme to be as many eies or sunnes as there be feathers therein I speake not here of the nature of beasts nor of the industrie which God hath giuen to euerie one of them to know what is conuenient or hurtfull for them and to couet the one and auoid the other as also how they are furnished with care and power to preserue their life and the liues of their yoong ones I passe ouer in silence the power and diuers properties which consist in each of them for the discourse thereof would be infinite and we haue likewise alreadie said somewhat concerning that which is most note-worthie in many rare and excellent beasts But I will here bring into the number one of the least and most common sort which wee behold euerie day in our houses for perhaps the consideration thereof will not be altogither vnprofitable vnto vs Many things to bee considered of in the nature of the Cock. and that is the cocke If any question be made concerning his beautie in what birde may we finde more be it that we consider of his plumage and the diuersitie of colours which is commonly therin or of his faire kingly crest or his stately pace and braue carriage which cannot be more magnificent in the greatest monarch of the world And if this birde were not so common but were verie seldome seene there are but few other creatures which would be preferred before him although there were nothing woorthie of consideration in his nature saue that which we haue alreadie declared What shall we say then if we will but meditate of what hart and courage he is in fight Is there any other creature which can lesse endure to be ouercome and is more ashamed thereof Againe what curtesie vseth he amongst the hens with whom he is conuersant and how much doth hee loue them euen to prouide for meat to feed them and to take it out of his owne beake to giue vnto them calling them when he hath found it as the henne calleth her little chickens together But that which I finde most strange in him is the agreement which by nature he hath with the Sunne which is such as one may verie well thinke that he hath some naturall Astronomie and Astrologie which is bred in him For he vnderstandeth and perceiueth the course and motion of the heauen and of the Sun and when his rising doth approch so that he declareth it by his crowing verie timely in the morning and that diuers times before any other creature can perceiue it yea or men themselues except they rise out of their beds to behold the skie And yet for all that they must haue obtained some knowledge of the course and of the motion of heauen either by the science of Astronomie or through long vse and continuall obseruations thereof as is with shepherds and those that watch in the fields But if the heauens be couered with cloudes what can the most expert of them know therein saue by meanes of clocks which they haue in their houses The cocke then is more skilfull in this art For without euer mouing from the place where he is at roust to sleep and what weather soeuer there be faire or fowle yet doth not he faile to sound out the chimes at his howers so as there is no clock so certaine and he serueth also for one to them that haue no other And therefore we may verie well say that how many cocks there are in the world so many naturall and domesticall clockes are they for those who haue them in their