Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	earth_n	element_n	15,514	5	10.0914	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01093	Atheomastix clearing foure truthes, against atheists and infidels: 1. That, there is a God. 2. That, there is but one God. 3. That, Iehouah, our God, is that one God. 4. That, the Holy Scripture is the Word of that God. All of them proued, by naturall reasons, and secular authorities; for the reducing of infidels: and, by Scriptures, and Fathers, for the confirming of Christians. By the R. Reuerend Father in God, Martin Fotherby, late Bishop of Salisbury. The contents followes, next after the preface.	Fotherby, Martin, 1549 or 50-1620.	1622 (1622)	STC 11205; ESTC S121334	470,356	378

vnto God He it is that made the heauen the earth the sea which haue onely being the trees the hearbs the plants which haue both being and liuing the birds the beasts the fishes which haue both liuing sense and moouing Yea and Man himselfe too which beside all these fore-named hath also vnderstanding As Mo●es plainly sheweth in the Booke of Genesis Yea and the Apostle Paul confirmeth it in his affirming that it is onely God in whom wee liue and moue and haue our being naming in expresse tearmes three of those fiue properties which before were named by vs Liuing Moouing and Being Yea and adding for the rest which he hath not named as a generall conclusion to this particular enumeration that it is he which giueth vnto all both life and breath and all things So that it is God as Philo Iudaeus noteth qui suas potentias cincundedit rebus omnibus tanquàm fortissima vincula hijs eas indissolubiliter astrictas esse voluit God hath giuen vnto all things their naturall powers with which he hath bound them as it were in strong bands so that they haue no power to inlarge themselues Yea and euen the very Heathen themselues haue by reason beene compelled to confesse as well in this point as they did in the former that this must needes be the worke of God and not of any other Aristotle saith expressely that Omnes Aeris Terrae Aquae res Dei opera dicere possis Dei inquam qui mundum continet We may truely affirme of all things which are either in the Ayre or in the Earth or in the waters that they be the workes of God Yea euen of that great God which containeth the whole world In whose hand as the Psalmist teacheth are all the corners of the earth Yea and Aristotle in the same place confirmeth his owne assertion by the testimony of Empedocles who hath plainely deliuered as much in his verses recounting all these things following nominatìm as Gods workes Omnia quae fuerant quae sunt quaeque ipsa sequentur Plantarum genus atque hominum generosa propago Atque ferae volucres pisces in fluctibus alti What things or haue beene be or what things euer shall Of Plants the kinds mans noble race beasts birds and fishes all May all of them be numbred as the workes of God Yea Virgil affirmeth the same thing though in other words where speaking of the powerful spirit of God which pierceth through euery part of the world he saith that Inde hominum pecudúmque genu● vitaeque volantum Et quae marmoreo fert monstra sub aequore pontus Igneus est ollis vigor coelestis origo From him both men and be●sts and birds and fishes too proceed And whatsoeuer Monsters strange in marbly Seas doe breed All haue a vigorous kind of warmth by an eternall law And all their first originall from heauenly powers draw But yet not from the Heauens as of their proper influence but from the Ruler of the heauens as of his grace and goodnesse For as Proclus truely t●stifieth Q●icquid bonum ac salutare competit animabus yea and animalibus too caus●m a dijs definitam habet What health or good soeuer there commeth to the creatures it is definitely appointed vnto them by God For as Aristotle affirmeth vnto the same purpose Et virent occidunt diuinis parentia de●retis They both s●●rish and perish by the decree of God I might be plentifu●l in this point if I would pursue that multitude of testimonies both of Po●ts Philosophers which euery where occurre ascribing vnto God the creating of all things both of those that haue more and of those that haue fewer Talents But these now alledged are for a taste sufficient 5 Onely here let me answer vnto one Obiection which hath crept into the heads of diuers learned men as concerning the limiting of those last named faculties before I proceede vnto the rest of the instances and that is briefly this That though it be apparant that those fore-named Bodyes be so distinguished by their naturall properties that some haue onely being some other life and motion and others sense and reason yet doth it not appeare that it is only God that hath so distinguished and distributed those faculties wee see not that God doth it but we see that the Sunne doth it Whom Aristotle cal●eth Authorem rerum procreandarum The very Author and Parent of all generation And vnto whom Trismegistus ascribeth Omnium reram in m●ndo opificium