Of the creation of Heauen and Earth. Chapter 1.

IF all men guided by rea­son (as Plato very wel said) haue a custome to inuo­cate on God in the begin­ning of their worke,In Tim. whe­ther it be great, or little; how much more conueni­ent is it, that desiring to dispute of the Vniuers (if wee retaine any iudge­ment at all) we should call God to our aide? It is very difficult to speake as is requisite of the celestiall bodies, and of so many diuers motions as they haue, and yet not one hinder another: but it is a much more high and intricate matter to finde out the workman, and father of all this great world. And when we shall haue found him, it is altogether impossible vulgarly to expresse the cause, & reason of his works. For though (as it is) the glorie and infinite wisedome of God shi­neth in this admirable construction of heauen and earth: yet our capacitie is too too smal, to comprise so great & profound effects, so much it wanteth that the toong may bee able to make a full and entire declaration thereof: And we cannot hold disputation, or argument vpon that, which doth not offer it selfe vnto our sense, and proper reason, as is the creation of the world. For there­in [Page 2] haue we that woonderfull Architect (whom Hermes called the great & infinite sphere intellectual, whose center is all that, which is, throughout the world, created) who performing his worke, and giuing motion to all the celestiall bodies, doth himselfe continue stable. Now that which mouing, is not it selfe moued, surpasseth al discourses & speculations humane and philosophicall, and apper­taineth to a diuine knowledge, the which we ought to impetrate through praiers by reuelation of the holy Spirit, euen in such sort as all things naturall are inuented, and comprehended by rea­son & demonstration, and all morall are obtained by arte and vse.

Praier to God.Then of the soueraigne, and true God, with his eternal Word, and holy Spirit, which three are one essence, one God in Trinitie of persons,Exod. 3. whose name is (I will be, that I will be) or (I am that I am) Almightie, Eternall, Creator and gouernor of euery soule and bodie, in contemplation of whom consisteth the onely good, the true felicitie, and blessednes of man, whom he himselfe hath created to attaine thereunto, a liuing creature, reasonable by the gift of vnderstanding, and free-will: Who being iust, permitteth not his creature made according to his owne image, to remaine vnpunished, hauing sinned; and being merciful, hath not left him without grace; who hath giuen both to the good and euill an essence, with the stones; a life vegetatiue and full of seede with the plants; a life sensuall with the beasts, and a life intellectuall with the Angels; from whom proceedeth all gouernance, all goodlines, and all order; by whom all that is naturall, euen from the highest of heauen, to the center of the earth, doth subsist; of whom are the seedes of formes, the formes of seedes, the mouings of seedes, and of formes: who (being good) hath not left regard­lesse not onely the sphericall and elementarie world; or else the Angels and man, but euen the entrailes of the most small, and contemptible amongst creatures, neither the lightest feather of the birds, nor the least flower of the herbe, nor leafe of the tree; engrauing in each of all these things (the workes of his omnipo­tencie) certaine signes of his glorie, and maiestie, by the couenant and accord of euery of their parts, and as it were by I wot not what manner of peace: Of him (I say) father, and moderator of all that which is, which liueth, which hath sense, and vnderstan­deth, let vs request (Companions) that with the light of his wise­dome he will illuminate our vnderstandings, and by his holy spirit direct and gouerne our words, meetely to discourse of ac­cording [Page 3] as mans power is able, the works of his al-mighty hand in heauen, and in earth, according as our intent is.

The beginning of euerie thing whatsoeuer, is of such waight and importance, that on the knowledge of the same dependeth all the science thereof: for it is impossible that a man can be skil­full in any thing, if he be ignorant in the principles, and first cau­ses of the subiect which he desireth to know: contrariwise hauing well knowne them, the vnderstanding of the effects which there­upon ensue, of the vertues and qualities which thereby redound, of the actions which therof proceed, of the degrees which there­in are established, of the bounds and limits whereto these first causes tend to obtaine their perfection, declareth it selfe, as of it owne accord, without great difficultie and much paine. This was the cause why many sages in old time despising the care of tem­porall affaires, addicted themselues altogether to search out the cause of all nature: so that the most excellent of them would boldly discourse of the originall and making of the world. But the saying of Plato remaining euer true, that it is as hard to finde out the maker, and father of this All, as to speake properly of him being found out: it so falleth out, that the most part of them, who haue entreated of so loftie a matter, haue erred, straying by diuers by-waies; yea euen all those whom the Son of Iustice, hath not fully illuminated with his supreme brightnes. Thereupon it proceeded that the philosophers haue beene diuided into diuers and contrarie opinions, about this question (whether the world hath beene from euerlasting, or whether it hath beene of late, whe­ther of necessitie, or else by the free will, and motion of God.) Aristotle with all the troupe of those,Diuers opinions of the Philoso­phers in th [...] ar­gument of the being of the world. who beleeue nothing but that which they can inuent and comprise by naturall reasons and syllogismes taken from sensible things, which guide them to a certaine demonstration, not being able thereby to vnderstand, how, and wherefore heauen & earth haue beene created, affirme that they were neuer made, but that they haue beene from eter­nitie. But Plato followed of a great number of the most cleere-sighted wisemen, hath confessed the generation of the world which he teacheth to be ordered, and disposed by compleat and perfect numbers: vnder the vaile of which, & the obscure notes of hidden sense, it seemeth that he would hide the close myste­ries of the creation of the vniuers to those which were not yet in­structed in such secrets, which onely may be comprehended by a [Page 4] pure and celestiall cogitation diuinely infused. For let vs know that there is no certaintie at all of this doctrine, except for those to whom the minde, by a special and supernaturall grace is sharp, being fashioned and formed by meditation of the immutable substance of God himselfe, and by a secret operation of the holy Ghost, to beleeue that it is the Eternall who by his word hath made all nature. For so the Soueraigne Creator talketh with man, and establisheth a certaine testimonie of his truth in the heart of him, when he hath made him proper and meet to heare him, with the best and most excellent part of his vnderstanding, in regard whereof he is said to be made according to his owne image.

But although these things may be knowne, being nor far re­mote from our interiour,How the creati­on of the world may be belieued. or exteriour senses, yea so that they may be called present, and whereof no doubt is to bee made, especially being supported by authoritie of good witnesses; yet those things which surpasse the ordinarie puissance of the minde, because by our owne iudgement we cannot credit them, must be considered, and beleeued, according to that couenant of veri­ties, which they announce vnto vs, who haue known thē, by our vnderstanding peaceful, and duely purged: so that we may adde faith to such holy personages, as God hath made capable of his light, and which instruct vs not in the things which they haue imagined, but in such as they haue heard & receiued from diuine oracles. It is then of their authoritie, that he must make a buc­kler, whosoeuer will meetly debate of God, and of his workes, and of his prouidence in the gouernance of them. And when the wings of Nature faile vs in so loftie a contemplation, we must take to vs those of diuine grace; and when the naturall light fa­deth and is readie to die, to require an infused and supernaturall illumination. The world is greatest of all things visible, and God of all things inuisible. That the world is, we perceiue; but that God is, we beleeue. Now that he hath made the world, we can better beleeue of no bodie then of God himselfe. But where haue we heard that? In his word, whereto we must giue credit concer­ning those things whereof it is expedient that we should not be ignorant, and which we of our selues are not able to vnderstand. Now he hath spoken first by his prophets, then by himselfe in the person of our Redeemer, and lastly by the Apostles and disciples. We heare him speaking aloude, where Moses the father of di­uines,Genes. 1. and master of Philosophers saith (In the beginning God [Page 5] created the heauen, and the earth.) The prophet was not there present, but the wisedome of God, by which al things were made, and which by an incomprehensible vertue conueieth it selfe into holy minds, and doth direct them, and declare all his works, without any noyse at all, by his spirit; which can doe all, behol­deth all, encourageth all, and passeth through all purified spirits of vnderstanding, and abideth in his elect. And the blessed An­gels, who alwaies behold the face of their father, speake to them also, and announce the secrets of the eternal Maiestie, to all them (I say) in such sort as it pleaseth the Omnipotent to make them worthie. One of these was Moses, who teacheth vs that God al­mightie made this great Vniuers. A witnesse so excellent and worthy, that by him we must belieue in God, whom we perceiue, as it were through the same wisedome and spirit, which reuealed vnto him the creation of the world: who prophecied almost two thousand yeeres before of the high-mysteries of Christian faith: confirming also his whole doctrine, by miracles, prodigies, ora­cles, and prophecies, wherewith all his writings abound. And therefore hauing confidence in his testimonie, we call God, Crea­tor of all things, thereby inferring, that he is author, principall, and first cause of all essences, which cause by manner of speech ought to be full of all things, if this Maxime of the Peripatetickes be true. (That none can giue away of that which he hath not.) And therefore the Poet the honor of our age very learnedly saith.

For there is nothing produced by nature, or formed by arte, but first it hath abiding in that which performeth it. So euerie crea­ture is engendred by vertue of that seede, wherein it was at first, by power, included: so each worke liueth in the minde of the workeman before he puts it in practise. So had the worlde per­fect being, in the thought of God before it was builded, and the very Idea thereof was contained in it, by which this great archi­tect, when it pleased him, performed his outward worke: as saint Augustine verie learnedly discourseth in a long treatise vpon this text of Scripture (All things were made by the word, Iohn 1. and in it was life, &c.) And thereby we learne, that God almightie, the vnit from which all number proceedeth, and whereto all multi­tude referreth it selfe, did increase himselfe in himselfe, before he communicated his vnitie with creatures, engendring one eterni­tie, [Page 6] and by an alone vnique action neuer disturbed, his linage full of vnderstanding, the very image of the father, his worde, the per­fect patterne of the worlde, and his loue and power the holie Ghost, which allieth the vnderstanding with the thought, three persons in one essence and substance. Afterward this Godhead, though in it selfe it was soueraigne good, not hauing neede of any strange thing, yet woulde he according to his owne bountie in him consisting, produce the outward worke of the worlde, whereinto spreading himselfe, by a kinde of processe of well or­dered degrees, and disposing through admirable workmanship the harmonicall formes of the heauens: the angels and men by him created to be made partakers of felicitie, contempla­ting these maruailes, were rauished and carried away with me­ditation of spirituall things, and by the beautie of his workes, and ornament of his creatures haue learned to acknowledge the fa­ther of this Vniuers. Who moreouer, performed not so great a worke in such manner as mortall men accustome to labour, who cannot do any businesse themselues, if they haue not stuffe and tooles fit for it, nay and then cannot do it according to their de­sire. But God created all of nothing, without helpe, without counsell,That God made all of nothing. by himselfe, by his worde, by the power of his holie spirit, in such time and manner as he hath pleased; of his owne franke and free will. Therefore it is written (He spake, and it was done, Psalm. 33. Psal. 135. Ierem. 31. he commanded and the worlde was created.) Also (The Lorde hath done whatsoeuer he pleased in heauen, and in earth, and in all the depths.) And againe (Oh eternall Lord, behold, thou hast made hea­uen, and earth by thy great power, and by thy stretched out arme: no­thing is impossible to thee.) Briefly holy writings are filled with texts to this purpose, which giue vs certaine testimonie, that the works of God are not subiect to any other cause, then to his on­ly omnipotent will, and that thereby, the worde being spoken, those things which were not, haue beene created, as well the sub­stance, as the fashion of them: and also the worde Creation doth properly import so much, according to the stile of holie-writ. Beholde then summarily that which we learne of the originall of the worlde; we will consequently consider, as neere as may be, of this notable and excellent doctrine, and of certaine argu­ments which some vse to the contrarie. Wherefore AMANA, if you thinke good, you shall frame the subiect of your discourse, vpon the time, wherein this Vniuers began to be builded.

Of Time, which tooke beginning with the World. Chapter 2.

THe matter which we entreate of,Hierom. in pro­log Gal [...] Au [...]ust [...] vpon Genes [...] hath alwaies beene accounted of the Sages, to be of such depth, and profunditie, that it was ordered amongst the ancient Hebrewes, that any, who had not attained to ripe age, & good yeeres, might not meddle with the creation. Of this prohibition doth S. Hierome make mention. And there­fore Saint Augustine vpon Genesis, searching out the deepe se­crets hidden vnder the vaile of simple words therein contained, speaketh to the Reader in this manner. [Comprehend this if thou canst; if not not, leaue it to them, which are more learned. But make profite of the Scripture, which abandoneth not thy weak­nesse, but, like a mother steppeth foote by foote an easie pace with thee. For it speaketh in such sort, that in height it scorneth the proude, in depth it astonisheth those which are attentiue to it. It feedeth the great with truth, and nourisheth the small ones with milde and familiar discourse.] And in truth in each part of Moses writings, the treasures of all Philosophie are by him discouered, like as if they were closely hidden in some field, chiefly in this place which we haue intended to entreat of tou­ching the creation. For of deliberate purpose he argueth in Phi­losophie of the originall of all things, of God, of the degree, num­ber, and order of the parts of this great world. We neuerthelesse hauing confidence in this saying of the Psalmist,Psal. 119. That the word of God doth illuminate and giue vnderstanding to the simple, and that it serueth for a light to our pathes, we may be bolde to touch so loftie a point.

But before we proceed to consider of the precious treasures, and learned doctrine wherewith the sacred sayings of the pro­phet touching the creation are replenished: it will be good that we discourse a little of the principall arguments, whereupon ma­nie, better Philosophers then good Christians, haue obiected against this doctrine of framing of the world. And I will willing­ly begin with this old question of the Epicure,Why God made the world in the time that Moses declareth. which the atheists of our time haue renewed, to wit: Why in the time that Moses recordeth, it pleased the eternal God to create heauen and earth, [Page 8] which he had not made before? If they, which say thus, woulde thereby inferre, that the worlde hath beene eternall without any beginning, and for that cause it seemeth to them that God made it not, they are too farre wide of the truth, and sicke of the mortall disease of impietie. For besides the manifold tellings, and pro­pheticall testimonies, which make the creation of heauen and earth vndoubtable: euen the world it selfe, by his motion, and well ordered changing, & the gorgeous shew of all things visible therein contained, not speaking one word, do after a sort cry out, that it was made, & that it could be no otherwise formed, then by God, who is ineffablie, & inuisibly glorious. For it is not to be sup­posed, that a thing of most exquisite order & reason, should haue bin made by chance; & that a deed most soueraigne, could haue any other father then soueraigne; nor so goodly a worke anie other architect then one essentially, goodly. And therefore all the schooles of those Philosophers, which haue had any whit of diuine sense, affirme with one consent, that there is nothing which more prooueth that God hath made the world, and that it is gouerned by his care & prouidence, then the only beholding of the whole world, and consideration of the beautie and order thereof. But see heere what imagination not grounded on sense putteth into the mouthes of many. What did God (say they) be­fore he created the world? why staide he till then? or why staide he not a little longer? In these and such like doubts they inwrap themselues; making no difference betweene the condition of God, and our owne; betweene his eternall essence, and that of those things, which haue once had a beginning. But with a di­screete, and pleasant answere Saint Augustine resolueth those, which demaunde what God did before the fabrication of the world. He was busie (saith he) cutting downe wood in the forrest, to burne the rash and curious, who remember not what they themselues did yesterday, and yet dare inquire what God hath done of eternitie. But that I may speake to the most subtile, let the best learned among them tell me, what they intend by this worde (before) whereof they inquire?Time began with the world. If they meane the pas­sing away oftime, they deceiue themselues, because time tooke beginning with the world. And if by the worde they imagine something concerning eternitie, they abuse themselues also, for therein is neither before, nor after. For eternitie is an entire be­ing at once altogither, without any proceeding. Whereby it is [Page 9] euident that their question is nothing. Time therefore cannot accord with eternitie, nor be eternall, seeing eternall hath no processe. It is therefore a foolish question, why before time was, God created not the temporall world, as if there had beene some succeeding seasons, before any succession did consist: for one can­not with any reason imagine any time before the stablishing of the vniuers. Yet Aristotle, whom the atheists will rather beleeue then the word of truth, prooueth no other thing, when he enfor­ceth himselfe to declare the eternitie of the world, then that time was neuer without the world, nor the world without time, which the Sages say, march in equall pace with the place. Wherefore as there is nothing beside place, appertaining to place; so there is nothing beside time, belonging to time. And for those which aske why the creator made not his world later: I againe request them that setting apart the worke of the vniuers, they would assigne me their before, & after, & then I will render them a reason why God created not the world sooner, or later: It is most certaine that they shall be constrained to confesse, that before the order & entercourse of the Spheres, there was neuer any before or after, which are the conditions of time. And therefore their rash de­maund deserueth no other answere, except we recount vnto them the pleasant saying of Democritus, which is not vnfit for our purpose in this place (No man regards that which is before his feete, and yet we see many sound the secrets of heauen, and curiously seeke af­ter the mysteries of God.) Of those which take from the world the be­ginning of time. There are others also who disputing more subtilly of these matters, agree verie well that the world was made, but they will not allow that it had a beginning of time, but of his owne creation, so that it hath alwaies had a being in some sort, which they cannot vnderstand. Those found their opinion vpon this pretext to defend that God should not do any action new, or of chaunce, for feare least men should beleeue, that that came suddenly into his minde, which before he had not determi­ned, to make the world, and that he, who is immutable in all things, should create it, through a new-sprong thought. Now as they make doubt, concerning the time, which they would not haue begun with the vniuers: let me aske them also, why the world was set in that place where it resteth, rather then any other where? For if they suppose infinite spaces of time, before the generation of the vniuers, in which it seemeth not that God could rest from worke: they may aswell beleeue many spaces of [Page 10] place out of the world: wherein if any could affirme that the Omnipotent hath not been idle, they should be forced to dreame with the Epicure of innumerable worlds. But if they answere me that the thoughts of men are vaine, by which they suppose of in­finite places, sith there is no place out of the world: I may tell thē also, that they are ill-grounded in the consideration of time, sith there was neuer any before the world. And therefore as it is no consequence, that God framed the vniuers, rather by aduenture, then by diuine reason; not in any other place, but in that where­in it is; though mans capacitie cannot comprise the same diuine reason, by which, it was so made: So is it no consequence, that we should denie that it happened to God by chaunce, or by a new imagination, when he created the world, rather in one certaine time, then before, seeing that the times precedent how long-soe­uer we may imagine them, should be equally past away, compa­ring them with eternitie, by an infinite space at once: and there should be no difference why an auncient time should be prefer­red, before a latter. Wherefore we must all beleeue, that the world was made with the time, and that time tooke beginning with the world,Of the will of God in the worke of the Creation. and that notwithstanding, in making it, God chaunged not his eternall counsell, nor his immutable will: but according to his inscrutable prouidence and bountie innate, he would, when he pleased, compose the large frame of the vniuers, full of his image. And here the definition which Aristotle ma­keth of Time, serueth to our purpose, to wit, that it is the measure of motion. For if immutable eternitie is easily discerned from Time, who perceiueth not, that time had neuer beene, if some creature had not beene made, who might chaunge the created species by moouing? For that which giueth time his course, is the chaunging of things, when they giue place one to another, and one succeed another, because they cannot consist all at once to­gether. Let vs conclude (therefore) seeing that the holy and most true writings expresse (that: In the beginning God created heauen and earth) we may assure our selues there was nothing before then, and that doubtlesse the world was not made in time but with it. For that which is done in time, is done both before, and after some time: after (I say) that which is past, and before that which is to come. Now before the world, there was no crea­ture, by the chaungeable motion of which, time might haue pro­ceeding. Wherefore the world and time haue the same begin­ning, [Page 11] by the will of almightie God, and according as is declared vnto vs in his word: against which, there is no other reason of Sophists, which can conclude any reasonable apparance, as you ARAM may amply declare, in the processe of our discourse.

Of the nullitie of reasons, framed concerning the nature of the world, against the creation thereof. Chap. 3.

THis sentence of Simonides, the ancient poet, is wel woorthie to be celebrated by the mouth of euery Christian man, (God alone hath the glorie, to be su­pernaturall.) For what other cause can we inuent of his workes, but his onely free-will? But what rashnes rendreth man so au­dacious, as to enquire the cause of Gods will, seeing it is,The will of God is cause of all things. and by good right must be the cause of all things, which subsist? For if it had had any cause, then must that cause haue preceded, and the will of God attended thereupon, which were vnlawfull to be imagined. Wherefore when it is asked, why did God so? we must answere; bicause it was his will. If proceeding farther, any en­quire, why it was his will? they demaund after a thing greater, and higher then the will of God, which cannot be found. Yet ne­uerthelesse haue we sufficient in his word wherewith to satisfie our mindes, in meditation of his secrets with all reuerence. For they, which haue declared them vnto vs, penetrating into most hidden mysteries, by the light of the holy spirit, haue suffi­ciently reuealed them vnto vs, with most splendant cleerenesse. But the way of truth is shut vp to the wise of the world, and can­not be attained but by the directions of it selfe. So that (which is greatly to be deplored) it often commeth to passe, which this Iambicke relateth, (That the vnderstanding of things giuen by God, in long tract of time, is cōfounded by mens opinions, retaining very little diuinitie, & truth, by reason that it agreeth not with those things, which fall within the compasse of our sense.) The philosophers therefore, at­tributing too much faith to themselues, haue blinded themselues through their vaine discourses, and haue become guides to the blinde: so that falling into the ditch, they haue drawne many af­ter them, by false arguments, and apparant reasons, whereof our subiect shall here be to insert the most principall.

[Page 12]They then, who esteeme that nothing is stable, or can be sta­ble, in such sort reasoning, and arguing by sensible things, prooue it by the same demonstration that Aristotle hath deliuered,Of the demon­stration of Ari­stotle. yea and as he hath obserued in his whole discourse, & natural progres­sion (considering that all his consequences proceede from cer­taine maximes, which he supposed to be perfect true) & amongst the most powerfull inuentions, by which they pretend to ouer­throw the creation, and framing of the world, these Peripateri­call reasons of the nature of the world are produced. First, they beholde the heauens altogither differing from contrarietie:Reasons of phi­losophers against the creation of the world. whereupon they conclude, that it is not corruptible, and by con­sequēce not made. They finde moreouer, that those things which haue a beginning, doe get vnto themselues a new place: nowe heauen not being able to get it selfe a new place, they conclude that it could not be created at any time. They consider also that all things which are mooued, passe into a new place, or are moo­ued round about some thing, which remaineth firme (as all the spheres are about their center) to the end that all disorder might be brought to some vniformitie. Likewise they suppose euery new thing to be reduced into the old: so that all generation and corruption is made according to the old substance, and all moti­on is gouerned by the firme and stable earth, or the vnmooueable center, by which principles they coulde not perceiue how the newnes of the world could any way come to passe. And foras­much as the generation of one thing is the corruption of ano­ther, and that nothing which should be corrupted might precede the world, thereupon they ground that it is eternall without a beginning. Proceeding farther, they suppose that euerie thing which is produced, had a fore-being in the matter thereof. Ther­fore (they holde) that of necessitie the matter must be eternall. But the most principall and substantiall argument, which they bring, and most generally receiued, is, That of nothing, nothing is created; whereupon they conclude, that the world could not be made, bicause nothing did proceede it.

Now we may easily answere these reasons, and trie whether they conclude,Three sorts of works, and three kinds of workers. or not: but first let vs suppose (as it is most cer­taine) that there be three sorts of works, and three kindes of wor­kers. For there is the Artificer, who presupposeth the nature, to wit, the stuffe, fashion, and all the compound. There is the natu­rall agent, which requireth before-hand; the effect of God, to wit, [Page 13] the subiect, or the matter. And there is God the soueraigne wor­ker, who hath no neede of any other thing, because he is perfect, retaining in himselfe all manner of vertue. Which three kindes of workers doe fitly accord by a certaine analogie and propor­tion, but doe much differ in comparison one with the other: and at the bounds and limits of the one worker, cannot be concluded the power of the other. For it were an error to proceed from arte to nature, as if one should say: The arte doth first require the com­pound, the Goldsmith gold, the Founder mettall, the Carpenter wood, and the Mason stones and cement: therefore the naturall agent doth also require the compound.Answere to the arguments of philosophers. And likewise the philo­sophers deceiue themselues, when they imagine that the soue­raigne Creator hath neede of a subiect, or matter to worke on, as is requisite for the naturall agent. Also they abuse themselues to teach, that forasmuch as herein there passeth a certaine pro­portion from one contrarie to another, it therefore followeth, that God and nature doe proceede by one and the selfe-same way. But where (I pray) haue they learned to inuent such con­clusions, when themselues teach, that arte is distinguished from nature, and that naturall things appertaine to one kinde of doc­trine, and the eternall, and free-from-motion belong to another? For the artificer giueth the artificiall forme, and requireth the na­turall; and the naturall agent fashioneth the substantiall, and re­quireth the materiall, which is the worke of the soueraigne. But if God should require any thing before-hand to worke with, he should also require a former God which must haue produced it, and by that reason there should be I wot not what former thing before the first. What are then these shewes of arguments? They conclude and accord badly, when bicause of the passion of a new place, which demaundeth that which is newly performed, they would thereby exclude the world from generation, bicause it getteth not a place. But what absurditie shall they finde it, if granting them that it hath obtained a place; I say it is the same wherein at this present it remaineth? For it subsisteth about the center, or aboue that of the earth, or of the whole vniuers, or of the sphere intellectuall, whose center (as Hermes saith) is all that which is euerie where created. In that which they farther inferre, that euery new thing must be reduced to an olde, we grant it them. But that olde, is the diuine cogitation, wherein all things are contained, before they be displaied in their proper formes: [Page 14] which, being created by it selfe, it alone doth gouerne and pre­serue them afterwardes. What they moreouer adioine, that all naturall transmutation is made of one matter transposed into another, we consent to them. But this is not requisite in the pri­mitiue production, free from all lawes of nature, whereto by right the prince thereof is not obliged. And we agree also that euery thing, which is produced, must first be included in some other power, before it be effected: but we say that naturall things re­mained first in the matter; and the world and diuersitie of sub­stances, were comprised in the Ideas, or exemplaries resident euerlastingly in God. And so doe the Platonists maintaine, who mounting much higher then the Peripateticks, agree with that which Saint Iohn saith.Iohn 1. That all things were made by the word, and that in it was life: which brought foorth all things, and that in it the world before was by power comprised. Wherefore these be no dreames (as Aristotle calleth them) but the Ideas of Plato: but those are sighted like the bat, who see not the things most mani­fest in nature, thereby to acknowledge the author of nature. And to the end that we loosen the strongest knot of their arguments, to wit,Nullitie of the argument, No­thing of nothing can be made. That of nothing nothing is created: I would desire them to expound me their sentence, bicause it is doubtfull, and ambigu­ous: for if the sense be thus, that of nothing, by arte, or nature nothing is made, bicause they require the matter whereupon to worke: we willingly accord. But what is this to purpose concer­ning the supreme and almightie architect, whom nature doth follow after, as farre as arte doth nature, as all philosophers con­fesse: For according as the naturall agent, bounded and subiect to motion, time, and succession, is lesse and more disable in essence; so is it lesse in performance then he, who is free, and at libertie from all lawes of nature. But if they meane, that of no­thing (to wit) after it hath no being, nothing is created; then haue they left it to this present to discusse, and to all posteritie for euer. Wherefore we haue a spacious field, to denie them that which is neither prooued, nor euident in it selfe. If they inferre, that this nothing reiecteth all manner of causes: then we con­sent to them in this point. But in the creation, or generation of the world, we presuppose (as truth requireth) a working, and so­ueraigne cause, who in the infinite vertue of it selfe, containeth the matter, subiect and fashion, to bestow the meanes, the dispo­sing qualities, and all that, which is requisite to reduce, and bring [Page 15] to perfection any busines. Behold then, how all these arguments conclude nothing against the doctrine of the worlds creation, no more these other reasons deriued from the motions, and their bounds, which the Peripateticks doe farther induce against the same, as pursuing this matter (ACHITOB) we may heare of you.

Of the Reasons taken from motion, and the moouing In­telligences, against the Genesis of the world, and of the nullitie of them. Chapter 4.

THE Peripateticks, whereof now adaies manie may be found, perseuering in their naturall spe­culations,Nullitie of the argument of ma­teriall generati­ons in respect of the diuine peece of worke. and considering that motion consi­steth in that which is mooued, or ingendred, or else in the sub­iect of transmutation, and because no substance did precede the primitiue production of the world, thereupon they conclude, that it was neuer created. But it is no maruell if they be greatly abused, seeing they would neuer swarue from their sense, and sensible things: whereof no pure and sincere truth can be gathe­red, because that by them, or by the reasons on them founded, we cannot attaine to the knowledge of diuine mysteries, which are intellectuall, farre remote from any substance, moouing, succes­sion, or other sensiblenes. And therefore they much deceiue themselues, when they, in such sort, argue of these grosse, & ma­terial generations, comparing them with the diuine master peece of worke, which surpasseth all meanes of nature. They maintaine that all direct (or forward) motion cannot be perpetuall, because it requireth infinit space which nature is not able to endure: but circular motion, because it passeth nothing infinit, may be perpe­tuall. Now in eternall things, the consequence is good from the power to the being. One may then (say they) thereby assure him­selfe of the eternitie of the world. But see a goodly reason to pre­suppose that to be perpetuall and infinite, which they pretend to prooue. Auerrois proceedeth farther, and saith, that it is impossi­ble for the world to haue had any other disposition, then such as at this present it hath, and that being exempt from all contra­rietie, it followeth, that in no wise it is corruptible, and therefore [Page 16] was not engendred. But who reuealed vnto him that which he supposeth of the state of the world? With what measure pre­tendeth he to meat out the puissance of the soueraigne worke­man?Other vaine ar­guments of Phi­losophers. By what authoritie dares he limite out the power of the infinite, so, that hee may not destroy, and builde vp at his good pleasure? I say then that the passing away of heauen hath ano­ther kinde of bound and limit, then the earth, and the very rest it selfe, whereto (as with one minde all Philosophers teach) all mo­tion doth tend.All motion tends to a rest. But forasmuch as motion begetteth time, and time it selfe is the measure of motion, thereby it commeth, that forging their arguments vpon one part of time, they misse and faile in reason, when they dispute thus: If the world was not before it tooke beginning, seeing this (before) is an appendix of time; then it followeth that time shoulde precede motion, which is his cause, and progenitor. Again they say [In euery instant and moment assigned, is the beginning of time to come, and the end of time past: then time hath beene before this first instant, and consequently motion, and the world.] But the cause of these er­rors proceedeth from the misunderstanding of words, when they woulde barre that this worde (before) should signifie any thing else then some part of time. For as well in the diuine as prophane writings of all authors, who can speake fitly and properly, we may finde that this particle (before) signifieth more then a part of time, for sometimes it denoteth the extreme: as is said in the Prouerbes,Prou. 8. [The Lord hath possessed me in the beginning of his way before he created any thing, I haue had principalitie from euerlasting,Eccles. 24.12. and before the earth.] And in Ecclesiasticus, [He created me from the beginning, and before the world.] Ouid himselfe in his Metamorphosis vseth this manner of speech, [Be­fore the sea, the earth, and heauen which couereth all things,] though that being of a fine, and subtile spirite, he was not igno­rant, that time slideth away by reason of the turning of heauen. Moreouer this worde (Ante) signifieth amongst the Latins, the highest degree, whereof is deriued (Antistes) he which is prin­cipall, and cheefe among others. Sith therefore this particle (before) hath diuers significations, why will our Peripateticks restraine it to denote any other thing, but onely a portion of time. Would they not grant me this, that by a certaine order the matter was before the forme, and yet preceded it not in time? So is it that God was before the world, by a certaine or­der [Page 17] of eternitie. What they farther inferre [That the instant is the end of time past, and the beginning of time to come:Of the point as instant.] We answere them, that as the point is to things continued, so is the instant to things succeeding. Now the point is sometime the extreme of one part of a line, and the beginning of another part: and sometimes also it is the beginning of the whole line, and not the end of any part precedent. So the instant and moment wherein the world had being, was the beginning of the time to ensue, and not the end of any past. They adde another argu­ment against this doctrine, [That (say they) which passeth on hath something both before, and after it] But Ile proceede far­ther, and grant them more, to wit, that all that which passeth on returneth to the same point, from whence it began to passe. For the water returneth to the sea from whence it had an originall. The bodie returneth to the earth from whence it was borrowed. The soule,Al things returne to God. and other intellectuall things created of God (I ex­cept that which the Scripture teacheth vs of the reprobate) re­turne to himselfe, of whom they were engendred. And all essen­ces produced from the diuine thought, make a full circle begin­ning in God, and finishing in God himselfe. So must time re­turne into the same eternitie, whereout it proceeded, and which shall remaine (this same ceasing) in such sort as it consisted be­fore it. And therefore we answere those who demaund how the creator coulde precede the fabrication of the world, that hee proceeded it by an eternall enduring. Wherefore they conclude iust nothing against the Creation of that which then was, and is after the generation of things. Others which reason vpon the point, which we haue deliuered concerning the opinion of Auerrois, that the world is not corruptible, & there­fore not engendred, argue thus. [That which is dissolued into an­other thing, is diuided: but considering that beside the world, there is nothing, into which it can be dissolued, it must therefore endure euerlastingly.] To which we may answere them,How the world is dissolued. that the world is dissolued according to his parts, to the ende that it may remaine in a better estate. But now we dispute not of the disso­lution, but onely of the originall thereof. And it may seeme no­thing contrarie to Christian religion, that the worke of God may alwaies haue a being: but farre otherwise then as we see it, and which shall be then, when we, most blessed, shall inhabite the new heauens and new earth, in life euerlasting. And herein doe [Page 18] we concurre with sundrie great Philosophers, who esteeme, that it is ill done to suppose, that those things which immediately pro­ceed from the blessed God, can perish. And therefore we affirme that the soule is immortall, because it was produced, and inspired by God: and that the bodie it selfe shall obtaine eternitie, when afterwards in the resurrection it shall be reuested with the nature of the soule: which subiect we haue amply discoursed vpon in the second part of our Academie. But it is ill-concluded, to take away all beginning from things, by reason of the perpetuall en­during of the same.The opinion of diuers, is that the celestiall spirits moo [...]e the spheres For (as we haue declared) it were to argue by naturall generations, of the diuine masterpeece of worke, which surpasseth all sensible consideration. And sith we are in this talke of the enduring of the world, we may further note, that those, who haue thereupon imagined to take away the originall thereof, haue taught, that the spirits moouing the spheres, should obtaine felicitie in the eternall recourse of the heauens: which point Aristotle enforceth himselfe to demonstrate, in his most loftie part of Philosophie, where repeating diuers considerations more loftie then in any other place, he sharply contendeth for this eternitie of the world. And Iohn Lescot seemeth to graunt him more then he requireth, when he saith, that the spirits are blessed, not only moouing the spheres, but for so much as by such reuolution, seruing God, they communicate perfection to things here beneath. To which, agreeth that which Plotin, entreating of heauen, and of the soule of the world, saith, [It is an absurd thing, and discordant, to suppose that that soule, which did for a time containe the heauen, should not alwaies do the same, as if by vio­lence it had contained it.] And thereupon he cōcludeth that the world should endure for euer, because the principall part of the soule thereof, cannot be dissolued, nor the nature thereof em­paire. Aristotle also amongst his other considerations inserteth this, [That the prince of this worldly palace being eternall, not receiuing any vicissitude, or chaunging, it is most likely that his palace should also be eternall: and that his ministers, or celestiall spirits, being altogither addicted to perpetuall motion, should neuer take rest.] But that we may vntie this knot, we will say, that it is an error of comparison, to argue of that which hath his beginning immediately from God, in respect of the creator, and of that, which is here below, in regard of things aboue, and of the immediate ende of euerie thing in comparison of his last ende. [Page 19] For the immediate end of vnreasonable creatures, is to liue,Of the sundrie ends of all thing [...] and feede themselues; but their finall ende is to serue mans vse: which according to the minde of sundrie wisemen, is the ende of all things here below. And the immediate ende of man is to go­uerne his house, and family, or the common-wealth; to contem­plate, trafficke, and such like businesses: but his latest ende is to attaine to God, or to felicitie, be it, as one would say through a Stoicall vertue, or by a Peripateticke contemplation, or by Aca­demicke purifying, or (which is most certaine true) through faith, and grace according as our religion doth import. And also wee affirme that the immediate ende of the spirits separated from God, and of the corruptible matter, is to gouerne the hea­uens, and men, and such other things, as haue beene committed to their charge. But their last ende is their onely contemplation of that first essence, from which they deriue their felicitie (as A­ristotle himselfe testifieth in his Ethickes.) Suppose then that they cease to mooue, & from their immediate end, yet shall they neuer cease to be blessed: no more then man shall be lesse hap­pie, when he shall cease to gouerne the common-wealth, or to performe his other temporall businesses. And certainely it is maruellous that any can thinke, that the Angels, and celestiall spirits should obtaine their happines, by moouing the heauens continually about, seeing that all moouings (as the Philosophers teach) do tend to a resting. But none can say that the spirits shall not cease, 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 [Page 20] 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.

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 [Page 21] 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.

[Page 22] 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 it, without any motion in him of noueltie. And there is no Philosopher which prooueth the con­trarie, by any demonstration, concerning this newnesse, which they presuppose in God, but do ful oftentimes contradict them­selues. And so it is that Aristotle in his booke of the world, after hauing in the beginning declared God, Prince, Gouernour, and Creator of this Vniuers, doth afterwards denie it, proceeding by reasons deriued from sense. For thereby hee endeuoureth, to demonstrate the eternitie of the worlde, and amongst other ar­guments he vseth this same. [It is most certaine, that the agent either of deliberate purpose, or by nature, if he be good, putteth the good in practise, as much as in him possiblie lieth, if there be nothing to hinder him.] Certainly we cōfesse that the good is na­turally addicted to communitie. But we hold that although the agent, by his labour, & industrie, endeuoureth with all his power to get the good, and obtaine it, yet neuerthelesse in the distribu­tion thereof, he bestoweth it in such manner and sort, as he plea­seth. Why should we not then affirme, that the supreme Crea­tor, through his immutable and omnipotent will, hauing from euerlasting the good for his obiect, to the end to put it in prac­tise, doth according to his good pleasure proceed to the perfor­mance thereof? But if any passing farther, will argue, that the good doth naturally become common: heereto, mounting much [Page 23] higher then Philosophie doth require, we answere; That for euer God, who is the soueraigne good, doth encrease himselfe in his sonne, and spirit coeternall, by which sonne, and through which holy spirite, one sole essence, and substance, he produced of eter­nitie, and continually the exemplaries, and Ideas of all thinges, by an eternal measure alwaies present, being the worke and pos­session altogither. We tell thee then, O Epicure, that God re­mained not in sloth, & idlenes before the Creation of the world,Iohn 1. he that by the testimonie of Iesus Christ, doth alwaies worke, whereof none knoweth but the Creator, saue onely the sonne, and he to whom the sonne shal haue reuealed him. And he which is most blessed in himselfe slept not, O Cicero, no more then ha­uing no neede of any thing beside himselfe, he framed not this worldly tabernacle for his owne vse, with so great beautifulnes; but rather for man: not foolish, or wicked; but iust, and wise, or at least,Prouerb. 8. that in this terrestriall habitation he might learne wise­dome, and goodnes, to be made at length a woorthy citizen of the celestiall palace. This is the delight, and pleasure which his sapience receiued in the compasse of the earth, and in the sonnes of men (as the wiseman saith.) But neither Aristotle, nor Auerrois, nor Cicero, nor the Epicures, and Atheists of our time, haue at­tained to such supreme Philosophie, as to vnderstand this lan­guage of the holie Ghost. Excellent well did that thrise woor­thie Mercury, the prince, and most ancient of all Philosophers, acknowledge, as the whole worke of his Pymander doth testifie, and himselfe also when he saith, that God, whom some call Na­ture, mixing himselfe with man, performed a wonder, surpassing the reason of all woonder: wherein beholding his owne image, he smiled vpon him through great loue, and gratifying him as his owne sonne, gaue him all his workes to serue him: to the ende to reduce to himselfe all things by him, with whom he was mixed, but himselfe before any thing else, because that being purified, and acknowledging his diuine race, hee might bee made most woorthie of God. The eternall omnipotent then had no neede of tooles to frame the worlde with: hee, I saie, that by his one­lie commandement performeth all things. Neither had he need of helpe to produce formes, who is himselfe the Architype, and giuer of all formes, and replenished with all fecunditie. Neither is it a strange thing, that the elements should obey him, which by his worde onely haue beene setled in their places. [Page 24] Neither dwelt he in an hole, or a corner, nor in darknes, whom heauen, & earth cannot containe nor comprehend, and who is all light; but within the ample temple of this immēse, & intellectuall sphere, whose cēter is al that which euery where subsisteth. There hee inhabiteth those euerlasting ages, which no thought, except himselfe, can comprise. It is no maruel therefore, if humaine rea­son be so often deceiued in the search of that which is enclosed in the closets and cabinets of the soueraigne worke-master, and re­uealed but to very fewe. And for the saying of Alcinois, that there is nothing beside the world, whereinto the world can be dissol­ued: I answere him, that we teach not that it must be consumed, and brought to nothing, though it hath had a beginning of en­during. But say it is so: God shall haue no need of any thing, for this businesse, no more then he had neede of a subiect, to make and compose his worke of: by reason that his creation, or dissolu­tion is free, and deliuered from the lawes of naturall generation, and corruption, as we haue heeretofore already declared. Nei­ther had he neede of helpe, O Auicen, who through his proper power, and according to his owne good pleasure, performeth of his owne liberalitie all things, not by nature, and necessitie, as those imagine, to whom the eternall power of God, and his loue, for which he created the world, are hidden, as in the processe of our discourse, we may more amplie declare. But first let vs heare of AMANA, concerning those things, which haue caused the Philosophers to erre from the truth.