vt qui imperet omnibus faciat omnia the making of all things in the world as to him that ruleth all and to him that doth all Wee see that the Sunne begetteth dayly in the earth not onely Stones and Mettals which haue onely being but also Trees and Plants which haue also life yea and Flyes and Wormes too which haue both sense and motion yea and if wee should beleeue the reports of the Heathen it hath also begotten Men with their Reason and Vnderstanding So that this great worke which wee ascribe vnto God and which we vse as an Argument to perswade men that there is a God ought rather to be ascribed vnto the Sunne by whom we see it apparently done And therefore doth not leade vs by any consequence vnto Gods vnlesse we will acknowledge the Sunne to be God But vnto this obiection I answer that if the Sunne performe this by his owne power and vertue it must then needes bee a God as performing that worke which is proper vnto God For who can giue life and motion and sense and reason vnto things by his owne power but onely the Maker and Creator of all things Who by those very workes declareth himselfe to be a God So that our fore-named instances in leading vs vnto the Sunne doe leade vs vnto a God if he be the giuer and distributer of those powers by his owne strength and power But if the Sunne doe this not by his owne proper power but onely by the delegated power of his Maker and Creator who vseth him but as his minister then doe our fore-named instances leade vs vnto a God who is aboue the Sunne and is the God of the Sunne Yea and this euen Trismegistus himselfe confesseth in the very same place For though he professed of the Sunne that hee doth Hunc colere ipsumque opificem agnoscere Yet hee addeth this restriction Post primum illum vnum That though he acknowledge him to be the Maker of all things yet that it is but vnder another who is farre superior being the first and the onely before all the rest So that both wayes the limiting and distributing of those naturall faculties in such diuers measures vnto diuers subiects doe necessarily leade vnto a God either vnto the true one or vnto one in opinion Which against the Atheist is fully sufficient That by way of supposition But now

the first Principles of all things in all kindes are two contraries as Finite and Infinite Good and Euill Life and Death Day and Night and such like Whose opinion is by Aristotle expressed more fully who setteth downe distinctly ten seuerall combinations of Contraries which the Pythagoreans defended to be the first Principles and Originals of all things As namely these following Finitum infinitum Par Impar Vnum Plura Dextrum Sinistrum Masculinum Foemininum Quiescens Motum Rectum Curvum Lumen Tenebras Bonum Malum Quadratum Longum that is Finite and Infinite Euen and Odde One and Moe Right hand and Left Male and Female Resting and Mouing Straight and Crooked Light and Darkenesse Good and Euill Square and Long. These Contraries they not onely held to be in the world but also to bee the working Principles of all things in the world And therefore their Effects must needes be contrary as well as their Causes In which opinion Al●meon conspired so fully with them that Aristotle doubteth whether hee borrowed his opinion from them or they theirs from him Yea and in another place hee confesseth that it is the common opinion of all the Philosophers That the first Principles of all thing must needes be meere Contraries Omnes Contraria Principia faciunt But hee himselfe handleth this point more exactly then any brings it home more properly vnto our present purpose That in this mixing of Contraries in all sorts of Creatures Nature delighteth her selfe pleasantly as with a most sweete Harmony Natura ad contraria miro fertur desiderio atque concentum ex his facit Nature is strangely carried with a strong desire of ioyning contrary things together and yet maketh of them a delightfull and most melodious tune And this hee illustrates in that place by very pregnant instances both in Ciuill and Artificiall and Naturall things For Ciuill things he giueth these instances That euery City though neuer so well composed and in neuer so great concord yet consisteth of persons of contrary conditions some poore some rich some yong some old some weake some strong some good some bad All which though they be many yet make they but one City and though in nature they bee vnlike yet make they a sweete concord in the Ciuill State In Artificiall things hee obserueth that Ars adimitationem Naturae se componens idem praestat That Art as it imitateth Nature in many other things so doth it also in this that it maketh all her workes of a mixture of contraries Whereof hee giueth these instances The Art of Painting mixeth contrary colours in her Pictures as blacke with white and red with yellow The Art of Musicke mixeth contrary sounds in her Songes as Sharps with flats and briefes with Longs And the Art of Grammar mixeth contrary letters in her words as vowells with mutes