Concerning those causes which haue made the Philo­phers to erre from the knowledge of truth, and of their ignorance concerning God, and his workes. Chapter 6.

WE may by our precedent discourse easilie vnderstand what be the strongest engins, which the Philosophers haue planted (but in vaine) against the wals of supernall veritie, in this point con­cerning the creation, and we need not thinke it strange that they be deceiued; for it is a doctrine, not vsurped by humane arrogan­cie, but infused into the harts of the small ones and humble, through illumination by the holy spirite, which mocketh such as [Page 25] thinke themselues wise, & scorne all others; leauing them in the darknes of their blinded presumption: as contrariwise the same spirit directeth, & conducteth those, whom he replenisheth with his owne vertue, to contemplate in most cleere brightnes the ex­cellent mysteries of God, and nature. But to the end that we may partly proceed to the discouery of their ignorance, who do arro­gantly assume vnto themselues the name of wisedome, abusing euen to this day many vnskilfull in the knowledge of pietie, by their graue & ornate writings, being in shew and apparance like somewhat that sauoreth, as it were solide & entire, true & profi­table: though being profoundly examined, one may finde there­in all cleane contrarie, & a maruellous repugnancie not only ge­nerally betweene them all, but euen in the particular writings of each of them. I would willingly aske to be resolued of them in this point, how is it that they know the most blessed God (for now I speake to such as are not verie farre off from religion, and godlines; for as for Atheists, and such as beleeue not God, we will deale with them apart in the sequele of our discourse) I doubt not but they will answere me, that they haue knowledge of God, by the motions, and other sensible things, which lead them by the hand to all such things as may be knowne by vs. For these be their common sayings. [All our knowledge proceedeth of sense. And the experience of true discoursing is,That by meanes of sensible things one cannot at­taine to the knowledge of God. that it agree with that which is perceiued by sense: that being best knowne, which best agreeth with sense.] But I would entreat them to tell me if sen­sible things haue an agreement of one and the selfe same name, or of a name common to manie, with the soueraigne God: It is most certaine that they are not of one signification, or name (to the ende that we may follow their owne institutions, by which they teach that God, and things created, do not agree in a selfe same proportion of substance, or essence.) And if one nominate all kinds, he shall name them (saith Aristotle) by many sundrie names. But if God and his workes, are diuers in reason; then is it no maruell if the Philosophers proceeding by things here be­low deceiue themselues in the knowledge of God. For how can they imagine of his high Maiestie by the motions, & these things sensible, seeing the Eternall is altogither exempt from sense and motion? Doth not Aristotle affirme, and after him Auerrois the Arabian, that God is altogither different from the manner of creatures? That he is the first moouer, not being mooued? Is it [Page 26] not to depriue themselues of the true knowledge of God by sen­sible things, when they separate him from the manner of crea­tures? Let vs not thinke it strange then, if those, who admit no­thing, but that which they can inuent and comprise by naturall reasons and syllogismes deriued from sensible things, enforce themselues to take from the Omnipotent many things, which are to them hidden, and vnknowne, being onely receiued by an holy intellect, and by a pure and celestiall thought diuinely infu­sed: as are these verities following. [That God hath created the world: That of a free, and liberal will, he framed, and ordained it, when and according as it pleased him: That it belongeth to man, the master-peece of worke of his power, to consider what this great God produced according to Nature, and what according to his bountie innate: How he dealt in his workes; briefly all the secrets of so wondrous a workeman.] But to returne to our pur­pose, I woonder how these Philosophers will on one side distin­guish God altogither from the creatures, and on another side wil measure his al-mightines and power by that which they consider of things here below. I would entreat them to heare (and yet they haue no occasion heerein to doe it, for they know it well enough alreadie, I speake therefore to their schollers) that which Saint Dennis first instructed in their doctrine,Dennis in his Hierarchie. and afterward lightened with the beames of the holy Ghost, hath saide of the Eternall. God (saith he) is euerie thing in excellencie. For eue­rie good thing which we behold in these domesticall things, wee must dedicate and appropriate the same to GOD in the most excellent sort, that wee can. For euerie thing which appeareth faire in the worke, should flourish much fai­rer in the worker. And that which is in it selfe woorthie of the simplest,The good, in a better is euer most excellent. and meanest commendation, is in him found to be the best, and most excellent of all, for good in a better is euer most good. Good is wisedome in a citizen, better in a President, and most good in a king. Good is fortitude in a souldier, better in a captaine, but most good in a prince. The like is to be thought concerning clemency, liberalitie, and other vertues, and orna­ments. Sith then fecunditie, puissance, vigor, pietie, beautie, mag­nificence, and such other properties doe shine in things here be­low; much more must they in the diuine thought shoote out their beames in soueraigne brightnes. For in the creatures all these vertues, like borowed colours, doe point out the soule of [Page 27] the world: but in the celestial prince, they flame out in raies of his infinite essēce, which vniteth al things, being appropriated & de­dicated vnto it. See then how we must speake, and beleeue con­cerning the Soueraigne, and how to measure his workes by his omnipotencie, and power. But forasmuch as the Philosophers doe confesse that God is the first, and best of all things; and all other things are vnder him, and subiect to him; and that they praise, and commend in them, fertilitie, liberalitie, generation, and such other vertues, and faculties; which from time to time do here make manifest their effects: wherefore should they not acknowledge them in the Soueraigne good God, who saith in Esay, [If I giue fruitfulnes to others, shall I be barren?] They may tell me that they separate from God; not onely all that which feeleth his owne imperfection, but all that also, which wanteth of perfection: and thereof it ariseth that they take from him all fertilitie, concerning things that are without him, least any new thing, or alteration might bee attributed to the euerlasting, and immutable: and likewise the libertie of contin­gence, least as if imperfect,Al things enforce themselues to re­present the image of God. he might seeme to negotiate vnder hope of reward: and yet they denie him not the libertie, by which he worketh as is conuenient for him. Certainely these be subtile, and sharpe allegations, and yet of small force. For let me aske them, if all schooles teach not, that the things of this world enforce themselues to their power, to represent the image of God? The Platonists in euerie discourse, doe acknowledge it as well as the Theologians. Yea the Peripatetickes themselues agree in this point, as their master teacheth in the second treatise of the soule, in such words. [It is the most naturall deed of all li­uing things, so far forth as they be perfect, not impotent, to make another thing like to it selfe: as the beast a beast, the plant a plant, because they participate of the diuine, and eternal essence, so much as they can. For all essences desire it, and all things which follow their course according to nature, worke for the loue of it: but they cannot imitate it continually and with perpetuall pro­portion, because no corruptible thing attayneth to bee one and the same in number.] These bee verie obscure sayings, but yet by them we may learne that all creatures tend according to their facultie, to agree with the semblance of God; and by how much more each member of this worldly body is more perfect, by so much more doth it enforce it selfe; as if in emulation, to [Page 28] imitate the creator of it. It is true that Auerrois doth interpret this text of Aristotle, concerning heauen. But how should the heauen be this Eternall, whom all things should enforce them­selues to follow, considering that it of it selfe is eternall, in fauour of whom, the elements, heauen it selfe, and euerie creature doth worke? Doth not the doctrine of Aristotle resound in each point, that God is the end of all things, in desire of whom they are moo­ued as to the thing loued and desired? But leauing this Arabian Auerrois, who studieth in all his works to deface, & marre many other sentences of his master, that he may defend that which he imagineth; let vs conclude, that according as the Philosophers confesse, the elements in their being, the plants in their life, and fruitfulnes, the liuing creatures in a better life, and in their condi­tion such as it is, imitate in emulation the diuine power and per­fection; and that man endued with the singular gift of libertie, and free will doth in the same imitate God, and beareth in a bet­ter estate and condition, then any other thing, his image, and semblance: By such considerations (say I) is also prooued the free­dome and libertie of God, alwaies tending to good, according to his good pleasure, because he contayneth within himselfe that which hee conferreth vpon others. And briefly to answere all their reasons heretofore alleaged, let vs hold, that that Soue­raigne perfection, which is in God, wanteth not in the lowest de­gree, nor for the cause thereof, nor yet that his simple vnitie is distributed into a multitude, because that in it selfe, by infinite power, it contayneth all things. Neither doth the intellectuall soule degenerate, although (as they teach) it exerciseth the po­wer to feele,Proper faculties to be considered in God. to strengthen, to cause encreasing, and to mooue according to his estate. For (that we may mount to higher consi­derations) God perceiueth with such his senses, as the holy Scrip­tures attribute vnto him: He mooueth all other things, himselfe remaining stable; he giueth them strength, and feedeth them with the foode of his wisedome. But hee performeth all these things by a meanes, by a perfection & power, which is vnknowne to humane spirits, except they be illustrated with his light. And there is in him a fertilitie without trauel, which is the fountaine of all other things, through which he produceth alwaies within him­selfe, but outwardly he doth it at the pleasure of his will. Which because it is the rule of contingence, it is not possible, nor fit for vs to search out the cause of the first beginning. For when we are [Page 29] thereto arriued, Aristotle himselfe doth charge to stay: for God hath no need of any precedent disposition, nor of helpe; neither did feare resistance, nor was hindered by space, he, who in com­maunding created all things. But the causes of things here be­low, the instruments and subiect framed by his word, require a precedent disposition, haue need of an application, attaine suc­cession of time, and seeke such helpes, as are requisite for such a one, as negotiateth by power limited. And therefore (as we haue alreadie said) when they deduce their reasons from these condi­tionall and naturall workers, to him, which is free, and deliuered from all these things, they fall into diuers errors. But if by the workes, which they contemplate in this Vniuers, they do enforce themselues to attaine to the knowledge of the Soueraigne Ar­chitect, then let them attribute vnto him all these things after a conuenient & perfect manner: separating from him all that de­noteth feeblenes, and impotencie in the worker. And then they shall see that the supreme things of the Architype, accord by a sweete and melodious consonancie to those which are more base and meane; all which are comprised in the creator, as in a modell and patterne, and contemplated by vs here below, as in a sha­dow or trace. But this shadow, and much more the trace, doth want much of him, whom they represent. And yet by them, as by a token, or priuie note, we attaine to some obscure knowledge of the creator: although his workes doe agree with him neither in different proportion or signification, nor yet in al and through all in the same reason, but onely by a certaine resemblance they represent vnto vs the perfect fashion of supernall things, by their most grosse and base nature euerie one in their degree. But this is sufficient concerning this subiect: now speake we of the au­thoritie of such witnesses, as make the creation of the world vn­doubtable, which we refer to you ARAM to declare vnto vs.

Of the authoritie of such witnesses, as make the crea­tion and newnes of the world vndoubted. Chapter 7.

AS we haue seene, how weake and feeble, the ar­guments of Philosophers, against the creation and newnesse of the world are: so is it expedient [Page 30] also, that being readie for the combat, we march in battell against them, armed with true and strong reasons: and vnder the authoritie of very good, and approoued witnesses, to the end to make vndoubted to all,Manie witnesses of the worlds creation. that, which wee haue already declared concerning the creation of the Vniuers. And first we will recite those, who being woorthie of credite, haue taught it vs. We haue alreadie seene how that the opinion of Plato (concerning this generation of the world) accordeth with the doctrine of Moses. Mercurius Trismegistus in his Pimandre deliuereth in few words the same sacred mysteries, rendring the composition of this Vni­uers, and of the gouernors thereof, and of all things created, to be vndoubtable. And by the baser elements he aduertiseth vs of the pure workemanship of nature, vnited neuerthelesse with the thought of the Creator. Which elements he affirmeth to be for this purpose, established by the will of God onely, and yet in farre woorse condition, then before they were in the worker. Empedocles of Agrigentum, and Heraclitus of Ephesus affirme not once, but oftentimes the world to be engendred, and cor­ruptible. Democritus teacheth, that it hath had beginning, that it one day must perish, and neuer againe be renued. Hesiod and Orpheus the Poets sing that it hath beene created. Thales one of the seuen Sages affirmeth,Hieraclus. that this round frame is the worke of God. Pythagoras & Hieraclus his expounder, confesse God crea­tor, & father of all things. To which accord Auicen Arabian, Alga­zel Sarrasin, Philo no lesse excellent in doctrine, then in Greeke eloquence, and Alcinois the Platonist, who saith, (It is necessarie for the vniuersall world to be the perfectly-beautious worke of God.) And many such other authors the most cōmended for lear­ning, whom it would be too lōg & tedious to rehearse, affirme the same. But leauing the testimonies of strangers, let vs come to such as haue receiued frō diuine oracles,A certaine ap­probation of the doctrine of Moses. by supernatural illumination, that which they haue taught vnto vs. We haue heard that which Moses teacheth vs concerning the generation of the world, now let vs consider how his doctrine, or rather the doctrine of the holy Ghost speaking by the mouth of so excellent a prophet, is confir­med vnto vs by miracles, prodigies, oracles, and prophecies: and lastly by the consent of euery part of his writings; as also by the graue authoritie of those who in their interpretations of them doe confirme and approoue them.Of miracles. Exod. 4.7.8.9.10. &c. Concerning his miracles they are all most manifest to such as haue read his bookes. The rod is [Page 31] turned into a serpent, and againe returned into the former shape: It deuoureth the magicians rods, shewing that the sorceries of vncleane spirits, and all their puissance and force is consumed by the power of God, which wrought and dealt in Aaron and in Moses. He bringeth foorth infinite little beasts and of sundrie sorts, which pricke both man and beast: he draweth water out of the stone, giueth quailes from heauen, bringeth thunder, a cloud by day, and a piller of fire by night, and also the darke night, and doth all this by the word of the liuing Lord, who one while terri­fieth, and another while comforteth his people. Hee sendeth slaughter among the Egyptians, sudden losse and ruine to the wicked, fire among the proud, and leprosie to her that murmu­red; and preserueth for a long time a great number from sicknes, and their garments from waxing old, and wearing. Moreouer he feedeth them with heauenly food, and giueth them victorie ouer all their enemies. Such things and many such like things doth the soueraigne architect of this Vniuers performe by his prophet, to the end to approoue his doctrine, and to teach vs his truth there­by. To this end also by the word of Moses he appeaseth monsters,Prodigies. causeth the thunder to cease, healeth such as were empoisoned: to the end that so much the more through such prodigies, his law, the wisedome of life and doctrine, by which hee instructed his people, might be celebrated. And concerning Oracles,Oracles. they haue not beene deliuered vnto vs from a Delphicke Apollo, from a Iupiter, from a Pallas, or any fained sapience, or else from some newfound godhead; but they bin giuen vs from the mouth of the liuing Lord, whose voice the innumerable multitudes of Israell did sometimes heare. But if some (as there are manie amongst vs) will not beleeue Moses alone, relating all these things, nor his people which haue written of them as he himselfe did, yet let them at least giue credite to the many graue and sage Authors, who affirme them for a very truth:Author which consume Mose [...] writings. as to Berosus the Chaldee, to Manethon the Egyptian, Hierome the Phenician, king Darius, Mendesian Ptolomy, Menander of Ephesus, Nicolas Damascenus, Abiden the Historiographer, Estieus, Theodore, Cho­rilus and Ezekiel the Poets, Demetrius the Historian, Hecatè of Abdera the Philosopher, and aboue fortie other learned, recor­ded for testimonie by Iosephus, Aristobulus, Prophecie Tertullian and Euse­bius, who all agree in recitation of the foresaide woonders. Let vs proceed and come to the prophecies. Of them Ptolomy in his [Page 32] booke of Fruits saith, (Those onely who are inspired by God, prophe­cie of particular things.) If then Moses in his doctrine, and all the other prophets which haue followed him, haue prophecied of so many particular actions to the king of Egypt, to the Tribes, to many princes and kings, as well concerning themselues, as also concerning their cities, and people, who will doubt that they haue been instructed by the spirit of God? Who can accuse them of falshood? who wil make doubt of their doctrine? If one read the text of Moses, all points therein are so replenished with pro­phecies, and future euents, that there is nothing left out there concerning that which belongeth to the mysteries of diuine and philosophicall matters, nor of the Messias then to come, nor yet of all whatsoeuer should afterward come to passe; as is euident to those who haue the eies of their mindes illuminated, and who vnderstand the bookes of the law, to see cleane through a great many vailes, vnder which (as was most meete) the prophet did hide so many profound mysteries. What man then of sounde iudgement that making small or no account of such and so great sacraments, will rather then to beleeue in them, haue recourse to the monuments of certaine Philosophers, not approoued by so many witnesses, and whose writings sauour no whit of diuine matters? We may very well receiue their instructions so far as they differ not from the doctrine of holy writ: but we must alto­gither reiect that which relying vpon their owne authoritie, or their owne inuention supported by their reasons, and indeed not in many places ought woorth, (which) they induce besides that which is contained in the writings of Moses and the Prophets. For if we will shew reuerence to authors,What authors are woorthie of beleefe. to which I pray you, shoulde we shew more, either to Aristotle, Auerrois, Epicures, and such like, who onely do shine with a small light of humaine doctrine, or else to Moses, to the Prophets, to Salomon the wisest of all his time, to the Euangelistes, and to the Apostles, euerie of which in sapience, in wisedome, in manners, in prophecies, in oracles, and in all kinde of holines do shine, and flame like bur­ning torches? Who affirme in an vnused stile that which they speake concerning diuine things, proouing them with perill of their liues, and confirming them by prodigies: and speaking of things naturall, humaine, and base, aboue all common capacitie of men, and penetrating into most deepe secrets by illumination of the holy spirit, do with most bright cleerenes manifest them [Page 33] to all those which haue eies to see, and eares to heare. And there­fore Eusebius hath excellently written to this purpose,Eusebius in his ecclesiasticall historie. speaking thus, (You shall finde out the errors of the Ethnick Philoso­phers, not by me, but by the contradiction, and meruellous re­pugnancie among themselues: and when I compare them among themselues, or with other common men, certainly I can­not denie but they haue beene woorthie personages; but when I conferre them with the Philosophers and Theologians of the Hebrewes, and compare their doctrine, with the doctrine of those, friuolous and vaine do all their inuentions seeme to mee.) Moreouer, know we not that by the one all things haue beene deliuered humanely, and by the others diuinely? And that those who woulde taste of the first draughts of wisedome, haue beene constrained to learne of the Hebrewes? And therefore Porphirius in his booke of Abstinence, adorneth with sundrie praises the re­ligious, or prophets among that people, calling them Philoso­phers, and assigning them the chiefest degree aboue all other Prophets and Magi, who haue made profession of holines. And Orpheus in his booke which he hath written of the holy word, af­ter he chased away all contemners of the diuine ordinances and mysteries, confesseth that he learned out of the tables of Moses, that which he song of God, knowne onely but to his Prophet. But aboue all the foresaide testimonies,Consent of the doctrine of Iesus Christ with that of Moses. woorthie to bee belee­ued, to them (that which surpasseth all admiration) the do­ctrine of the celestiall and diuine messenger Iesus Christ, the true Messias, annointed with diuine graces, aboue anie other prophet, doth accord. Who allowing and approouing the doctrine of Moses, openeth and reuealeth many secrets, which he receiued of God his father, and announceth the perfection of true religion: wherewith his apostles haue so filled the whole worlde, that euen to this day, all the wise men in euerie part of the world do embrace and reuerence so excellent doctrine, as that, wherein shineth so much diuinity and celestiall brightnes, that without comparison it surpasseth all humane doctrine. Let vs receiue it then, euen all of vs that desire wisedome, bicause that neuer any more excellent did euer yet appeere to mortall men, neither shall euer appeere heereafter. And let vs not make a staie in that that Socrates knoweth some thing, or that Anaxa­goras seeth the light in darknes, or that Democritus draweth ver­tue out of pits, or that Empedocles enlargeth the path of his spirit, [Page 34] or that Archesilas, and Carneades attaine to some newe kinde of knowledge, or that Aristotle prooueth that which flieth from sence. But let vs giue full faith to the authoritie of so many irre­prochable witnesses, who make the generation of the world vn­doubtable to vs, and let vs proceed to the reasons which further confirme it vnto vs, and which, ACHITOB, we desire to heare of you.

Of the reasons making for the Creation and newnes of the world. Chapter 8.

AMongst those other arguments, which we haue heard some Philosophers, obiect against the creation of the world, one hath bin the disconue­niencie of the newnes thereof with eternall God, not being able to perceiue how and which way it might come to passe: for by rea­son of the consideration of such a like question, to wit [which of the egge, or of the birde was first engendred; seeing that the egge without the birde, nor the bird without the egge could not sub­sist:] they haue imagined that this world was eternall, and that the beginning of euerie thing engendred, was the ende likewise thereof, through a perpetuall course, and proceeding. But let me aske these doctors,Reasons for the newnes of the world. whence commeth this newnes which we be­hold euerie day in all things of this world? For there is nothing which suffreth not vicissitude, and chaunging. Auerrois saith, that this proceedeth from new reuolutions, which notwithstanding are auncient by an euerlasting succession: and that there is the stay where the oldnes, and newnes is conserued. For which cause also some haue affirmed, that heauen is some part new, some part old. But for as much as these Philosophers do teach, that reuolu­tions are made by those disposing spirits, which are called the ser­uants of the creator, or of the first moouer, doth it not thereupon follow, that there is no stay in the heauens, but that they mooue anew to accomplish that which the first moouer doth propose in a certaine time to be performed, and who remayning stable doth giue motion to all the rest? Wherefore we may say that the beginning of newnes cannot bee from heauen, nor through the spirits, but by the first moouer, who at his good pleasure com­mandeth, [Page 35] and all things are made, and afterwards renued by a secret order within himselfe not constrayned by any necessitie. For so it is that God proceedeth to his worke, and so prosecuteth it, without being otherwise bound to base things: which Ari­stotle himselfe accordeth to, when he declareth that he is blessed, without any good that is strange, or not of himselfe. And farther I would willingly know with what kinde of measure they would meate out the Vniuers, who beare such fauour to the eter­nitie of the world? If by time (it be measured) then is not eter­nall, for those reasons which we haue deliuered heretofore in the discourse concerning the time of the Creation. If by eternitie (it selfe) then let them remember that that is a possession alto­gither separated from time, and from motion, as hath beene to vs sufficiently declared. How then can this world be eternall which is equall in age to Time, and altogither subiect to Motion?That the world cannot be eter­nall. But if any one yet would hold that it is eternal, let him tell me, whether it endureth by the selfe same eternitie which is in the blessed God, or by some other? If it be by another sort of eternitie, then should there be diuers eternities of gouernours, and of kindes, which should sauour of the nature of the infinite: and also many infinitenesses should be contained in this world which is so small. If they will say, that the world subsisteth of the same eternitie by which God is; certainely such are not worthie of any answere, but rather to be mocked at, who thinke the spheres, and their mouers to be measured with God: for eternal enduring dif­fereth not from God. But that which is changeable according to Nature, and operation cannot be measured with the same com­passe, as he who is altogether vnchangeable. They will tell me that the eternitie of the world differeth from that of the first agent; because the one being altogither diuine is a possession at once altogether, and the other is successiue. But I answere them that if it be successiue, it hath certaine portions; now such por­tions cannot be infinite, and therefore such eternitie hath a be­ginning, and successiue ending. Now if it be limited and boun­ded with these termes, how can it be that it may agree with the eternall, who is not closed, or limited by any ending? Besides, by what reason may this be called eternall, to which alwaies some­thing is added by a continuall succession? For one can adde no­thing to the infinite, neither doth it encrease at all. And there­fore I aske them againe that if their eternitie subsisteth, what do [Page 36] become of the new reuolutions? Shall we say they are conioy­ned with the former, or else that they begin a new infinitenesse? If they graunt the first, then will they be more in number then infinite. Auerrois saith, that this is no more disagreeable to suc­cessions, then to numbers, that infinite tens be infinitely repea­ted, which amount to so much as innumerable hundreths, with­out making any more encrease in one part then in another. But good God who can heare these things with a quiet eare? By an impossible supposition which he deuiseth in numbers, and which neuer commeth to passe, he would resolue the inconueniences which depēd vpon infinit reuolutions, which he saith did precede al eternity. And for the other point, to thinke that the new reuo­lutions should begin a new infinitenes, we haue already answered that, saying, that many infinitenesses cannot be imagined in this world. But here leauing the successions & numbers, I would far­ther request these defēders of the eternity of this round frame to tell me, whether the moouing spirits knowe the reuolutions, or not? If they know them not, certainly men doe them much iniu­rie to thinke, that they are ignorant in their motions, which many Astronomers know. If they know them all (being) infinite, how is it that by a finite vnderstanding, which is in all creatures, they may comprehend things (that are) infinite?Reason taken from generation. Againe, sith that ge­neration is bounded and limited by the vndiuidable, and the last generation of any creature whatsoeuer by the last creature, what generation shall we say to be limited to the first? If they say there is no former, how is it then that there can be a latter? I woonder also at those ancient Sages of the world, and the moderne like­wise which follow them, when they declare all things to be moo­ued, and ordained in God as in the last wished, and desired end; and yet doubt to confesse that he is the ordainer, considering also that they call him the first moouer. But if he hath ordained all things,Another of the moderation and gouernment of things. it followeth likewise that he must know them. For con­cerning that which some inferre, that God hath onely disposed the vppermost and highest things, and that the second causes engender the lowest: I demaund of them, how it is that those here belowe are correspondent to those which are most high, considering there are diuers ordainers? Doth not Aristotle say, [That there is but one onely prince, for feare least things should be euilly disposed and gouerned?] Againe, if all things depend of a desired and finishing cause, so that in fauour thereof they become great: [Page 37] how is it that they haue a being of themselues, seeing they seeke to be perfect in another? Why haue those any need of a preser­uer: which haue no need of a creator? Indeed the son is preserued without the father, but without him he is not engendred. For what occasion then doe these philosophers giue a keeper to the members of the Vniuers, and do take cleane away from it anie parents? What lies doe they bring vnto vs that accuse others to be sellers of lies? For in one place they misconster and denie that, which in another place the truth constraineth them to con­fesse. Auerrois in many places of his writings,How the Philo­sophers contrarie themselues. denieth that God created the world; and yet, interpreting the treatise of heauen, he calleth him Creator. So likewise Aristotle proceeding by sen­sible things mocketh at Plato, that at euery word confesseth the world to be created: and in the booke which he entituleth Of the World, hee auoucheth God to bee Creator of the Vniuers. And in his Metaphysicks he teacheth that hee is Prince of the world. And how is it that the Prince is entred into an house which he neither hath builded, nor obtained by right of inheritance, nor bought with any summe of money? This is as he affirmeth that the supreme thought vnderstandeth not the particular matters, for feare least he should ouer-labour, or else weare himselfe. And yet in the treatise of good, and bad fortune, he often repeateth, that he hath excellent good fortune that is guided by God. But how doth he guide and direct that which he vnderstandeth not? And how doth he render condigne recompense, and reward for things well or ill done (as it is saide in the same Treatise) if hee doth not consider and examine the workes of euery one? Againe we read in the Meteors, that God hath placed the pure fire vn­der the globe of the Moone: and yet how hath he disposed and ordained that, which he neither made, nor hath knowledge of? Surely it woulde be a tedious matter to bring out all the contra­rieties and repugnances of the writings of Philosophers, which do plainly confound themselues. But out of much I haue selected this little, to the end that those who boast rather of the name of Peripateticks, or Auerroists, then of good Theologians, and Christians, may behold, that all their teachings are not solid, nor firme. Let vs insert among our reasons, which confound their doctrine, the iudgement of Saint Augustine, of Macrobius, and of many other learned men, who hold that the eternitie of the world cannot subsist, and haue place with so small memorie of [Page 38] things done, as we haue in our histories, as well holy as pro­phane, neither yet with the inuention of arts and many other things celebrated by Eusebius, Pamphilus, Clemens Alexandrinus, Berosus the Chaldee, Aristotle, Auerrois, Theophrastus, Epigenes, Critodemus, Philostophanes Egesius, Archimachus, Damasthenes, Aulus Gellius, and a great number of others of diuers lan­guages, and most plentifully by Pliny in his booke of the naturall historie, where he confesseth to haue collected part of his wri­tings out of the said authors;The eternitie of the world cannot agree with histo­ries & inuention of things. with whom also, in that which they testifie of the inuention of things, the holy letters are of great authoritie, in that they do agree with them herein in many points. For although there be some difference concerning the names of those which haue inuented them, as the forenamed au­thors do not alwaies agree among themselues; yet the inuention found in time, is wholy confirmed by the same reason, and all that which disagreeth, is come either by reason of the languages, not being alike, or bicause that Historiographers, cheefely the Greekes, haue attributed that to their nation, which properly appertained not to them. Now if the world had beene from the beginning, yea euen before the beginning, as many would haue it: why then in the successiue course of innumerable ages, was not that policie and kinde of liuing inuented, which we vse at this present? Why not the vse of letters, by which onely, memorie is made eternall? Why not the experience of many things? For none of all this is found to be, but within and since fiue thousand fiue hundred yeeres, so long as the Scripture teacheth vs that the world hath beene created, being from the creation thereof to the natiuitie of Iesus Christ (according to the common compu­tation) three thousand nine hundred sixtie seuen yeeres; what did the inhabitants of the world before this time so briefe and short being compared with eternitie, & to which the histories do refer the inuentors & vse of all things? Liued men then without policie, and without lawes? without bread, without wine, with­out tillage of the earth? were they without the exercise of mer­chandise, without the studie of good letters, of discipline, of warfare, of nauigation, of building, of weauing, of sowing, of dressing wooll: all which things haue their inuention famous but within a few yeeres, and in diuers seasons? wherewith liued they before? where dwelt they? how were they clothed? what did they being altogither ignorant of artes? Certainely it is [Page 39] meere mockerie, that those who teach that the world is eternall, do themselues assigne the inuentors of lawes, of arts, and of mens liuing, considering that both the one and the other coulde not consist both at one instant. Behold (companions) that which seemed good to me to note concerning the reasons making for the creation, the historie whereof will put vs altogither out of doubt in that which toucheth the principall arguments of the Philosophers against it, if wee doe amplie entreate of their er­rors, when they maintaine that God worketh of necessitie, and not of free and franke will, which will serue vs to morrow for a subiect to begin the daies discourse.

Concerning the errors of these Philosophers, which say that God doth his outward worke of necessitie. Chapter 9.

I Thinke (companions) we were yesterday sufficiently entangled in the discourse of the creation of the world, about that which con­cerneth the doubt, that remai­neth in many. But ere we doe farther enter into the cabinets of God and nature, it would not be vnfruitefull if wee yet haue an other pull with the Philosophers about this question [Whether of necessity, or of free choise, and franke will God was prouoked to worke?] For they supposed that the condition of necessitie was fitter and more conuenient then was the matter of contin­gence, and therefore they appropriate it to God. Wherein they [Page 40] thinke verily to want no reasons for their purpose, and that these make specially for them [That God worketh by his proper sub­stance,If the worke of God be of neces­sitie, or volunta­rie. and not by any borrowed vertue: That the effectes of the world, are of necessity, because they seeme in no wise to proceed of a contingent cause; that by the same reason is to be considered the inuariable, and necessarie order of thinges, to the end that the vniuers be not confounded or troubled] Moreouer the Phi­losophers supposed that it was a very vnfit thing, for the diuine vnderstanding to worke of necessity, and the diuine will to worke freely, considering that it is no lesse perfect then the diuine thought. Now though that we (concerning these considerati­ons) night take out of the quiuer of reasonable discourse arrowes enow against these Sages of the world, yet for that this point doth particularly touch the diuinity, it may suffice to say with Plato, that one cannot picke out so great a mysterie by reasons, but seeke to learne the same by oracles. For it is sufficient to know that the great lawgiuer recordeth that [God spake,Genes. 1. Psalm. 33. and it was done] and that with him agreeth the kingly prophet, saying, [he commaunded, and it was established] to conclude, that all the scriptures teache vs the same doctrine.

But here let vs declare, that that which seemeth thus to di­sturbe the Philosophers, is nothing at all: For they presuppose a necessarie disposition to bee more perfect then the contingent cause: which they haue left to prooue, to those that should come afterwards. Now I beseech you, do we not more esteeme a Prince, who directeth euerie thing according to his owne good pleasure, then if vrged by nature, or any other prouocation con­strayning him, he should set his hand to any busines? Who will blame libertie, which (as the Prouerbe saith) is hardly bought for gold? That, I say, which they themselues thinke to haue beene graunted man for a most singular good? What perfection, what praise should be attributed to most loftie thoughts, if they were euer forced to performe that which is good?Liberty profita­ble for all things. What dignitie might appertaine to a great king, if he did all things necessitie constrayning him, and nothing of a generous heart? And seeing by common consent, we acknowledge God to be the Prince of the world, what glorie and honor should be giuen him for his go­uernment, for his wisedome, for his iustice, for his clemencie, if of necessity, and constraint he were drawne on to maintaine that, which is in his tuition? What grace, what seruice, and adoration [Page 41] should we owe him? Why is it entred into nature, to sacrifice, as Aristotle saith? Why are we obliged (as Auerrois himselfe teach­eth) to magnifie God the creator in prayers and sacrifices? If God doth all things of necessitie, what profiteth all this? For what cause is it conuenient for vs to pray,Prayers are fit for men. if God be not appeased by prayer? To what ende hath all mankinde in euerie age, in all places, of euery nation beene addicted to adore a diuinity? Sure­ly we may thereof gather that prayers are fit for men; and that it is naturally grafted in our minds that God is mooued by them. So manie reasons then may well conclude, that the author of Nature doth neuer negotiate of necessitie. And for that that he worketh by a proper substance, that is not of eternitie, except in the spiritual worke, from himselfe, wherof we haue spoken in the 5. of our discourse. But for the outward worke he proceeded thereto, according to his owne will, when it pleased him; not constrayned by any causes (for hee is the onely and principall cause of all things) nor for hope to get any good (for that he of himselfe is blessed, not hauing neede of any other good.God is not sub­iect to any order of nature.) Fur­thermore also, the necessarie effects conclude not any necessitie in the prince, or in the first cause, considering that the second causes, which Plato and the other Sages call his seruants, doe worke by his commaundement in determined order; so that the necessitie that therein is, dependeth vpon his commaun­dement, or vpon the order, from which he absolueth them accor­ding to his owne good pleasure.Dan. 3. And thereof came it that the fire burned not the children in the Chaldean furnace: that the sunne stayed his course by the space of a day at Iosuahs comman­dement: that it went backe ten lines or ten howres,Ios. 10. 2. Kings. 20. in the time of Ezechias: That it was eclipsed at full moone, during the passion of Iesus Christ. The Peripatetickes, Atheists, and Epicures will laugh at this, and will say scoffingly: which of the Philosophers recounteth these things? These sellers of lyes, which teach the lawes, are madde (saith Auerrois.) But herein sith question is made concerning diuine mysteries, what haue wee to doe with such contemners of all pietie? The sentence wherein we make stay, hath beene celebrated by those which could iudge. And men doe rather beleeue one that affirmeth, then a thousand that denie: for negation concludeth nothing. And why should we care then though they denie altogither in words that, which ma­ny witnesses, yea and most wise, do assure to haue prooued in ef­fect? [Page 42] The holy letters testifie it, whereto we rather giue credit, then to Aristotle, and all his schollers. And amongst a thousand most famous Philosophers and Christian Martyrs, which con­sent to this doctrine of truth,Areopagus of the Athenians. is Saint Denis Areopagita, so called of the Areopagus or streete of Mars, which was a court and as­sembly among the Athenians, first of nine persons elected by the chiefe Magistrates, and afterward encreased to the number of fiftie of the most principall, as well for learning, holines of life, and wisedome, as also for riches, to the ende that pouertie might not induce them to corruption (as Androtion in the second, and Philocorus in the third booke of the Athenian affaires do write.) This man then writing to Polycarpus, reprehendeth Apollophanes the Sophister in these very words, because he would not admit of the eclipse of the sun which came to passe at the death of the Mes­sias [I know not with what spirit thou wert led to diuine,Of the eclipse of the sunne at the death of Iesus Christ. O Apollo­phanes, when, with me, contēplating the eclipse, which was against the order of nature, at the time that Christ suffered, turning thy selfe towardes me, thou saidst (noble Denis, these are the changes, which come to passe somtime in diuine things:) If thou cāst; con­uince this of vntruth. For I was presēt with thee in cōsideration of so great a prodigy: with thee I beheld it, iudged of it, & thought it worthie of perpetual admiration.] But if any will not yet beleeue this most entire philosopher, let him harken to that which the astronomers say. Esculus very skilfull, and learned in this science, taught by astronomicall numbers, that the sunne went vnder The [...]amme. Aries, and the moone vnderThe balance. Libra, when the sunne failed at ful moone, and at that time the Iewes according to their custome celebrated the feast of passeouer. Moreouer Phlegron one most excellēt in reckoning the Olympiads, in his thirteenth booke te­stifieth, that in the fourth yeere of the two hundred and second Olympiad there was an eclipse of the Sunne, much greater then all those that had euer before hapned; at which time was the passion of Iesus Christ.Recalling of the sunne in Ezechias daies. And for the going backe of the sunne in Ezechias reigne, as also that which we reade of the deluge of wa­ters, with many other miracles contained in holy writ, the aunci­ent memorials of the Persians, and Chaldeans do make notable mention thereof. And thence cōmeth it that the Persian priestes do celebrate the memorie of the triple Mithras, that is of the sunne (as Denis and Strabo witnes) which at the foresaid time ap­peared to performe a triple course, or to stay three times, from [Page 43] his accustomed progresse into the west, retyring againe into the east by a new kinde of returne for ten howers, and then retur­ning againe into the west. I leaue, for this point, the other wit­nesses Philosophers, Gentiles, Chaldees, Egyptians, Phenicians, Greekes, the Sibilles, and many Historians brought for proofe of the supernaturall effectes of omnipotent God, by Iosephus, Aristo­bulus, Tertullian, and Eusebius, whereof each by their writings may sufficiently instruct. And if authoritie doe ought auaile in disputation, let then the deposition of so many Sages preuaile in this point, in a matter that Aristotle & his fautors denie in words onely. Most prudently certaine doth Auicen thinke that moti­on is neither necessarie, nor violent, but in a meane betwixt both, in such sort, that it euer resteth at the pleasure of the Prince. And therefore it must be graunted that the second causes are so alli­gated to the first cause, that they doe nothing but as the other commaunds them. And yet it so gouerneth those things which it hath created and ordayned, that it permitteth them to performe their ordinarie proper motions. Now because that it seldome hapneth to the contrary, and that the order of their first instituti­on perseuereth in many things, and that most commonly: there­fore did Aristotle iudge that it was naturall, and necessarie. For as he saith in his treatise of naturall hearing, [That is naturall which commeth to manie, and oftentimes:] And so could he make no farther search by sensible things. But the operations of God,By the necessitie of effects one must not con­clude the neces­sitie of the cause. and the alliance of things here below, with the first cause may not be searched out by discourse of reasons, but must rather, as we haue declared, be learnt of oracles. Thus is conuinced of nullitie, the progresse which is deduced from necessitie, appearing in the ef­fects, to the necessitie of the cause: because that necessitie of the effects dependeth vpon the order established by the first cause. And the effects also are not needefull because they are all particular: for the worke of nature is not bounded by the vni­uersall All, but by each particular which the Peripateticks them­selues do rather nominate contingence, then necessarie. But be­cause the most subtile Philosophers do yet debate, that they be eternall, and that most needefull is the coherence of the subiect, with the worker; in which the proper essentiall, or the quidditie, (as they terme it) is named of the subiect: we may rēder them an other reason for this pretended necessity: to wit, the correspon­dence of things with the exemplaries or eternall Ideas, celebra­ted [Page 44] by Plato, and defended by many sage and great persona­ges,God hath produ­ced all things by himselfe. as hath alreadie beene showen. For this cannot consist, con­sidering that the vniuersall is a simple essence, which produceth nothing by the second causes, nor by the spirits, nor by nature, but only by himselfe: and also the first cause of all things created, before euer any soule, or any heauen, or any other particular thing, whatsoeuer was produced. To returne therefore, from whence we strayed, the effect ensueth the ordinance, & immuta­ble order of the supreme cause, if by the same it be not otherwise instituted. And whereas the Philosophers adde farther, that the will of God hath equall perfection with the thought, which ope­rateth of necessitie: we confesse that it taketh place, but it is in regard of the worke within himselfe, wherby he engēdreth eter­nally, the perfect image of himselfe, his word, the absolute Idea, and true patterne of all things. But we say, that he displayeth ac­cording to his good pleasure the outward effects, that from euer­lasting the diuine thought hath described in the word. Surely I woonder at the Sages of the world, who acknowledge that God is most simple, and of himselfe most perfect, all other strange thing set apart, and yet presently (as if they had forgot their do­ctrine) thinke that God hath a needfull bond with things heere below, as if he could not subsist without them, nor yet be blessed. And how is he most simple, if he hath a necessary bond with other things? How is he prince of all things, if he be obliged to the ser­uice of the most basest? What dignitie, or what condition hath he of a soueraigne gouernour? Briefly to conclude this matter, let vs take away all necessitie from the Lord in regard of this round frame: and let vs not doubt that the order of this Vniuers shall decay, or be destroyed; if it be so, that the creator doth dispose, and varie it at his good pleasure: for he doth know how euer to direct in order, that which he hath once made, and ordayned. For none neede to feare the spoile of the worke, when the work-master sets hand thereto, by whose handling it is rather 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.