and such like In Naturall things hee giueth these instances that Vis quaedam per omnia dimanans transiens siccitatem humori calorem frigori leue gravi commistum rotundo rectum Terram omnem Mare Aethera Solem Lunam Vniversum exornavit Coelum cum Mundum frabricata esset ex diversis nullo modo immistilibus aere terra igne aqua imagine vna quae globos comprehendit There is a certaine power which pierceth and disperseth it selfe through the whole world ioyning dry things with moyst and hot things with cold light things with heauy and crooked with straite and yet by this contrary composition very excellently beautifying both the earth and sea and skie and Sun and Moone and generally all the heauen making the frame of this world of things of far vnlike nature and such as refuse to be mingled together ayre and earth and fire and water and Heauen which comprehendeth all these Spheres in his figure Now all this commixtion of things so contrary do not tend to the defacing but adorning of the world as Concords and Discords doe vnto the better tempering of the Harmony in Singing For by that very Comparison doth Aristotle expresse them Natura Coelt terrae vniversique mundi concretionem principiorum maximè contrariorum vno exornavit instruxit concentu Nature hath compounded both heauen and earth and all the whole World of contrary Principles to adorne it more beautifully with a concent-full Harmony Thus as Seneca obserueth ioyning instances of all the fore-named heads together Nu●ilo serena succedunt turbantur maria cùm quieverunt noctem Dies sequitur pars coeli consurgit pars mergitur Contrarijs rerum aeternitas constat After a storme there comes a calme the Seas bee troubled after they haue rested after the night there appeareth day One part of the Heauen riseth vp another goeth downe The whole frame of the Vniuerse is compounded of Contraries And thus as Trismegistus obserueth Rerum singularum ordo concentum quendam melo divino dulcisonum conficit The very naturall order of things produceth a pleasant Harmony composed in a kind of diuine and Heauenly melody Aud therefore hee affirmeth that Musicam nosse nihil aliud est quàm cunctarum rerum ordinem scire To know Musicke is nothing else but to know the naturall order of things For as Maximus Tyrius affirmeth Natura est perfectissima Harmonia There is no Harmony better then the order of Nature Thus God hath made an Harmony in all his Creatures by the ioynt obseruation both of Christians and Heathens 2 But the testimonie of neither of them no nor of them both together doth so euidence the matter as the things themselues doe by that incredible delight which all of them doe naturally take in the sweetnesse of Musick For there is nothing whatsoeuer indued with a liuing and a sensible spirit but it is rauished in a sorte and caried out of itself with the bewitching sounds of Musicke I omitt the fabulous narration of Amphion as a Poëtical fiction that the power of his Musick was so great that he could Saxa movere sono testudinis prece blanda Ducere quò vellet With Lutes alluring sound and his sweet tunes he could Moue the hard Stones and make them stirre where 're he would Which though it be but an Hyperbole and Excesse of speech yet the Poet made choise of it of set purpose thereby to expresse with a greater Emphasis the incredible power of Musick vnto vs. Which indeed is very great yea and not onely with vs men but also with euery other liuing thing both with Birds and with Beasts and with Fishes yea and euen with very Wormes As wee may see in all of them if wee will but looke vpon them First for Birds there is no man but may obserue by his daily experience with what a singular delight they vse to solace and entertaine themselues with their naturall Musick chaunting-out their sweete melodie vpon the pleasant branches of euery greene tree A thing

make any belly so great but that he prouided sufficient meate to fill it yea euen the great belly of that great beast Behemoth which himselfe so greatly magnifieth so likewise in his wisedome would he neuer haue made a mans appetite so great but that he hath appointed some obiect that can fill it yea and euery corner of it Now that the whole world is not able to doe As may bee well vnderstood by this Hierogliphicall conceit That the world is of a circular forme but the heart of a man is of a triangular And therefore as if wee should put a circle into a Triangle we can neuer so fill it but that all the corners will be empty in it so if we should put the whole world into a mans heart yet could it neuer fill it nor reach into euery corner of it And therefore the onely obiect that is able to fill this three cornered heart cannot be any thing else but onely the Holy and vndiuided Trinitie This is an all-filling obiect that is greater then our heart and therefore is easily able to fill it and to radiate into euery corner of it Yea so to fill a mans appetite in euery chanell of it vntill like Dauids Cup it euen runne ouer For he is able to fill all our naturall appetites both of eating and drinking and sleeping and such like For He openeth his hand and filleth with his blessing euery liuing thing And He it is that giueth vnto his beloued sleepe And though the mouth of our appetite doe gape neuer so wide yet hee openeth his hand wider and filleth both the mouth and the belly with his hidden treasure And so likewise for our sensible appetites of Hearing Seeing and Tasting and the rest hee can easily fill them too For he hath prouided such excellent things for vs as neither Eye hath seene nor Eare hath heard nor yet by the heart of man can be conceiued He can fill all our intellectuall appetites both of Power and Honour and Treasure and Pleasure For he hath prouided for vs an incorruptible crowne of glorie And In his presence is the fulnesse of ioy and at his right hand are pleasures for euer more Thus as the Psalmist noteth God can Replere in bonis de siderium nostrum He can euen fill our d●sire with euery good thing And therefore in another place he professeth that There is nothing in heauen that he desireth but him nor any thing on earth in comparison of him He fixed his whole desire vpon God because he alone could fill the whole of it without any diminution As the Psalmist againe in another place confesseth I will behold thy face in righteousnesse and when I awake I shall be satisfied with thine image God is a fantasme that can fill the fantasie and an Obiect that can still the appetite Which nothing in the world can doe without him no not the whole world nor all that is in the world but onely God himselfe For as S. Augustine truely writeth Si cuncta quae fecit Deus dederit non sussicit nisi s●●●sum dederit Though God should giue thee all hee hath yet would all that be n●thing if hee gaue thee not himselfe Whereupon hee professeth in another place that Quicquid igitur mihi vult dare Dominus meus auferat totum se mihi det There is nothing in the world that vnto me seemeth pleasant but onely God And therefore if God would giue vnto me al that euer he hath let him take all that away and giue me onely himselfe For there is nothing else that can fully content vs as in his Confessions he plainly professeth Domine quia fecisti nos ad te inqutetum est cor nostrum donec requiescat in te O Lord saith hee because thou hast purposely made vs for thy selfe therefore our heart can no where finde any quiet vntill it doe come to rest in thy selfe Not in all the honours not in all the riches not in all the pleasures of the world As is likewise very notable obserued by S. Bernard Ad imaginem Deifacta animarationalis caeteris omnibus occuparì potest repleri non potest Capacem Dei quicquid Deo minus est non implebit Inde est quòd naturali quidem desiderio summum quiuis probatur appetere bonum nullam nisi adepto eo requi●m habiturus The soule of a man being made vnto the image of God may be busied about many other things but can be filled with nothing but with him For that which is capable of God himselfe cannot be ●illed with that which is lesse then God himselfe Hence euery man naturally desires the cheifest good and can neuer rest vntill he haue found it For as Bellarmine very aptly and wittily illustrates it As the body of a man cannot rest in the ayre be it neuer so wide nor yet in the water be it neuer so deepe but still sinketh downe vntill it come vnto the earth because that is his proper and naturall place so the Soule of a man can neuer finde repose neither in the aereal stickering Honours nor in the earthly and dirty Ri●hes nor in the watery softening Pleasures of this present world but onely in God alone who is indeed the proper place and true Center of mans Soule in whom it can onely repose it selfe securely I will lay me downe to rest and sleepe in peace saith the Psalmist for it is the Lord onely that maketh me dwell in safetie Here is the true repose and naturall rest of the Soule when it lodgeth vp it selfe vnder the shadow of Gods wings And therefore Dauid beseecheth the Lord that he would hide him vnder the shadow of his wings Professing in another place that vnder the shadow of his wings should be his refuge And in another that his trust should be vnder the shadow of his wings And in another that he will reioyce vnder the shadow of his wings Thus vnder the shadow of Gods wings the Soule findes her true reposednesse her refuge her assurance and her fulnesse of ioy so that when she is come thither she can desire no more For as a Buble saith Gregorie Nyssen vsing a contrary comparison vnto Bellarmines cannot stay it selfe below in the botome of the water but by degrees ascendeth vp vntill it come vnto the toppe and when it is come thither it then striues no longer to ascend vp any higher but there breaking his thinne filme powreth forth it selfe naturally into the open ayre so likewise a mans Soule cannot content and stay it selfe in any of these earthly and inferior things but naturally ascendeth vpward vntill it come to God Whither when it is once come it then hath no desire to ascend vp any further but there naturally resteth Yea and like the Bubble beforementioned with the Apostle Paul desireth to bee euen dissolued that it may be with God