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 [Page 46] 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 [Page 47] 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 the worke of the Vniuers is freely and wil­lingly. and franke will of God in his worke, begun in time, we will argue more liuely thus. [Seeing that the partes of this vniuers, are so disposed, that without any contrarietie, or contradiction, they might haue been otherwise ordered, it followeth, that they are contingent, and not ordained of necessitie, but of free will.] Auerrois saith: [We confesse not, that the partes of the world could be altered, bicause the world is an animal.] But I answere, in what place of Aristotle learnt he this manner of disputing? He will that his authoritie should be for a principle of demonstration. [Page 48] Moreouer from whence draweth he the consequence? Let him tell me, if the world be an animal, whether is it sensible, or insen­sible? If it be void of sense, then is it no animal. If it be sensitiue: doth it see then? doth it heare, doth it smell, doth it taste, doth it eate?Whether the world be an animall. But say we confesse the world to be an animal (as it seemeth that Plato, and many other Sages would affirme) surely it is no animal, contained vnder the kinde of animals. For all things in this frame are diuided by all philosophers into a former diuision, before you come to the animal. But let vs confesse that it may be called an animal by some kinde of answerablenes and likenes: Wherefore then could not the disposition of the partes thereof be otherwise ordained? Why should it be disagreeable for man, to haue onely one eie in his forehead, as it is reported of some? Why could it not be made, to the other creatures, the vpper iaw moouing, and the vndermost firme, as the crocodile alone hath? Why haue not sundry beasts two knees, like the camell? Surely these, and such like things haue been so disposed by the soue­raigne creator, that without any contradiction, or contrarietie, might haue been otherwise ordained, if we presuppose not the condition of the nature specified, such as the creator himselfe, hath according to his will prefixed. But let vs farther proceede concerning the animall the world.Of the course and straight pas­sage of the Ocean. By what necessitie hath the sea bin in such sort disposed, that the ocean should passe through the narrow straights of Abyla & Calpe (high mountaines, which antiquitie called Hercules-pillers?) What neede is there that from thence it should spread it selfe in length and bredth? That then it should stretch it selfe into the Tuscan, or Tirrhene sea? afterward gathering it selfe into the Adriaticke gulph, then en­larging it selfe into the Siriacke sea, so running about by the E­gean (which for the beautious number of isles therein contai­ned, is named the Archi-pelagus, or princesse of seas) and from thence shrinking betweene most narrow passages the Helespont is made? And againe the Propontick where it dilateth it selfe, and where againe it is straightened, is called the Thracian Bos­phorus? Then this Ocean being once againe widened, there is made the sea Euxine, that is to say the host, since the manners of the barbarous nations haue been polished, and made ciuill, for it was first called Axenes, that is the inhumane host, bicause of the cruell, and fierce nature of the dwellers thereabout: And againe mixing it selfe with the lake of Meotis, it is named the Cimme­rian [Page 49] Bosphorus? What neede is there also why Nilus passing by the Ethiopians, and Arabians into Egypt: and Tanais passing through the one and other Scythia,Of Nilus and Tanais. and running almost into the midst of the lake of Meotis, should distinguish and separate the three partes of the world? And by what other needfull ordi­nance is one part of the earth laid lowe in vallies, another stret­ched out into plaines: this part raised vp in billocks, that lifted vp in loftie mountaines; and that the flouds and euer-running fountaines and streames doe flowe in their seasons? Of what ne­cessitie also are some beasts of the earth fruitfull, others barren? these drie, and those moist? Might not we easily (without any contrarietie or repugnancie) imagine all the circuit of the earth to be plaine, soft, and bearing fruit? And if God can performe that which we cannot thinke, as all the Sages who haue beleeued in him doe affirme, why can he not doe that which we may ima­gine? Which if he can easily performe, these things then are not of necessitie, no otherwise then of eternitie, disposed in such sort as we see them, but according, and how, and when it hath pleased the soueraigne creator of them. Now ynough is saide of these things: we must farther proceed in the consideration of Gods works, wherein will greatly aide vs, the vnderstanding of one onely principall and prime cause of the vniuers; that we may af­terwards comprehend the maruellous effects thereof. And here­in (ARAM) let be the subiect of thy discourse.

Of one onely principall, and first cause of the Vniuers. Chapter 11.

THose, who haue bin commonly called the Sages of the world, haue so much differed in their doctrine, euen in the search which they haue made of na­ture, following the course of their speculations, that amōgst them who haue bin nourished in one family, & learned vnder one ma­ster, there are great contrarieties, either in doctrine, in manners, in religion, or in the end to which all these things tende. Which is chiefly hapned vnto them, by hauing setled the building of the world vpon badde and discordant foundations, affying in their owne powers, and inuentions too feeble for so waighty a charge, as by rehearsing some points of their principles, we may easilie [Page 50] vnderstand.Diuers opinions of Philosophers touching the be­ginning of the world. Thales Milesius supposed, that the water was the beginning of all things: bicause all the members of euery liuing creature, seemed to be nourished by water, which as it is placed in the middle of the world, so doth the watrie humour abide in the center of the bodies of animals, from whence it ministreth nourishment to all the rest of the members. But his auditor Anaximander was of aduise, that I wot not what infinitenes, cal­led the boundlesse matter, was the principall subiect, and first of essences, and bicause that by nature such matter hath nei­ther forme nor quantitie, hee thought that this was the sub­stance of perpetuall generation: in such sort that infinite worlds were already past, and heereafter infinitely to arise. Anaximenes his disciple attributed the causes of all things to the infinite aire. And his hearers Anaxagoras and Diogenes, disagree­ing togither, one of them woulde perswade that the infinite mat­ter wouen with diuers parcels of all sorts and kinds, according to the condition thereof, had beene beginning to it selfe: And the other, that the aire indued also with diuine reason, was the matter of things. Leucippus, Democritus and Diodorus affirme, that before all things, there were certaine Atomoes, or little indi­uidable bodies, some smooth, others sharpe, some round, others partly made of angles, partly turned and pointed, and some croo­ked, to be perceiued by reason onely, solide, without any vacui­tie, not ingendred, immortall, eternall, incorruptible, which mooue them in an infinitenes, and through an infinitenes that is emptines, which bodies are in number infinite with these two qualities, forme and greatnes; and that by a chance of aduen­ture, without constraint of any nature, heauen and earth of them were composed. Hipparchus Metapontine, and Heraclitus the Ephesian said, that fire was the vnick beginning, bicause it is the subtile maintainer and sustainer of all bodies, and whereof at first, the heauens were made. And bicause it is a brightnes that mooueth all things by his light, they teach, that in abasing it selfe it was mixed with all things, in such sort, that all things were thereof engendred by the meanes of discord and loue. Empedo­cles for feare of failing, said, that all the fower elements had beene the onely beginning: but that the earth was the matter and first subiect of all, containing the formes and figures of things; which neither the water, aire, nor fire could doe. The Poets, following his opinion, attributed the originall of things to etherian Iupiter, [Page 51] terrene Pluto, aërian Iuno, and to Mestis the beginning of the water, who (they said) nourished with her teares the riuers of the earth. Pythagoras mounting higher, then many deeme, estee­med that numbers, and their subiect (that is, the measures and apt proportions, called harmonies and consonancies) were the originall of things; not those numbers, which marchants vse, but the formall and naturall, the knowledge of which lies onely hidden in such, as haue learned Philosophie and Theologie by numbers. Almeon followeth Pythagoras, saying that the vnity was the effectiue beginning, but the two, or binarie, not finite, was the subiect, and materiall beginning of all multitude. Epicu­rus in his Philosophie pursuing the steps of Democritus, tea­cheth the beginnings of things to be corporal, solide, not created, perceiued by vnderstanding onely, eternall, that coulde not be corrupted, nor destroied, nor changed in any sort. To which prime causes, beside the forme and greatnes which his master assigned them, he also attributeth waight. Socrates and Plato set three principals, God, the matter, and the Idea. Aristotle affir­med for the first, Entelechie, or the kinde, the matter, and priua­tion; although he had otherwhere taught the equiuocations, as is priuation, not to be numbred among the principles. Zenon appointeth for the first, God, and the matter; so that he is the ac­tiue, and it the passiue, & the fower elements meanes betweene. But on this point wee may note, that amongst all those, which haue taught that the matter was the principall subiect, we haue one alone, who telleth vs, whether it hath beene created by the blessed God, or whether this nature pliable, and depriued of all beawty togither with God hath made the world: or else if, voide of all fashion, it hath beene coeternall wife and companion of Demogorgon, father of the Gods (as Poets faine) or if like a Pal­las, it hath beene borne of Iupiters braine. Certainly our minde can finde no repose, when we finde a nature depriued of all po­wer and all forme, without the maker and creator thereof. Now who, or what he hath beene, we haue none of these Philosophers, that can relate vnto vs. Very well see we that they agree very ill togither, in the doctrine of the principles and foundations of the world; which doubtlesse hapned vnto them, bicause they did straie very farre off from the vnity, master of all veritie, in whom they shoulde all haue met, and yet euery one went a se­uerall way, following the inuentions of their naturall speculati­ons, [Page 52] temerariously presuming by their owne proper powers to manifest that, which God would rather haue kept close, and hid­den; to wit, the nature of celestiall things. And thence commeth it that their teachings founded on the confused multitude, were dissolued and vanished, after (I say) that they were so seuered from the vnitie, which giueth to all essences the power to be, and harmoniously to accord.

How all those that haue had the true know­ledge of God do agree in the doctrine of one onely originall of the vniuers.But they, who confesse one God creator of all things, and ac­knowledge him for the true source and fountaine, from which all the waters of eternall sapience do flowe, all vnited in profes­sion of pietie, religion and doctrine, Hebrewes, Chaldees, Greekes and Latins, doe all togither giue praise to this God alone, father of the vniuers, planting the foundations of this mundaine habitation with an harmonious concord. For Moses, Iob, Dauid, Salomon, Esay, and all the other prophets, Euange­lists, Apostles and disciples of Iesus Christ, and all those whom he hath made woorthie to entreat of diuine mysteries: all with one voice do teach vs, one onely and prime cause of all formes, and that alone, to be the maker of the matter; and moderatresse of all nature. To which doctrine agree all the ancient, and mo­derne doctors of the Christian church, hauing the rule of holie letters so fixed and bounded, that they doe not crosse themselues in any point, bicause they haue setled the foundations of all things in the onely and true author of all wisedome. And vpon the same principles innumerable persons of great erudition, and laudable life, diuersly dispersed into contrary climates, according to the course of times and different languages, haue enterprised diuers works of a diuine consonancie, and all to one end, to cause acknowledgement of God, creator of heauen and earth. Which coulde in no wise haue beene done, if all these excellent men had not beene illuminated with one selfe-same diuine vnder­standing (as the Platonists call it) or with one selfe-same holie spirite (as our doctors teach) which maketh all such as dwell in the house of God to be of one minde, and indueth all of them with one hart, and one soule, and therefore also all the ancient Prophets, & blessed ambassadors of Iesus Christ, being repleni­shed with this spirit, despising the vaine babble of Philosophers schooles and all contentious disputations, haue proposed their teachings, with such and so great constancie, though they had to deale with princes, and people learned and vnlearned, that they [Page 53] haue confirmed them for truth, by sanctitie and splendor of life, and by many myracles, yea with their owne bloud. And our doc­tors (imitating this doctrine) lightned and illustrated with the same spirite, haue acknowledged God the onely, and very be­ginning of all things, the free Creator and supreme fountaine from whom all veritie, and vertue floweth. Amongst which doc­tors, fowre Greekes and fowre Latins shall sing in the little quire of God like the bases, and fundaments of our Theologie, according with the fowre disciples of our Lord, who deliuered the Euangelicall elements in Canticles sweetely distinguished, and yet in agreeable consonancie.Of the most ce­lebrated doc­tors of the church Greekes and Latins. For Saint Hierome and Saint Chrysostome shall vnloose the knottie heads of the holie letters: the one and the other Gregory, to wit the Romaine and Nazian­zene, shall pursue the diuine sense, closed and couered vn­der the barke of the letter. Damascenus, with Saint Ambrose shall remaine in the graue sentences, and allegoricall sense. And Saint Augustine with Basil shall mount vp in the anagogicall song, to resound the supreme accents of the celestiall harmony. And for the other celebrated persons, who preceded these men till the time of Saint Hierome, he in the booke of excellent men num­breth an hundreth thirtie seuen, who were knowne by their wri­tings. To whom Gennade minister of Marseilles, addeth ninetie and one, who haue beene followed of many others till the time of Peter the Lombard: who emulating Damascene in reducing and distinguishing into fowre volumes the Theologicall doc­trine, hath giuen faire matter for posteritie to dispute vpon. And since then haue encreased so many others of diuers professions, nations, and languages consenting with an admirable concord in confession of one father, author and principle (without any meanes) of this Vniuers, that this point leaueth no doubt, but constraineth euerie one to acknowledge that all of them haue beene illuminated, and taught by the soueraigne doctor and su­preme brightnes, from which all truth and light doth issue. For likewise he alone the eternall God containeth the source of veri­tie vnable to be emptied, out of which it behooueth vs to ex­haust so many and often times, as we pretend to giue true in­structions, and agreeable to the mysteries of his omnipotencie; bicause there is no knowledge of the separated substances, of the secrets of nature, and of God the author thereof, which hath not beene diuinely reuealed. For diuine things are not touched [Page 54] with our hands: and the worldly flie from our senses euery mo­ment. From whence it commeth, that that which Philosophers call wisedome and certaine science, whether concerning celesti­all, or natural things, is nothing else but error, or at least, a thicke obscuritie. But we know so much, as the pure, bright and cleere vnderstanding, placed in the point of mans soule, doth behold, by meanes of supernaturall light in the mirror of eternitie, wherein we contemplate God, the father, and creator of this Vniuers. And when the Philosophers shall confesse him such, as nature teacheth, religion perswadeth, and reason prooueth him, then may they concurre with the truth, in that which they de­clare of the elements of the world, fire, aire, water, and earth, and of the nature of things, as heereafter we must discourse. But first we will begin to enter into some consideration of the precious treasures and learned instructions, wherewith the sa­cred words of Moses (by vs heeretofore heard) concerning the creation are fruitfully replenished, & namely in the space of the sixe daies, which he describeth for perfection of this great hu­maine building: as I referre to you (ACHITOB) to giue vs to vnderstand.

Of the space of the sixe daies mentioned in the historie of the creation of the world. Chap. 12.

IF we hold for certaine and vndoubted, the fabrication of the vniuers, as we haue in all our precedent dis­course sufficiently prooued: then must we confesse that it is new and made in time, according as holy writ teacheth vs, and all Mathematicians confirme, when by the Genesis of the world they prognosticate the euents that should succeede. We haue already made mention of the time, since which, we hold the creation thereof: now must we consider the space of daies which are mentioned by Moses in recitation of this Master-peece of worke of the Almightie, wherein the prophet hath concealed a mysterie of high, and difficult vnderstanding. For as Saint Augu­stine saith,Lib. 2. de cluit. Dei. cap. 6. The sixe daies wherein God performed his works, and the seuenth wherein hee ceased; in what sort and manner they are, is very difficult, or rather impossible for vs to thinke, [Page 55] much more to expresse. For the daies which we haue now, haue their euening and morning, the setting and rising of the sunne: and the three first daies whereof Moses speaketh, passed without the sunne, which was created the fourth day. Heereof therefore grow profound and deepe questions, and principally this, [Whe­ther all things haue been created togither, or in the space of di­uers daies?In the same book chap. 9.] It seemeth that Saint Augustine made no doubt that all was not created in a moment: seeing he saith (speaking of the creation of the Angels, made the first day) that the second day, nor the third, nor all the rest, were any other then the first day: but that the same one was repeated, to make vp the number of six or seuen, for the works of God, and his repose.In the same book chap. 31. In another place he speaketh thus, [In the seuenth day, that is, the same day repeated seuen times.] There haue been also diuers ancient do­ctors that haue taught the like, satisfying themselues with this text of the Wiseman, saying, [He that liueth for euer,Eccles. 18. Whether all things were created togi­ther, or in di­uers da [...]es. made all things togither.] They also shewed these reasons, [All power fi­nite and limited hath neede of time to worke in, but not the in­finite, as that of the soueraigne creator: and forasmuch, as by an intelligible and eternall word (which Saint Basil interpreteth, the moment of the will of God) all things had their beginning; there is no reason, why there should be any delay for the creation of the light after the darknes, which was vpon the deepe (as the prophet declareth) and whereof the euening and morning of the first day were made: or else of the heauen till the second day:Genes. 1. the budding foorth of the earth, till the third: the production of the sunne, moone, and stars, till the fourth: the gathering togither of the waters, till the fift: and to the sixt the forming of man.] For these reasons (I say) many great personages would conclude that heauen and earth, and all things therein contained, were created at one instant, charging those which thought otherwise, to doe great wrong to the Almightie and soueraigne creator (to whom all things are of eternitie presented) to suppose that he should operate by tract of time, and succession of daies: he (I say) to whom eternity is both the measure, and possession togither. They alledge also, that the prophet repeating the creation which he seemed to haue distinguished by daies, said thus in the second of Genesis. [These are the generations of the heauens and of the earth, when they were created, in the day that the Lord God made the heauens and the earth; and euery plant of the field [Page 56] before it was in the earth, and euery herbe of the field, before it grew:] Whereby (they say) doth euidently appeere that al things were created togither. And for that the principall members of this mundane bodie, are said to haue been ordained and engen­dred separately, that that must be vnderstood to haue been so ex­pounded, according to the order, through which man (for whom all things haue beene made) is very properly induced as the last worke of God: according to the common saying of the Peripa­teticks,How the distin­ction of Gods works must be vnderstood. [That that which is the first in intention, is the last in execution: but the meanes betweene keeping a like order, doe succeed from the first till the last.] By such reason therefore the diuision of daies mentioned in Genesis must be referred, not to the time, but to the order, which is to be considered in the pro­ducement of things created. Thus much for their opinions. But others contend to the contrarie, and maintaine that God hath distinguished the creation of the world by certaine degrees and course of daies, according as Moses describeth them, to keepe vs the more attentiue, and to constraine vs to abide in the conside­ration of his works. For it is most certaine that we passe lightly ouer the infinite glorie of God, which shineth vnto vs here be­low; and the vanitie of our vnderstanding doth willingly carrie vs away. To correct which vice, his diuine bountie would temper his works to our capacity. And they which hold this opinion haue no­ted, how the text before cited out of Ecclesiasticus, wherein this word (togither) is read, is not properly so in the Greeke copie: but the Greeke word signifieth (likewise) or (in common,) and hath relation not to the time, but to the vniuersalnes and com­munitie of creatures. Now to reconcile these diuers opinions, me thinketh we may say, that for the matter, and rich seede of all the beauties and richesses of the vniuers, it hath been created of God all in one moment; but that afterward he gaue forme to it, ta­king out of them the works, which he did in the sixe daies. For thus the prophet speaketh,Genes. 1. v. 1.2. [God in the beginning created the heauen and the earth. And the earth was without forme, and void, and darknes was vpon the deepe, and the spirit of God mo­ued vpon the waters.] Behold then the matter of this All, which had his being all at once: the chaos, the embryon, created of no­thing, which was to take forme, figure, place and abiding accor­ding to the order and disposition of all his partes, and which in the meane while was sustained by the secret power of God. After­ward [Page 57] when Moses addeth, [Then God said, Let there be light,Vers. 3.4.5. and there was light. And God saw the light that it was good; and God separated the light from the darkenes: and God called the light day, and the darkenes he called night. So the euening & the morning were the first day.] In this (I say) and in all the rest which ensueth, concerning the workes of God in the fiue other daies, is shewed vnto vs the forme that God gaue to the matter in the space of them: creating and forming all creatures celestiall and terrestrial contained in the whole Vniuers. See then how we may resolue this question, [whether all things were created togither, or in diuers daies] and thus we may reconcile their sundrie opi­nions.

Let vs farther note,S. August. de ciuit. Dei lib. 11. ca. 7. how Saint Augustine accustomed to mount (as we haue said) with the wings of contemplation vnto the Anagogicall sense, discoursing vpon this point, concerning the light, which was said to haue beene created the first day, with euening and mormng, three daies before the sun; confesseth freely, that it is farre-remote from our sense, what light this is, and by what alternate motion, the euening and morning were made: and he vseth this disiunctiue question [whether it were some cor­porall light (that is, some lightsome bodie) in the highest parts of the world farre from our sight: or else a light without bodie, in some place, whereat the sunne was shortly after kindled: or else by the name of light,Gal. 4. was signified the holy citie of Angels and blessed spirits, whereof the Apostle saith, Hierusalem which is aboue, is the eternall mother of vs all in the heauens.] Therefore in another place also this great doctor of the church referreth the euening and morning, to the science and knowledge of angelical thoughts; calling it morning, when by the view of things created, knowne in themselues (where there is darkenes, and most deepe night) these blessed spirits aduaunce themselues in the loue of God. And if louing and contemplating him, they acknowledge all things in him (which knowledge is much more certaine, then if one should view them indirectly) then is it day. But it is eue­ning, when the angell turneth himselfe from God to things crea­ted, regarding them not in him, but in themselues. And yet this euening commeth not to night, because these angelicall thoughts neuer preferre the workes before the workman; neither haue them in greater estimation, for so should it bee most profound night. Behold then, how deepely Saint Augustine doth discourse [Page 58] in this place concerning the euening and morning. But for the place before-cited concerning the point of the light, he referreth the same termes, euening and morning, to the condition of our soule. For he saith, that that, which it can know and vnderstand in comparison of the knowledge of God, is like an euening, and that yet when it is bent to praise and loue the creator, then doth it returne to morning. And for the distinct daies, concerning the workes of God, he applyeth them likewise to the orderly and perfect knowledge of things produced:The distinction of the daies infer­red to the ac­knowledgement of the workes of God. saying thus, [When the minde stayeth in the knowledge of it selfe, then is there one day: when in the acknowledgement of the firmament, which betwixt the water beneath and aboue, is called the heauen; then is the second day: if concerning the earth, the sea, and all things fruc­tifying, which keepe themselues in the rootes of the earth; there is the third day: and when it stayeth in the acknowledgement of the lights, both the greater and lesser, and of the stars; there is the fourth day: if of the creatures which liue in the waters; there is the fift day: if of terrene things, and man himselfe; there is the sixt day.] And thus doth this good father trauell to discouer the great mysteries closed & concealed vnder the couert of Moses words, which in the relation of his historie hee doth most vndoubtedly apply to the capacitie of the rude and common people, with whom he had to deale, deliuering to the wise and more learned enough wherewith to satisfie their mindes. But without farther disputing about this present matter, wee may note, that in the creation of the light, wherewith the world was to be adorned, was the beginning of forme giuen to the matter of the world, and of the distinction of creatures. Yea in that the light did pre­cede the sun & moone, which were created but the fourth day; God would thereby testifie, that in his onely hand light is resi­dent, and that he can conferre it vpon vs without any other meanes. For we are so enclined, as nothing more, to alligate the power of God to those instruments and organes, wherewith he serueth himselfe; because that for as much as the sun & moone do minister light vnto vs, wee will willingly assigne to them, accor­ding to our fantasie, such vertue, that if the world were depriued of them, we might hope of nothing but darkenes. Wherefore the Lord in this order of the creation causeth vs to see the contra­rie, and how it is in him, and by him, that the light subsisteth. Now of you (ASER) we may heare of some excellent mysteries con­cealed [Page 59] vnder the number of the daies of this mundaine fabrica­tion.

Of the mysteries hidden vnder the number of sixe in the creation of the vniuers: and of the seuenth day of rest. Chapter 13.

THat all things consisted in numbers, and that there was need of the knowledge of them to conceiue the sacred mysteries of God and nature; Pythago­ras, Plato and all other Academicks haue laboriously taught. But they haue spoken so superstitiously and so obscurely concer­ning the mysteries in these numbers, that it seemed, they woulde euen cōceale them from those, who were deuoted to the study of their doctrine. Plato speaketh thus in his Epinomide, [If we take away number from the nature of men, wee leaue them no whit prudent, nor capable of science:Of the profit and vse of numbers. for the minde can comprehend nothing without reason, and none can render a reason for anie thing, that is ignorant of number. The artes likewise, this set apart, would altogither perish.] He assureth vs also, that num­ber, (to wit the vnitie which is God) is cause of all good, but of none ill. And he calleth mans soule a number, and reasonable measure, by which we measure all things, which may be vnder­stood and put in practise by vs, to the end that in our workes we may eschue all error, folly and deformitie. Now not onely the Philosophers, but also many great personages, Christians, both Greekes, and Latins doe testifie vnto vs by their writings, that there be many mysteries in numbers: Amongst whom Saint Au­gustine speaketh thus,Lib. 11. de ciu [...]. Dei cha. 30. [The reason of numbers is not to be de­spised of vs, which how much it is to be esteemed in many texts of Scripture is apparant to those, which marke it diligently. And it hath not beene spoken in vaine to the praise of God: [Thou hast ordred al things in number,Wisedome 11. waight and measure] Now here­upon we must note, that the number, waight & measure, wherby all things haue beene numbred, poised and measured, subsist not properly in the things created; no more then the measure by which the cloth is parted into elles; or the weights, wherewith euerie thing is weighed: or the number, by which all things are [Page 60] counted, doe consist within the things measured, poised, or num­bred: but are doubtles without them. So then we contemplate the number, waight and measure, by which God hath disposed all things,In God is the member, waight and measure. out of the creatures. And forasmuch as there is no­thing, besides all things produced, but God, it is necessary, that in him should consist their number, waight and measure. In him then is the waight without waight, for by it the great worker is not poised, but remaineth stable, giuing all things the power to be mooued, and at last to repose themselues. And in truth, this frame of the whole world duely proportioned, and balanced by waight, could not sustaine it selfe, if it were not poised by the cre­ator and gouernour thereof; who likewise hath the measure, by which he moderateth and disposeth all that is contayned therein, in well ordered iustice, according to the state and proper end of euerie of his workes. And in him also are the numbers without number, because that all things which are in him, are the same onely God. And as he is the true vnitie, he contayneth in him­selfe all number, giuing all things the power to be numbred. For all multitude ariseth from one, and nothing can be one, making with any others a multitude, if by the participation of the highest one it doth not obtaine the state of vnitie. And to it also all things created (imitating the course of numbers, as the true patterne doth the originall, and the end of Gods works) endeuoure to re­turne, in such sort as they first proceeded.

We neede not doubt then, but that the consideration of numbers doth therewith import much doctrine. Wherefore particularly respecting the distinction of the workes of the Vni­uers in sixe daies (which is the subiect of our discourse) wee will note how many haue acknowledged the number of sixe to be full of deepe mysteries.The number of sixe full of deepe mysteries. First therfore Mathematiciās teach, that six is the first perfect nūber, because it is cōpounded of certaine parts perfectly added togither, as of one, two and three: for which cause it is called of the Pythagoriās (Gamon) or the Marrying number, because all the parts thereof set aside doe make it vp. Moreouer some parts of it multiplied together, to produce it: as sixe times one, three times two, two times three. In this consisteth the per­fection of the number, which is accomplished by all his parts: and but few such haue beene found out by Arithmeticians. For within the number of an hundred they haue obserued but that of twentie eight, to which they haue attributed such proprietie: be­cause [Page 61] it consisteth of fourteene, seuen, fower, two, and one: as within the number of tenne, there is but that of sixe which is ac­complished by all his parts. Saint Hierom entreating of this number where he writeth vpon Ezechiel, saith, that it contay­neth the sacrament of creatures. And in truth there could not be inuented any number more proper for the making of the world, then this of sixe, which consisteth of a double proportion that it doth next containe in it selfe: (to wit) of fower with two, which numbers added togither make sixe: which can hardly be found in other numbers, but such as are of the nature of sixe: as the double, triple, quadruple, or square thereof, and such like. So then sixe resulteth of that double proportion which makes the diapason in Musicke, which is the perfectest and most en­tire harmonie of all the concords. For which it seemeth that Pythagoras would applie it to Natiuities and to Mariages, and then it doth consequently verie properly fitte the Creation of the world, wherein were celebrated the true nuptials, and coniunctions of all things. Likewise sixe, the first perfect number cannot but aptly agree to God, the soueraigne and most perfect creator, or to his worke, wherein there is no defect:Genes. 2. And there­fore when he had finished and accomplished his workes in sixe daies, Moses saith, [Thus the heauens and the earth were fini­shed, and all the host of them.] But if we will farther proceed in the consideration of this number of sixe: we shall see how by the triangled or three-square figure thereof, it doth properly ac­cord with the creation of the world. For the base or foundation is the number of three, the point a vnitie, and the number of two is the meane betweene both, as appeereth in this figure

Now euery worke proceedeth from the three persons in the Godhead to the vnitie, from which the outward works (performed in time) are vnseparable: they tend also to an end, to which all things addresse themselues: and the passage to proceed thither, is the number of two, which we may properly attribute to the matter first created by God, to forme thereof all his workes. For the first beginning of the production and order of creatures was the matter, which in respect of number repre­senteth the nature of the binarie, and seemeth to be reduced to the vnity, by the forme, which beareth the shape of the ternary: so that on euery side of the premised figure of the number of sixe, the ternarie tendeth to the vnitie by the binarie. And by this [Page 62] consideration we may make way to the most high contemplati­on of the number of seauen,Of the number of seuen and his excellencie. attributed to the rest of the Lord. For we make no doubt, that when we shall be all reduced to the vnitie, as we tooke our originall from it, then shall the rest of the sabbaoth ensue, that is figured by the seuenth day; wherein it is said that God ceased from his workes: and which shutteth vp and closeth the course and circle of all daies. Now that this num­ber of seauen hath beene much reuerenced by men of ancient times, we haue many witnesses. For the Iewes because of the sabbaoth (as Saint Hierome writeth vpon Esaie) did honour it much. And Aulus Gellius and Macrobius, vpon the dreame of Scipio, do shew great mysteries out of this number of seauen, which they call full and perfect, and attribute great power to it, in the sea, and amongst men. And the Pythagorians (as saith Chalcidius) commended it for the best, most naturall, and most sufficient number. Moreouer it is composed of three, which is the first vneeuen number, that cannot be diuided by any num­bers (for vnitie is no number, though it giueth all numbers the power to be numbred) and of fowre, which is a full euen number, & the first double number of all others. For this cause the number of seuen is oftentimes vsed for vniuersall & generall, and to signifie perfection.Prouer. 24. As it is written [The iust shall fall seuen times a day, and shall rise againe] that is, how often, or how ma­ny times soeuer he falleth,Psalm. 119. he shall not perish. Againe [I will praise thee seuen times a day] which in an other place is thus spoken [His praise is euer in my mouth.Psalm. 34.] And we may finde ma­nie places in holy Scriptures, wherein the number of seuen hath customably beene vsed for the vniuersalnes of any thing what­soeuer, and to demonstrate a perfection. And so doth saint Iohn in the Apocalyps, [...]poc. 1. writing to the seuen churches, and speaking of the seuen spirits, which are before the throne of God. For it is certaine, that he compriseth there all the vniuersall church, and proposeth God in his Maiestie, accompanied with innumerable blessed angels. But among all the great mysteries, which the an­cients haue acknowledged to be concealed in the seuenth day, by which the rest of the Lord is recommended after his worke perfected and finished, this is the most notable, by which they teach vs, [...]he true signi­ [...]tion of the [...]baoth day. that this Sabbaoth day signifieth the repose of those, which rest in the Lord, euen as the ioy of the house betokeneth the ioy of those which reioice therein, although that not the [Page 63] house it selfe, but something else do make them ioyfull: and like as (the effect being signified by the efficient cause) an epistle is called ioyfull, to declare the pleasure of those, whom it deligh­teth by reading thereof. Likewise when the Scripture recoun­teth, that God rested, we must not take it childishly, as if he (who by an intelligible and eternall worde spake, and it was made) had trauailed in his worke: but vnderstanding by this manner of speech, that God ceased from all worke, because he no more created any new kindes of creatures; we may conueniently re­ferre his rest, to the rest of those, whom hee himselfe causeth to remaine in eternall rest, after that he hath first drawne them to himselfe by faith in this life. Whereas also the prophet ha­uing made mention in each of the sixe precedent daies of the creation, of euening and morning, doth mention no such mat­ter of the seuenth day: it seemeth hee woulde signifie, that this Sabbaoth day was ordained to represent the great and last day of euerlasting rest, wherein there should be no more anie such distinction of euening and morning, nor of day and night, as now is: but altogither light, by which we shall contemplate God face to face in true and perfect felicitie, such as eie hath neuer seene, eare neuer heard, nor euer hath entred into the hart of man. Which wee must doubtlesse beleeue was figured to the Iewes by the rest of the Sabbaoth commanded in the law: for these names (Rest, and Sabbaoth) in the Hebrew toong full of mysteries, signifie both one thing. In which matter we may far­ther note, how the sacred historie declareth, that man was crea­ted the sixt day, which was the [...]euen of the Lords rest; for this agreeth well to the principall thing, which the Lord intendeth in his law: to wit, to admonish man, that he was not placed in the world; but to returne at length to him, who set him there: and to seeke his rest in him. Thus haue we sufficiently spoken of the subiect, which we first entreated of: for else if we shoulde fully prosecute the mysteries included in the historie of the creation of the worlde, we should haue matter enough to make vp a ve­rie great volume. We will therefore proceed to the particular consideration of the famous workes contained in the glorious frame of the world. And first we will speake of the diuision there­of, that we may afterward discourse with more ease concerning the parts thereof. Then (AMANA) let vs heare you concer­ning this point.

Of the diuision of the vniuersall world. Chap. 14.

THe learned and venerable antiquitie figureth, and maketh the vniuersall world (to be) one, and threefold, as signifying and representing (though very farre off and much behinde) the omnipotent, tri­ple-one, most wise, and most good worker, by whom it hath been created,Euseb. lib. 11. de prepar. Euangel. Plat in. Phedro. Of the three worlds. formed and ordained. For there is the vppermost world of all, which Diuines name, the Angelicall, and philosophers call the intellectuall world: which (as Plato saith) was neuer yet suffi­ciently praised. Then is there the celestiall world, or that of the spheres, which succeedeth and is next the first: and the third and last is the elementarie world which we inhabite, vnder the con­cauitie of the moone. Now as this is the world of darknes, so is the Angelicall world the world of light, and the world betwixt both is tempered with light and darknes. The elementarie world is designed to vs by the flowing waters, and instable substance: the Angelicall by fire, bicause of the shining of the light, and eleua­tion of the place: and the heauen of meane nature is called of the Hebrues by a name signifying the same to be composed of water and fire. In this lowe-world life and death striue for the maisterie, by a kinde of vicissitude, change and rechange all things: but in the highest is eternall life and permanent operation: and in that of the spheres, is certaine assurance of life, but there is chan­ging of works and of places. The elementarie is built of the peri­shing substance of bodies: the intellectuall of a nature more di­uine and excellent: and the meane heauen is compounded of bodies (but incorruptible) and of a disposition conuenient for the nature thereof. The third is mooued by the second, and the se­cond is gouerned by the first: and this remaineth stable in his worke fit for his owne nature, vnder the holy of holies, the Lord-God almightie, which was, which is, and which is to come. And it seemeth that our great prophet, of whom we haue learnt the creation of heauen and earth,Exod. 25. The figure of the three worlds in the tabernacle o [...] Moses. hath euidently described these three worlds in the structure of his maruellous tabernacle. For he diuideth it into three parts, whereof each doth liuely represent each world: so that the first being not couered with any roofe or [Page 65] couering, was open and exposed to raine, snowes, windes, sunne, heate and cold: and (which hath more reference to our elemen­tarie world) in this former part haunted not onely men both cleane and polluted, temporall and ecclesiasticall, but also beasts of all sortes: and there was likewise, bicause of the ordinarie sa­crifices and offerings, a perpetuall exchange of life and death. The two other parts of the tabernacle were closed on euery side; and defended from all outward iniurie: euen as neither the ce­lestiall nor supercelestiall world can receiue dammage. Moreo­uer these two were honoured with the title of holy: yet so, that the most secret was named the holy of holies, and the other sim­ply the holy or sacred. So likewise the sphericall world is holy, bi­cause that it perseuering in the order, which was appointed it by the soueraigne creator, hath in it no fault or crime: but the An­gelicall is euen the most holy and most diuine, wherein the bles­sed soules incessantly resound this song. [Thou art woorthie,Apocal. 4. O Lord, to receiue honour, and glorie, and power: for thou hast created all things; and for thy wils sake they are and haue been created.] But moreouer, if we consider how the last part of the tabernacle was common to men and to beasts: how the second all shining with the splendor of the gold, was lighted with the candlesticke diuided into seuen lampes (which, as many Greeke, Latine and Hebrue interpreters will haue, doe signifie the seuen planets;) and how in the third the most holy were the winged Cherubins: should we not say that these three partes manifest vnto our sight three worlds? To wit, this which men and all kind of creatures frequent: the celestiall where the planets shine, and giue light: and the supercelestiall which is the dwelling and abode of the blessed Angels, the way to which hath been opened by the crosse, and bloud-shed of our Sauiour Iesus Christ, true God and true man, as the vaile of the temple, by which the holy of holies, being a type of the angelicall world, was separated from the other partes thereof, renting and tearing at the death of our Sauiour, was a certaine sacrament to vs?Matth. 27. Luke. 23. Psal. 18. Genes. 3. For thereby wee had assurance, that from thencefoorth was free accesse granted man to the kingdome of God (of God, I say, who flieth aboue the che­rubins) through the very same entrance, that from the beginning for the since of the first man, had been barred vp by the lawes of iustice.