Plague vpon the People fell It was cause Iuno was not pleased well And that destroying plague which fell againe vpon the Athenians for their condemning of Socrates is ascribed by another vnto the wrath of Iupiter Pro Iovis offensa Pestis accessit Where he calleth it expresly the Iudgment of God Eiusmodi iudicijs vtitur Deus They all of them directly reputing the Plague to be nothing else but the vengeance of God They were wrong in the particular in ascribing those sicknesses vnto their false gods who being but dead men were not able to doe them either good or harme but yet right in the generall in ascribing them to God for God indeed was he that sent them though haply hee vsed the Deuills ministerie in them For the second of them the Consumption Pausanias reporteth of Phyallus Captaine of the Phocenses that hee first was threatned by Apollo in a dreame that hee should consume as bare as a certaine brazen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was consecrated vnto him in his Temple by Hippocrates Which miserable consumption hee afterward accordingly did bring vpon him For the third of them the feuer Quintus Curtius reporteth of Alexander Magnus that he abusing the consecrated vessells of Hercules in the very same Citie yea and in the same manner as 〈◊〉 had before in his abusing of the vessells Gods holy Temple hee was sodainely strooken in the middest of his Banket euen as hee was in drinking Nondùm Herculis Scypho epoto repentè velut telo confixus ingemuit He sodainly cried out as if he had bene shot with a deadly dart Which stroke was none other but onely the sodaine blow of a feuer as Sabellicus relateth his disease And with the same disease was Titus also smitten as Suetonius reporteth Yea and that no lesse sodainly in his returning from their playes Which stroke he well perceiuing to be inflicted by God himselfe vpon him hee ca●e his eyes vp vnto heauen most pitifully complaining that hee had most vniustly and without his desert killed him For the fourth of them the feruent heate Ouid reporteth that together with that grieuous plague which Iuno inflicted vpon the men of Aegina there was ioyned with it so feruent a heate that when they cast themselues vpon the earth to haue cooled their bodies the earth it selfe was so sodainely and so vehemetly heated by their bodies that they could receiue no benefit nor comfort at all from it Dura sed in terra ponunt praecordia nec fit Corpus humo gelidum sed humus de corpore feruet They cast their naked bodies on the ground Their bodies by the Earth not cooler found But th' earth from bodies doth with heate abound And thereupon another Poet calleth the plague Pestem flammiferam For the fifth of them Boiles and Botches Aurelius Victor reporteth that Galerius Maximianus was smitten with that disease whereby as he relateth it Defecit consumptis genitalibus But Pomponius Laetus describeth his disease more filly to the purpose Incidit in morbum vlcus inguinibus innatum virilia exedit marecescente tota illa corporis parte vermes pullulârunt remedia deerant medici desperauerunt He fell into a foule disease An vlcer bred in his secret parts did eate off his priuities and all that part of his body rotting away and full of crawling wormes perished Noremedies were present All Physitians despayred And this his greiuous sicknesse Eusebius affirmeth to bee nothing else but the stroke of Gods vengeance Vltio diuinitùs illata For the sixt of them the Emerods Caelius Rhodiginus reporteth that Philoctetes was smitten with it for his killing of Paris For the seauenth of them the Scab Volateran reporteth of the Emperour Copronymus that hee was strooken with it and died of it Perijt Elephantiae morbo And Baptista Egnatias addeth that he died of it in great extremity of torment Post infinita flagitia exquisitissimo cruciatu consumptus For the eighth of them Madnesse Pausanias reporteth that the Calidonians were strucken with it by Bacchus at the earnest prayer of his Priest Cor●sus as the Greekes were with the Plague at the like request of Apolloes Priest Chryses And this sicknesse as the Poet Caecilius affirmeth is absolutely in Gods hand to inflict where he pleaseth Deo in manu est quem esse dementem velit Quem s●pere quem sanari quem in morbum inijci Sic enìm Lambinus Whom God will haue a foole or wise be found He shall be so and so or sicke or sound For the ninth of them Blindnesse Herodotus reporteth of Phero King of Egypt that hee was sodainely smitten blind as by the dart of God And for the tenth of them Astonishment and Stupiditie of minde Aelianus reporteth that the Celtish nation were so possest with it that they would not so much as runne out of an house when they euidently saw it either falling vpon their heads or burning about their eares but would rather chuse voluntarily to perish then wisely to withdraw themselues from their death Which though that Author ascribe vnto a kind of valour yet may it much more truely be reduced to Stupiditie And thus euen the Heathens as well as wee Christians and secular Histories as well as Holy Scriptures doe number all the fore-named sicknesses to be nothing else but the punishments of God Yea and so doe they also all other not named As Plutarch in the Delphians giueth an expresse instance Deum iratum hominibus omnis generis tetros m●rbos intulisse That their God being angry and offended with them sent all m●nn●r of greiuous dise●ses among thom Whereby it appeareth that diseases and sicknesses doe not come vnto men by blinde chance and fortune as the Philistims would faine imagine but as they found vnto their cost they bee sent vnto men by the ordinance of God They come not out of the dust as Iob teacheth in his booke that is Not onely from their second and inferior causes but from God their first Cause Who as sometimes hee worketh with those naturall Causes by infecting the aire and corrupting the water and blasting our fruites with vnwholesome dewes and mildewes as hee himselfe professeth so worketh hee often-times without them by his owne immediate stroke As when he sent his Angell into the host of Seneherib and in one night destroyed to the number of an hundred and fourescore and fiue thousand And therefore Saint Hierom inquiring into the true cause of all sicknesse hee flyeth aboue those inferior and naturall concauses vnto the supreme and supernaturall Cause Non dubitemus ista dicere vocem flagellorum esse Licèt nonnulle haec vel ex corrupto aere vel ex escarum corporum diuer sitate accidere dicant Let vs not doubt but that sicknesse is the lash of Gods scourge though some men do impute it vnto the corrupnes of the ayre or to the vncleannesse

Dauid that The Sunne knoweth his going downe yet that must be taken not to be a proper but a figuratiue speaking Implying that the Sunne obserueth his prescribed motion which here by Synecdoche is expressed by his setting so precisely to the poynt that in the least iot hee neuer erreth from it And therefore by the figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is sayd to doe the same vpon knowledge and vnderstanding Non quòd animatus sit aut ratione vtatur sayth S. Basil vpon this place sed quòd iuxta terminum diuinitùs praescriptum ingrediens semper eundem cursum seruat ac mensur as suas custodit Not that the Sunne h●th any soule or vse of vnderstanding but that it keepeth his courses and measures exactly according to Gods prescription So that the Sunnes knowing his going downe as Baruch in his Epistle expresseth it is nothing else in true propriety of speech but his obedience to Gods ordinance in his going downe Which he likewise affirmeth of all the other Starres who yet haue no more sense or knowledge of their seuerall motions then an arrow in the ayre knoweth whither it flyeth or a ship in the water whither it sayleth or a Chariot on the earth whither it runneth And yet as when we see an arrow to fly directly to any marke whereunto it is aymed though we see not the Archer by whom it was shot yet must we know in reason that it surely was directed by some skilfull person because it goeth so directly hauing yet no skill to direct it selfe so when we see the heauens to produce vpon the earth so many good effects by yeelding vnto it such fruitfull season and bringing out of it such plenty and variety of excellent fruites whereby both men and beasts are nourished and that they ayming at this end doe neuer faile to hit their marke wee needes must vnderstand if wee haue any vnderstanding that this course is directed by some heauenly Sagittarius indued with excellent skill and reason For as Aquinas well obserueth insisting vpon this very comparison Sicut motus Sagittae ad determinatum ●inem demonstrat apertè quòd sagitta dirigitur ab aliquo cognoscent a certus cursus natur alium rerum cognitione carentium manifestè declarat mundum ratione aliqua gubernari As the flying of a shaft vnto his certaine marke declareth that it was shot by one that well knew whereunto he had aymed it so the certaine mouing of all naturall things which know not themselues any thing of their owne motion declareth that they are moued by on● that hath vnderstand●ng And so likewise for the other two comparisons When we behold a ship to winde and to turne and to fetch about so diuersly and yet to come at last into that very hauen which it intended at the first wee must needs know as certainly that it is guided by the reason of some skilfull Pilot as we certainly know that it hath no proper reason of it owne to guide it as Theophilus Antiochenns obserueth insisting vpon this second Comparison Quemadmodùm enim si quis cernat navem suis armamentis instructam mare sulcare in portum appellere certè credet aliquem a quo gubernetur in ea esse gubernatorem Sic certè nemo adeò abiecti est animi