Thus haue we many notable things concerning the diuision [Page 66] of the vniuersall world,Why the triple is called one. which we may also call [One,] not onely bicause the three worlds do proceed of one onely and selfe cause, and tend to the like end; or else bicause being duly tempered by numbers, they are ioined togither by an harmonious accord and affinitie of nature, and by ordinarie succession of degrees: but also bicause that that which is in all the three is likewise compri­sed in one of them, and that there is not one, wherein all things, which are in the other three, doe not remaine. It is most certaine, that that which remaineth in this lowe world, is in the vppermost of farre better stuffe: and that which is in those aboue, is seene also in this of farre woorse condition, and as it were of a bastard and sophisticall nature. For here heate is an elementarie qualitie, in heauen it is an heating virtue; and in the Angelicall thoughts, an Idea and exemplarie forme. Or to shew this more cleerely; we haue with vs in this base world the fire, which is an element: the sunne in heauen is a fire: in the supercelestiall region the se­raphicke, or burning intellect is another fire. But let vs note how much they differ: The element burneth; the celestiall fire quick­neth, & the supercelestiall is imbraced by loue. There is also here below water; and so there is another water aboue being motresse and mistresse of this belowe, which is the moone, in the first circle of heauen; but the cherubin, or cleere-sighted spirituall substan­ces, are the waters that flowe aboue the heauen. And as touching the disagreeable condition among these three kindes of waters; the elementarie humour quencheth vitall heate: that of heauen nourisheth it: and the supercelestiall hath an intellectuall appre­hension of it. Furthermore in the first world, God the first vnitie ruleth ouer the nine hierarchies of Angels; like so many spheres, and remaining immooueable mooueth them al vnto him: In the celestiall and meane world the imperiall heauen commandeth likewise, as a captaine doth his bands, the nine celestiall spheres, in such sort, that though they be mooued by continual agitation, yet it remaineth stable by diuine power. So likewise is there in the elementarie world, after the first matter being the founda­tion thereof nine spheres, or circular reuolutions of corruptible formes: that is, three of things inanimate, which first are the ele­ments, then their compounds, and thirdly the meanes betweene these two, truly mixed and compounded, but vnperfectly: and such are the impressions which appeere in the aire. Then are there three reuolutions of vegetable nature, distinguished like­wise [Page 67] into three kindes, as of herbes, shrubs and wood of olde growth. And lastly three other of the sensitiue soule, which are ei­ther imperfect (as the Zoophyta) or to speake English [creatures of a middle condition betweene things sensitiue and plants:] or very perfect; but such as are within the bounds of the fantasie not reasonable: and in the third place that which is found excel­lent in beastes, being capable of mans teaching; a meane thing between man and beast, as the Zoophyta partaketh of the plant and animal. But it may be we haue said more concerning these things then is requisite for our purpose: I will onely therefore adde, that the mutual vicinity and communication of the worlds, which we haue here described, is also declared in holy writ. For it is written in the Psalmes, [In wisedome he made the heauens.Psal. 136. 2. Cor. 12.] And Saint Paul saith of himselfe, that he was rauished into the third heauen, which afterwards he calleth Paradise.Psal. 103. & 104. We read al­so that the Angels of God are spirits, and his ministers a flame of burning fire. And thence without doubt it commeth, that often­times to diuine natures are attributed both celestiall and terre­striall surnames: when as sometimes they are figured by starres:Apocal. 2. Ezech. 1.3. Apocal. 2. Apocal. 21. sometimes by wheeles and beasts, and sometimes by elements: as we sometimes also appropriate diuine and celestiall names to terrestriall natures. For euen as the three worlds being girt and buckled with the bands of concord doe by reciprocall liberalitie, interchange their natures; the like doe they also by their appel­lations. And this is the principle from whence springeth and groweth the discipline of allegoricall sense.The originall of allegoricall sense. For it is certaine that the ancient fathers could not conueniently haue represented one thing by other figures, but that they had first learned the se­cret amitie and affinitie of all nature. Otherwise there could be no reason, why they should represent this thing by this forme, and that by that, rather then otherwise. But hauing the know­ledge of the vniuersall world, and of euery part thereof, and be­ing inspired with the same spirit, that not onely knoweth all things, but did also make all things: they haue oftentimes, and very fitly figured the natures of the one world, by that which they knew to be correspondent thereto in the others. Where­fore the same knowledge, and the grace of the same spirit is re­quisite for those, who would vnderstand, and directly interpret such significations and allegoricall meanings. Moreouer besides these worlds, which we haue also distinguished, there is also ano­ther, [Page 68] a fourth,Of a fourth world. wherein may likewise be found all that which sub­sisteth in the others. And this is (man) who for this cause as our doctors shew, is vnderstood in the gospell by the name of euery creature, then when Iesus Christ commandeth to preach to men the good newes,Mark. 16. not to beasts nor angels, being neuerthelesse enioyned to publish it to euery creature. Likewise it is a common vse in schooles to teach, that man is a little world, and that within him the bodie is composed of the elements, the reasonable soule is celestiall, the vegetable power common to men and plants, the sense common to brute beasts, the reason participated to An­gels: and finally the image of God is therein seene & considered. But of him we haue sufficiētly intreated in the second part of our Academicall discourses; wherefore of this great vniuersall world must our ensuing talke be. And as we haue diuided it into three generall parts, so must we particularly discourse of them. First therefore let vs say something concerning the Angelicall and in­tellectuall world, and of the celestiall intelligences or Angels: which (ARAM) shall be the subiect of your discourse.

Of the Angelicall, and intellectuall world. Chapter 15.

NOw shal I haue great need to say with the king­ly prophet (Oh that I had wings like a doue:Psal. 55.) wings, I say, of siluer and shining golde, that I might flie vp into the supercelestiall region, where resteth true rest, true peace and certaine tranquillitie, which this wretched & worldly corps cannot yeeld. Open mine eies you supermundaine spirits (but rather thou, oh father of them) and I shall contem­plate the woonder of your citie, wherein God attendeth for those that feare him; that which eie hath neuer seene, eare ne­uer heard, nor any hart woorthily thought vpon. Well I wot that many call disputations and searching out of the nature, and multitude of angels and their orders, vaine questions, and fit for idle imaginations; but surely they are secrets, which Saint Paule himselfe who had beene rapt vp aboue the third heauen, hath not onely taught, but hath also protested, that he had there heard many things, [...] Cor. 12. which were not lawfull for him to reueale. And I am likewise of beleefe that the full reuelation of the angelicall, [Page 69] and intellectuall world is deferred till the last day: yet will wee heere speake soberly thereof, and as briefly as we can, according to that which diuines haue written, without any waies offending pietie, or christian religion.

When the holy Scripture speaketh of the creation of the world, it is not euidently expressed in what order, and how the angels were created.Genes. 2. That the angels are God his creatures. But forasmuch as it is said that God created heauen and all things therein contained, it is most certaine, that therein are comprised the spirits celestiall, as well those that through obedience haue stood in their integritie, as those, who rebelling against God haue beene cast out vnto destruction. Nei­ther is it heereto repugnant that Moses reciting the Genesis or creation of the world, maketh no expresse mention thereof. For we see how that in silence passing ouer all things which surmount our capacitie; or else couering them vnder the mysticall sense of his words, for those whom God would fully illuminate with the brightnes of his holy spirite; he onely entreateth of those, which we behold with our eies, yea and that too in familiar and vulgar sort, conforming himselfe to the rudenes of the people, with whom he had to deale. And for this cause hath the opinion of sundry great personages, and namely of Saint Augustine beene,Lib 2. de ciuit Dei cha. 9. & 1 [...]. that the angels haue beene signified either by the name of hea­uen, there where it is said [In the beginning God made heauen and earth] or else by the name of the light, which he saith was created the first day. But howsoeuer; this is doubtlesse, that the angels are the worke of God. For the holy Scripture doth testi­fie it in infinite places, with a most cleere voice: & namely in the song of the three children which were in the furnace,Dan. 3. who hauing saide (Blesse the Lord all his works) in pursuite of the narra­tion of them, the angels are also named. And the prophet saith, [You creatures of the heauens praise the Lord, you which are in the hie places praise him. All his angels,Psal. 148. and all his armies praise him.] Sith also they are the ministers of God appointed to doe that, which he commandeth them (as the apostle to the Hebrewes saith) there is no doubt but they are his creatures. Moreouer the holy Scriptures teach vs, that they are alwaies watching for our safetie: that they are alwaies readie to defend vs: that they di­rect our waies, and haue care of vs in all things.Psal. 34. Genes. 24. And therefore Abraham promised his seruant that the angell of God should be his guide on the way. And so often and so many times as God [Page 70] would deliuer the people of Israel out of the hands of their eni­mies,Iudg. 2.6. &. 13. he was serued by his angels to performe this deed:2. King. 19. Isay 37. as wee read that the angell of the Lord slew in one night an hundred fowerscore and fiue thousand men in the campe of the Assyrians, to deliuer Ierusalem from siege. But to stande no longer in so cleere a matter;Matth. 4. Luk. 22. Matth. 28. Luk. 24. Acts. 1. I will onely adde this, that is said, that the angels ministred to Iesus Christ after he was tempted in the desert: and that they assisted him in his anguish, at the time of his passion; and that they published his resurrection and his glorious com­ming.

Of the number order, names and offices of the angels. Dan. 7.But to determine of the number and orders of Angels were (me thinketh) aboue all humane power. For Daniel speaking of the Maiestie of the throne of God, saith, [Thousand thousands (of Angels) ministred vnto him, and ten thousand thousands stood before him.Psal. 68. Apocal. 5.] And Dauid singeth [the chariots of God are twentie thousand thousand Angels.] Saint Iohn also maketh mention of ten thousand times ten thousand, and a thousand thousand that giue glorie to God:Matth. 26. and Iesus Christ himselfe wit­nesseth that there are many legions. In briefe all the Scripture reporteth of an infinite number of Angels seruing God, whom he employeth in the protection of his elect, and by whom he be­stoweth his benefits vpon men, and doth his other works. And for their orders although they be not noted in expresse text of Scripture; yet the different names whereby they are described haue affoorded matter subiect to Saint Denis in his celestiall Hie­rarchie, to Iamblicus in his booke of Mysteries, & to many other moderne diuines to set downe nine orders and degrees of An­gels: to wit: The Seraphins, Cherubins, Thrones, Dominations, Vertues, Powers, Principalities, Archangels and Angels: all which are celestiall spirits, to whom the Scripture attributeth such and the like names, according to the ministrie wherein God commandeth them to serue, so applying them to our infirmitie. For they are called Angels,Ephes. 1. Col. 1. because God maketh them his mes­sengers to man: and vertues, because that by them God decla­reth the power of his hand: and Principalities, Dominations, Powers, Signiories; because that by them God exerciseth his empire throughout all the world: and his armies,Luk. 2. Apocal. 19. because as souldiers are about their Prince and captaine; so are they pre­sent before God, to honor his Maiestie and attend his good plea­sure, to employ themselues about all things that he gaueth them [Page 71] in charge; yea sometimes they are named Gods, because that by their ministerie, they do as it were in a mirrour represent vnto vs the image of God. And we see that S.Dan. 12. 1. Thes. 4. Dan 10. &. 12. Michael is called in Daniel the great Prince or captaine: and Archangel in S. Iude. And Saint Paule saith, that it shall be an Archangell, who shall summon the world with a trumpet vnto iudgement. Daniel also declareth that the Angell of the Persians fought, and also the Angell of the Greekes against their enimies: as if he would shew, that God hath sometimes appointed his Angels to be gouernours of coun­tries and prouinces.Matth. 18. And Iesus Christ telling how the Angels of little infants do alwaies behold the face of his father, declareth thereby that there are certaine Angels who haue them in guard. Saint Peter also being miraculously come forth of prison,Acts. 12. and knocking at the house wherein the faithfull were assembled, they that could not thinke that it was he, said that it was his an­gel. Yet for al these considerations, I hold it a thing of too difficult enterprise for mortall man to constitute and appoint, which are the degrees of honor among the Angels, and particularly to di­stinguish one from another by any name or title, and to assigne to euerie one his place, his abode and office. We will therefore leaue these things for curious heads to dispute vpon. Yet will we hold our selues ascertained of that, which the holy Scripture doth openly declare vnto vs, and which may best serue vs to our comfort, and for the confirmation of our faith: that is, That the Angels, Gods creatures, are disposers and ministers of his be­neficence towards vs: & that such kind of beleefe is a certaine ar­gumēt against Atheists, concerning the prouidence of God.Of the blessed estate of the angels. And for the blessed estate of these celestiall spirits, it is certaine, that for as much as they haue no whit swarued frō the light, wherein God created them, they remaine in blessednes and felicitie: from which they shall neuer more fall. Now if we demaund what this (felicitie) is? Without doubt it is the vision and contemplation of the glorie and Maiestie of God, whose face (as we said euen now) they alwaies behold, and to whom they giue praise without ceasing; singing with a loude voice this song, as Esay declareth,Isay. 6. [Holy, holy, holy is the Lord of hostes: all the earth is full of his glory.] For there is no good in the reasonable or intellectual crea­ture, through which it may become happy, but God only. Wher­fore the cause of the felicitie and happines of the angels, is for that they belong to God, in such sort that their nature liueth in [Page 72] him, is wise by him, reioiceth euerlastingly in so great and in­effable a good, without death, without error, without impedi­ment.

Against those which deny that there are any angels.I know well some men be so fantasticall, that they make it a doubt whether there bee any angels or spirits. The Sadduces in times past held this opinion, that by the word Angel was signified nothing else, but the motion that God inspireth into men, or the power, which he sheweth in his works. But there are so many te­stimonies of Scripture which contradict this madnes, and histo­ries both ecclesiasticall and prophane are so replenished with woonderfull actes of inuisible spirits, as we daily see come to passe, that it is a wonder how such ignorance could be in former ages,Error of some Philosophers. and yet among many remaineth at this day. There haue also beene men of great authoritie, who discoursing according to the reasons of Philosophie, haue dared to affirme, that God the first father and author of all things did onely produce one in­telligence or angell: because, say they, being alwaies of one man­ner, hee cannot by any naturall reason produce diuers thinges. For this cause therefore they woulde limite the powerfull pro­duction of God, to one onely intelligence: which being created of God, had recourse to the first thought, whereof it produced the second intelligence: and knowing it selfe, it ingendred the soule or moouer of the first sphere; and this moouer knowing also his worke, it proceeded to produce another: & so successiuely the cause being varied in substance and operation, diuers effects were produced. Which obscure opiniō might haue some colour, if the first and almightie creator were restrained to produce but one effect onely: too absurd a thing to be imagined in the fa­ther and author of the vniuers; seeing that not a particular, but an vniuersall effect is answerable vnto him, to wit the world one­ly, and the entire estate of all things, as wee haue heeretofore sufficiently declared. And so it followeth, that this vniuers, like a body entire in it selfe, and diuers in the members thereof, was engendred by one onely father and creator, and liues by one onely vniuersall life. But we will combate against these Philo­sophers, with more strong weapons, maintaining against them according to the truth,How God came to his worke. that the soueraigne maker came to his worke without being tied by any naturall law, but free and franke in euery worke, as he pleaseth, being abundantly full of all vertue, and of all manner of bountie and essentiall good will, [Page 73] proceeded to his outward worke: as these things haue beene de­clared vnto vs in our precedent discourse. But this by the way; albeit the maxime of the Peripateticks be, (though false) that the first cause worketh of necessitie, and that it is alwaies of one sort, (which is most true;) yet doth it not therefore follow, that it should produce but one effect: seeing that of the sunne, which is euer the same, and of the earth, which being stable changeth not, are produced diuers effects, without any varietie comming to their nature, yea, and without any tilling of the ground. For herbes, flowers and rootes of diuers kindes do grow therein, and many other essences are therein produced by power of the sunne. But if these Philosophers tell me, that diuers effects ap­peere in these things, because that other particular causes doe worke therein togither: they haue left the proofe of this point to their children, to wit, whether this varietie proceedeth from diuers causes, or else from the same sunne, fruitfull and full of ver­tue to engender diuers things. Then with how much greater reason may the first, true and eternall sonne do it, being abun­dantly full of all fruitfulnes, light and life?How all things are in God. For all things were and are in him, not as if they were seated in any locall place, but are lodged in his thought, from whence producing them he is called their father and creator. He onely free from the lawes of nature without any matter presupposed produceth all things; yea and the matter it selfe altogither full of fertilitie. But the second or naturall cause (as Philosophers speake) requireth the subiect and matter created by God, wherewith it worketh. And here doth that take place which the Prince of Peripatetickes saith, [That in common acceptation of the soule, it is conuenient that it be made of nothing,] and therefore also our Diuines affirme that the angels can create no nature at all, and that they are creators of things, no more then Gardiners of fruits. And therefore all those, who haue receiued the light of the truth, confesse God alone to be father and author of all things contayned in heauen and in earth: whether spirituall or corporall; visible or inuisible natures. And let vs neuer thinke that in so great consonancie of the Vniuers, there are many creators: nor that there is any more then one onely king and prince, nor many things that consist of themselues. For so should there be confusion and discordancie in this great world, and so consequently easie dissolution. Thus much haue we thought conuenient to be knowne, concerning [Page 74] the Intellectuall world, wherein hauing spoken of the blessed estate of those angels, which are not fallen from God, my minde is, that we say somewhat concerning those who are fallen from their first estate, which we call commonly Diuels or euill spirits. We will heare you then (ACHITOB) discourse of them.

Of diuels and euill spirits. Chap. 16.

IF we here discourse somewhat by numbers, we shall make more easie way to that, which we would vnder­stand concerning the diuels, yea concerning euery creature. I say then euery number after the vnitie, attai­neth to be a perfect and accomplished number within it selfe. Now the vnitie alone totally simple, doth not passe from it selfe, but therein remaineth in indiuisible and solitarie simplicitie, bi­cause it is most fully content with it selfe, not hauing neede of any thing, being full of his owne riches. But euery number being by nature a multitude, doth by the benefit of the vnitie become sim­ple, bicause it is capable of simplicitie. And although euery num­ber the more it departeth from the vnitie, the more it falleth in­to a great multitude, hauing in it selfe more disagreeablenesse, more parts and composition: yet is there no number how neere soeuer to the vnitie, being a multitude and made of vnities, that is one by nature,An excellent theologicall consideration by numbers. but by composition. Now if we referre this to di­uine matters after the manner of Pythagoras and Plato, we shall say thus: God alone, who proceedeth not from any thing, and from whom all things proceede is an entire, most simple and in­diuisible essence; and which deriueth all that he possesseth from himselfe: and by what reason he subsisteth, by the same reason he is wise, he is willing, he is good, and he is iust. And we cannot ima­gine any essence, whereof he may consist, but the same being which he is. But all other things are not the same essence, but are through him, and therefore an angell is not this vnitie; for so should he be God: or else there should be sundry Gods, which may not be imagined. For what should be one, but the vnitie alone? It resteth then that the angell must be a number, which being so, on the other side it is one in multitude, as euery number commeth of the vnitie by composition, and euery number is [Page 75] imperfect, bicause it is a multitude, that which is perfect being entirely one. So then the angell being a number, that is, a crea­ture, he is not the same being it selfe, but he is onely an essence, to whom the being arriueth by communication, to the end that he may subsist. Neither is he vnderstanding it selfe, but so he vn­derstandeth, as being by a spirituall nature capable of vnderstan­ding. Those things that betoken imperfection, are incident to the angell, as he is a multitude, or creature. But all that which is per­fect and of accomplished forme in him, is by reason of the vnitie, whereof it is composed, and which he receiueth, bicause that he is conioined with God (who is the simple vnitie) from whom all being, all life, and all perfection is deriued to the creature. And therefore the philosophers, as also the wise Hebrues [...]ll the an­gels (separated 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. [Page 76] 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: [Page 77] 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 [Page 78] 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 [Page 79] 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 [Page 80] 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.

Of the celestiall or sphericall world. Chapter 17.

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 description thereof is properly called Cosmographie, which doth comprise in it the first part of Astronomie and Geographie, that is, the order and reason, as well of heauen as of the earth: vnder which we vn­derstand all natures and essences in them contained. And for this cause it seemeth that God being father and author of all things, is oftentimes called in the scriptures, creator of heauen and earth. And as the Greekes did first call the heauen (Cosmos) bicause of [Page 81] the surpassing beautie: so afterward the name of (Mundus) hath been attributed thereto, bicause of the perfect and most pure hiew and neatnes thereof. Againe, because the world is a solide bodie, that is full of celestiall or elementarie substances; and be­cause it is of a round and orbicular forme, performing a circular motiō without intermission vpon his owne poles, & round about the earth (as about the center thereof) it is called a Sphere.What a sphere is. For a sphere is a bodie contayned vnder one round superficies, in the midst whereof is a point, from which all lines that are drawne to the circumference are equall.Diuision of the world. But as we consider the world in this sphere, so must we also contemplate it in two distinct parts, which manifest themselues by continuall experience and natu­rall reason: to wit, the elementarie region, continually occupied in generation and corruption, in change and alteration of all things, as well liuing, as not liuing; and the celestiall part, being of inuariable substance and adorned with innumerable stars, as well fixed as wandring, which enuiron the saide elementarie re­gion round about: so that the elements being diuersly inter­mingled, infused and proportioned are the materiall cause and nouriture of all things: and the heauenly part by the light there­of, by the motion and influence of the stars, is the formall cause of their figure, varietie and specificall difference, and from it proceedeth their life. Now that we may entreat of this first part of the world, which we haue named in our first diuision of the Vniuers (the world of the spheres) we must note, that this cele­stiall region (which philosophers call the fift essence, thereby meaning that it is of another, and more simple nature then the fower elements) is by them diuided into eight orbes and parti­cular heauens, one ioyning to the other, and all concentricall, that is, hauing one common and selfe same center, to wit, that of all the world; and of these heauens the greatest doth enuiron, and by a sphericall order enclose within it that which is next and lesse then it selfe, being each discerned by the proper and parti­cular motion of those stars which they containe: all which moti­ons do varie one from another. And these eight orbes or spheres are, the heauen of fixed stars, which keepe an vnchangeable di­stance betweene themselues, and for this cause it is called the fir­mament: then follow the seuen planets, of which the sunne and moone are properly called Luminaria or great lights.Reason of the name of Pla­nets. And for Saturne, Iupiter, Mars, Venus and Mercurie, they are especially [Page 82] named planets, that is wandring in their motions. Whereupon we may note in regard of their names, that Astrologians to the ende to make their doctrine to be more easily retayned, and for certaine good respect and secret reason, making themselues like painters to instruct the ignorant, haue also named and represen­ted these stars by personages of diuers habits and countenances: as likewise they haue disposed vnder diuers figures the twelue signes of the Zodiacke, which are certaine stars, appointing to one the fashion of a ramme, to another of a bull, to another of two twinnes, and so of the rest. So likewise they haue signified the images of heauen, which are out of the Zodiacke; one by a beare, another by an eagle, another by an harpe; this by a dog, and that by a dragon, and so of the rest. To the sunne it selfe they haue assigned a proper forme and figure, as also to the moone. And we see that painters haue alwaies made the picture of stars with fiue beames, to denote their twinckling light, though all of them do not glister so, but are of round fashion, without points or corporall beames. But returne we to our matter concerning the heauens and celestiall spheres, and let vs speake of their order and situation.

Of the order, and scituation of the heauens.The firmament, which is the eight heauen, as the highest and greatest of all the rest, and as the vttermost ornament and beaw­tie of all the world, doth enuiron round about the heauen of Sa­turne; that of Saturne, the heauen of Iupiter; that of Iupiter, the heauen of Mars; and that of Mars the orbe of the Sunne, which possesseth the middle place among the seuen planets: then the heauen of the Sunne compasseth round about the heauen of Ve­nus; that of Venus the heauen of Mercurie; and lastly that of Mercurie, the heauen of the Moone, which is the least & lowest of all the rest, and placed next about the elementarie region. And this number and order of the heauens is commonly recei­ued of all Astronomers and Philosophers; and sheweth it selfe to be such both by naturall reasons, and by Mathematicall obser­uations. Moreouer, for so much as by the Astronomers ring and other instruments fitting for the demonstration of this science, one may perceiue that these eight spheres are distinguished and separated one from the other, certaine reason doth thereupon conclude,Of the first moouer, which is the ninth heauen. that beside these there is a ninth, which is called the first moouer, which is the guide of the heauens, and which by his owne power and violence doth carrie away all the others with it, [Page 83] being no whit gouerned by any lower circle, but onely by that intelligence which mooueth it, or else by the commandement of God, to whom all motion is drawen, as to the first moouer, to the end that the whole harmonie of heauen be not confused as Ari­stotle in the ende of his Organon prooueth. True it is also, that some moderne Philosophers doe place betweene the firmament and the first moouer a ninth sphere,Of the Chrysta­lin heauen. which they cal the Chrystal­line heauen, for that some stars are not seene therein. And this is because that they cannot perceiue, how there might be made in the eight sphere, the motion called Trepidation or tottering of the fixed stars if there were not a ninth heauen enclosed within the first moouer. For it seemes not likely to them, that the firma­ment which is turned with three motions, should be ioyned to the first moouer which is carried with one onely course. For this eight sphere hath one daily motion from the west to the east vpon the poles of the Zodiack, which is the circle of the signes, vpon which (according to Ptolomie) in each hundred yeeres it rūneth one degree; or else in sixty yeers, as others hold; then hath it the foresaid motion of Trepidation. Wherupon they conclude that there is a ninth heauen, that hath onely a two-fold motion, betwixt the starrie heauen and the first moouer, which is onely turned with one motion; to the end that in good order all things may bee reduced to the first moouing. For as Aristotle in his profound Philosophie saith; it is necessary, that by most fit agree­ment and consent euery thing may be reduced to that, which is the cause thereof. But because Ptolomy, Hermes, Aratus, and other ancients, most exquisite beholders of the heauens and of their motions and aspects, are contented with the number of nine spheres, many therefore reiect the opinion of those which make ten: because that nothing maketh for them but onely the moti­on of Trepidation, which, say they, may be well considered vn­der the first moouer, put for the ninth sphere. Besides which, our diuines do yet declare to be a tenth heauen, which they call Empyreall, vitall, flaming and diuine,Of the tenth Em­pyreall heauen. into which are receiued the soules of the blessed. And it seemeth that Plato and his Aca­demicks, especially Plato in his booke of the world, doth consent to them. But this heauen and throne of God, cannot properly be reckoned with the other nine. For they bee mooueable, but this is stable and immooueable, they be of one substance onely, and this of another. Wherefore we may aptly referre it to the [Page 84] Angelicall and intellectual world, whereof we discoursed yester­day. And if we may bee permitted againe to discourse by num­bers, as we haue begun; it is certaine that as the number of ten retaineth a double nature, because it doth partake with that number whereof it is the end, and with that other whereof it is the beginning: so the tenth in all the prime kindes of things doth consist of double nature. For man, which is the tenth kinde of things subiect to corruption, & at whom the other nine finish, is of a corruptible and incorruptible composition. So the nine heauens end at the imperiall heauen, which in that it is material, agreeth with them, but in dignitie of matter it doth participate with the supercelestiall throne. As likewise they that speake of the nine orders of angels, say, that they end in Christ their king, who holdeth and embraceth in all perfection both the nature of angels, and also of God; to whom at last all things must be redu­ced, as to him, of whom, from whom, and by whom all thinges consist.

Now that, which heere we speake of the heauens, may like­wise be learned out of Moses, the prince of all Philosophers, or rather of the creator of all things himselfe, who hath spoken by the mouth of his prophet, as also by himselfe. For after Mo­ses had praied the Eternall that he woulde be alwaies with him, and that he woulde by continuall oracles instruct him, as there should be great need, that hee might rule such a number of peo­ple, and that he might giue them the law; [I will be (saith he) with thee, and will dwell in the midst of thee: And according to all those things, which I shall shew thee, euen so shall you make the forme of the Tabernacle. They shall make an Arke of Shittim wood, whereof the height and the bredth shall be a cubite and an halfe.] Such as haue diligently interpreted this text, do amongst other mysteries finde therein the nine heauens aptly represen­ted: for a cubite is sixe palmes, then a cubite and halfe hie and broad are nine palmes. And againe, when he commandeth that vpon the same arke he shoulde make a crowne of gold, which should serue it for a couering, and which was of precious stuffe, farre aboue that of the arke of wood, they would thereby make vs vnderstand, that the tenth heauen was figured. Which for that cause is not numbred commonly with the other nine, but is considered by our vnderstanding to bee the beginning of an other combination and coupling. For ten as it doth accomplish [Page 85] the other numbers, so is it the originall of the tens; so an hun­dreth finishing the tens, beginneth the hundreths: So this coue­ring of gold, otherwise called propitiatorie, crowning the arke, was beginning to a better thing; for vpon the same were placed the Cherubims, and there were obtained the mercifull and fauo­rable graces of God. In such sort likewise the imperiall heauen, though it accomplisheth and finisheth the number of the nine heauens, yet is it the beginning of spirituall and diuine thinges, and retaineth an angelicall nature; yet so, that it is proportioned to the spheres, who are appointed to haue a place. Againe wee haue heeretofore heard in the generall diuision of the vniuers, how in the partition of the Tabernacle into three speciall parts, was very aptly signified that of the world, being a threefold-one. How also by the seuen lampes of gold ordained to be set to the candlesticke in the arke, might fitly seeme to be represented the seuen planets shining in their spheres: as likewise by the body of the same candlesticke, out of the sides whereof proceeded sixe branches, to wit, three out of either side, might bee particularly denoted the sun, which is placed in the midst of the planets, wher­of there be three on each part in round forme, which like cups or vessels receiuing influences from aboue, do conferre them on things heere below, by which meanes sundry flowers do spring vp. But because it woulde be too tedious for vs to compare all that which belonged to the making of the arke with that which is taught vs concerning the spheres, wee will come to conclude that there be nine Heauens: to wit, the first mooueable, by which the supreme worker and first moouer of all, mooueth all things. Then is the starrie heauen or firmament, by which the same crea­tor distributeth his power into innumerable instruments to per­forme such things as he executeth, especially by meanes of the seuen planets, which haue euery one their heauen, according to the order heeretofore declared. And vpon which, (according to our yesterdaies speech) the Hebrew doctors, and many other di­uines do teach, that certaine spirits (which they call celestiall, or separated intelligences) do make abode, who being before the throne of God, reioicing in his presence, do behold in his coun­tenance as in a mirrour, all things which may be contemplated, and at the very becke of the prince of nature, do put his will in execution, vsing the heauens as instruments by which, and ac­cording to the number of diuers influences proceeding from all [Page 86] the starres and signes, heere below are produced with one con­currence, mettals, stones, plants, and liuing creatures. But be­fore we more amplie touch these things, which respect the na­ture and admirable effects of the heauens in al creatures, we must first entreat of their figure and motion, which (AMANA) shall be the subiect of your discourse.

Of the forme and figure of heauen, and of the motion thereof as well generall as particular. Chap. 18.

THat the heauen is generally and particularly of circular forme, and altogether round; the Latin name (Orbis) by which the ancients haue com­monly called it,That heauen is of round forme. is a sure testimonie vnto vs. So likewise there are many naturall reasons, which declare it to be such. For all the partes of the frame thereof doe consist of themselues, doe sustaine themselues, and doe comprehend themselues, not hauing neede of any stay or ioint, hauing neither a beginning nor ending place. Moreouer this roundnes of heauen may be knowne by the sight of the eie. For on which side soeuer you behold it, you may see the halfe in our hemisphere, as it doth shew it selfe: which could not come to passe in any other figure, but in a round; which also is the most perfect, and most capable of all other figures to bee comprised in one selfesame circuit: and is therewithall the easiest to mooue euery way. And therefore it is not onely conuenient, but also necessarie for all the heauens and celestiall orbes, of which we before intreated, as well bicause of the perfection of their essence, as by reason of their proper motions, which are cir­cular, and correspondent to a round forme, & besides all this, bi­cause these spheres are placed one within another, making their reuolutions vpon diuers poles, and in diuers spaces of time. Which could not be obserued, nor the integritie of the whole heauen maintained, if the celestiall forme were any other saue round and circular.Of the proper and naturall motion of the spheres. For the proper and naturall motion of the spheres is circular, that is, framed equally distant round about their center, which is the point in the midst of the world, so that neither the whole heauen, nor any of the particular spheres, doth wholy abandon or passe out of his owne place and situation, but [Page 87] onely the partes of them doe incessantly change place, in that they turne about their said common center. And therefore is this circular motion much more noble and perfect, then that which is made by a right line, either mounting from the center of the world towards the circumference,Of the motion proper to the fowre elements. or else descending from it to­wards the center: which motion is proper to the fower elements. For fire and aire do mount vpwards, but water and earth descend naturally downwards. Also fire mounteth higher then aire, and earth descendeth lower then water, and each of these enuiron the center of the world, which is the lowest place of all, and far­thest from the circumference, which is the highest of all. So then the circular motion is naturally due and conuenient to the most noble and most simple bodie, which is the heauen, and most ne­cessarie for it: as it appeereth more cleerely to vs by the conti­nuall motion of the starres, both fixed and wandring, which pro­ceedeth of the onely moouing of their spheres.What stars are. For we must note that the starres are nothing else but certaine firme, cleere, and so­lide partes of their heauens, made in round forme like the hea­uen, whose motion they follow, which likewise receiue their light from the sunne, who is the very source and fountaine, where­into the soueraigne creator hath put the brightnes of the whole vniuersall world.

Now this circular motion of heauen is found by obseruation to haue two principall differences: that is to be made vpon sun­dry poles and axes, and in sundry partes and positions of the world, as also in diuers spaces and quantities of times.Of the axis of the spheres and of the poles. [We call that the axis of the sphere, which is the diameter that passeth through the same, vpon which it is turned, and the vttermost points of the same axis are the poles.] For the whole vniuersall world hath his proper and naturall motion like a liuing crea­ture, and euery of the orbes and particular heauens haue also a peculiar motion, like to the partes and members of the whole great bodie. For which cause, as also for diuers other considerati­ons many learned personages haue affirmed, that the world is an animal or liuing creature. And amongst others Origen is wholy of that minde, who enforceth himselfe to prooue it, as well by reasons, as by authoritie of holy scripture. And therefore he saith thus in his booke of principles. [Though the world be ordained to diuers offices, yet the estate thereof must not be thought to be dissonant or any whit disagreeing. But euen as our bodie alone [Page 88] is composed of many members,Reasons of such as haue said that the world is an animal. and is contained by one soule; so I thinke we must suppose that the vniuersall world is a great and vnmeasurable animal, which as by a soule is sustained by the power and wisedome of God.] The Platonists doe all with one mouth teach the same thing. And among many reasons, by which they would confirme this point, we will take onely that of Plato in his Timaeus, which, me thinkes, is most excellent. [There are (saith he) two motions, the one proper, the other strange or exte­rior; now that is more diuine, which of it selfe is mooued, then that which is stirred by the power of another. And this motion proper and diuine is in our soules onely, from which the beginning of the other strange motion is taken. Seeing therefore that all motion proceedeth of the ardor of the world, and that this ardor is not mooued by exterior agitation, but of it owne accord, it is there­fore necessarie, that there must be a soule. Whereupon we gather that the world is an animal, and that not without vnderstanding.] Now if thereupon any aske why heauen changeth not, nor be­commeth diseased, nor dieth, nor faileth as other liuing creatures doe? The answere of Chalcidius in this point pleaseth me very much,Notable diffe­rence in the workes of God. when he saith, commenting vpon Timaeus, [That which is instituted by God without meanes, is free and exempt from change, from age, from sicknes, from oldnes, and from death.] And in this point agree all Academicks: as also might bee well proued by circumstance, if that be well considered, which the sage philosopher Moses declareth to haue beene produced by the creator, without helpe or matter, and that which hath beene also performed by meanes of the second causes. For though man was created and formed by the handes of God, yet was hee not made without dust or earth, which was a meane subiect. But the Eternall hath made the heauens, and the whole frame of the world of nothing: For which reason it might seeme perpetuall, and not perishing. For as we haue heretofore declared; though the heauens and earth must passe away, yet doth not this plainly conclude an annihilating of them, but rather a changing and re­newing.Psal. 102. For so speaketh the kingly prophet, saying, [The hea­uens shall waxe old as doth a garment, as a vesture shalt thou change them, and they shall be changed.] And of this considera­tion we may frame an excellent reason concerning the immorta­litie of the soule, bicause it was made without any meanes by God himselfe. But leauing this argument, let vs pursue that, [Page 89] which we began to say concerning the principall differences of the circular motion of the heauens.

Wherefore the first and vniuersall motion of all the spherick world, is that, which we see is made round about the earth,Of the first, and vniuersall moti­on of heauen. from the east by south towards the west, alwaies with one and the same orderly celeritie and swiftnes, and without any ceasing, which performeth his course in a naturall day, which is diuided into fower and twenty equall howers, as is plainly shewed vnto vs by the ordinarie course of the sunne. So that the whole heauen, and each of those celestiall spheres, doe followe the saide daily mo­tion, though it be not proper to them but accidentall, in that they are the parts of the vniuersal world. For (as we shal presently see) euery sphere hath an other proper and particular motion. But this same, whereof we speake, doth in such sort by accident agree with all the parts of the world, that the most thinne and subtile elements, especially fire, and the superior region of the aire, are in like sort caried away therewith. So likewise doth the sea, though it enuironeth not the earth round about, in some sort follow this motion by ebbing and flowing euery naturall day, not performing an entire reuolution. Wherefore nothing but the earth remaineth vnmooueable, bicause of the waight, and insen­sible quantitie of it in respect of the whole world, as being the center thereof. The stablenesse whereof is very necessarie, that so both the vniuersall and each particular motion may be discer­ned; for otherwise there should be a confusion in stead of har­monie. And for this cause many haue supposed, that this whole Vniuers generally considered, is the first & very true moouer of the vniuersall motion, and not any heauen or particular orb. Now for the second kinde of circular motions,Of the second kinde of circu­lar motions. it is that which is proper to euery of the eight spheres and celestiall orbs, which are the parts of the whole heauen, from the firmament to the sphere of the moone. For each of these spheres (as is euidently percei­ued by the starres enchased therein, which can haue no motion but according to their heauen) performeth his owne naturall and peculiar motion, contrarie to the first, and vpon other poles and axes, to wit, from the west by south towards the east. And the entire reuolutions of those spheres, are done and finished in di­uers spaces of time, to wit, of the greater & superior more late, & of the lesse and inferior (being next to the elements) more soone. For the heauen of fixed stars, according to the most likely opini­on [Page 90] and apparent obseruation of Astronomers, performeth his owne reuolution in thirtie sixe thousand common yeeres, with­out bissext, whereof each containeth 365. naturall daies: Saturne the highest planet, in thirtie yeeres; Iupiter, which hath his circle much lower, in twelue: Mars in two; the Sunne in 365. naturall daies, & almost one fourth part of a day, which make vp the time and space of a yeere. For one shall alwaies finde, that number of daies being runne out, the shadow of the sunne to be such, as (if you marke it) was the yeere before, at the very same instant, yea to the difference scarce of a minute.Of the bissex­tile day, or leap yeere. Whereby it commeth, that from fowre yeere to foure yeere, is reckoned a bissextile day, which serueth to make the yeere answerable to the course of the sunne. The reuolution of whom, Venus and Mercurie do neere approch vnto: and for the Moone she maketh hirs in seuen and twentie naturall daies, and almost one third part of a day: so that in so small time shee maketh as much way in regard of vs, as Sa­turne doth in thirtie yeeres: because he is the farthest from, and shee the neerest to the earth, which causeth her course to be shorter then any other planet.Of distances betweene the spheres. And this is the consideration, which hath giuen occasion to many to cast the distances and spa­ces which are betweene the spheres: saying, that there is nine­teene times so much distance betweene the Sunne and Moone, as is between the Moone and the earth, & so of the rest. Pythagoras himselfe,Plinie in his na­turall history lib. 2. a man very ingenious, counted by his calcu­lation (as Plinie relateth) that there were 125000. stades or furlongs betweene the earth and the circle of the Moone: and that from the Moone to the Sunne there were the double of them; and betweene the sunne and signes of the Zodiacke the triple. Now a stade (or furlong) was measured by the ancients to consist of one hundred fiue and twentie common paces, or else of seuen hundreth and fiftie feete. But so certainly to determine of the dimensions and distances betweene the spheres, shoulde (me thinketh) be too great an enterprise for the capacitie of our spirits. Yet may the curious by some infallible reason of Geo­metrie, or rather by imagined coniectures resolue vpon it. And to conclude our discourse concerning the motions of heauen, we see that though by the rapiditie & violence of the continuall mo­tion of the first moouer, all the spheres are caried away with it, in the space of fower and twentie howers from east by south to­wards the west, returning by north, or midnight towards the [Page 91] east;A good cause o [...] the motions of the spheres. yet neuerthelesse euery one of them hath his proper and particular motion, cleane contrarie to the vniuersall, that is, from the west towards the east. Which is chiefly done because that by the reuerberation of these contrarie motions, the aire may bee parted and dispersed, which otherwise would heape and gather togither, and become immooueable and heauie, because of the continuall reuolution of the worlde, turning alwaies one way. And besides these principall differences of the circular motion of the heauens, all the planets haue other motions of farther consi­deration, which are called circuits of the great reuolution, and which doe concurre in the great yeere, which is taken for the time when all the planets shall fully finish their courses togither. But we haue said enough concerning this matter, considering the entent of our discourse; wherefore we wil prosecute as briefly as we may the other particularities seruing for the knowledge of the spheres, euen so much as we shall hold needfull for our pre­sent historie of heauen and earth. Then you shall discourse to vs (ARAM) of those circles which shew themselues in the sphere, and of the diuersitie and disposition of them.

Of the circles in generall, and particularly of the Equinoc­tiall and Zodiack, and of their signes. Chapter 19.

IN the sphere of the world are two kinds of circles de­monstrated, whereof some are named greater,Of the greater and smaller circles of the sphere. and some lesser circles. They which haue one selfe-same and common center with the whole heauen, are called greater circles, and are one equall to another, and do diuide the globe into two equall parts. But such circles as haue their centers out of that of the sphere, are called lesser circles, of which those one­ly, that haue their middle points alike distant from that of the whole heauen, are equall one to another: being by so much the smaller, by how much their center is farther from the center of the whole. And therefore they which haue their centers vn­equally distant from that of the heauen, are vnequall, and that is greater then the rest, whose middle point is neerest to that of the sphere: and consequently the one is by so much the more vnequall to the other, by how much the center of the one is far­ther [Page 92] distant from the center of the other. And it is to be noted that all circular motion of any heauen and planet whatsoeuer, must be considered and measured by meanes of a greater circle: to wit that, which is directly placed betweene the poles of the same motion, and is equally distant from the same: because it is a circle of the greatest circuite and swiftnesse, that may be desig­ned by the same motion.Some circles are mooueable and some are immooueable. But wee must vnderstand, that among all the circles, there is one part mooueable that is incessantly turning therewith, and the other fixt and immooueable, seruing for to discerne the better the accidents and effects of the spheri­call motions and moouing circles. First then to entreate of the mooueable circles, as likewise to prosecute that which wee haue heard in our precedent discourse, that there be two principall motions of heauen, whereof one is of the vniuersall world, ma­king his reuolution from the east towards the west, and the other contrarie from west to east, as is proper to the planets: we must imagine in the sphere of the world two principall circles, to wit, the Equinoctiall or Equator seruing for the first of those moti­ons, and the Zodiack or Ecliptick for the second. The Equinoc­tiall then is a great circle,Of the equino­ctiall circle. diuiding the totall sphere into two equall parts, being placed directly betweene the two poles of the world, and equally distant in all parts from them. By the which circle is measured and considered the prime and vniuer­sall motion of the whole world: and consequently the time, which is nothing else but the measure of the succeeding of the same motion, which is alwaies of one selfe-same course and quicknes, and whereof the said circle is called the Equator. Vnder which the sunne directly comming (which is twise euery yeere) the daies are of equall length with the nights throughout the whole world: for which cause likewise the same circle is called the Equi­noctiall, that is the circle of equall nights. And the poles there­of are those of the whole world; about which the vniuersall and regular motion is made: whereof that which is in the north parts, is called by the same name,Of the poles of the world. either the pole Artick, north-pole, or septentrionall, which is alwaies seene where we inhabite, and about which there is a certaine figure of seuen fixed stars, turning circularly, which is called the great Beare, or most cōmonly the Waine. And the other pole opposite to this is named the pole Antartick, south-pole, or Meridionall being towards the south, & is alwaies hid from vs. For the second great and principall circle [Page 93] among those which are mooueable,Of the zodiack. it is nominated the Zodiack or Eclipticke, or else the oblique circle: and it is that, wherein the twelue signes are placed of diuers names and figures, being in­deed obliquely placed in respect of the Equinoctiall, and poles of the world: so that one halfe thereof extendeth towarde the north or pole artick, and the other moitie declineth toward the south and pole antarticke. And this circle is the very path way of the sunne and rest of the planets, all which keepe their pecu­liar motion in the Zodiack, to the end to distribute their influ­ence and vertue vpon the earth, for the life and production of all things. Now the Zodiack both diuide in the midst the Equi­noctiall, and is thereby diuided also into two equall halfes.Of the equi­noctiall p [...]in [...] and solstists. And the points of these intersections are called Equinoctiall points, because the sunne being in them, they daies are vniuersally equall to the nights; as also the points of the foresaide Zodiack, which are meanes betweene the said Equinoctiall points are na­med Sunsteads or Tropicks, that is to say, stations, or reuersions of the sunne: bicause that, it arriuing about those points, the meridian altitudes and artificiall daies do long remaine in one estate, without any notable variation; as also for that comming to the said Sunsteads, it returneth towards the Equinoctiall. And thus the two Equinoctiall points, and the two Sunsteads diuide the Zodiack into fowre parts, answerable to the fowre seasons of the yeere: which are the Spring, Sommer, Autumne,Of the foure seasons of the yeere. and Win­ter. Of which, the Spring time beginneth at that Equinoctiall point, from which the sunne by his proper motion, commeth and enclineth towards the highest point called Verticall. Sommer beginneth at the Sunstead next following. Autumne at the other Equinoctiall: and Winter at the second sunstead; so that the said Equinoctiall points are called by the names of the fore­said seasons. And because that euery naturall action hath begin­ning, middle, and end:Diuision of the zodiack into twelue parts called signes. therefore each of these said quarters of the Zodiack is diuided into three equall parts, and so the whole Zodiack into twelue: which parts are named signes, because they signifie, and designe the most notable and apparant mu­tations of things heere belowe, being chiefly caused by the yeerely course of the Sunne along the Zodiack. Euery of the said seasons of the yeere is likewise diuided into three parts, and the whole yeere into twelue, called moneths, that is to say mea­sures of the time, wherein the sun passeth the said twelue signes. [Page 94] And as the twelue moneths haue beene diuided some into thirty, and others into thirtie one naturall daies; euen so is euery signe parted into thirtie degrees, and the whole Zodiack into 360. Then euery degree into 60. prime minuts, and euery prime mi­nute into 60. seconds, and so consequently into other subdiuisi­ons so farre as one will. Wherein is to be noted, that this num­ber of 60. must alwaies be obserued, because it may be diuided into more equall parts then any other number vnder 100.

Now forasmuch as the sunne, according as it is remooued or approcheth neere the highest points called Vertical, doth cast foorth his beames more directly [...] obliquely vpon the earth: for this cause also the heate, and proper action of the starres and planets is more forcible, or feeble in things here belowe, and ac­cording as it findeth them prepared causeth diuers effects. Which diuersitie is notoriously apparant from signe to signe. And therefore the twelue signes of the Zodiack are called by certaine proper names, extracted from the nature and propertie of things correspondent with their said effects.Of the names of the twelue signes and the causes thereof. The first signe is nominated (Aries) bicause that the Sunne then beginneth to ap­proch to the highest point, and the heate thereof doth increase, which mixing with the humiditie that the precedent winter had brought in, maketh the temperature of the aire hot and moist, which agreeth with the nature of a ram. The second signe is cal­led (Taurus) bicause that when the sunne is therein, the heate fortifieth it selfe, and consumeth the moisture, so that the tempe­rature of the aire tendeth somewhat to drinesse, which seemeth very answerable to the nature of the bull, which is of greater power then that of sheepe. The third signe is named (Gemini) bicause the Sunne being therein, hath his heat redoubled: and amongst all kindes of beastes the males and females haue natu­rall copulation, two and two togither to ingender one like them­selues, and to continue their kinde. The fourth signe is said to be (Cancer) for euen as the crab goeth backward, so the sunne en­tring into this signe retireth backe towardes the Equinoctiall from whence he came, making his declinations contrarie to those of Gemini. The fift signe is called (Leo) bicause the sunne being therein, by the redoubling of his beames, the heate is strong, and drinesse great, euen as the lion is a puissant beast, of hot and drie nature. The sixt signe is named (Virgo) for as the virgine is a weake creature, and of her selfe barren; so the sunne being in this [Page 95] signe the heate diminisheth, and drinesse ruleth; whereby the production of things ceaseth, and the earth becommeth barren. The seuenth signe hath to name (Libra) bicause the disposition of the aire is then in ballance betweene the wasted heate and new-begun coldnes, and bicause also the sunne being in this signe, the daies and nights are in ballance betweene the decrea­sing of the one, and increasing of the other. The eight is called (Scorpio) bicause that then the colde ruling with drinesse are great enimies to nature, and doe corrupt the aire, which hath the proper qualitie of hot and moist: whereupon ensue plagues, and other dangerous diseases, which surprise the creature, like the venome of a scorpion, which lies in his taile, and is engendred of corruption. The ninth signe is named (Sagittarius) for the sunne being in it, the too much weakened heate is surmounted by cold, whereupon there ensue fogs and frosts, and other alterations of the aire, as hurtfull to creatures, as enuenomed arrowes. The tenth signe is nominated (Capricornus) bicause that the sunne entring thereinto, is the farthest that all the yeere it can be from the verticall point; so that by rigour of the colde mixed with dri­nesse, which hath then full domination, as also by reason of the debilitie of heate, the disposition of the aire is melancholie, re­taining the nature of a goate. The eleuenth signe is signified by (Aquarius) bicause then the drinesse is surmounted by the moi­sture now beginning, the cold neuerthelesse remaining: where­fore the aire is cold and moist like water, and disposed to snowes and raine. The twelfth and last signe is (Pisces) bicause as fishes are colde and moist, following naturally the water, hauing yet some little naturall heate: euen so is the temperature of the aire then cold and moist, hauing yet some heate growing by the ap­proch of the sunne to the vernall Equinoctiall point, so that the cold diminisheth. And thus much concerning the signes of the Zodiacke, and the names to them ascribed, for which cause the fixed starres, which are in this circle and comprised within the said signes, both of the one side and on the other, haue been pain­ted according to the fashion of the saide beasts: and their influ­ence iudged from the causes by vs here declared; and not that the said signes haue taken their names of the nature and disposi­tion of the said starres. And by this consideration of the propertie of each signe in the Zodiacke, we learne, that by the introduction of one qualitie, ensueth the expulsion of the contrarie; and by the [Page 96] augmentation of the one, the decrease of the other. Which must onely be vnderstood concerning the qualities happening in the aire, by the radiation of the sunne onely, being strong, meane, and weake, and the disposition of inferiour things; without com­prising therein the other constellations and aspects of the pla­nets, changing & greatly altering the said disposition of the aire: neither doe we touch the opinions of professors of iudiciall Astro­logie, who for other reasons and principles of the said arte, attri­bute to the same signes other qualities then those that we haue expressed. But from them wee may extract fower triplicities, which make the twelue signes correspond with the fower ele­ments: to wit, Gemini, Cancer, Leo, with the fire: Pisces, Aries, and Taurus, with the aire: Sagittarius, Capricornus, Aquarius, with water: and Virgo, Libra, and Scorpio, with earth. Now must we pursue our purpose concerning the circles of the sphere, as well great as small, mooueable as immooueable: the treatise whereof (ACHITOB) I referre to you.

Of the two great circles named Colures, and of the fower lesse circles and parallels, of the fiue Zones of the world and immooueable circles. Chap. 20.

BEsides the two principall mooueable circles which haue beene declared vnto vs in the precedent speech, there are also demonstra­ted in the sphere two other great circles; whereof one passeth by the Equinoctiall points, and the other by the Solstists or sun­steads and poles of the Zodiacke, and both by the poles of the world, where they are diuided into three angles. And by this meanes they part as well the Equinoctiall as the Zodiacke into fower parts; the parts whereof answere togither in iust and equall proportion.Of two circles called Colures. These two circles haue to name Colures, that is to say, vnperfect, because they haue an vnperfect reuolution in turning with the sphere vpon the points of their circumference, and not about their proper poles, like other circles. One of them then is called the Equinoctiall colure, and the other the Solstitial colure. And the one passeth by the circle of the Zodiacke at the beginning of the signes Aries & Libra, which are the Equinocti­all [Page 97] signes: and the other at the beginning of the signes Cancer and Capricorne, which are the Solstitiall signes. And it is to be no­ted that the arck of the Solstitiall Colure comprised betweene the Equinoctiall and one of the Solstists, is the measure of the greatest declination of the Sunne: which must of necessitie be equall to the arck of that Colure, which is betweene one of the poles of the world, and the next pole of the Zodiacke. For by how much one greater circle declineth from another, by so much the poles of the one are distant from the poles of the other; be­cause all greater circles are equall, and haue one common center, and do equally part themselues: and likewise their declination is iust in the midst of their cuttings or intersections.

We must also consider in the sphere fower principall lesser and mooueable circles; whereof the two first doe limit out the whole obliquenes of the Zodiacke, and the declination thereof from the Equinoctiall, as also the conuersions of the Sunne to­wards it. And these circles are nominated Tropickes,Of the two tropick [...]. that is, turning or conuertiue, because they passe by the two Solstists of the Zodiacke. That then which passeth by the first point of Cancer, which is the Sommer-Solstice, is called the Tropicke of Cancer, or sommer-Tropick: and that which passeth by the first point of Capricorne, or winter-solstice, is named the winter-Tro­picke, or Tropicke of Capricorne: being therefore one equall to another, because they are equally distant from the Equinocti­all. For the two other lesser circles,Of the two po­lary circles. they are those which be de­scribed about the poles of the world, by the poles of the zodiack, limiting the deuiation or distance of the said poles: and for this cause they are called polarie-circles, and do retaine the names of the Poles of the world. For one is named the North or Arcticke-circle, and the other the South or Antarcticke-circle, being also equall one to another by the same reason, as is vnderstood of the Tropicks. And you must note that these said fower lesser circles do diuide the whole sphere into fiue parts or principall regions, commonly called Zones: whereto as many parts, or diuers regi­ons answere vpon the terrestriall globe:Of the fiue zones of the world. which Zones are diffe­rent as well in figure and greatnes, as also in nature or accidental disposition, caused chiefly by the radiation of the sunne. The first then of these fiue parts or regions of the sphere is comprehended betweene the two Tropicks, & diuided by the Equinoctial in the midst; for which cause it is the most ample of all the rest. The two [Page 98] extremest and smallest are comprised about the poles of the world, within the Arcticke and Antarticke circles: wherefore the one is called the North, and the other the South Zone. And the other two are meanes betweene the greatest, which is mid­dlemost; and the two extremest or least, which are about the poles of the world, being larger towards the two Tropickes, then towards the polary circles, which togither are the boūds of them. And among these fiue Zones which enuiron the earth, some parts of them are become habitable,Of the causes which make some parts of the earth habi­table and others not. and others not, by meanes of the diuers effects caused by the sunne. For the meane region about the equinoctial, is for three causes temperate. First, because the sun being vnder, or about the said Equinoctiall, it maketh a greater circuit in the Vniuersall motion of the whole world, and runs faster away; for which cause his heat maketh not so great impression vpon the earth. Secondly, because it passeth suddenly from the South to the North part, by reason of the transuers dis­position of the Zodiacke about the Equinoctiall. And thirdly, because the daies are there equall with the nights, whereby the heate of the one is tempered by the coldnes of the other. But about the Tropicks the heat is excessiue in Sommer. First, be­cause the sunne is then in those stations, wherein his shining en­dureth longer vpon the earth, and by reason also that he perfor­meth lesse compasse, and passeth slowly away, whereby his heat taketh more deepe impression. And besides all this, the daies are longer then the nights, in such sort that the heat of the one sur­mounteth the cold of the other. For the two polarie regions and the circumiacent parts, it is manifest that they are far out of the funs way; whereof ensueth, that by the too much oblique radia­tion thereof, heat is there exceeding feeble, and cold great and intollerable. Finally, in the midst or about the two other fore­saide regions betweene the Equinoctiall and poles of the world, the disposition of the aire is temperate; as well by reason of the commixture of the heate, which is about the Tropicks, and the cold which is about the polarie circles, as bicause of the meane radiation of the sunne; that is to say, neither too direct, nor too oblique. So then the middle Zone, comprised betweene the two Tropicks is temperate about the midst, & intemperate through excessiue heate, about the extremities thereof: whereupon it is in this part called the Torrid-zone, bicause the sun doth alwaies turne about it. And the two polarie and extreme regions, are per­petually [Page 99] intemperate through colde. And the two meanes are temperate about the midst; and in one extreme thereof intem­perate with heate, and in the other with cold. But thereof fol­lowes not, that all intemperate places should be inhabitable, but onely very hard, and difficult to dwell in.

Hitherto hath our talke been concerning the principall and mooueable circles of the sphere:Of immooueable circles, and first of the Horizon. now let vs intreate of the im­mooueable. Euen then as the Zodiack & Equinoctiall are the two chiefest amongst the mooueable circles: so are the Horizon and Meridian amongst the immooueable. By the Horizon is meant a great circle imagined in heauen, which diuideth that halfe of hea­uen which is seene, from that halfe which is not seene: that is, which parteth the Hemisphere vnder vs, from that which is aboue vs. And to this same circle one of the poles is alwaies the verticall point, and the other pole is the point opposite. Where­fore by how much each place hath his point higher, by so much doth the Horizon of each place differ; for there are so many Ho­rizons as there be particular places. And therfore the Horizon of those, which haue the verticall point (that is, the point which is right ouer head) vnder the Equinoctiall, is named the right Ho­rizon, bicause it must needes passe by the poles of the world, and diuideth the Equinoctiall at right angles one equall to another. Whereupon it is also called a right sphere, bicause it seemeth to bee rightly placed in respect of that Horizon, and the starres to make their motion directly by the vniuersall motion of the sphere. But the Horizon of those whose zenith is out of the Equi­noctiall towards the one or other pole of the world, is called ob­lique, bicause that one of the poles (to wit, that which the verti­call point is next to) is eleuated aboue the said Horizon; and the other pole is so much depressed vnder the same: which for this occasion doth diuide the Equinoctiall at oblique angles, vnequal one to another. Wherefore also the sphere is said to be oblique, bicause it is obliquely placed in respect of the said Horizon: and the starres turne obliquely in the vniuersall motion. And there­fore it is euident, that all direct Horizons are of one selfesame dis­position, but amongst the oblique, there are as many differences of obliquitie, as are distances betweene the verticall point and the Equinoctiall, or as the eleuation of the pole is diuers aboue them. For the Meridian, it is a great circle, which passeth by the poles of the world and that point of heauen, which is directly [Page 100] ouer our heads, wheresoeuer we are: and diuideth both the Equi­noctiall and Horizon at right angles,Of the Meri­dian circle. separating also halfe the sphere being east, from the halfe that is west. The poles whereof are the intersections of the Horizon and of the Equinoctiall. And bicause it diuideth the naturall day, and the artificiall day (wher­of we must hereafter intreate) into two euen parts, it is called the Meridian, or midday circle, which is as much to say, as the noone-tide circle. For when soeuer the sunne is come from the east to this circle, aboue the Horizon, it is high noone: when to the op­posite point vnder the Horizon, it is midnight. All places then, according as they are more orientall, or more occidentall, haue their proper Meridian, and they which ly alike east, or west, haue one selfe Meridian, though they be not alike distant from the Equinoctiall. And you must vnderstand, that euery Meridian is a right Horizon to some, and euery right Horizon a Meridian.

Now do I next proceede to the other immooueable circles of the sphere, without which, no man can vnderstand the making and vse of many instruments, especially of the Astrolobe, which representeth the sphere reduced into a plaine forme. Of these circles, some are called verticall, some parallels of heights: then are there circles of howers, & those which distinguish the twelue houses of heauen.Of verticall circles. The verticall are certaine great circles, which proceed from the vertical point (whereof they are named) aboue the Horizon, which they diuide into 360. degrees, and of the number of those si the Meridian. But there is one especially cal­led the verticall circle, which in the right sphere is the Equino­ctiall it selfe, to wit, that which diuideth the Meridian at right an­gles, and the Horizon also in the same points, where it is separa­ted from the Equinoctiall, which circle with the Meridian desig­neth the fower principall angles of the world, that is, the exact points of East, West, North and South, diuiding both the Hori­zon and vpper hemisphere into fower parts, one equall to ano­ther. And the other verticall circles serue for to discerne in what quarter of the Horizon the stars rise and set, or in what part of the superior hemisphere the same stars are eleuated aboue the Hori­zon, and how much they are distant from the Meridian, or from the foresaid principall verticall circle.Of parallel circles. Now for the parallels of heights, they be circles being euery where alike distant one from another, diuided from the Horizon from degree to degree to­wards the verticall-point; whereof the greatest is next the Hori­zon, [Page 101] and the least of all neerest to the said superior point. Which parallels doe diuide euery quadrant of the foresaid verticall cir­cles, comprehended betweene the verticall point and the Hori­zon, into 90. degrees, and are also diuided by the same circles into 360. degrees. Moreouer they determine or distinguish the heights of the starres, which are aboue the Horizon, as well in the east, as in the south and west. For by the height is to be conside­red of euery starre, you must vnderstand the arch of the verticall circle, which passeth by the center thereof, comprised betwixt the Horizon, and the parallell of the same, passing also by the same center. Whereupon ensueth, that in all verticall circles, which are equally distant from the Meridian, the stars haue equal heights, which commeth to passe in time equally distant, or rec­koned from noone-tide. And the greatest altitude that any starre may haue, is when it commeth vnder the Meridian circle, at what howersoeuer it be. Now must we looke vpon the hower circles, and those which diuide the twelue houses of heauen: whereof ASER I impose the taske on you to discourse.

Of the hower-circles, and what is done by them in sunne-dials: and of the circles, which diuide the twelue houses of heauen. Chap. 21.

SIth that time is nothing else but the measure of the prime and regular motion of the whole world, as we haue heretofore declared, and that this motion is measured by the Equinoctiall, as out of our precedent speech may be excerped: thereupon it is consequent, that the Equino­ctiall is the measure of time, and that the entire reuolution of the same circle comprehendeth the naturall day: whereupon ensu­eth that the diuision of the one must needes be answerable to the parting of the other.Diuision of the Equinoctiall. Now the Equinoctiall is diuided into twelue signes, and each signe into thirtie degrees, as is the Zodiacke. Therefore parting each signe into two halfes, the whole Equino­ctiall shal be diuided into 24. equal portions, containing each 15. degrees: which are the measures of 24. such howers of a naturall day. You must therefore imagine by the hower-circles, twelue greater circles (therein comprising the Meridian) which passe [Page 102] through the poles of the world, and by the distinctions of the foresaid fower and twentie parts of the Equinoctiall: so that each quarter thereof,Of the hower circles. comprehended betweene the Meridian and the Horizon, is diuided by the said circles into six of the fore­said parts, making togither the number of foure & twenty hower­ly spaces, whereof the saide circles receiue their name. Amongst which, that which diuideth the Meridian at right angles, passeth by the intersections of the Equinoctiall and Horizon; and ma­keth the distinction of sixe howers, both before and after noone. So that there is no greater circle which may bee deuided into fower and twentie equall parts by the hower-circles, but onelie the Equinoctiall, except it be conioined therewith. Wherefore as well the oblique Horizon, as the Verticall circle, which cut­teth the Meridian at right angles, is diuided into fower & twenty vnequall parts; which are so much the more one differing from the other, as the poles of the world are eleuated aboue, or vnder fiue and fortie degrees: and though these parts are vnequall, yet the spaces of the howers are equall in the said circles, because they proceed of the equall parts & diuisions of the Equinoctiall; yet so, that the saide equall spaces aswell in the Horizon, as in the Verticall circle, which are equally distant from the Meridian, are equall, as well on the one side, as on the other: and are by so much greater the one then the other, by how much they are far­ther distant from the same Meridian. Wherefore those next to the intersections of the Horizon and the foresaid vpper circle, are the greatest of all: and in the same sort are the fowre quarters of the said circles diuided. It is to be noted, that euery right Ho­rizon is ioined with the hower-circle of sixe howers, without any diuision: and the Verticall circle ioined with the Equinoctiall is diuided equally as it is. But in the most oblique scituation of the sphere, where one of the poles of the world is the superior point, or Zenith, the Horizon is right with the Equinoctiall, and diui­ded like it by the said howerly circles, which are all of them then called Verticall circles.

Cause of the diuersitie of dials, or qua­drants.Those dials therefore or quadrants, which are made to take the height of the sunne, are composed by diuers considerations: for some depend vpon sections made by the foresaid hower-cir­cles, as those which are grauen on the face of the Equinoctiall, and are therefore called Equinoctiall-dials: or else vpon the plaine of the Horizon, which are named Horizontall: or vpon [Page 103] the face of the Verticall-circle, which diuideth the Meridian at right angles, which are erected towards the south, and are nomi­nated Verticall. In which three sorts of dials, the hower-spaces are noted by straight lines proceeding out of one onely point, which representeth the center of the world: and the Index or gnomon to shewe those howers representeth the Axis, vpon which the heauen maketh his first, and vniuersall motion. The other sunne-dials depend vpon the coextension or impression of the foresaid hower-circles: as those which are described vpon the face of the Meridian circle, and are erected towards the east or west, being named Laterall, and can serue but onely for the fore­noone, or afternoone: or such as are made vpon the face of the sixe howers circle, hanging and inclining towards the south, by the axtree of the world, for this cause named hanging-dials. In which two sorts of dials the hower-spaces are designed by paral­lell lines, and the Indexes by the axtrees of the circles, or else they are described and erected perpendicularly vpon the face of the said circles. And in all the fore-recited dials, and such like, the hower-spaces are vnequall, and haue notable difference one from another: except those onely, which are drawne vpon the face of the Equinoctial: bicause it alone is diuided into euen por­tions by the hower-circles; whereof the proiection in Plano must obserue equall spaces. And by consequence it is euident, that only Equinoctiall and Horizontall dials serue for all howers of the day at all times of the yeere: and the Verticall onelie sixe howers before, and sixe howers after noone: the hanging-dials ten howers; fiue before, and fiue after noone: and the Laterall from sunne rising till noone, or from noone till sunne set. More­ouer it is manifest, that all these dials, except the Equinoctiall di­als, must be described particularly according to the proper ele­uation of the pole, aboue euery oblique Horizon: bicause the hower-spaces and Indexes are diuers, according to the varietie of the said polary-eleuations. But the Equinoctiall dials may serue vniuersally, in applying them according to the height of the Equinoctiall, aboue euery oblique Horizon; because those spaces are equall, and of one sort.

But breaking off this talke of dials,Of the twelue howses of heauen. let vs now entreate of those circles, which with the Horizon and Meridian diuide the whole heauen into twelue equall portions, which are named the twelue houses of heauen. First then is to be noted, that as the [Page 104] sunne and the rest of the planets in performing their reuolution, by their proper and peculiar motion in the Zodiack, according to the radiation of the sunne, being notably diuersified from signe to signe, and according to the disposition of elementa­rie substances, do imprint their influence and vertue diuersly, causing sundry effects vpon the earth: so likewise these faire ce­lestiall lights being turned euery day about the earth, by the first and vniuersall motion of the whole sphere, do make the verie like mutation of their power and influence vpon the terrestriall globe, by the variation of their shining; as may be marked from signe to signe, either mounting aboue, or descending vnder the Horizon.Circles that deuide the twelue houses of heauen. For this cause you must diuide the entire sphere of the world in regard of the Horizon being right, or oblique, into twelue equall parts or signes, which are called houses, that is, notable mansions of heauen. Which is done by the proper Horizon and Meridian, with fowre other great circles and parti­cular Horizons, passing by the two intersections of the said pro­per Horizon and Meridian circle, and diuiding euery quarter of the principall Verticall circle (which maketh right angles with the said Meridian) comprehended betweene the said Meridian and the Horizon, into three signes, which amount togither to the number of twelue. And these houses, or notable mansions of heauen begin at the east side of the Horizon: and the first sixe are distributed vnder it, and the other sixe aboue it, according to the order of the twelue signes of the Zodiack and the proper motion of the planets, which is from the west, eastward. So that by the Horizon with the Meridian, the fower principall angles of the saide houses are distinguished: that is, the east angle, which is named the Horoscope, being the beginning of the first house; the west angle of the Horizon whereat beginneth the se­uenth house; and the midde heauen, which is the third angle, and there beginneth the tenth house; and for the fourth the an­gle vnder earth, where beginneth the fourth house, by the Me­ridian:Agreeablenes of the twelue houses with the diuers seasons of the yeere. Euen so (as we haue heard) as the colures distinguish the two Equinoctiall points, and the two Solstists or sunsteads of the zodiack, which are the foure notable points therof agreeing with the fower angles aforesaid. For the Horoscope agreeth with the vernal Equinoctial point; mid-heauen with the sommer Solstice: the west angle with the Autumne Equinoctiall point: and the angle vnder the earth with the winter Solstice: and so conse­quently [Page 105] the fowre quarters of the foresaid Vertical circle are cor­respondent to those of the Zodiack, which make the fowre sea­sons of the yeere, and each whereof is diuided into three signes, as also euery quarter of the said circle into three houses equall to those signes; so that the sixe houses, which are aboue the Horizon do accord with the sixe septentrionall signes of the Zodiack; and the sixe other houses with the south or Meridionall signes. And these twelue houses of heauen are called by diuers names; for those fowre which begin at the fowre foresaid angles, are named Angularie houses: the next fowre following are called Succe­dent; and the rest Cadent. Moreouer we must note that in the right sphere, each of these houses comprehendeth one signe of the Equinoctiall; because this circle is ioyned with the foresaid Verticall: and all the circles which distinguish them passe by the poles of the world, because they consist in the foresaid sections of the Horizon and Meridian: which hath caused many to erre in this point, who would make the distinction of the said houses in the Equinoctiall, both in the oblique and in the right sphere, lightly following the authoritie of Ptolomie, not noting how that author had the sphere right to him: so that in that respect hee spake well, referring the manner how to distinguish the saide houses in the oblique sphere to the iudgement of all good Astro­nomers. Finally it is to be vnderstood, that euery house is diui­ded into thirtie degrees, like the signes of the Zodiack, and that by other great circles, proceeding from the foresaid intersections of the Meridian and Horizon. Moreouer you must note, that euery great circle which passeth by the said intersections, and by the true place of any starre, which is proposed, is called the Ho­rizon thereof: for all the foresaid circles (as already hath beene declared) are but oblique Horizons except the Meridian, which representeth the right Horizon. Then to erect the twelue hou­ses of heauen, is nothing else but to finde the twelue princi­pall intersections of the Zodiack, and of the foresaid circles; which is performed by the ascensions of the arcks of the Zo­diack, aboue each of the said circles (whereof we must presently entreat) not regarding which arck of the said Zodiack is con­tained in each of the said houses. Wherefore (AMANA) let vs heare you discourse concerning the ascensions and descensions both of the starres, and of the signes of the Zodiack.

Of the ascensions and descensions of the starres, and of the signes and other arcks of the Zodiack, and of the orientall and occidentall lati­tude of the sunne, or degrees of the Zodiack. Chapter 22.

VVE should reape small fruite and commodi­tie of things, hitherto by vs entreated of in the sphere, if we should be ignorant in the ascensions and descensions both of the starres and signes, and other arcks of the Zodiack, according to the vse and principall consideration of good Astronomers, who marke what hower the starres ascend aboue the Horizon, or descend vnder it, whether it be day or night: and how long time the signes and other arcks of the Zodiack are eleuated aboue the said Horizon, or depres­sed vnder it; not respecting the simple apparition or absence of the said starres and signes, which diuers do vsually obserue, and which the Poets doe commonly mention, when they would ex­presse and describe the seasons and moneths, and other parts of the yeere.What the as­cension, descen­sion of any star is. To enter then into the substance of our discourse, we must vnderstand by the ascension of any starre, that we propose, the arck of the Equinoctiall, comprised according to the order of the twelue signes of the Zodiack, betweene the beginning of the said signes and the orientall part of the Horizon, then when the center of the said starre attaineth to the same part of the Ho­rizon. And consequently the descension of the same starre is the arck of the said Equinoctiall, comprehended according to the order of the said signes betweene the beginning of them, and the west part of the Horizon, when the same Horizon passeth by the center of the saide starre. Which consideration is euery whit agreeable in each part of the Zodiack, or elsewhere. For the stars are in this place taken for points, howsoeuer they be of notable greatnes: wherefore it is necessarie that their ascensions and de­scensions should be measured and discerned by the arcks of the Equinoctiall, hauing some conuenient beginning common to all Horizons, as the vernall Equinoctiall point is the beginning of the signes of the Zodiack. And by the same arcks taken as afore­said; [Page 107] and for that the Equinoctial is the measure of time, one may know at what hower and minute the starre riseth aboue the Ho­rizon, or descendeth vnder it, or attaineth to the Meridian cir­cle, either aboue or vnder the earth, by the first and regular mo­tion of the whole world. And you must note, that the said ascen­sions or descensions are called right ones when they are referred to the right Horizon, or to the Meridian circle, which retaineth such qualities in all obliquenes of the sphere, as the right Horizon doth: and consequently they are called oblique, when they are referred to the oblique Horizon.

For the ascensions of the signes of the zodiack, very necessa­rie to be vnderstood, for to measure and know the quantitie of the artificiall daies & nights in all places of the earth, as hereafter we may declare: it is to be noted,Of the ascen [...]i­on of signes. that the ascension of euery signe is nothing else, but the arck of the Equinoctial eleuated togither with the said signe aboue the Horizon; as the descension is the arck of the said Equinoctiall which descendeth vnder the Hori­zon equally with the said signe: wherefore according as this arck coascending or descending with any signe is more great or lesse; so likewise the time that the said signe shall bee eleuated aboue the Horizon, or depressed vnder it, shall be longer or shorter. And it is to be noted, that that signe of the zodiack wherewith is eleuated one signe of the Equinoctiall precisely, is said to haue an equall ascension: I omit heere to specifie the accidents and differences of the ascensions and descensions of the signes, which are particularly considered both in the right and in the oblique sphere, & which are common to the arcks of the zodiack, (which arcks are particles of the fower quarters of the said zodiack, and do begin at the Equinoctiall points, and Solstists:) for our in­tent is not particularly to discourse of euery thing that Astrono­mers teach concerning the sphere, and which cannot be vnder­stood, but by demonstration of the materiall sphere, or by the figures placed in their bookes, which it is necessary to marke di­ligently to conceiue this part of the Mathematicks. But we will heere summarily and grossely run ouer the most notable points required for our instruction in the vniuersall description of the whole world, and of the most noble things which come to passe heere below by reason of the prime and vniuersall motion of heauen. Yet may we not steppe out of this matter without consi­dering in the ascensions and discensions of the sunne, that is, [Page 108] concerning euery degree of his way; which is the Zodiacke, the orientall and occidentall latitude of him; and which he ob­taineth from degree to degree in the Zodiacke, either in ri­sing aboue, or descending vnder the Horizon. But for the other planets or fixed starres, no mention is made of them concerning this point.Of the latitude of the sunne. It is then most manifest by that which we haue alrea­die heard, that the intersections of the right or oblique Horizon, with the Equinoctiall & verticall circle, which diuideth the Me­ridian at right angles, are in the midst & equally distant between the intersections of the said Horizon, & of the Meridian, and that they designe the points of the true east & west. And bicause that the Zodiack declineth from the Equinoctiall partly towards the pole arctick, and partly towards the antartick: the sun doth not rise in the true point of east, nor set in the direct point of west, but when it is vpon the Equinoctiall points, which are the inter­sections of the Zodiacke and Equinoctial. For while the sunne is in the north part of the Zodiacke, he riseth and setteth on the north side; and when he is in the south part, he riseth and setteth on the south side: and that in diuers distances from the true east and west, according as the true place of the sunne declineth more or lesse from the Equinoctiall. The arcke then of the Hori­zon, which is betweene the true east and the center of the bodie of the sunne, when it is come to the easterne part of the Horizon, is called the orientall latitude of the sunne, and that which is comprised betweene the direct west, and that same center when it is in the west part of the Horizon, is called the occidentall lati­tude of the sunne. As also the latitude of the starres is taken from the Zodiacke, towards the one or other pole thereof. For all stars both fixed and wandring, hold their longitude and latitude of the Zodiacke, as of the Equinoctiall their declinations, ascensi­ons and descensions. So that the latitude of the sunne both ori­entall and occidentall, is necessarily northerly one halfe of the yeere, and the other halfe it is southerly. And likewise the orien­tall latitude is equall to the occidentall in one day. And bicause the variation of each latitude proceedeth of the diuersitie of the sunnes declinations, they are therefore such on the septentrionall part, as on the meridionall. Consequently you must note; that in the right sphere, the foresaid orientall or occidentall latitude, is such without difference, as is the declination of the sunne: bi­cause the right Horizon passeth by the poles of the world, and [Page 109] sheweth both the one and other. But in the oblique sphere those latitudes are greater, then the declinations of the sunne: and so much the greater and more different, as the pole of the world is eleuated aboue the oblique Horizon, and the place of the sunne declineth from the Equinoctiall. So that the greatest are those of the solstists, which doe most decline from the Equinoctiall: and besides these, there are fower points in the Zodiacke, which haue equall latitude both orientall and occidentall; that is, two on the north side, and two on the south side. But thus much may suffice concerning this matter, for our purpose. And that we may not swerue from the substance of our former discourse, it will be good for vs to intreate of the daies, both naturall and artificiall, which are caused by the prime and regular motion of the whole sphere, with the nights likewise, as you (ARAM) can manifest vnto vs.