quìn credat Deum esse gubernatorem omnium quamuis oculis carnalibus eum non assequamur As when a man shall see a Ship rigged out with all her tacklings to saile through the Sea and directly to arriue at her desired hauen he must needs know she hath within her some cunning and skilfull gouernour So no man can be so abiectly minded but he must needs know God to be the Governour of all things though he doe not behold him with his bodily eyes And so likewise it is in the mouing of a Chariot It cannot goe whither it is purposely intended if it haue not some skilfull driuer to direct it In like case the Heauens themselues they could neuer moue so orderly and directly in their courses if God himselfe were not the ruler director of their motions quasi Auriga habenas gubernator clavum tenens saith Philo Iudaeus insisting vpon this third comparison holding their raynes like their Driuer and their helme like their Gouernour So that though we grant that the motion of the Heauens is performed by excellent arte and wisdome yet is it not by their owne wisdome but by the arte and wisdome of that ruler that guideth them As Lactantius plainely sheweth by the Sphere of Archimedes Wherein though there were great arte and wisedome vsed to make that Sphere moue so artificially and orderly yet was not that wisdome in the Sphere it selfe but in the Maker of it that so cunningly contriued it And so is it likewise with the Heauens Their turning and returning so swiftly so orderly so constantly to so many good effects as they bring forth in the earth doth manifestly shew that their motion must needs be ruled by prouidence and wisdome But yet that wisdome is not in themselues that haue those motions but in their maker that gaue them There is not in themselues Sensus officij sui sciens any sense or vnderstanding of those offices which they performe But they compasse all their motions Non suo consilio sed Artificis ingenio as hee addeth in the same place From whence he truly concludeth that Inest syderibus ratio ad peragendos motus suos sed Dei est illa ratio qui fecit regitomnia non ipsorum syderum quee mouentur The Stars doe shew great wisdome in the performing of their motion but it is none of their owne It is the wisdome of God who both made and ruleth euery thing So that it may truely be sayd of the Heauens as it was of a carued wooden head that there is in them Artis multum sed sensus nihil There is a great deale of Arte and cunning in their making but yet no sense at all of their owne mouing And though Seneca deride it as a foolish opinion to thinke that so constant and so orderly a motion can either be done by Fortune or by any such Nature as is ignorant of his owne doing vel temeritate quadam vel natura n●sciente quid faciat yet to thinke the contrarie is indeed a greater follie vnlesse by Nature he meane Naturam Naturantem The God of Nature and not Naturam naturatam The Creature of God For Natura naturans hee both knoweth and ordereth all their motions though they themselues know them not no more then the wheeles doe in a Clock And therefore Tullie himselfe euen from this very comparison concludeth that it needs must be from God that they receiue all their motion An cùm machinatione quadam moueri aliquid videmus vt Sphaeram vt Horas vt alia permulta non dubitamus quìn illa opera sint rationis cùm

tempering of the ayre and his effects in these mixed Bodies Non quòd gravia acutis aut alba nigris accommodet interque ea consonantiam efficiat sed quód caloris frigoris in mundo societatem dissidiumque ita gubernet vt coeant diseedant moderatè nimia vtrique vehementia adempta in rectum modum componat God is called a Musition not for his skilfull mingling of either flat with sharpe or white with blacke and so making vp his Musicke but because he so guideth the contrary qualities of Heate and Cold in the World that be maketh them both to come together and to depart asunder in a very wholsome and temperate manner This calleth he Gods Musicke which is indeede most pleasant yea and no lesse profitable then it is delightfull Because God hath so graciously tempered the contrarie Qualities of the Elements together that as Manilius truly noteth Frigida nè calidis desint aut humida siccis Spiritus aut solidis sitque haec discordia concors That neither cold things want their hot nor moyst things misse their dry Nor sad things lacke the Spirits power to quicken them thereby So making Musicall concent of contrariety Which Comparison Ouid likewise vseth vnto the same purpose onely changing the termes and for his Discordia concors concording discord putting Concordia discors discording Concord And so likewise doth Horace keeping the same termes Rerum concordia discors Yea and Seneca expresseth the very same thing by the very same comparison Tota huius mundi concordia ex discordibus constat The whole concordance of the world consists in discordances maintaining still the same Musicall conceit for the aptnesse and proprietie of it Whereby they