Of the naturall and artificiall daies, and of the nights, of their diuersitie and cause. Chap. 23.

AMongst the most excellent and note-woorthie things, which depend vpon the first and vniuersal motion of the whole heauen, and vpon that which hath been expounded in our forepassed talke; there appeereth next to be handled the vnderstanding of the greatnes and quan­titie of the daies, and the partes of them, called howers; as also of the heights of the sunne aboue the Horizon, and of the shadowes as well right as oblique. Beginning then with the daies, you must note, that some are called naturall, some artificiall daies, which with vs are named properly daies, though indeede they be but parts of naturall daies, and so of nights.Of naturall daies. Now the naturall day is nothing but the time of the entire reuolution of the bodie of the sunne about the world, made by the naturall and proper motion of the vniuersall sphere: which reuolution must alwaies begin at the Meridian circle, and comprehend the time, which is from one noone till the next ensuing. But bicause the sunne this while go­eth contrarie in his owne peculiar course; the point of the Equi­noctiall, which is vnder the Meridian with the sunne, performeth his reuolution sooner then the sunne it selfe. Wherefore you must adde to the entire reuolution of the Equinoctiall, the ascen­sion [Page 110] being taken in the right sphere, from the part of the Zodi­acke, which the sunne hath passed that while, to haue the entire reuolution of the sunne, and the true measure of the naturall day. For all accidents of ascensions, which happen in the right Hori­zon, are common to euery Meridian circle in the right or ob­lique sphere: whereupon ensueth, that the true naturall daies are vnequall one to another, both bicause of the proper motions of the sunne, as also bicause of the said ascensions taken in the right sphere. For the sunne by reason of the obliquenes of the Zodiacke declining on either side from the Equinoctiall (which onely is the measure of time) is irregular in his owne proper mo­tion, and performeth not euery naturall day a degree precisely, but sometimes a little more, sometimes a little lesse. And though it should make a degree iust, yet would not the ascension in the right sphere be equall. For these causes then, the true naturall daies are vnequall. But this inequalitie is scarcely to be perceiued by vulgar iudgement and sensible obseruation. Moreouer it is to be vnderstood, that forasmuch as the motions of the planets, and the middle coniunctions and oppositions of the sunne & moone, cannot bee reduced into tables nor calculated, but by equall daies, and euen reuolutions of times: there must be assumed for this cause, certaine naturall daies, one like alwaies to another, which are called middle, or meane daies, containing each the en­tire reuolution of 360. degrees of the Equinoctiall, and aboue that 59. minutes, and almost eight seconds of a degree: Which make vp the quantitie of the regular and middle motion of the sunne, correspondent to one of the said euen and meane naturall daies, according to which daies the tables of the foresaid motions are composed and calculated. And by this meanes the proposed terme of an entire yeere is reduced into true natural daies: which of Astronomers is called the Equation of the daies.

Of artificiall daies, and nights.For the artificiall day; thereby is vnderstood that part of the naturall day, which the sunne maketh passing from the east by south to the west, through the proper and vniuersall motion of the whole world: During which time, the sunne illuminateth the superior part of the Horizon; for which occasion, the said part of the naturall day is properly termed day. And that which remai­neth thereof, being comprised betweene the west to the east pas­sage of the sunne, is named night: during which time the shadow of the earth is aboue the said Horizon in forme of a round Pyra­mis, [Page 111] which doth then depriue that superior part of the light and shining of the sunne, whereby the darknes is caused, which is called night. And also the two twylights, that is,Of the twy­lights. the cleerenesse which we see before sunne rising, and after sunne setting, are parts of the night. For the true artificiall day beginneth, when the sunne is in the east part of the Horizon; and endeth, when he pas­seth to the west. And these daies and nights are called artificiall, bicause that according to the diuers and artificiall situation of the sphere, and according to the true place of the sunne in the zodiacke, they doe differ in quantitie one from another. To vn­derstande which varietie you must knowe,Of the diuersi­tie of the daies and nights. that in all artificiall daies, of what length soeuer they bee, there rise aboue the Ho­rizon sixe signes of the zodiacke, beginning at the true place of the sunne; and the other sixe signes which begin at the opposite point do rise in the night time: bicause that the zodiack and Ho­rizon are great circles of the sphere, which do alwaies diuide one another equally. And according as with the sixe eleuated signes, by day or night, any part or quantitie of the Equinoctiall doth arise aboue the Horizon, either more or lesse; by so much the ar­tificiall daies and nights are of shorter or longer continuance: so that the ascension of the eleuated signes by day, is the true mea­sure of the artificiall day, and the ascension of the other eleuated signes by night is the measure thereof. Because then, that in the right sphere, togither with the moitie or one halfe of the zodi­ack, wheresoeuer it begin, the moity of the equinoctial doth pre­cisely rise aboue the Horizon; for this cause therefore the artifi­ciall daies are equall to the nights in the said right sphere. So that all the reuolutions of naturall daies comprised betweene the two Tropickes, are diuided by the right Horizon into two iust halfes, and at right angles like the Equinoctiall. But in the ob­lique sphere the daies are neuer equall to the nights but twise a yeere, that is, when the sunne is in the first point of the signe of Aries and of Libra: which points are for this reason called the two Equinoctiall points. For in the oblique sphere, there are but the two halfes of the Zodiacke, comprised betwixt the saide E­quinoctial points, which may haue equal ascensions; because that the two Colures do neuer agree with the Horizon, which cannot diuide the zodiacke and Equinoctiall also into two equall parts togither, except in the same Equinoctiall points. Whereof the one is neuer with the Horizon without the other; because the [Page 112] said greater circles, are in them diuided into two exact halfes. But out of these Equinoctiall points, while the sunne is in that halfe of the zodiacke, that declineth from the Equinoctiall to­wards the Pole, which is eleuated aboue the Horizon, that is, from the vernall-Equinoctiall-point, by the Sommer-Solstist to the Autumne-Equinoctiall-point, the artificiall daies are longer then the nights. And during the time that the sunne is in the other part of the said zodiacke, which declineth towards the op­posite Pole, which is depressed vnder the said Horizon, the nights are longer then the daies: which inequalitie is so much the more, by how much the sunne is neerer to the Solstists, and the sphere is more obliquely placed in respect of the Horizon. So that the artificiall daies encrease from the winter-Solstist, by the Vernall-equinoctial-point to the sommer Solstist; & do decrease from the same by the Autumne-Equinoctial-point, to the winter-Solstist. I do not heere particularize the diuersitie of daies, which com­meth to passe all the yeere long from degree to degree, being a thing little necessary for the substance of our discourse, and which they may easily learne, that will studie vpon the Astronomicall sphere: But that we may finish this day without going from our sphericall matter; let vs speake somewhat concerning the howers of the day and heights of the sunne, and of his shadowes; the declaration whereof I commit (ACHITOB) to you.

Of equall and vnequall, temporall and artificiall howers of the heights of the sunne aboue the Horizon, and of his right and reuerse shadowes. Chapter 24.

HAuing entreated of naturall and artificiall daies, it now resteth that we say somewhat concerning the parts of them, which are called howers. Euen as then there are two principall and great circles in the sphere, the zodiacke and the Equinoctiall: so like­wise are there two maner of howers: one sort are equall and na­turall, taken from the Equinoctiall, the other vnequall, temporall or artificiall deriued from the zodiacke.Of equall howres. Equall howers are spa­ces of time measured by the ascension or reuolution of one halfe signe: that is, of 15. degrees of the Equinoctiall. For time must [Page 113] be diuided according to this circle, which is the measure thereof. And though the Equinoctiall be first diuided, as euerie other cir­cle, into twelue equall parts, called signes, and each of those into thirtie degrees like the zodiacke: yet neuertheles, because that each signe demaundeth more time to be eleuated aboue the Ho­rizon, then the facilitie of distinction and supputation of time requireth, therefore is euerie signe diuided into two equall parts. And so in the whole reuolution of the Equinoctiall are 24. halfe signes of 15. degrees a peece, which make the distinctions and measures of 24. howers, diuided by the hower-circles, whereof we haue heretofore spoken. Which howers we call equall, as wel by reason of the equalitie of the 24. halfe signes, as also because that one requireth no more time to be eleuated aboue the Hori­zon, then the other. And for that the Equinoctiall is the mea­sure of the regular and naturall motion of the whole world, and that euerie signe is measured naturally and commonly by the said equall howers, they are therefore called naturall and com­mon howers. We must know then, that the sunne maketh his entire reuolution about the earth, betweene one noone and the next following, according to the naturall daies in 24. howers, and one fifteenth part of an hower: because the same reuolution comprehendeth the whole Equinoctiall (which is the measure of 24. howers) and 59. minutes, and 8. seconds besides, which are almost one degree, which is the fifteenth part of the measure of one equall hower.

Concerning vnequall howers,Of vnequal howers. they are referred to the zodi­acke, being in number 24. that is, twelue of the artificiall day, and twelue of night. And the day-howers begin at sunne-rising, and those of night at sunne-set. And they be all vnequall one to ano­ther, whereby they haue their name. Which that we may well vnderstand, we must note, that in all artificiall daies and nights, of what quantitie soeuer they be, there riseth aboue the Horizon one halfe of the zodiacke, comprehending sixe signes, which be­gin in day at that degree, where the sun is; and at night in that de­gree, which is diametrally opposite: And thus there are eleuated by day twelue halfe signes, & as many by night. And as one halfe signe of the Equinoctiall maketh the space of an euen hower; so one halfe signe of the zodiacke maketh the space of an vnequall hower. Whereby appeereth that in each day and night there are twelue vnequall howers in the day, and twelue in the night. [Page 114] And that these howers must be vnequall one to another, it ap­peereth in this, because that the zodiacke, by reason of the ob­liquenes thereof, cannot be the measure of time, but the Equino­ctiall onely. Wherefore it is necessarie that the time of the saide howers should be measured by the arcks of the Equinoctiall co­ascending aboue the Horizon, togither with euerie halfe signe of the zodiack contayning fifteene degrees. And for that the arcks of the zodiacke, which are equall, cannot haue equall ascensions, euen in the right sphere: it is necessarie that the said twelue ho­wers both of day and night should be vnequall one to another; and by so much the more vnequall, by how much more the Pole is eleuated aboue the Horizon, according to the diuersitie of the artificiall daies and nights: whereof they likewise are cal­led artificiall howers. They are also named Planetarie and tem­porall, for that they are taken in the way of the planets, which is the zodiacke; and also because the ancients haue assigned the time of the seuen naturall daies of the weeke, to the domination of the seuen planets, attributed to the said vnequall howers: and haue appointed to the said naturall daies, the names of those pla­nets which raigne, the first vnequall hower of the artificiall day. But leauing this discourse, we must now entreat of the altitudes of the sunne, and of his shadowes, according as hath beene de­clared in our antecedent speech.

That we may better then vnderstand the reason of shadowes, we must first haue knowledge of the altitudes of the sunne aboue the Horizon: bicause that the diuersitie of shadowes proceedeth from the varietie of those heights.Of the heights of the sunne. Now by the height of the sunne is vnderstood the arck of the verticall circle, which passeth by the center of the bodie of the same sunne, being comprised betweene the same center and the Horizon, and distinguished by the parallell of the same Horizon, which passeth togither with the same center, as heretofore hath been related. So that the height of the sunne increaseth from sunne rising till noone, and propor­tionally decreaseth from noone till sunne set. So that the grea­test altitude that the sunne may haue in an artificiall day, is at the noone hower: wherefore it is called the Meridian altitude. Which surmounteth the height of the Equinoctiall in the ob­lique sphere, by the quantitie of the declination of the sunne, so long time as he is in that part of the zodiacke, inclining towards the pole, which is eleuated aboue the Horizon: and is lesse then [Page 115] the height of the Equinoctiall, by the same quantitie, when the sunne is in the other moitie of the zodiacke, which inclineth to­wards the opposite pole. So that the least altitude that the sunne may haue, is vnder the winter solstice, and the greatest is when he is in the summer solstice. But the sunne being in the Equino­ctiall points, his Meridian altitude differeth not in the oblique sphere, from the height of the Equinoctiall. Whereupon ensu­eth, that in all the degrees of the zodiacke, which are alike distant from the one or other solstice, the sunne hath one selfesame Me­ridian altitude. And thereupon ensueth, that in all howers, where­of the one is before noone, and the other after, and equally di­stant from noone; as are ten a clocke in the morning, and two a clocke after noone, the sunne hath one selfesame altitude: which is the cause, that in all sunne dials, being composed by helpe of the said howers, as the old quadrants are, the hower-spaces serue indifferently as well for before, as after noone. And bicause that the altitudes of the sunne varie according to the obliquenes of the sphere, the said sunne dials cannot serue generally, but onely to that polarie eleuation, whereunto the altitudes of the sunne haue been calculated. Concerning shadowes, they are made by meane of solid-darke bodies exposed against the sunne:Of right re­uerse shadowe. And of those some are called right shadowes, and some reuerse sha­dowes. The right shadow is that which is caused by interposition of the shadowing bodie, rightly erected vpon the Horizon: and the reuerse shadow is that, which proceedeth from euery sha­dowing bodie, equally distant from the said Horizon. So that the right shadow reacheth out at length vpon the Horizontall superficies: and the reuerse shadow is turned ouer perpendicu­larly aboue the said Horizon. Whereby it is manifest, that right shadowes are infinite, and reuerse none at all, either at sunne ri­sing, or sunne set. Againe right shadowes decrease by little and little from sunne rising till noone; and doe proportio­nally increase from noone till sunne set: to which the reuerse shadowes are contrarie. So that the least right shadow, and the greatest reuerse shadow that can be in any day whatsoeuer, is at noonetide. And you must note, that the sunne being eleuated aboue the Horizon more thē 45. degrees, euery shadowing body being directly erected vpon the said Horizon, surmounteth his right shadow; but euery reuerse shadow surpasseth his shadow­ing bodie which causeth it. And when the sunne is raised lesse [Page 116] then 45. degrees, the contrarie commeth; for the right shadow exceedeth his shadowing bodie, and the shadowing bodie sur­passeth the reuerse shadow. But if the sunne be precisely 45. de­grees high, then all shadowing bodies are equall to their sha­dowes both right and reuerse. From which equalitie is extracted the Geometricall square, which is set in quadrants, or vpon the backe of the astrolobe, by which are measured (by meanes of the shadowes, or visuall lines, representing the saide shadowes) all lengths, heights and depths, by reason that the two sides of the said square, which meete at right angles in the center of the in­strument, represent two shadowes one equall to another. Yet Geographers doe commonly vse but right Meridian shadowes, to know in what part of the world the regions of the earth con­sist: and how farre they decline from the Equinoctiall: which shadowes doe varie lesse about the Solstists, then about the Equi­noctiall points, like to the altitudes of the sunne. But wee haue said enough concerning this matter: and to morrow we will pro­secute our first discourse concerning the celestiall world, now in­treating of the substance and nature of heauen, and of the parti­cular effects of the sphericall bodies in things here below, where­of you (ASER) shall begin to discourse.

Of the substance and nature of heauen, and of the celestiall bodies: and of their conti­nuance and change. Chap. 25.

BEing this day to intreate of the substance and nature of heauen, and of the particular effects of the sphericall bodies in things here below; we shall make more easie entrance thereto, if we first begin with some briefe conside­ration concerning all essences. First then will we propound this principle, that among all crea­tures in heauen and earth, some are spirituall, and the rest corpo­rall. By the spirituall we meane those that haue no bodie, and cannot be perceiued by corporall senses (as are angels, or diuels, and the soules or spirites of men:) And by the corporall, wee meane all other creatures, that are visible and sensible to the senses of our bodies. Now of these, some are without life,Diuision of all essences, or natures. and the rest liue. And amongst those which are without life, there is a dif­ference in two points: One is, in that some haue naturall motion, and the rest haue not. And amongst those which haue this mo­tion, some are mutable and corruptible, and subiect to change, and the rest are immutable & incorruptible, persisting alwaies in their estate, during the course of this world. Stones, mettals, mi­nerals and such like creatures, are of the number of those that haue neither life, nor any naturall moouing whatsoeuer, but like the earth it selfe. The water, aire, winde, and fire are creatures, which though they haue not life, yet haue they moouing: but they are subiect vnto corruption, as are all other creatures com­posed of the elements, whether they retaine life, or not. For by reason that they are compounded of matters and contrarie qua­lities, they doe at length corrupt and are changed, not in regarde of their first nature and substance, which perisheth not,Nothing peri­sheth in regard of the matter. though it change formes, but returneth alwaies into the same elements, [Page 118] whereof euerie compound consisteth. And though stones and mettals be exceeding hard, yet are they not exempt from cor­ruption, but are consumed by vsage, yea euen gold and siluer, which are the most precious mettals and of so excellent temper, that they resist fire. But the celestiall bodies, whereof we entreat now, consist of such matter, nature and substance; that being in perpetuall motion, they euer perseuere in their entire and first forme, not being subiect to any change in their bodies, nor any way consuming, like to the other creatures, winch are vnder them.

Of the matter or substance of heauen.But what this matter or substance is, hath beene much dispu­ted on amongst the most learned. For some Philosophers haue af­firmed, that the heauens, starres, and planets which we behold, are compounded of the same elements, whereof all other crea­tures are made; but yet of the most pure parts and portions of them: And render this reason (viz.) that they could not be visi­ble, if they were not created of visible matter. For none can make a visible thing of an inuisible. Whereupon they conclude, that there is in the composition of celestiall bodies some portion of earth and water which are visible elements, and more water then earth, because it is more pure and cleere then the earth is, and because it hath motion. And in that they are most splendant, cleere and mooueable, they attribute the principall cause there­of to the nature of the aire and fire, and the most subtile parts of them, whereof (say they) they are singularly composed. But others hold, that the heauens consist of another kinde of sub­stance, then of the elements, which they name a fift-essence, of most rare and different substance from the elementarie, and much more excellent and noble. Others more cunning finde in the heauens diuers and vnequal substances. Whereto may seeme to accord that which Americus Vespucius hath declared in the di­scourse of his third Nauigation to the Indies, concerning the magnitude of the stars, making mention of three verie great ones, called (Caponi) which are not cleere. And many other authors haue noted diuersitie of shining and cleerenes among the stars, and that some part of heauen is thicker then the rest. But whatsoeuer may be subtilly inuented in this matter, it see­meth verie well, that heat is the substance of celestiall bodies, which is inseparable from brightnes,Of heat, light and brightnes. which is a similitude and semblance of light, hauing the substance of it and of heat so an­nexed [Page 119] with it selfe, that it is almost nothing else. So that the light, brightnes & heat may be taken for one selfe same substance and matter of heauen, and of all the spheres. Which we must moreouer note to be so established and ordained by God, that the Sunne, Moone, and all the other stars and planets are no whit chaunged since the day of their creation, any more then their said spheres: neither are they more wearied, worne,Of the continu­ance and chan­ging of the heauens. or cor­rupted, for all the labour which they haue performed by the space of so many yeeres, then they were the first day of their creation. For you must not holde it for a chaunge and alteration of their natures and qualities; in that according to their diuers courses, the stars and planets are sometimes far from, and some­times neere to one another: and that they haue oppositions, coniunctions, and diuers and different respects, according to the varietie of their motions: nor yet for the eclipses of the Sunne and Moone: For such changes are not in their proper bodies, substance and qualitie, but onely in regard of vs, and our sight.

But to this constancie, stablenes and continuance of the hea­uens and the celestiall bodies, the words of the kingly Prophet in the Psalmes may seeme to be repugnant,Psal. 102. when he saith [Thou (O God) hast aforetime layd the foundation of the earth, and the heauens are the worke of thine hands. They shall perish, but thou shalt endure: euen they all shall waxe olde as doth a garment: as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy yeeres shall not faile.] Also it is written,Math. 24. 2. Pet. 3. that the heauens and earth shall passe: That the day of the Lord shall come like a Thiefe in the night, and in which the heauens must passe away like a noise of a tempest; the elements must melt with heat, and the earth with all the workes that are therein, shall bee burnt: That the heauens being set one fire shall be dissolued,Esay. 65. & 66. Apoc. 21. and that we looke for new heauens and new earth, according to the pro­mise of God: in whom dwelleth righteousnes. All these testimo­nies yet, do not contradict that which we heretofore said concer­ning the nature of the celestiall bodies. For we refer their stabi­litie and continuance to the course of all this great world, which God hath ordained and established to endure, till the consum­mation and ending thereof; in such sort, as he hath declared to vs in his word. Moreouer, it is one thing to speake of the hea­uens comparing their nature with that of other visible and cor­porall [Page 120] creatures; and another thing, when we compare them with the nature of God or of his word, as the holy Scripture cōmonly doth.Psal 90. For according to the doctrine thereof, a thousand yeers are as one day before God: wherfore also this visible frame, both celestiall & terrestrial, is nothing else, but as a vesture which weareth, waxeth old & is clean done, after that it is worne al out. And sith that both heauen and earth are created by the word of God;Iohn. 1. there is no doubt, but they shall faile rather then it. For it remayneth for euer like God, from whom it proceedeth from all eternitie. There is yet diuersitie of opinions amongst the anci­ent doctors about the vnderstanding of the holy Scripture, con­cerning the matter which we do now treat of. For some indeed say, that the heauens shall perish with the rest of the world; if it so please the creator, and if he will haue it so; considering that all creatures, both visible and inuisible receiue their essence and continuance, not from themselues, but from God alone: Yet for all that do they not thinke that the heauens shall altogither faile, nor that God will haue it so. And others maintaine that though the heauens must passe and be dissolued according to the word of God; that yet this defect shall not be an entire annihilating, but onely a certaine chaunge which shall come to them, by which they shall be renued in far more perfection. Whereto it seemeth that Saint Paule agreeth,Rom. 8. when he cleerly testifieth con­cerning all creatures ingenerall, that they are subiect to corrup­tion because of the sinne of man: and for that cause they doe at­tend with great desire for the reuelation and redemption of the children of God: because they shal not be relieued nor deliuered from the seruitude of corruption, to be in the liberty of the glory of them, and restored to their integritie, till the day ordayned by the creator, for the acceptation of his into eternall felicitie. For thereupon ensueth, that the heauens and celestiall bodies sigh and grone, attending togither with the other creatures, this blessed day to be chaunged, renued & restored, which S. Peter likewise teacheth in the place before cited. Yea & some philoso­phers accord with him concerning the dissolution of the world by fire, but not concerning the cause thereof. For they refer it not to the sinne of man, which hath infected the heauen, the earth, and all things contained therein; and put the world into disorder and confusion: but to the nature of fire, which at last consumeth all, and whereof they giue a reason by naturall causes. There are [Page 121] also some Astronomers, who affirme, that some change may bee perceiued in the spheres and heauenly bodies concerning their courses and ordinarie motions, and that they are somewhat dif­ferent from those which they haue had from the beginning: how they waxe weary, are worne, and become old in their function, like to other creatures: although this change doth much lesse appeere in them, then in the other works of God: but wee will leaue this argument to the professors of Astrologie. And let it suffice vs, for conclusion of this matter, to consider what the sta­bilitie and continuance of men in this world may be, seeing that all other creatures must receiue a change, and haue an end, yea the very heauens themselues. For what are all people in respect of this great Vniuers? And againe, what is euery one of them particularly, in comparison of the generalitie of mankinde, and of all those which haue already gone before vs? But let vs re­turne to that which concerneth the heauens and sphericall bo­dies, considering that which doth touch their motions, besides that which hath beene already declared, which (AMANA) shall be the subiect for you to discourse vpon.

Of the motions ingenerall of their first cause, and of their vnion in all nature. Chapter 26.

EAre we enter into the declaration of the subiect, which is now propounded vnto vs to discourse vpon concerning heauen, my desire is, that wee may cal to our memorie that which we haue already heeretofore heard of the nature of the heauens, concerning the matter whereof they are compounded, and concerning their beautie, stabilitie, and continuance. For so shall wee reduce the end of our discourse to that principall point, whereunto we haue alrea­die from the beginning destinated it; that is, so much the better to acknowledge our God, and his prouidence, to the end to glo­rifie him. I say then, that if we considerately meditate vpon the excellencie of the celestiall bodies, we shall therein finde a more expresse image of the eternitie and maiestie of God, and of his diuine and immutable nature, then in any of all the other visible creatures. Moreouer we may accept of them as a testimony and [Page 122] example, not onely of the immortalitie which God hath ordai­ned for mens soules, which are spirituall natures: but also of that which he hath promised our bodies after our resurrection. For that hee can accomplish his promise, we neither may nor must make doubt of, if we beleeue that he is almightie: No more must we make doubt of his will, sith he hath declared it vnto vs in his word. If then he hath beene able to create the heauens, and the stars and planets, which in them are, like splendant precious stones enchased in rings, of a matter so firme and durable, that it remaineth incorruptible, and as it were immortall, whether it be taken from the fowre elements, or be of an other quint-essence, as we haue already heard: It shal be no lesse easie for him to make our bodies incorruptible and immortall, hauing deliuered them from corruption and death, to which (through sinne) they were subiect. Now let vs pursue that which particularly con­cerneth the heauen in his motion, wherein wee haue notable signes of the glorie and bountie of our God.

Three sorts of motion.To vnderstand then sufficiently that which concerneth the present matter, we will first note, that there be three sorts of mo­tion in the whole world. For there is one which tendeth to the midst and to the center of the Vniuers, which is in the earth the lowest of elements: which motion for that it descendeth, is pro­per to the most heauie elements, and to such creatures as do most participate with them. Then is there another motion contrarie to the first, which alwaies tendeth from the midst, and from belowe vpwards: and this is proper to the most light elements, and to those natures which do neerest approch vnto them, and which participate with their qualities more then the rest. But the third kinde of motion is that, which neither mounteth nor descendeth either one way or other, but goeth round, euer tur­ning about the midst like a circle or a wheele. And this is that which is proper to heauen, and to the sphericall bodies, being most certaine, disposed, and composed by a most constant and firme order. For though that all the elements, and all other crea­tures which haue motion, obserue an order therein, yet is it more subiect to change, according as the inferior bodies are subiect to the superior. But those haue a more certaine course, because they depend not vpon other bodies, which are aboue them, but immediately vpon God, without the meanes of any other cor­porall nature. And therefore of all the motions, which are in all [Page 123] creatures, that of the heauen and heauenly bodies is chiefest and most excellent.Of the motion of the spheres attributed to the angels. For whereas some attribute the motions of the spheres to the angels, as if God vsed their ministerie heerein (as we haue already declared) whether it be so or not, yet this is most certaine, that the heauens haue their motion immediately from God, seeing there are no corporall natures aboue them, where­by they may be mooued. For the angels are certaine spirituall creatures, on whom if the omnipotent hath imposed this charge, we must be content to leaue the vnderstanding thereof to him alone, sith it is so much hidden from man. Now in that the cele­stiall bodies, and the elements, and all creatures haue their pro­per motion, wherein they continue according to the first ordi­nance established in nature by the soueraigne creator thereof; we are much to admire both the cause and effects of such a con­stancie. I intend heere to speake of a neere cause, which is a se­cret amitie ingraffed into euery creature toward his owne na­ture. For there is a loue,Euery creature foloweth his owne nature. an appetite or vniuersall inclination in all creatures, which vrgeth and inciteth them to desire and search that which agreeth with their nature: so that there is none so insensible, which hath not in it selfe this amitie innate, which euer pusheth it to follow the nature thereof: and for this cause may we say, that all motions proceed from loue. And passing further, we may contemplate the loue of God, as the eternall source of amitie and inclination of all nature, and as the first cause of cau­ses: and we shall say, that in the same loue, God louing himselfe, proceeded to his worke, which hitherto we haue celebrated, and do now meane to prosecute. For sith that God is the soueraigne good, & that all goodnes is by nature louing, it cannot be but he must likewise loue himselfe exceedingly, and consequently loue all that which he iudgeth to be good, insomuch as it proceedeth from him, who is the supreme good, and the limit of all goodnes. This loue then not being able to be idle,The loue of God is the first of all motions. nor yet the good which it loued, would manifest both the one and the other, first in the creation of the world; namely in that of man; and then againe in the restauration and reparation of his fall. So we learne, that the first motion, whereupon all the rest depend, is the loue of God, which proceedeth from his bountie, which he would not keepe shut vp nor inclosed in himselfe, but would manifest and communicate it with his creatures, whom he hath created, to the end that he might be glorified in them and by them. And as he [Page 124] loueth them for his owne loues sake, and for that they were his worke: so hath he set in them the seeds of loue, both towards him and towardes themselues, according to the diuers nature, which he hath conferred vpon them. It is then this naturall loue, which constraineth them by a secret feeling of nature imprinted euen in those essences, which haue neither reason nor vnderstan­ding, to take delight in that, which is agreeable to their creator, and to follow his ordinance, tending all to him, and to that which he loueth, bicause it is good, and therefore good, being done ac­cording to his will; and bicause it pleaseth him to iudge it and approoue it for such. Whereupon we may conclude, that loue and amitie is the good, by which all creatures haue an accord and agreement, first with God their creator, and then one with ano­ther: and that vpon the same cause their conseruation and per­fection doth depend.Of the vnion and accord be­tweene all creatures. Wherefore loue must be the bond and vnion of all the world, which is an vniuersall peace and concorde betweene God and all his creatures. For the diuine prouidence hath so disposed all the order of them, that they be all conioined one with another, by such loue and amitie, that euen they, which seeme to be cleane contrarie, are allied, reconciled and vnited togither by those, which haue more correspondencie betweene them. In such sort that we may therein behold, a very pleasant and perfect harmonie, like as in musicke; wherein although it seemeth that the notes, tunes, and sounds be different one to ano­ther; yet notwithstanding, there is such a moderation in them, that they yeeld togither a goodly concord and sweete melodie, keeping their proportions, times and measures. As then by such peace and concord the celestiall spheres follow the generall and common course of the first, highest, and greatest of all, within which they are contained and inclosed; performing likewise each of them his particular course, without endommaging themselues, as we haue heretofore made mention: so doe all the elements follow the heauen, and obserue their order after it, euery one in their degree, from the highest to the lowest, hauing their motions agreeable to their nature. And euen as liuing creatures haue their agreements and coniunctions one with another, euery one in his degree, according to the couenant and participation of na­ture, which they haue togither, and as they are either neere to, or farre off one from another: euen so is it in the agreement and consent of nature, which is betweene the celestiall bodies and the [Page 125] elements, and all creatures composed of them. For this cause, as the angels retaine the first degree among liuing creatures, and then man the second next them, by reason that in his nature he neerest agreeth with the angels, and doth neerest approch them: so doth the heauen and celestiall fires retaine the first degree among creatures, which are without soule and without life, in their proper and conuenient motions, according as we haue al­ready declared. And as man doth in some sort hold the middle place betweene the angels and the most perfect beasts; so doth fire betwixt the heauen and the aire: and as the aire doth keepe the middle place betwixt the fire and water; so the water is a meane betwixt the aire and the earth. But these things will claime a fitter place, when we come to intreate of the elementa­rie world. Wherefore we will returne to that which onely con­cerneth the heauenly bodies: which forsomuch as we haue saide to be of the number of those creatures which are without life, being contrarie to the opinion of the most famous philosophers: my minde is, that we should consider neerer of this matter; bi­cause that by the excellent politicall and militarie order, which is amongst them, it seemeth that they are not altogither depriued of life, reason, and vnderstanding: as (ARAM) we may learne of you.

Of the life, reason, and vnderstanding of the celestiall bodies: and of the excellent politicall and militarie order, which is amongst them. Chap. 27.

THis being true, that all creatures haue a certaine motion agreeable to their nature, and a naturall loue which euer vrgeth them to seeke and pursue that, which is most naturall for them; as hath been already rela­ted in our antecedent speech: it seemeth that this can hardly come to passe, but that there must be in them, some kinde of soule and life, yea euen in those creatures, that are most insensible. And more I will say, that it is not onely to be presumed, that they haue some kinde of life, but also a naturall vnderstanding, which we may properly name inclination; sith there is no essence but can follow his proper course and order in his owne nature and pecu­liar [Page 126] motions. For the stones themselues, and mettals by a kinde of soule and vegetatiue life, doe growe and increase in the earth: wherefore it seemeth that they are nourished in the earth like to plants. Yet we must note, that to speake properly, there is nei­ther soule nor life attributed vnto them.Foure kinds of soule, and life. For according to the common rule of the learned, there are but fower kindes of soules, & of life: except by abuse of the language this name life be taken generally for the estate of all creatures. But when it is taken in his proper signification, the soule and life is onely attributed to fower kindes of creatures:A kinde of crea­ture of a mid­dle nature betweene plants and beasts. that is, to herbes, trees, and plants, a nourishing or vegetatiue soule and life: to * sensitiue plants, as sea-sponges, oisters, cockles, &c. a sensitiue: to perfect beasts a soule and life cogitatiue or knowing: and to men an intellectuall or reasonable soule and life. Though therefore that stones and mettals doe increase and grow in the earth, yet this is done by addition of matter, which is conuerted into their nature, rather then by any nouriture which they draw from the earth, as plants doe. And therefore when we speake properly of life, we must vnderstand something more, then that which we simply call [be­ing.] And yet one may sometimes signifie (the estate or being of any thing) by the name of life, taking the word generally, and not in his most proper signification: for the being of euery crea­ture is like the life thereof; insomuch as thereby it is conserued in his proper estate.Iohn. 1. And so it may seeme that Saint Iohn mea­neth, saying, That all things were made by the eternall word of God, and that without it nothing was made that was made, and that in it was life: for here the word, Life, might be taken for the being of all creatures. In this respect it may be permitted vs to say, that all creatures haue life, but not like any of those, which are properly called liuing creatures, and each one according to the distincti­ons by vs before alledged.

Vnderstanding proper to men and angels onely.Now let vs speake of the naturall vnderstanding, which see­meth to be in all creatures. I know that to speake properly, vn­derstanding and reason cannot bee attributed but onely to an­gels and men. For though all creatures obserue their order and course in their naturall motions: yet doe wee not conclude that they do this by vnderstanding and reason, whereof they shoulde participate with men, but rather by a naturall inclination, which God hath bestowed vpon them to guide and direct them so. Yet it seemeth, that there is great difference betweene the celestiall [Page 127] bodies, concerning which we now discourse, and the other crea­tures which are without life and vnderstanding, considering their well ordred motions and incorruptible nature, as we haue heere­tofore shewed. For this is the cause why many Philosophers haue taught;Opinions of di­uers touching the life and vn­derstanding of the celestiall bodies. that the heauens retained some kinde of life and vnder­standing: briefly, that the world was an animall or liuing crea­ture, for the reasons heeretofore alleaged. And therefore some haue supposed, that the celestiall and luminary bodies did nou­rish and preserue themselues by the moistnes and vapors, which they attracted and drew vp by their heate, out of the water and other elements. And for faculties of sense and reason, they also considered the same to be in them; because that they haue their course and motions so well ordred and comprehended one by another, that therein can be found no fault, disorder, or confusi­on. Which so excellent order could not bee kept nor maintai­ned (it seemed) amongst them, without great reason, vnderstan­ding, and wisedome, yea more great then is seene in all the men of the world togither. For although they were created parta­kers of these graces and gifts; yet so farre are they from maintai­ning such an order amongst them, as do the celestiall bodies; that contrariwise there is nothing but disorder and confusion in them, and in all their actions. For these reasons therefore sundry Phi­losophers haue concluded, that as there are animals or liuing creatures in the earth, in the waters, and in the aire, so likewise are there in heauen; and that the sunne and moone & the other planets and stars are celestiall animals, not onely liuing, but also participating of reason and vnderstanding:Of the excel­lent politicall and military order in the heauens. yea some haue na­med them celestiall intelligences. And in truth they which haue good skill in Astronomie do consider how the Sunne, the goodli­est and most excellent of the lights of heauen, possesseth the mid­dle place among the seuen planets like the king and prince of them, and which hath about him the lords of his court. For on one side is Mars the warrior, which hath charge of armies; and on the other side Mercurie his Orator and ambassador. Then is there betwixt him and Mercurie the planet Venus, which is the day starre, messenger of the morning, which alwaies attendeth on the sunne, at his rising and setting: for she riseth euery day be­fore him, and setteth euery day after him; and vnder those is the Moone. These two planets seeme to be allowed him like mistres­ses of his house, and huswiues of the most moist natures. Then [Page 128] aboue Mars is the milde and benigne planet Iupiter, to the end to moderate the vehemencie and furie of him. And higher yet is Saturne, who is cold, slowe, and sadde; wherefore he may the better temperate the heate of Mars, and serue the sunne like a sound and well staied counsellor, neere about his prince. Then may be seene the high heauen, commonly called the firmament, which containeth all the rest of the stars, vnder which the sunne marcheth in his royall magnificence, accompanied (like a king) with his court and armie, all in gallant order. Is not this then a goodly policie, & like a royall court, a celestiall common wealth, and a braue armie, wherein euery star and planet keepeth his ranke and order? And not onely for these considerations, but euen by testimonies of Scripture, there are some will vnder­take to prooue, that the celestiall bodies haue reason and vn­derstanding.Deut. 32. Isay. 1. For the prophets, namely Moses and Isay, some­times addressing their speech to the heauens, call them for audi­tors: as when they say [Oh heauens, heauens, heare that which I shall speake, and giue eare to my words] So that they woonder, why these holy men should call to the heauens, if they had nei­ther soule nor life,Psal. 148. nor reason, nor vnderstanding. And the Psal­mist in his canticles doth exhort the heauenly bodies to praise God no lesse then the angels themselues. But now let vs tell them, that if by these authorities we must conclude, that the spheres haue in them a soule, life, sense, and reason: we might say the like of the aire, of the clouds, waters, fire, haile, snowe, va­pors, windes, yea and of all earthly creatures, to the very plants. For 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 [Page 129] 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 [Page 130] 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.

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 [Page 131] 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 and variable motion; so that she causeth to be correspondent to man (as to the end and image of the whole Vniuers) all the loftie members of it. All these properties (I say) are attributed by sundry Astro­nomers to the planets, in regard of the good which they cause to men. Againe, others acknowledge some of them to be the cause of many euils, and those they call ill planets, not celestiall. For they say that Saturne is foolish, niggardly, difficult,Euilnes of Sa­turne. inducing to dangers, fraud, mischiefe, treasons, violence, captiuitie, banish­ment, losse, periurie, contumacie, wrath, hatred of all good, feare, anguish, griefe, burials, sorrow and losse of children; also that he causeth sorceries, empoisonings, & theft, & maketh Ma­gicians. Of Mars they say, that he prouoketh to treason, warre,Of Mars. murder, boldnes, rashnes, pride, sedition, contention, rapine, ambushments, woundings, flights, disloialties, villanies, foolish loue, easie offending, many cogitations, ill counsell; and that he maketh princes violent, cruell, inhumane, desirous of bloud and slaughter, periured, deceitfull, inconstant, cursing, and full of all wickednes, and that he foresheweth a mishapen and impu­dent man: and that he is pernicious to birthes, causing abortiue fruit: Finally, that in all parts of heauen he menaceth some mis­chiefe. [Page 132] For the rest, I passe them heere in silence, that I may not bee too tedious in this matter, which some Mathematicians and Poets ascribe to other planets, making them cause of many other euils, according to the diuers constellations, where they doe contemplate them. But to speake my minde, we like Chri­stians must beleeue, and not thinke as many naturalists doe (who in stead of acknowledging a God, do forge to themselues an Idoll of Nature, that it should be the planets or starres, who like foun­taines or Ladies of vertues, properties and powers, giue influence to men of the foresaide qualities: but onely that in disposing their bodies, being compounded of the elements, vpon which the planets worke, they serue to aide them to abound in vertues or vices, according as their minde beeing moderatrix of all their actions, doth dispose hir faculties, to intend good or euill. For this cause we say, that to those which want the gifts and graces of Gods spirit, all things cannot but succeed badly, and the influ­ences of the spheres hurt them rather then otherwise, yea some more then other some: as to the contrarie, the minde of the faith­ful well instructed doth correct the naughtines of the stars, & de­liuereth himselfe from all peruerse inclination. This is it, that the thrise great Philosopher Mercurius saith, entreating of those whom the diuine power, whatsoeuer it was, had forsaken, leauing and abandoning them to the euill (as hee speaketh) and all that, which was sensible in them. For thus saith he. [Of such the forces of anger & appetite, which being wel directed would cause euery good worke, turne into a nature depriued of reason.] So then we learne, that very vaine is the faith that is giuen to the planets, to constellations, and to foolish diuinations and superstitious prognostications of Astrologians. For true Christians feare not the signes of heauen, nor their aspects and regards: but do whol­ly depend vpon the grace of God and of his prouidence, which turneth all to the good of his elect.

Against iudici­all astrologie.And therefore though wee condemne not true Astrologie, namely Astronomie, yet must we not approoue the superstition and curiositie, which is in many concerning that part of this sci­ence, called Iudiciall, which they holde for a certaine and infalli­ble doctrine, by which may be foreseene and knowne the euents of men. But let vs rather hold with that which Ieremie teacheth vs,Ierem. 10. saying, [Feare not the signes of heauen, according to the gentiles; for the customes of the people are vaine.] Which is as much, as if he [Page 133] had said, that such curious obseruations full of superstitions, are friuolous and false; belonging to pagans and idolaters, and not to the people of God. For this cause also we haue in the bookes of the other prophets many things spoken against the predicti­ons and prognostications of the Chaldees and Babylonians;Esay. 47. namely in Isay. For God, which is aboue all nature, hath meanes, which men cannot perfectly know, either by reason of their ig­norance, or for that those meanes are supernaturall. So that it happeneth, that things oftentimes succeede cleane contrarie to that, which the Astronomers haue forespoken & prognosticated,Against the casters of nati­uities. according to their contemplation. But I woulde willingly aske them, what foundation they can haue, when (like prophets) they enterprise to foretell men, good lucks and ill lucks, and all euents which they must expect, and chiefly to kings, princes, and other chiefe personages? For where doe they finde, when God created the stars and planets, that he gaue them commission to reueale to Astrologers, what should be the nature and complexion of euery one, according to the planet vnder which they should be borne? And againe, how can such iudiciall science haue certain­tie, seeing there are a thousand men that are borne euery day in the world, in one selfesame countrie, at one selfesame time, hower and instant, one sometimes to be a king, and another a poore shepherd, being neither like in nature, nor like in manners, but sometimes more contrarie then fire and water? For this is much prooued in many twinnes, as the scripture giueth vs a notable example in Iacob and Esau. For they were borne so close to one another,Genes. 25. that Iacob helde with his hand the sole of his brother E­saus foote: and therefore the name of Iacob was giuen him. And by how much the one was humble, good and peaceable; by so much the other was proud, wicked and warlike. And who can be­leeue that God hath set marks in any of the signes of heauen, to signifie to men that, which he hath ordained concerning euery one in his eternall counsell, which is hidden from the angels themselues? Surely whatsoeuer we can learne, is through his holy spirit, which he communicateth to such as he pleaseth, reuealing to them his secrets, as heretofore he did to his most faithfull ser­uants. And therefore he that would haue most certaine progno­stications, must not goe away to seeke and aske them of other more true Astrologians then the prophets and apostles, with their writings. For they haue surely foretold all that must come to [Page 134] passe in the world, to the very consummation of time, and chief­ly touching the monarchies, empires, and kingdoms of the earth, namely Daniel. And I belieue that God hath not created the stars & planets more for kings & princes & other great personages, thē for the simple & least. Too sound & true a prognosticatiō haue we against them all in Isay, Isay. 60. by which he prophesieth, that euery king­dome & euery nation which serueth not the Lord shall perish. So likewise all the blessings and cursings of the lawe,Leuit. 26. Deut. 28. are so many most certaine prophesies, of all that which good and bad men may expect for good or euill. Now I could in this present matter, concerning the influence of celestiall bodies vpon men, produce the testimonies of the most renowmed amongst the ancient di­uines, against those, who attribute so much vertue to the starres: but bicause the authoritie of a Christian is of no value with the Atheists and superstitious, which are willingly the greatest idola­ters of nature, I will bring them the proofe of strangers, yea of those, who first gaue the precepts of pronogstications: by which they may easily finde their teachings thwarted by themselues; and to haue beene left otherwise by them, then the troupe of their followers doe suppose. Let them reade the text of Ptolemie, prince of Astronomers,Many things to be consydered in horoscopes. in the beginning of his Apotelesmes (which is as much to say, as the effects referred to the natiuitie-hower) there shall they see that he attributeth this to the starres, that to the maner of the birth, something to the seed of the pa­rents, one thing to the diet, another to the place, & another to the orders: So that very little resteth in the planets. And the author concludeth his speech in this sort: [As we commend phisitions, who search out the originall of the disease, and the causes in di­uers fashions: so must not we be despised, if to iudge vpon the infant borne, we inquire of the region, of the birth, diet, manners, and other occurrences.] And in his booke entituled (Alarba) he saith, That oftentimes such accidents meete in the infant borne, that he cannot receiue the celestiall influence, sometimes very little, and sometimes much, which many are ignorant of. How then can any by the starres onely determine of that, which must happen to man from the hower of his birth, as infinite many doe beleeue? But bicause some, who are abused by this iudiciall sci­ence, doe willingly reply, that Astrologians & prognosticators do oft foretell many things, which are afterward found true: I desire that we may examine their reason, which (ASER) I leaue to you to discouer.

Of the truth which is found in prognostications of Astrologers: and how the starres are appointed by God for signes, and that from their influences no euill proceedeth. Chapter 29.

WHo diligently should marke in predictions & astrological prognostications, the falshoods and truthes which therein are found, I doubt not but he should perceiue these much more rare, then the other. But people doe commonly take so great delight to be deceiued, that it sufficeth them, if they be once told truth, for a thousand times wherein they haue beene foretold lies. And God knoweth, how the professors of this arte doe aduaunce that point as much as they can, and doe dissemble in all others, whereby their leasings may be discouered. And when they will most floute fooles, they vse ambiguous and obscure manners of speech, like the answeres, which long agoe the diuell made by oracles, both of Apollo, and other pagan-idols. For such kinde of speech is fit to strike the ignorant in a dumpe: who though they vnderstand not the pro­gnosticators speech, yet according as things come to passe, they will expound them to their minde, and chiefly, when among ma­ny things, some one doth stumble vpō some like apparance with that prediction, although the astrologer speakes at aduenture, and sometimes vnderstands not himselfe: yet this is certaine, and is daily seene by experience, that indeede the most cunning in this science foretell many things, which are after found true. And this may happen chiefly in three manners. The first is,How astrolo­gers may fore­tell a truth. when they containe themselues within the bounds of Astrologie, and will prognosticate nothing, but whereof they foresee the causes most manifest in nature: as in eclipses of the Sun & moone, the changes thereof, in the courses of the planets, their aspects, and dispositi­ons, and such like naturall inclinations, the knowledge whereof they may by their arte attaine vnto. But when they passe farther, it happens to them which is sometimes seene in bad archers and bowmen, who though they take their aime badly, neither yet draw right, may neuerthelesse shoote so often, that by great chance, one or other may hit the white. But this comes not of­ten; [Page 136] for if one should reckon the badde shoots, they would bee exceeding fewe that had hit in respect of the rest. And in this sort haue we in the beginning of our speech ment, concerning the copious and ambigious manner of Astrologers writings and speeches, very proper for their intention. Finally God in his se­cret and most iust iudgement, doth many times permit that the things foretold by such deceiuers do oftentimes succeed, to the intent to punish the curiositie and vanitie of men, as it common­ly falleth out, and hath in old time beene knowne by the oracles of diuels, and by the predictions and diuinations of Necroman­cers and inuocators vpon euill spirits. For they who rather be­leeue such inuentious of the diuell, then the true and sacred word of God, deserue to be holden in error, by the euents which they expect, whē they trust to the father of lying, to the end that they may afterward receiue their due and condemnation. So came it to Saul when he went to the witch,1. Sam. 28. to vnderstand the issue and euent of the Philistims warre against him. For hee heard that which he desired not to know; and that which was prophecied to him came to passe. Thus in three manners do we pereciue that Astrologers may oftentimes prognosticate the truth. But because some suppose to haue a very good foundation for iudiciall Astro­logie, in so much as Moses saith; speaking of the creation of the sunne and Moone and starres,Genes. 1. that God set them for signes; I would desire them to consider, that the Prophet expoundeth himselfe in these words, [And God said, Let there be lights in the firmament of heauen,How the stars are giuen vs for signes. to separate the day from the night, and let them be for signes and for seasons, and for daies and for yeeres: And let them be for lights in the firmament of the heauen to giue light vpon the earth.] Heereby it is apparent to vs, that God created the planets to distribute the light, and to distinguish and signifie vnto vs by certaine signes the times, seasons, yeeres, moneths, daies and nights, for all politicall, publike and priuate order. For it is most necessarie, that men should direct them­selues according to times and seasons. But although the starres were giuen vs for signes in this respect, and that after the deluge they were in that estate reordained by GOD: yet must wee abstaine from superstition, & too much curiositie which abuseth many in Astrologie (as is abouesaid) and which often occasioneth that they not being able to prognosticate vpon euery cause ap­parently by the starres, according to their desire, do search and [Page 137] haue recourse to other meanes, to wit, to Necromancy, and Geo­mancie; by which they diuine what they list, leading men unto double error, and phophaning the contemplatiue doctrine of the heauen, which is otherwise of it selfe good and profitable.

But beside all this I might likewise say, that if all things heere belowe were disposed and directed by the gouernance of heauen, and the influence of the planets, as our naturalists (better Philo­sophers then Christians) do maintaine: wee should behold no­thing saue what were good, as being gouerned by good causes. And in this case I demand what sould become of those euill in­fluences of the starres, vpon which Astrologians do found their predictions?Genes. 1. I will not heere alleage that which Moses teacheth vs, saying, that God saw that all things which he had made were good (for perhaps they would not beleeue it:) but let them giue eare to Mercury, whom the ancients called the thrice great and supreme in Philosophie, Metaphysicks, and Theologie. For he left written vpon pillars in Egypt (as Iamblicus in a long dis­course declareth) how that all influences of the starres are good:Against such as assigne euill to the influences of the stars. and if there chance any euill, it must be imputed to the indispo­sed subiect, and not to the planets: demonstrating this by the brightnes of the sunne, which of it selfe is good, and yet hurteth the bleare eie, because of the badde state thereof. Plato also saith,Plato in Epime­nide. [God hath made the Moone encreasing and decreasing, and hath established the moneths in the yeere, and hath taught by a kinde of happie fortune, to bring in count the number of them. Whereupon ensueth, that the earth being most fruitefull, con­ceiueth and engendreth her fruite for the nouriture of man, at such times as the windes gently blowe, and the raine prosperous­ly droppeth into her lappe. But if any euill befall heerein, wee must not blame the diuine and celestiall nature but the humane, which leadeth an vniust life.] And the Stoicke Hieracles crieth out in the verses of Pythagoras in these termes.

And Plato in the sixt booke of lawes, and Aristotle in his Poli­ticks do testifie, that man hauing attained to the true doctrine becommeth a very diuine and perfect debonaire creature: but not hauing beene wel brought vp, he be commeth the most cru­ell [Page 138] of all creatures borne vpon the earth. What then remaineth for vs to attribute to the starres? I demand of them also, who affirme some influences to be euill, from whence (will they saie) that this malice proceedeth? Whether from God which com­mandeth: or from the intelligence which mooueth the heauens: or from the heauen it selfe?Reasons to shew that the influences of the starrs be not euill. Surely it cannot come from God, who is the soueraigne good, & the first cause ordaining all things. For that is euill or sinne, which is done against the will of the creator, or which declineth from his iustnes: and in nature, euill cannot proceed from the spring of goodnes. Wherefore it should be too foolish and absurd a thing to thinke, that euill should take original from God all-good: and that from the soue­raigne gouernour shoulde proceed the violation of the lawe, seeing that his will is his owne lawe it selfe. For the intelli­gence or angel, which some saie continueth in the motion of the spheres, and to whom some assigne the cause of euill influences: I would faine aske them, whether this intelligence doth so worke by the commaundement of his Prince, which is the eternall and soueraigne gouernour of the world, or else against his will and or­dinance? If it accomplish any thing according to his precept, certainely that cannot be bad: for nothing is bad but that which is done contrarie to the order established by the prince of Na­ture. But if it operate against his will, it might seeme to turne to the scandall of the Omnipotent creator, to suffer his seruants so arrogant in rebellion vnpunished. For at the beginning he spa­red not those amongst the angels, who exalted themselues in pride: And for the rest who persisted in obedience, hee in such sort confirmed them, that they cannot sinne any more. Where­upon also ensueth that the Intelligences, being loyall seruants of the Eternall, do not cause euill influences, neither yet do dispose any thing to euill, since they alwaies accomplish the ordinance of the Soueraigne-good.Against such as accuse the heauens to be euill. And for those, who not being able to blame God, nor the moouing intelligence, doe accuse the hea­uens, as cause of euill influences: I desire them to tell me; if the heauens be malitious, whence commeth their malice? Whether haue they beene created euill, or else beene depraued by euill manners? Or else, their nature failing them, did they become euill? Certainely they were not created euill by the most good woorker. Neither haue they beene depraued by manners or a failing nature, because they haue no choise in their workes, and [Page 139] for that their motions and influences are naturall and inuariable, not of freewill, as all Philosophers affirme. Againe I aske them, whether the heauens giue influence, as second causes, or as in­struments? If as instruments, then sith they neither mooue nor operate, but according to the will of the Prince, who created them; he should remaine in fault: which is alreadie confuted. But if it be as second causes, seeing the worke is performed by that which liueth, the error should be referred to the intelligen­ces, who mooue them, and are ordayned for soules to the spheres: to which we haue also satisfied. I will farther adde this point, That the heauens do worke either by nature or by will. If by na­ture, sith the order thereof is established by God, the sentence of Aristotle is woorthie the remembrance, where saith, [What we possesse by nature, we are therein neither praised nor blamed: for the praise belongeth to the worker, and the blame cannot be assigned to the order of the soueraigne Good.] But if the heauens worke freely, being guided by an intelligence, it must needs fol­low, that being the causes of so many mischiefes, which abun­dantly light on man, they are guided by a furious, or else by a couetous soule. If by a furious, seeing there is a certaine planet, which (as these Astronomers say) doth alwaies designe violent influences, wherefore is it not consumed with such a sempiter­nall furie? Moreouer why say men, that a planet is inflamed soo­ner in one house, then in another? What meeteth it in his owne house or in another, that disposeth it to signifie euill? Againe, how is that inflamed with furie, which they affirme to bee im­mutable? But if the heauens be led by couetousnes, what profit or gaine do they attract from things here below? For this coue­tous desire remayneth onely in themselues. And whosoeuer co­ueteth euill, doth it (as the Philosophers say) because that he is as it were intoxicated and ouercome by inebriating matter. But sith the matter of the heauens is far from all chaunge and error, it is neither inebriated nor subuerted. Wherewith then wil they blame the heauens? If any say that by nature they are euill,Reason and originall of euill in nature. how is it, that this euill should come into their nature? For the Sages collect these reasons and originall of euill in nature: either for that the efficient cause cannot gouerne the superfluitie of the matter; or else cannot supply where it faileth; or else cannot du­lie dispose it; and such other reasons, as presuppose a feeble po­wer of the cause. But for as much as the smith and carpenter of [Page 140] the heauens is of infinite power, how should he faile in his work­manship? For there was no other cause which might encounter him, since that without any aide, he framed the heauens; neither could any thing resist the infinite worker, who reduced all things into a due and proper estate, as we haue heretofore amply decla­red. Yet notwithstanding so many reasons, how many are there which obstinately leaning to the vaine and curious obseruations of the starres, as an infallible rule of the life and estate of man, do aboue all things feare, least in the ascendant of the natiuitie, any euill planet should haue domination? And indeed do we not be­hold that Astrologers, and aboue all Magitians, are so much sought after amongst vs, that many do (as one may say) hold him to be miserable, who knoweth not his Horoscope? To the ende then that we may better expell out of the braine of euerie one such foolish opinions, let vs (I pray you) stretch out this discourse in particular against such as accuse Saturne and Mars for most euill planets: the charge whereof (AMANA) I commit to you.

Of the Planet Saturne, and how it is not euill, nor any other starre. Chapter 30.

VVE shall doe verie well, if keeping our selues from the superstition & curiosity, which misguideth many in the studie of iudicial Astrologie and Diuination, we stay our selues in the most simple and most certaine Astronomie, which the spirit of God teacheth vs by the creation of the world: that is, to contemplate the creator by his works. For so should we become good Astro­nomers and Christian Astrologers, if (I say) contemplating the heauens, and all the ornament of them, we propose them vnto vs, as vniuersall preachers of the glorie of the Soueraigne, and consider them as the high works of his hands, as the Psalmist doth exhort vs.Psal. 8. & 19. And so by creation of the Sunne, Moone, Stars, and other celestiall bodies, we shall learne to meditate, what light there is in him, who dwelleth in the inaccessible brightnes, and which is the father and fountaine of all lights, as also, what good we are to hope for of him. For by that good, which the corporall [Page 141] light bringeth vnto vs, for our bodies; and the Sunne,A good, and true vse of astronomie. Moone and Starres, for the life of men, wee may somewhat iudge, what felicitie is prepared by the Diuine and spirituall light for our soules, and by God our Creator, in whom it abideth: beeing a sure meanes not to feare the signes of heauen, nor the constellations and aspects of the starres, wherewith many do so menace men, as if in heauen, as in a court of tyrants, it were or­dained, that so many mischiefes as should happen to the world, should be contriued.

But let those who so charge the starres of crimes, and there­fore turne ouer the bookes of Pagan Astrologers, and Atheists, rather then diuine writings, lend a while an care to some good witnesses, whom they themselues cannot reprooue, and who do euen praise the planet of Saturne, the malice of whom we haue heard to be so great. Behold then first of all, how the prince of the Astronomical doctrine deposeth and testifieth con­cerning this planet in these termes:Ptol. in 3. apo­tel. How the pla­net Saturne is good. [If Saturne be only signifier in the estate of the minde, and Lord of the place of Mercurie, and of the moone, and blaseth towards the corners of the world good aspects and beames; the childe shall be a louer of good things, of great and firme counsell, and a searcher out of secret things and diuine.] Likewise Iulius Firmicus adorning this planet with many great praises, saith, that from his vertue proceedeth a quicke and subtile spirite in the deliberation of affaires, a certaine worde, a stable amitie, a long foresight, and a roiall counsell. There be al­so many moderne Astronomers, who say of the same Saturne, That euen as the common and ciuill life is designed by Iupiter, so likewise the solitary and diuine life is appropriated to Saturne: Yea the ancient Philosophers and Poets haue sung that he is most good, and that the golden world did passe vnder him: fayning that Iupiter did afterward vsurpe the kingdome, hauing chased out Saturne, and that then began the siluer age.Praise of anci­ent poets. And let vs note in regard of the most famous Poets amongst the ancients, that they haue by their writings penetrated into the most profound cabinets of nature, and approched the secrets of the diuine thought. For they sung not iestes (as some hold) which the old fathers would not mention to their little children: but they haue beene acknowledged of the Sages for great diuines, who hid the mysteries both of the one and other nature vnder the vaile of fables, and for this cause are they celebrated of such as vnder­stand [Page 142] well their doctrine. That it is so, Aristole doth plainly ma­nifest, in that the confirmeth great points of Philosophie by the testimonie of Simonides, and of Homer. And Archesilaus the in­uentor of the new Academie, ascribed so much honour to Homer, that he neuer went to bedde, but he read some of his verses first, and saide likewise in the day time (that he might haue more lea­sure to read) that he went to his beloued. Anaxagoras also, yea and our Basil with laud admire the excellent vertue in the wri­tings of this Greeke Poet. And how many be there likewise who esteeme Virgil the imitator of Homer, for a doctor in all naturall and morall Philosophie? For many referre all that, which he hath fained, to an allegoricall sense. Lucretius also entreateth of all the precepts of Philosophie in verse. And Orpheus singeth more loftily then humane knowledge can extend to, the mysteries of Theologie and of the sacred ceremonies, which he had learned out of holy letters, as himselfe confesseth. Ouid likewise hath co­uered many of the secrets of Pythagoras, & of the creation, & dis­position of the vniuers, in his Metamorphosis: but because he de­praueth thē with too lasciuious a discourse, he looseth very much of their dignitie. Wherein he hath been imitated of many other Poets,Against the po­ets of this age. as in this our age, wherein there are verie many, who doe the office rather of bauds, then of the true children of the chaste Muses, because they delight to weaue poisoning sense in the web of their faire words. Such indeed Plato commaunded to be chased out of the cōmonweale. But to returne to our purpose; it is most euident that these ancient Poets, great Philosophers & Diuines, do testifie that Saturne is an happie and willing planet. And in so much as they accuse him for deuouring all his children, except fowre, they themselues interpret that of Time, by which indeed he consumeth all things, except the fowre elements, which still remaine, because that out of them, and into them all nature is changed. And thereof it commeth, that they so call them, to wit, the fire Iupiter; the aire Iuno; the water Neptune, and the earth Pluto. Moreouer if wee will in excuse of Saturne, consider the cause of the malice, which commonly Astronomers attribute vnto him;From whence the euils do proceed, which are attributed to Saturne. it is certaine, that the euils wherewith they accuse him proceed from his cold and drie nature, by which hee seemeth to fauour melancholie, whose propertie is to oppresse and stop the desiring power and naturall loue, whose seate is hot and moist. And in that they separate Saturne from humane societie, we must [Page 143] vnderstand, that this is not the planet which properly they meane, but rather the childe disposed to such complexion and disposition, partly through the influence of the starres, partlie through his birth and seed of the parents, or the place of his ge­neration, or of his foode, and partly also through the disposition which he may get by nurture and manners: and especially if the saide planet ruling in the natiuitie of the childe,The meanes to correct all euill influences. it bee inuaded with the drines of Mars, and coldnes of the Moone. But yet one may correct euery such euill influence. For the childe increa­sing in yeeres and iudgement may addict himselfe to studie and contemplation of high and diuine things, which are the delights of him, who leadeth a solitarie life: and doubtlesse hee shall per­ceiue that Saturne is not euill, but doth rather fauour him with a good influence. And if any finde himselfe heauie by reason of his Saturnine cōplexion,Matth. 5. let him meditate on that which is writ­ten, [Blessed are they which mourne:] if hee bee pensiue or silent, let him harken to that which is said, [Marie hath chosen the good part:] if he haue desire to store vp riches, let him lay vp in heauen. For so may he easily correct euery euil inclination, which he shall naturally haue. And as much may we speake of him who shal be stirred vp with the inflāmation of Mars. For if the Martial choler maketh him hastie, and subiect to anger, let him not vse it against the poore and little ones, but to represse vices. For as gol­den Chrysostome saith, [Where there is no wrath nor indignation, there science profiteth nothing, the iudgements are not con­stant, and crimes are not corrected.] Let then warres, murders, boldnes, magnanimitie, spoiles, captiuities, flights, violences, and such like be exercised against the enemies of God, and for the publike peace: and then this Mars will not be euill,Nomb. 25. but rather numbred amongst the saints and seruants of God, with Phineas sonne of Eleasar, commended for his zeale, and with Dauid who fought the battels of the Almightie. But if among warriors there happen deceit, periurie frauds, temeritie, furie, man-slaughters, thefts, and such mischiefes; all this commeth to passe, bicause the rule of reason is broken. And then this gate being open, the winds of passions whiske out, and blow violently, like a great tempest. But so long as they remaine vnder the commandement of Eolus, to wit, so long as reason duly gouerneth; euery violent motion proceeding from Martiall choler, is easily moderated, and tur­neth to profit. The like must be iudged of Venus, who is saide to [Page 144] induce men to a lustfull and lasciuious desire. For if we gouerne well the concupiscence or appetite heated by this planet, the sunne and Mars thereto ministring feruor; thereupon woulde ensue a good loue inflamed towards God and our neighbor. So then we may conclude our speech, that men do wrongfully com­plaine of their nature, or the influence of the starres, when they should rather accuse the peruersnes of their il-inclined wil, which causeth their voluntarie sinne, as in the second part of our Aca­demie we haue related. But this will be more cleere vnto vs, if we consider how the stars worke in man, not in constraining, but disposing: which (ARAM) shall be the subiect of your speech.

Of the planets in generall, and how they worke in man, not in constraining, but disposing. Chap. 31.

MAny holding opinion, that we obtaine nothing by the influence of the stars, doe reiect the do­ctrine of Astrologians as absurde, and altogi­ther differing from philosophie. And amongst other reasons, they alledge that there haue been many graue philosophers, who haue applied their care and diligence, to search out the causes of things, borrowing their knowledge from phisicke, from the Ma­thematicks, and from many other arts and sciences; and yet ne­uer looked after the causes in astrologie: namely Pythagoras, Plato, Aristotle, Plotin, Auicen, Auerrois, Hippocrates, and others the most renowmed ancient authors. But one may answere them, that as it was forbidden by the Mosaicall lawe, that any should reape his field all throughout,Leuit. 19. & 23. but should leaue some corner for the poore and needfull, whereof they might make bundles and fardles to sustaine themselues, and appease their hunger: so it may be, that the former philosophers haue left to their posteritie, in the spatious field of the secrets of nature, ynough for others to gather and to search out after them. And indeede if any one should set himselfe against vs, saying, [Saint Augustine, Am­brose, Ierome, Origen, Damascene, and other doctors both Hebrues, Greekes and Latines, haue with most diligent labour sounded the sense of the scriptures, without touching that, which now you doe: wherefore that which you say, is not true.] What could this conclude against vs? For it is a common thing in schooles, that [Page 145] nothing is concluded of pure negatiues.Nothing con­cluded by denying. And the Sages cōdemne not that, which any one hath found out for excellent by the sub­tiltie of his owne wit, though it neuer before had been touched by others. Wherefore no man is to be condemned, if he make a farther search of causes, then many ancient philosophers haue done, who would not passe the bounds of the elementarie nature, being contented to sound the causes by the power and qualities of these inferior bodies, as many of our age doe, whose theoricke and practick doth too much faile. Let vs moreouer adde, that the most renowmed amongst the ancients accord in this point.Inferior things draw fauour from the supe­rior. [That the inferior things, and such as are called naturall, doe drawe to them the fauor of the superior and celestiall, rather by one aspect then by another.] Which skil is holden excellent to be knowne. But for the Peripatetickes, who abased in their sensible obiects, content themselues with the sensible qualities for the cause of all effects, saying, that if there be found any effect, ouer which such a qualitie hath no power, that this proceedeth from a cause to vs vnknowne: we may euidently see,Error of Ari­stotle in the cause of the heat of the sun. that they haue erred in all their teachings. For when Aristotle intreateth in the Meteors of the heate of the sunne, he saith, that it proceedeth from two cau­ses ioined togither: to wit, from his motion and place: not from his motion onely, as being quicker then Iupiter, Mars and Sa­turne: which forasmuch as they are more remote, their inflam­mation in a very quicke motion, doth not attaine to vs. Neither also can the heate of the sunne proceede from the moone, Venus, and Mercurie, bicause that though they be neerer vnto vs, yet being more slow in motion, they are not so much inflamed. This reason he deliuereth, and this makes me to woonder, how a per­son so celebrated could imagine an inflammation in such things, as receiue no strange impression. For he would attribute that to the distance and motion, which should be referred to the natu­rall vertue. Might not some other then, better sound the cause why the interiection of the sunne beames doth bring heate, though Aristotle a most subtile searcher of naturall causes, could not attaine to it? Which perhaps he abstained to doe, bicause he would not passe the limits by him appointed in his basest philo­sophie, which he calleth naturall. Yet neuerthelesse mounting somewhat higher, in that which he writeth to Alexander, he tea­cheth, that in taking of medicines the aspect of the heauens must be diligently obserued. But Hippocrates proceeding farther, doth [Page 146] foretell the diseases, recouerie and death, by the house of the Moone,A phisition must bee an Astronomer. and the aspects therof, with the other planets. And Haly in the beginning of the worke of this author, and according to his aduse, saith, that the phisition ignorant in astronomie, is like a blinde man that gropes for his way with his staffe. Besides, it would be too long to collect that which Plato in his obscure dis­course, and diuers Academicks and vnknowne philosophers, doe teach to be extracted from the heauens, both how, and when.

Of the power of the starrs in men, not con­straining but disposing.And what do the heauens by their continuall motion, but onely worke in vs? Some may say, they giue influence to the elements and to plants. But I demand; are not our bodies hea­ted by the sunne; and altered, and (with cold) benummed by the Moone? The simple vulgar is not ignorant heereof. Why then do we not say, that the starres communicate other influen­ces no lesse knowne to the Sages, then these of the said lights are to the vulgar? And yet not that their power performeth entire effects. For with them (as we haue heard) concur the diet, man­ners, natiuitie, and place, but aboue all, the liberty of the minde is alwaies dominant, to moderate and gouerne all the inclinati­ons thereof, which indeed proceedeth of the proper spirituall nature thereof, which mooueth the body; and not the bodie the minde: and with this consenteth that which Ptolomie saith in the beginning of his Apotelesmes, and in his booke of fruite, spea­king thus, [A good Astrologian may well preuent much euill, which otherwise might happen by the disposition of the starres, if he foreknow their nature, and forecast how to hinder that it hap­pen not, and that the ill-disposed subiect receiue no dommage by the place, by which it should receiue profit. So then, wee should not impose vpon Saturne; an harmefull sadnes, or wicked seueritie: nor vpon Mars, a cruell rashnes: nor on Mercurie, a cautelous malice: nor on Venus, lasciuious loues: nor an incon­stant proceeding, on the Moone: no more then he that hath bleare-eies, should impute his infirmitie to the light, nor the fla­ming of an house to the fire, nor the bruise to the stone; nor bōds, prisons, and executions of malefactors to the seueritie of the iudge. For euery euill effect ensueth vpon the indisposition of the subiect receiuing, and not vpon the influence of the superior powers▪ which (to the contrarie) we may maintaine (as already we haue done) to be of it selfe good still, yea by the particular or­dinances of the starres, according to the doctrine of Mathema­ticians. [Page 147] For thus many of them say [Saturne disposeth the intel­lectual vertue, he prouoketh to wisedome, and to contemplation of diuine and humane things, and pierceth to the brightnes of true Philosophie. But if the Saturnist applie his profound thoughts to euill, to accomplish his disordinate appetite, then he wholy intendeth to deceite, fraud and coggings, and yet the lof­tiest and diuinest part thereof called Synteresis, resisting it in him; then full of melancholie, he feeleth himselfe so oppressed with anxietie and tediousnes,How the stairs become ill. that he supposeth that most good and profitable, which is most noisome and dommageable: and as he findeth himselfe more oppressed with the often remembrance of his wicked life, many visions do oftentimes present themselues vnto him, like semblances of the dead, shadowes of the deceased, horrors of sepulchers and tombes of such as are departed. To the inner eie of his thought presenteth it selfe the wrath of God, the assaults of the diuel, despaire & hate of saluatiō. And as much may we speake of the Martialist, who if he excite the violence and force of his courage, not to zeale of iustice as he ought to doe, but to accomplish his desires and carnall appetites: then commits he theeueries▪ rapes, and many other mischiefes. So that thereup­on some will attribute euill to the planets, which are called wel-willing: For the ordinance of Iupiter, which by the hot and moist, or by a debonaire nature guideth to clemencie, might bee so much augmented, that the curbed and peruerted spirit might be forced to an entire dissolution. So the noble and milde in­fluence of Venus, which maketh man benigne, if it be not mode­rated, will make him be effeminate, and a slaue to all lustfull ap­petites. And the sunne, father of life and giuer of light, directeth men to true wisedome and roiall dignitie, and yet if the splen­dor of the minde be abused, and that it be conuerted into pride, it mounteth into an ambitious presumption, arrogancie, and scorne of others. Thus then may we say, that many euils may proceed from that which is good; as of the abundance of wine wherewith any man is glutted, doth arise the oppression of the hart, abating of vertue, and many such accidents: though being moderately taken, it reioiceth the hart, and comforteth the na­turall powers. So the water likewise, which is a good element, and very profitable for all, drowneth and choaketh those which take not heed thereof▪ and ouerturneth those buildings which are not very firme. Wherefore let vs conclude, that all influen­ces [Page 148] are good, so that the subiects be well disposed, and can vse them: and especially, that the starres and planets operate in man, not in constraining, but in disposing his inclinations, the which by reason the minde may alwaies moderate and correct. And ta­king occasion vpon this matter, let vs come to the true Astrono­mie and Astrologie of Christians, which is to contemplate the glorie and greatnes of God by the worke of the heauens: as (ACHITOB) finishing this daies worke you may relate to vs.

Of the true Astronomie, which the heauens teach vs, and especially the sunne in his admirable effects. Chap. 32.

IT is not without cause that the prophet saith, [The heauens declare the glorie of God,Psal. 19. and the earth sheweth the worke of his hands.] For thereby he eui­dently teacheth, that the worke of the spheres, and their well or­dred motion doe demonstrate, as with the finger euen to our eies, the great and admirable prouidence of God their creator, euen as if the heauens should speake to euery one. In an other place it is written,Eccle. 43. [This high ornament, this cleere firmament, the beautie of the heauen so glorious to behold, is a thing full of hough then that the heauens haue neither voice nor speech like men, yet when the workmanship of them, and the goodly images pourtraied and placed in them, do present them­selues vnto vs, it is as much as if God spake to vs. For sight belon­geth to the eies, as hearing doth to the eares: and that which of­fereth it selfe to those,The heauens are visible words which preach vnto vs God. is as the sound is to these. Wherefore in very deede we may call not onely the heauens, sunne, moone and starres, but all other creatures also, visible words, which speake to the eies, as those which are in sound and voice doe speake to the eares. If likewise we can very well vnderstand dumbe folkes by the signes which they make vs, & say that they speake by signes: why then should we not harken to the language of God, spea­king by the heauens, and by the signes, which he hath placed in them? For may we not truly say, that they speake vnto vs by signes? And if we call bookes (dumbe teachers) bicause they teach by the meanes of writing, which they lay before our eies, [Page 149] what fairer booke may wee see written in a fairer letter, and of more neate impression, and printed with goodlier characters, then this great booke of the whole vniuers, and chiefly of the heauens? Againe if it be needefull for vs to seeke out images to represent God, that so he might become visible to vs, where may we finde them fairer and more liuely, and which speake vnto vs a language most easie to be vnderstood, if we be not altogether deafe? Wherefore it is not without good cause, that when God, willing to make his greatnes, his magnificence and prouidence known to his people, saith by Esay, [Lift vp your eies on high,Isay 40. & be hold who hath created these things, which is he, that bringeth out their armies by number, and calleth them all by their names. By the greatnes of his power, and mighty strength nothing faileth.] This is it in all these considerations, that Dauid in the place be­fore alledged, after he hath acknowledged that there is no lan­guage nor speech, where the voice of the heauens is not heard, doth further adde, that their line is gone foorth through all the earth, and their words vnto the ends of the world: meaning by this line, the magnificent frame and excellent workmanship of them. For all is so well made and composed therein by the work­master, that it seemeth to haue been all drawne out by line, rule and compasse. And when he speaketh of their words, he vnder­standeth the marke and impression which is in them; by which they preach vnto vs, in stead of words. And for this cause also he saith before: that one day vttereth speech vnto another day, and one night teacheth knowledge vnto another night: which is as much, as if he should say, that one day teacheth and preacheth another, and the night doth the same: bicause that from day to day, and from night to night God manifesteth his power and glorie.

And let vs note,Of the excel­lency of the sunne and true testimonie of the prouidence of God. that the prophet proposing vnto vs the hea­uens thus in generall, as true preachers of his diuine prouidence, maketh principall and expresse mention of the Sunne, bicause it is the most goodly creature, the most agreeable, most profitable, and necessarie for men, and for all the rest of the works of God. For this cause also, euery one giueth more heed vnto it, then to all the other celestiall bodies. For it is by the course and meanes of the Sunne, that we haue ordinarily daies and nights, and that they be sometimes longer, sometimes shorter, and another time equall (as hath been already told vs) and also, that we haue the [Page 150] distinction of yeeres, and of the diuers seasons of them; as of the spring time, summer, autumne and winter, and of the time fit to sowe, plant, till the earth, and to gather the fruites thereof, and generally to performe all other workes neces­sarie for the life of man. And then may very well bee conside­red the course and compasse of this goodly light, which is from the one end of heauen to the other end, and how there is nothing that is hid from the heate thereof. Shall we let passe in silence the gallant course, which euery day it maketh, compassing the whole world in the space of fower and twenty howers, without being any whit wearie? For from the hower, that God hath created it, it hath neuer desisted from worke day nor night, and hath neuer failed one iot, neither shal cease, so long as the world shal endure. And therefore it is also said in Ecclesiasticus, [The sunne also a maruellous instrument,Eccles. 43. when it appeereth, declareth at his going out, the worke of the most high.] And presently after, [Great is the Lord that made it, by whose commandement it doth runne hastily.] Then speaking in generall of all the planets and starres, [It is a campe (saith he) pitched on high, shining in the firmament of heauen: the beautie of the heauens are the glorious starres, and the ornament that shineth in the high places of the Lord. By the commandement of the holy one they continue in their or­der, and faile not in their watch.] And who is it, except the blinde, that beholdeth not this goodly sunne, to passe out of his pauilion, like a magnificent king, that marcheth foorth of his palace? Who seeth not the faire countenance that he sheweth to all, being as the eie, and mirrour of the whole world? Who vieweth not his trim locks, and the golden haires and yellow beard of his raies, by which he spreadeth his light, and heate vpon all creatures? In such sort that as none can auoide his heate, so none can flie from his light. For as it is written, [By the word of the Lord are his works:Eccles. 42. Eccles. 43. The sunne that shineth looketh vpon all things, and all the works thereof are full of the glorie of the Lorde. At noone when it burneth the countrie, who may abide for the heat there­of? The sunne burneth the mountaines three times more then he, which keepeth a furnace with continuall heate: it casteth out firie vapors, and with the shining beames blindeth the eies. Hast thou commanded the morning since thy daies (saith the Lord to Iob) and hast thou caused the morning to know his place?Iob. 38. That it might take hold of the corners of the earth, and that the wic­ked [Page 151] might be shaken out of it? For (as it is said in another place) They are among those, which abhorre the light,Iob. 24. and knowe not the waies thereof, nor continue in the paths thereof. The mur­therer riseth early, and killeth the poore and needie, and in the night he is as a thiefe. The eie also of the adulterer waiteth for the twylight, and saith, None eie shall see me, and disguiseth his face. They dig through houses in the darke, which they marked for themselues in the day: they know not the light. But the morning is euen to them as the shadow of death; if one know them, they are in the terrors of the shadow of death.] By which testimonies aptly agreeing with that, which is written (euerie man that doth euill hateth the light) we may know,Iohn. 3. besides the greatnes of the workes of God, which principally shineth in the creation of the Sunne, how euen they, who would not behold the light thereof but fly from it as much as they may, bicause they hate it and feare it as the death, cannot for all that auoide it. To the ende then that we may reape some profit by this discourse, and so finish this daies talke, let vs thinke, that if the most ignorant and most dol­tish, are inexcusable for their ignorance and ingratitude towards God, for the sermons of the heauens, which they continually make to all creatures: how much more are the learned, and chiefly Astronomers and Astrologians; if they know not verie well how to vse their science to the glorie of God.Of the names of Astronomers and Astrologers, and of their true intent. For they are called Astronomers, because they haue the knowledge of the lawes and rules, which the soueraigne creator hath established and ordayned among the starres and their courses and motions; according as their name deriued from the Greeke toong impor­teth: as also the name of Astrologie will infer as much, seeing that thereby is signified, that they vnderstand and can render a rea­son of the nature, and of the effects of the celestiall bodies. Wherefore then, sith they haue greater knowledge, then the ig­norant and common people as well by the knowledge, as by the obseruations and continuall experience of the effects of the pla­nets, they shall be therfore found the more culpable before God, if they vnderstand not the language of the heauens, thereby to learne how to glorifie him. And yet so far are the greater part of them from doing that which we say, that contrariwise we see ve­rie many, which impute that to the spheres, that they should at­tribute to the spheres-creator, and so draw men from God their father, by the vanitie of their humaine dreames, vnder colour of [Page 152] their Astronomie and Astrologie, causing them to stay in regard of the creatures with them, and so make them Atheists, as they are, when they acknowledge none other God, but an idoll of Nature. And therefore I desire that we may to morrow againe proceed to behold the admirable effects of the Sun, being most apparant to all, and most easie for to know, by which the rudest and most simple may learne to come to God: as among other effects is that of the rising and setting of this goodly light. For the prouidence of God shineth maruellously in this point, as (ASER) we may learne of you.