insinuate that howsoeuer the Elements haue a discord in their nature yet haue they a concord in their mixture Quae nexus habiles opus generabile tingit Atque omnis partus elementa capacia reddit Which concord knits the Elements in wholesome linckes together And makes them able to produce euen all this whatsoeuer as Manilius obserueth in the fore-alledged place And as he ascribeth the Generation so Aristotle ascribeth the Conseruation of all things vnto this Harmonicall mixture of the Elements For hee saith that That power which created the World did Naturas maximè contrarias ad mutuam cogere convenientiam per hac salutem parere vniverso It ioyned things together that were contrary in nature and yet thereby prouided for the s●fety of the whole World For as Hippodamus truely noteth Nisi Harmonia Prouidentia divina Mundus regeretur non possent ampliùs in bono statu permanere quae mundo continentur If the world were not gouerned by the Harmony of Gods prouidence there could nothing in the world continue in good estate Yea and Aristotle in the former place hee goeth one steppe further ascribing to this Harmonicall mixture not onely the conseruation but also the Creation and exornation of the world Rerum omnium constitutionem Coeli inquam Terrae vniversique mundi concretionem vno exornavit instruxit concentu It adorned the generall Creation of all things both of Heauen and Earth and of the whole world onely by this sweete mixture and harmonicall consent And Hugo de Victore obserueth the same thing yet speaketh of it more diuinely as being a Christian. Si Vniversitatis huius machinam intuitus fueris invenies quam mirabili ratione sapientia compositio rerum omnium perfecta sit quàm apta quàm congru● quam d cora In qua non solùm concordiam servant similia s●de tiam quae cre●nte potentia diversa repugnantia ad esse prodierunt dictante sapientia ad vnam quodammodo amicitiam foederationem conveniunt If you well consider of the frame of this world you shall finde with how great wisdome the same hath bene wrought and how aptly how fitly and decently composed For therein not only like things preserue peace and vnity but also things contrary do ioyne league and amity And then hee proceedeth to exemplifie his meaning by our present instance of the Harmonicall mixture of the Elements Quid repugnatius esse potest Aqua ●gne quae tamen in rerum natura ita Dei contemperavit prudentia vt non solùm ad invicem societatis vinculum non dissipent verùm etiam noscentibus cu●ctes vt subsistere possint vitale nutrimentum subministrent What is more contrary in Nature then Fire and water which yet are so farre from breaking the bond of their common coniunction that by a ioynt consent they minister vnto all things their vitall food and nourishment This is the Harmony of the Elements consisting all of Concords Now beside this they haue another which consisteth all of Discords And that is when any one of them doth either exceede their due proportion which worketh a discord in all those bodies that are compounded of them and tendeth directly vnto their dissolution or when they digresse from their right and naturall vses and turne their benefits into punishments Which oftentimes is done for the sinne of man As it was to the Aegyptians when the fire descended and destroyed their fruite the water putrified and turned into blood the aire was poisoned with noysome flyes and the earth corrupted with the stinke of their froggs Here was a great change from that sweete and melodious tune which God intended in their first Creation into an harsh and vnpleasant one But yet euen in this change of their tune they kept still a good harmony and harmony concording with Gods seuerity though somewhat discording with his mercy As the Wiseman obserueth in the booke of Wisedome where be expresseth that perturbation by this very comparison The Elements saith he greed among themselues in this change as when one tune is changed vpon an instrument of Musicke and yet the melody still preserued These be the two Harmonies of the Elements Let vs now descend as yet one steppe lower vnto those compounded Bodies which are made of their mixtures and we shall see that God hath giuen the like Harmonies vnto them First an Harmonie of Concords which euidently appeareth in that amicable and louing agreement that is seene betweene all the parts of their bodies in seruing and cherishing and comforting one another which they doe and performe with that true sympathy compassion that if one member suffer all the rest do suffer with it if one be had in honour al the rest reioyce with it And diuers other notes there be of a singular symphonie and agreement betweene them Wherein as Hugo de Victore noteth Omnium membrorum iuncture tantam invicem seruant concordiam vt nullum omninò possit inveniri membrum cuius officum alteri non videatur afferre adminiculum Al the members of the body are ioyned together in so louing an vnitie that there is not any of them but that in discharging his own