Of the rising and setting of the sunne: and of the proui­dence of God, which shineth in the commo­dities of day and night. Chapter 33.

IF with vnderstanding we read the bookes of the heauens, wee shall verily esteeme the celestiall bodies to bee the chiefe naturall Philosophers, Doctors and Astro­nomers, by whom God dayly teacheth vs that principall Astro­nomie and Astrologie, which he will haue vs learne, and whereof we must not be ignorant, without being conuicted, as well the vnlearned as the learned, of verie great vnthankefulnes towards him, and of more beastly brutishnes, then is amongst the bruite beasts. For he hath assigned vs teachers and masters which keepe common schoole with vs day and night, as by our precedent di­scourse we haue alreadie vnderstood. And yet the greatest part of men, yea almost all, do no more profit in this schoole, then the verie beasts, though indeed it standeth continually wide open to [Page 153] all: yea and they, which should chiefly learne out of this great booke of nature touching the knowledge of the creator of all things, are those which oftentimes are farthest to seeke. For in liew of committing themselues to be guided by this booke, so to approch to God, as he pointeth out the path and way to those, who haue eies to see and a spirit to vnderstand; they rather take occasion therein, by the vaine dreames of their own apprehensi­ons to wander from the truth. And for this cause Moses, Dauid and the other Prophets and seruants of God, speaking of the workes of the creation, and of the diuine prouidence in them, do propound vnto vs, but simply, those which are the most apparant to al, & the most easie to be vnderstood, because they wil not on­ly teach the most learned (who are they which willingly make least profit in their writings) but will also instruct the simple and ignorant, whō God doth oftentimes make capable of his secrets. For which cause likewise these holy fathers speake not of the spheres, and heauenly bodies subtilly, as Philosophers in their schooles do, but rather vulgarly; to the ende that the most rude and playnest may vnderstand their philosophy, replenished with the doctrine of saluation. For it is verie necessarie that euerie one should be instructed therein, according to his owne capa­citie.

To pursue then our yesterdaies speech,Vtility of the light and heat of the sunne. begun concerning the Sunne, which the holy Scripture setteth so often before our eies as an vniuersal preacher of the soueraigne Maiesty, I pray you let vs first consider, what ioy and what good it is, that men receiue by it, so long as it distributeth his light, as wee haue alreadie heard, being like the chariot of God to bring it to them. Likewise how much pleasure and profit receiue they by his heat? Againe do we not see how he hath his determined time to make vs day? And how that after he hath lightned one part of the world, du­ring such time as was assigned to him by God the creator, hee then transporteth his light to the other part? And when he hath performed his taske on one side of the world, he returneth to the other, without any ceasing, rest, or fainting. Wherein we must especially acknowledge gods woonderfull prouidence, who hath created him neither greater nor lesse then is necessary to per­forme the office, which hath beene committed to him. And for his greatnes we may truely iudge that it is immense and admira­ble, because that in what place soeuer men may be, whether in [Page 154] the east, or in the west, or in the north, or in the south parts, yet do they all behold it, of one selfe-same greatnes. And therefore doth the prophet say [They which dwell in the vttermost parts of the earth,Psal. 65. are afraid of thy signes, and thou makest them ioy­full with the going foorth of the euening, and the morning:] that is, with the rising and setting of the sunne, and other planets and starres. Wherein we must note, that though we commonly say of the sunne, that he riseth and setteth, as if we spake of a man, that went to take his rest in the night, after that he trauailed all day: yet in truth he neither riseth nor setteth, for that he is con­tinually busie;How the rising and setting of the sunne must be taken. bringing day to some, when others haue night. But men say commonly so, because that in regard of vs, he see­meth, when he retyreth, as if he went to rest, at euen-tide: and that he riseth in the morning, when he returneth vnto vs. Wher­fore we say, that he is hidden and downe, when we see him not: and that he is risen, when he appeereth at point of day. And so do the rude people and children, which dwel neere the mountaines, accustomablie say, that he is gone to hide himselfe behind them. And they which are neere the sea suppose, that he goeth to plunge & wash himselfe therein: as the Poets also say, accommo­dating their stile to the vulgar. And yet al may behold that he ri­seth not on the same side where he setteth, but on the other quite opposite. Whereby is easie to be iudged, that he hath not repo­sed all the while that men slept, but hath passed much way. And that he still carrieth his light with him, for it is a most certaine thing that he hath not deliuered night and darknes to those peo­ple and nations, by which he passed; but light, and day. But if there be fewe amongst the rude and ignorant, which meditate these things so farre; there be fewer, which consider of the pro­uidence of God, that manifesteth it selfe in this perpetuall chan­ging of day into night, and of night into day. For there is nothing more contrary then light and darknes, and consequently then night and day? And yet hath God so well disposed, compacted, and reconciled these contrarieties togither, that if things were otherwise ordained, there were neither man nor beast that could long liue vpon the face of the earth. And therefore Ecclesiasticus saith,Eccles. 42. [Oh how delectable are all his works, and to be considered euen to the very sparks of fire: they liue all, and endure for euer; and whensoeuer need is, they are all obedient. They are al dou­ble, one contrarie to another: hee hath made nothing that hath [Page 155] any fault. The one commendeth the goodnes of the other, and who can be satisfied with beholding Gods glory?] And indeed if the day should last perpetually, and equally alike in all parts of the world: the heat of the sunne would so scorch euery thing that it would drie vp and consume not onely men and beasts, but euen all moisture and humiditie which is in the earth.Meruailes of the prouidence of God in the commodities of day and night. Whereby all liuing creatures should faile, for they could not liue for two causes. First because that life doth principally lie in heate and moisture, and is conserued by them, according to the order that God hath set in nature, to guard and maintaine it. Wherefore as men and beasts loose their life, if their naturall heat be altogi­ther extinguished: so doth it likewise befall them, when their moisture is entirely consumed. For there must be a verie equall proportion in all those qualities, which are in the bodies of liuing creatures, to wit, in heat and coldnes, in drines and moisture, ac­cording to the nature of the fowre elements whereof they are composed; for the excesse of the one doth confound the other. For which cause God hath so disposed the course of the Sunne, that hee distributeth his heate in so good and iust measure, that he hindreth the too much coldnes and moisture, which might quench the naturall heate: and yet doth not so consume them by the heat and drines which he causeth, but that there al­waies remaineth so much as is needful for the life of all creatures. And for the other reason that they would faile, it is, that neither man, nor any other animall can liue without nourishment, to re­paire in them that, which the naturall heate, like a fire incessant­ly flaming, hath consumed of radicall humor in their bodies: & yet this heat must be likewise maintained that it be not extin­guished, as wee haue amply discoursed concerning these things in the second part of our Academie. For this cause then God hath ordained eating and drinking for the nouriture of all liuing creatures, and hath appointed to the earth as to the mother of al, the charge and office to produce fruits, and other nourishments needfull for them. Which she cannot do being by nature cold and drie, if as she is warmed by the heat of the sunne, she be not also moistned by the waters both of heauen & earth. And there­fore when that the sunne hath heated and dried it vp all day long, the night (which is the shadow of the earth) doth after­wards ensue, and taking from vs the sight of the sunne and his light, doth by this meanes bring vnto vs darknes, which causeth [Page 156] night, wherein the Moone who is colde and moist, hath her rule; as the sunne, who is hot and drie, hath his rule in the day time. And so we must consider these two celestiall bodies very neerely, according to their proper effects, which we perceiue and expe­riment heere on earth below,Genes. 1▪ as also Moses testifieth vnto vs, saying, that God created two great lights amongst others, to be as regents and rulers, the one of day, and the other of night. So then as the earth, and all that it beareth, togither with all animals or liuing creatures that it nourisheth, are heated and dried vp in the day time by the sunne: euen so are they moistned and refre­shed in the night time by the withdrawing thereof, and by the humiditie and coldnes of the Moone. Wherein there especially hapneth a mutuall accord betweene heauen and earth, vnder which we comprise the aire, waters, and al creatures therein con­tained, with their natures and qualities. Moreouer in this maruel, we are to consider, that as men and animals cannot suruiue with­out nourishment, which God hath prouided by the meanes aforesaid: so likewise could they not liue without taking some rest. For they are not of nature like the heauens, and planets which haue continuall motions, and yet weare not away. And therfore as God hath appointed the day for his creatures to tra­uell in, so hath he ordained the night for them to rest in. And as waking is proper to trauell, so is sleeping peculiar to rest. In which, sleepe being requisite, and sleepe requiring humiditie and freshnes, the better to dispose and induce liuing creatures to sleepe, the night is much fitter therefore, and for rest, bicause of the moist and colde nature thereof, then is the day, which par­ticipateth most with heate and drines. And bicause all repose is in the night, it is also more quiet then the day: neither is there so much noise, which may hinder sleepe and rest. Wherein we haue yet another commoditie of the distinction and exchange of daies and nights, whereto we may likewise adde that which Da­uid declareth when he saith,Psal. 104. [Hee appointed the moone to di­stinguish the seasons, the sunne knoweth his going downe. Thou makest darknes, and it is night, wherein all the beasts of the forrest creepe foorth. The lions roare after their praie, and seeke their meate at God. When the sunne riseth, they retire and couch in their dens. Then goeth man forth to his worke, and to his labour vntill euening.] Behold heere goodly considerati­ons; how God hath prouided for the preseruation of the life of [Page 157] his creatures, by meanes of day and night. For because that the wilde beasts, which liue by praie are dangerous and cruell, he so guideth and gouerneth them by his prouidence, that he keepeth them quiet, and shut vp all day in their caues and dens, in such sort, that they seldome come foorth but in the night, to seeke their praie, euen then when men and domesticall beasts retire themselues, and rest out of their dangers. Thus haue we verie many commodities by the day and the night: And more should be found out by a carefull search. For all that which we haue hi­therto declared, is so euident before the eies of euery one, that the most rude and simple amongst men must needs consider and vnderstand it. But I thinke it most conuenient that continuing the principall subiect of our discourses, we shoulde speake of the excellent instructions, which do likewise present themselues in the consideration of the second course and motion of the sunne and moone, for the distinction of yeeres, moneths, and seasons, whereof we haue heretofore made mention. Then to you (AMA­NA) I commit this discourse.

Of the second course and motion of the Sunne and Moone, for the distinction of yeeres, moneths and sea­sons: and of the prouidence of God in these things. Chap. 34.

THe Sunne, as we haue heeretofore heard, hath two sundrie courses: the one by which he brin­geth vnto vs night and day; and the other by which he distinguisheth vnto vs yeeres and seasons. Now euerie one seeth that the sunne passeth and runneth through the hea­uens: & it seemeth to many that the heauen stirreth not, though in truth it be otherwise. For it is the heauen which turneth, and taketh, and carieth away the sunne with it, so causing him to per­forme his course. So likewise euery one knoweth that the daies, nights, yeeres, and times are diuided and measured by the course of the Sunne; but the ignorant and common people vnderstand not how this commeth to passe, neither doe they consider of it. For these causes then, there bee many, who cannot so-well acknowledge the excellencie, magnificence and diuine glorie, [Page 158] which shineth in the heauens, as they doe who haue beene con­uersant in the studie of Astronomie and Astrologie, considering that the celestiall light continually lightneth their vnderstan­ding. And without this guide all science little auaileth for the true knowledge of God. It is then from Astronomers that wee learne,Of the two courses which the sunne hath. how that besides the course which the sunne & moone do ordinarily make, within the space of fower and twenty howers, which is commonly called a naturall day, as likewise all the other planets and starres make their course by violence of the course of the highest heauen, who comprising all the spheres within the concauitie thereof, carrieth them away with him, and causeth them to performe the same course which he pursueth; like to a great wheele that should draw about other lesser ones that were conioined with it: Besides (I say) this common course of all the heauenly bodies, the sunne, the moone, and the other planets, haue another course proper & peculiar to euery of their spheres, which God hath assigned them: according to which, the sunne performeth his in 365. daies, and sixe howers, and certaine mi­nutes; as long obseruation and daily experience hath taught those, who haue diligently applied themselues to the contem­plation of the heauens: who likewise haue knowledge of the proper course of the moone, and euery one of the starres; as hath beene alreadie related in our precedent speeches.

Of the effects of the second course of the sunne, and moone.Now as by the first course and motion of the sunne, we haue a distinction of the daies and nights: so likewise by the second course thereof, is giuen vnto vs the difference of their length and shortnes, and the distinction of the yeeres and diuers seasons. For we take the succession of the yeeres from this second course of the sunne, as from the moone we haue the distinction of the mo­neths, according to which she encreaseth & decreaseth, as we or­dinarily behold, by reason of the diuers opposition of the sunne, from whom she receiueth her light in such quantitie, as is suffici­ent for her to shine vpon the earth.Eccles. 43. So Ecclesiasticus saith, That the Lord hath made the moone to appeere according to her sea­sons, which shoulde be a declaration of the time, and for a per­petuall signe: that the feasts are appointed according to her, her light diminishing to the last end; and the moneths take their name of her, and that she groweth woonderously in her chan­ging. Likewise each one knoweth that the moone declareth the times fit to sowe, plant, & loppe in, & to do other such like busi­nesses, [Page 159] whereof one must iudge according to the state and dispo­sition of her. So then these two great lights, the Sunne and Moone are most notable before all the world, forsomuch as eue­rie one may see with his eies (if he be not altogither depriued of vnderstanding) the excellent works which God performeth in them, and by them.Psal. 147 And therefore also the holy scripture doth propose them vnto vs more often, and more especially, to induce vs to consider of the maiestie of God in his works, then any other of the celestiall bodies, which are infinite in number. Which, for this cause, none can know particularly, nor yet number them, nor name them, saue God alone, as his word teacheth vs by his pro­phet saying, [He counteth the number of the starres, and calleth them all by their names.] Whereupon we may affirme, that all that wee shall heere discourse vpon, and that the most subtile amongst men can describe, is a very small thing, in respect of the greatnes and excellencie, which their creator hath engraued in them. But yet by this which is proposed vnto vs, wee may easily consider, into what an admiration men should be rauished, if it might be permitted them to behold, view, and contemplate ful­ly, and in perfection all the stately works of the heauens, and of all the lights in them contained, and to vnderstand their natures, effects and properties, and all the beautie and goodly order, which therein is, and the great vtilitie which thereby redoundeth to men and to all creatures. For all therein is disposed by an ex­cellent order, like an host and armie, whereof God is the leader and gouernour.Deut. 17. Psal. 24. Isay. 60. And therefore this whole ornament of the hea­uen and of these faire lights is called in the scripture the host, ar­mie, and soldiers of heauen: and God, who is the Lord & prince, and the great and soueraigne captaine, is likewise named the Lord of hosts.

Moreouer as we haue noted, that in the succession of day and night, the prouidence of God doth publikely declare it selfe: so haue we excellent testimonies in the diuersitie of the monthes,Diuersitie o [...] the seasons in the [...]eere to testifie the prouidence of God. and of the seasons, which are throughout the yeere. For some are cold, others excessiue hot, some drie, and some wet, some tempe­rate, and other some vntemperate. For according as the sunne doth approch neere, or recule from vs, or as it is higher or lower, according as our sight considereth it, and the situation of the pla­ces and countries, which wee inhabite, doth present it vnto vs; and that his heate remaineth more or lesse vpon the earth, [Page 160] by meanes of his proper and particular course: so haue we the daies longer or shorter, and the nights likewise, and more or lesse hot, cold, drie, and wet weather, and more temperatenes and vntemperatenes: So that it may seeme that the yeere is distin­guished by diuers ages, like to the life of man. And therefore ma­ny say that the spring-time is as the infancie and childhood of the yeere: the sommer like the youth and virilitie thereof: autumne like the ripe age inclining to oldnes: and winter like the decre­pite and last age, wherein it seemeth that all is mortified, and be­come dead: then we behold the spring-time againe returne like a new creation and reparation of the world, and consequently al the rest of the seasons, not failing of the time ordained to them. For as the sunne neuer faileth to bring the day in due time: so likewise doth it not faile to distinguish alwaies vnto vs the diuers seasons in euery yeere, in such sort as it hath done from the begin­ning.Power of the moone vpon all creatures. The moone also hath her proper effects in all these things, and is very powerfull as well among liuing creatures, as among the fruits of the earth; through the changes, which are in her. For it is seene by experience, that according as she encreaseth or de­creaseth, so doe the humours in all creatures augment and dimi­nish, and are tender or firme, and change diuersly. Moreouer, as this planet altereth hir course, so doth the weather change in disposition, turning sometimes into raine, sometimes being faire, and sometimes tempestuous. But aboue all, the power which God hath placed in hir, manifesteth it selfe most euidently in the waters of the sea, especially in the flowings and ebbings thereof. And although that amongst so many effects produced by these two goodly lights,Testimonie of the prouidence of God in the harmonie of the seasons of the yeere. there are great contrarieties and maruellous differences: yet God by his prouidence can reduce them to sin­gular agreement, and make them all returne to one bound and point. For the excesse of the one is the temperature of the other. For as one season is apt to sowe and plant in, so is another fit to make the fruits grow, and ripen in: and another is proper to ga­ther them in, and prepare them to serue our vses. And as the cold and drought doe much hinder corruptions and infections, which might arise through excessiue heate and wetnes: so doth heate and moisture temperate the great cold and drinesse, and conserue and repaire that which they would destroy: so that by the one of these qualities the defect of the other is supplied, and the excesse of the one is the temperature of the other: as we haue heard that [Page 161] there commeth to passe, by the succession of day and night, which causeth that many commodities do flow to men and animals. By how much the more we consider of these things, by so much the more shall we finde occasion to woonder at the works and proui­dence of God. For whereas the propertie of one contrarie is to destroy another: he hath so well tempered and reconciled them, that he causeth the one to be preserued by the other: yea that the one cannot subsist without the aide of his companion. Which taketh place not onely in these things, which we haue here alrea­die mentioned, but likewise in all creatures, which are in the vni­uersall world. For it is all composed of contrarie natures. And yet God their father maketh them to fit so well togither, that he re­duceth all discord into concord, and all enimitie into amitie: as the example is notable in mans bodie being compounded of ele­ments and qualities cleane contrarie one to another; and yet conioined by such a vnitie, that the composition and preseruation is most firme and assured, so long time as it pleaseth God to maintaine his worke. But this matter will be more cleerely ex­pounded, when we shall discourse of the elementarie world. Yet before we leaue the woorthie subiect, which hath been giuen vs to discourse vpon the celestiall fires, it will not be a little fruitfull, if we consider of the image of God, and of his eternall light, which is proposed to vs in the sunne: and how the felicitie of mans life is represented by changing of the light into darknes. Which (A­RAM) I desire that we may heare of you.

Of the image of God, and of his light which is proposed to vs in the sunne: with the felicitie of mans life in the changing of light and of darknes. Chapter 35.

THose matters which hitherto haue been by vs de­liuered concerning the celestiall bodies, although they be very briefly touched of vs, yet may they serue for a very good foundation▪ to giue vs some entrance into a more loftie and more excellent Astrologie, wherein we haue the word of God for our guide. For it is easie for vs alreadie to vnder­stand, if wee bee well instructed concerning the vnitie of God in trinitie of persons, and if we haue in memorie the discourse [Page 162] which we haue helde concerning the creation of heauen and of the celestial bodies; what goodly images of this diuine essence we haue pourtraied in them, & principally in the sunne; who alone is in the world sufficient for the totall vniuers: euen as there is but one God, who is the sufficiencie of all creatures. Moreouer as this visible sunne is a fountaine of light, which is neuer exhau­sted nor yet diminisheth in communicating himselfe with all creatures,Eccles. 42. but is perpetuall; so is it of God, concerning whome it is written, that he hath garnished the excellent workes of his wisedome, being from euerlasting, and to euerlasting for euer; and that vnto him nothing can be added, neither can he be di­minished.1. Tim. 6. Moreouer, when it is said of God, that he dwelleth in vnaccessible light, by reason that it is incomprehensible to all creatures:Iames. 1. Mal. 4. Iohn. 13.8.9.12. Matth. 5. Ephes. 6. and when he is called the father of light, and his sonne Iesus Christ the sonne of Iustice, and the light of the world and his word; and likewise they who heare it, and who receiue it are called lights, candles, lampes, and burning torches: we must by so many testimonies, propound vnto vs in our vnderstanding another inuisible and spirituall world, of which this same visible and corporall one is nothing but a verie rude pourtraiture, & an image much differing from that which it representeth: & so con­clude, that if this image and picture, & that which yet we behold not, but as in a dim glasse, be a thing so goodly and so excellent; that indeed it may be couered with the vaile of this All, which we so much admire.Eccles. 43. For we may say with Ecclesiasticus: That there are hid yet many greater things then these be, and we haue seene but few of his works. For (as he addeth) who hath seene him that hee may tell vs? And who can magnifie him as he is? Consequently let vs set before our eies all this inuisible and spiri­tuall world, replenished with soules and spirits, as we behold this visible world replenished with bodies: and let vs contemplate twise as many spirituall eies in this intelligible sphere as there be corporall in all men, and in other liuing creatures: and then let vs mount vp to God, and to Iesus Christ our Lord, which is the Sonne that illuminateth and lightneth all: and so let vs consider how bright this sonne must be, and what is the light and splendor of him, considering that he is the great Sonne, eternall, infinite, and incomprehensible, who hath created that Sunne which we behold, the light whereof is not so much in proportion com­parable with the least beame of the diuine light, as is the bright­nes [Page 163] of the least star, yea of a candle compared with all this visible sunne, or as one drop of water balanced with the huge sea.

Now let vs consider, that if the sight of this heauenly planet be pleasant to vs, and bring vnto vs ioy and comfort through his light and heat, being cause of so many profits and benefits to all creatures: how much more should the contemplation of the great euerlasting Sonne be delightfull vnto vs? and what inex­plicable benefits doth it bring to men, namely to their soules and spirits? For this is the true Sunne of iustice, which according to the prophet, hath health in his wings, that is, in his beames,Mal. 4. by which he maketh men enioy life eternall. And therefore verie fitly doth the Scripture compare, not onely the knowledge of God, but also his fauour and grace, and the times of prosperitie, and of his aide and succour, to the light: as also it compareth mens ignorance of God, and the times of aduersitie, and of his furie and vengeance, to the night and to darknes.Isay 60. For this cause Isay willing to declare a great grace of God to the people of Is­raell, saith amongst other things. [Thou shalt haue no more sun to shine by day, neither shall the brightnes of the Moone shine vnto thee: for the Lord shall be thine euerlasting light, and thy God, thy glorie; thy sunne shall neuer goe downe, neither shall thy Moone be hid: for the Lord shall be thine euerlasting light, and the daies of thy sorrow shall be ended.] And when the pro­phets denounce vnto men any great and horrible and fearfull iudgement of God, they commonly say: that the sunne,Isay. 13. & 24. Ioel. 2. Acts 2. Matth. 24. Isay. 34. the moone, and the stars shall loose their brightnes: that the sunne shall waxe darke, and the moone shall be turned into blood, and the starres shall fall from heauen; and the heauen it selfe shall rowle like a scrowle: so that the whole face of the world shall be chaunged, as if it should be turned vpside downe, and perish cleane. And though these things come not to passe iust so in re­spect of the creatures, yet doe the prophets by such manner of speech signifie the greatnes of the iudgements of God, and of his wrath, when he punisheth man. For though the nature which he hath created, doth still remaine in one estate; yet it happeneth commonly to men, according to the feeling which they haue of the wrath of God (except they be altogither obdurate against his iudgements) as if the whole frame of the world were ouertur­ned, and as if all creatures should set themselues against them to warre vpon them and confound them, by rushing on them, and [Page 164] running at them.Isay. 9. On the other side Isay declaring the grace which God would shew to his people, speaketh thus: [The peo­ple that walked in darkenes haue seene light; they that dwelled in the land of the shadow of death, vpon them hath the light shi­ned.Isay. 60.] Againe, in another place: [Arise oh Ierusalem, be bright, for thy light is come, and the glorie of the Lord is risen vpon thee. For behold, darkenes shall couer the earth, and grosse darkenes the people: but the Lord shall arise vpon thee, and his glorie shall be seene vpon thee. And the Gentiles shall walke in thy light, and kings at the brightnes of thy rising vp.] But the pro­phet speaketh in another kinde of language to the people, when he talketh to the wicked,Isay. 59. and telleth them amongst other things: [Therefore is iudgement far from vs, and iustice doth not come neere vs: We waite for light, but loe, it is darkenes: for bright­nes, but we walke in darkenes. We grope for the wall like the blind, and we feele with our hands, as one that were without eies. We stumble at noone daies, as in darkenes: we are in solitarie places as dead men.Luke. 22. Ephes. 6.] And therefore also the kingdome of the di­uel is called in holy-writ, the kingdome of darknes; and he which is the king is named the Prince of darkenes. But the people of God requesting that the knowledge of him might bee spread abroad throughout the whole earth, with all prosperitie and bles­sednes saith in the Psalmes.Psal. 67. [God be mercifull vnto vs, and blesse vs, and cause his face to shine amongst vs.] So likewise the au­thor of these diuine Canticles chaunteth to the same purpose. [Lord lift vp the light of thy countenance vpon vs:Psal. 7.] that is to say, thy fauour and benignitie, as afterwards he declareth.

Pursuing then this doctrine of the holy scriptures, wee must learne by that which hath been propounded vnto vs, concerning the image of God in the sunne, and by the discourse of his light, and of the darknes contrarie thereto,Woorthie in­structions con­cerning the effects of the sunne. how the soueraigne and great eternall Sunne hideth his face from vs, and how he sheweth it vnto vs, and what good, and what euill doth thereby redound vnto vs, according as his word teacheth vs in the fore-alledged testimonies. For as we haue in the course of nature, one while day, and another while night; and those sometimes long, some­times short; and as many of one as of another; in one season som­mer, in another winter; now hot, anon cold; then drie, and after­ward wet; so at this time tempest, presently calme weather: euen so runnes all the course of mans life. For we haue therein the time [Page 165] of ignorance and aduersitie, of chastisements, punishments, and vengeance of God, which are the night and time of darknes to men, and their winter and tempestuous seasons. And so haue we the time of knowledge and vnderstanding of God, and of pros­peritie, of grace, of ioie, of felicitie, and of consolation, which are to men like the day and the light, and as the spring-time & som­mer. And as the daies and nights are some longer, and some shor­ter: so the Lord prolongeth or abridgeth the times of grace and of rigor; of his fauor and of his wrath, as he pleaseth, and in such measure as he knoweth to be expedient, as well for his owne glo­rie, as for the good of his elect. Wherefore as we expect day after the night; the spring-time and sommer after autumne and win­ter: so in the time of aduersitie we must attend in good confi­dence the time of prosperitie, as we are assured to haue light after darknes. Likewise as in the day time we looke for the night; and for autumne and winter after the spring-time and sommer: so in time of prosperitie we must prepare for aduersitie. For as it is written, [To all things there is an appointed time,Eccles. 3.] and therefore there is a time of ioy, and a time of sorrow, a time to laugh, and a time to weepe. Now if we could consider these things by the course of the sunne, and by the change and succession of the daies and nights, of the light and of darknes, and of the diuers seasons, which succeed in each yeere: we should learne in this schoole a most profitable and laudable Astronomie, which is not found in the bookes of Ptolemie, nor of all the other Astrologers, how skil­full soeuer they were, which haue written concerning the know­ledge of the stars. For when we should be in prosperitie, we would take heede not to abuse our selues, to misgouerne our selues, and become too insolent, as it ordinarily commeth to passe, when we are too much at our ease, and thinke it will be alwaies so with vs. And thereupon ensueth, that so soone as we are deceiued of our perswasion, we become desperate, bicause that we find our selues in the danger and snares of mischance before we thinke of it. But when we shall consider the reuolutions and changes which haue been accustomed to come to the world: we shall foresee like good Astrologers and prognosticators, the tempest comming a far off, and the eclipses of the sunne and of the moone; and while it is day, we shall prepare for the night: and in sommer time for the winter, like good house-keepers. So likewise being in aduersitie, we shall not loose courage nor despaire: but we shall comfort [Page 166] our selues in the hope of Gods helpe, and will patiently endure the bad season, vntill such time as he hath by the light of his fauor and grace chased away the darknes of the scourges of his wrath and vengeance. Thus concluding the subiect of our speech, let vs intreate especially of the eclipses of the sunne and moone, and of their nature and effects. For we may thereby againe receiue ex­cellent instructions for this life: as (ACHITOB) you can declare vnto vs.

Of the eclipses of the sunne and moone; and of the image which we haue therein: of the constancie which is in God, and of the inconstancie of men, and of humane things. Chap. 36.

THe consideration of the eclipses of the sunne and moone hath opened to men the knowledge of many excellent secrets in nature, as the writings of the learned make mention.Cause of eclip­ses. Now they concur all in this point, that the eclipse of the sun happeneth through the diametrall in­terposition of the moone betweene it and the earth: and that the shadow of the earth reaching out betwixt the sunne and moone, causeth hir also to be darkened & eclipsed: So that as the moone depriueth the earth of the brightnes of the sunne-beames; so likewise doth the shadow of the earth hinder the moone of the solarie illumination. But the eclipses of these two planets doe differ greatly:Difference of eclipses. for that of the sunne happeneth not through de­fault of light in the bodie thereof, as it doth in the eclipse of the moone. For the sunne is neuer without light, inasmuch as it is the proper substance thereof. But when the earth is directly be­tween these two planets, then doth the moone become thorough darke, bicause she retaineth no light, at least that may appeere to vs, but onely so much as she receiueth from the sunne. There­fore then according as her course is direct, or opposite in respect of that of the sunne, she doth augment or decrease in light, con­tinually changing hir estate in apparance, and according as wee behold hir, though that in effect, and according to the veritie of hir essence, she hath alwaies one halfe lightened by the sunne. For we must vnderstand, that the moone is round like a bowle, [Page 167] and that alwaies, except when she is eclipsed,How one moity of the moone is euer light. she receiueth light from the sunne into one halfe of her globe, the other halfe remai­ning without brightnes. But insomuch as she mooueth continu­ally, therefore according as she retireth from, or approcheth to the sunne; so doth she appeere diuers in her light: which not­withstanding doth illuminate at all times one moitie of hir cir­cularly, from one part to another, that is, from hir superior part to hir inferior part, or from hir inferior to hir superior part. Now hir inferior or lower part is that which looketh towards the earth, all of which, or any part thereof we behold when it is lightened: and hir superior or vpper part is that which is towards the sphere of the sunne, which we cannot behold although it be illuminated by him. Now once a moneth all hir inferior moitie receiueth the brightnes of the sunne, and then doth she appeere vnto vs full of light: which commeth to passe on the fifteenth day of the moones age, bicause that then she doth oppositely confront the sunne. Another time the superior moitie is fully illuminated, to wit, when she is conioined with the sunne, which is ouer hir; and then is hir lower part darkened, not appeering to vs for two daies: which commeth to passe at the ende of the moone: and all the rest of the moneth she hath diuers illuminations. For from hir coniunction with the sunne, the light in the vpper part begin­neth to faile, and by little and little to come to the lower part towardes vs, according as shee mooueth, reculing from the sunne: and so doth till the fifteenth day, wherein all the inferior part towardes the earth is shining, and the superiour part is cleane without light. After which time the light beginneth to conuey it selfe to the vpper moitie, decreasing by little and little towards vs in the lower moitie, which at last is left cleane with­out brightnes, and the other which wee see not becommeth all shining. And it is to be noted, that the hornes of the Moone which hir diuers aspect sheweth vs, turne their back-parts to­wards the sunne: and if shee encreaseth, they are turned towards the sunne rising; if she be in the waine, they turne to the sun set­ting. She shineth moreouer, adding to each day three quarters and the fower and twentith part of an hower, beginning from the second day, till the time she make full moone; and from that time forwards vsing the like substraction euery day, till the time that she appeereth no more at all. And when she is within fower­teene degrees of the sunne, she is seene no more. Whereby it [Page 168] appeereth,The moone smaller then the other pla­nets. that all the rest of the planets are greater then the moone: for none of them is hidde or obscured by the beames of the sunne, except it be within seuen degrees thereof. But in that they are all of them higher then the moone is, they seeme to be lesser: so in the same consideration it commeth to passe, that the brightnes of the sunne hindreth vs of the sight of the fixed stars in the day time, which neuerthelesse shine as well in the day as in the night time; as may be perceiued at the eclipses of the sunne, as likewise in a very deepe pit, if one should descend thereunto in the day time.Things to be considered in the shadow of the earth. Moreouer all these stars are neuer eclipsed: For the shadow of the earth, which causeth the moone to loose hir light, reacheth not beyond her heauen. And the night also, is no other thing but the shadow of the earth, which shadow is in forme like a pyramis; growing still lesse and lesse taperwise to­wards a point, till at last it fadeth: For all shadowes waxe lesse and lesse till they be cleane diminished by distance, as may eui­dently bee seene by shadowes of birdes, which flie in the aire. Now the shadow of the earth finisheth in the aire at the begin­ning of the region of fire: & aboue the moone al things are pure: wherfore it is not possible that the terrestriall shadow can hinder the brightnes of the stars, which are aboue the moone. And there­fore likewise we behold them in the night time like a candle in a darke place. But the shadow of the earth is the very cause that the moone is eclipsed alwaies by night.Why the eclipses hap­pen not euery month. And it is to be noted, in that, that the eclipses both of the sunne and moone happen not euery moneth, that it is by reason of the obliquenes of the Zo­diacke, and of the variable motions of the moone, which being sometimes north and sometimes south (as wee haue heeretofore declared) meeteth not alwaies in coniunction, or in opposition in the knots of the ecliptick circle, which are in the head, or in the taile of the dragon. We may note also, that the consideration of the shadowes and eclipses aforesaid, hath taught men to iudge of the greatnes of the sunne, of the moone, and of the earth.How one may [...]udg of the greatnes of the sunne, the moone and the earth. For first it should be impossible that there had been any vniuersall eclipse of the sunne, by the diametrall interposition of the moone, if the earth were greater then the moone. Againe this planet, and the shadow of the earth deliuereth vnto vs grea­ter certaintie that the vnmeasurable magnitude of the sunne is much more then their owne:Hist. nat. lib. 2. in such sort that (as Plinie saith) there need nothing more be required to iudge of the immensitie [Page 169] of the sunne by the eie, or by coniectures, sith that the trees plan­ted by the way side haue all of them their shadowes proportio­nably equall, though there be much distance of ground betwixt them: as if the sunne were in the midst of them, and did giue light to all alike. And during the time that the sunne is in the Equinoctiall-point, ouer the southerne climates and regions, he casteth his light downe right, without making any shadow: and yet in the north regions on this side the solstice-circle, the shadowes fall on the north side at noone, and toward the west at sunne rising, which could not happen if the sunne were not very much greater then the earth. But leauing this discourse, we must out of our speech learne some point of Christian Astrologie. Now we haue heard, that the moone hath no light of her selfe (at least that can appeere vnto vs) but so much as she receiueth from the sunne, according to the disposition or opposition of their diuers courses: in such sort, that the moon neuer persisteth in one estate, but changeth incessantly. But it is not so with the sunne, for he hath alwaies as much light, at one time as at another, and is not subiect to any change. I say then that in him we haue a goodly image of the constant and immutable God, who is alwaies one,The image of God in the sunne. and euer without any variation, and who, firme in his counsell, hath ordained concerning all things for euer, according to his endlesse, right, and iust will.Mal. 3. In the moone is an image of the creatures. So contrariwise we haue represented to vs in the moone a perfect figure of the creatures, by which is demonstrated vnto vs, that all things vnder heauen are mutable and subiect to continuall change: and also that according as we receiue our saluation in Christ through faith, and as we increase therein; in such degree are wee made partakers of his diuine light and of all his graces and blessings, euen as the moone parti­cipateth of the brightnes of the sunne.Many woorthy points to con­sider of in chri­stian Astrology. Moreouer we shall haue learned a woorthie point of Christian Astrologie, when we shall consider, that as these two celestiall planets haue perpetuall alli­ance and communication togither: euen so the coniunction which is betwixt Iesus Christ and his church is eternall. And ther­fore according as it is said in the common prouerbe, (God kee­peth the moone from wolues) the faithfull may very aptly speake this of themselues concerning their enemies, bicause they are much surer in the alliance of the Almightie, and vnder his pro­tection. For as the sunne shall neuer be without the moone, nor the moone without the sunne: so the eternall sonne of God shall [Page 170] neuer be without his church, nor his church without him, al­though we see it sometimes increase, and sometimes decrease, and sometimes as if it cleane failed, and were vanished, like the eclipsed moone. But as the moone doth not so faile by any eclipse that can happen, but that it persisteth to remaine a moone still, though she be not seene of men: so the church can neuer cleane faile, nor bee so consumed, but that it shall euer bee a church, notwithstanding that it may seeme to humane sight and exterior appeerance to be nothing at all, and without any vigor. For it is founded vpon the firme rocke which is Iesus Christ, and there­fore all the power of hell cannot preuaile against it nor waste it. And the Lord can alwaies tell who be his, though men knowe it not. Next we must learne, that as the moone is eclipsed, when she is so opposed to the sunne, that the shadowe of the earth, spread out betweene them both, hindreth her to receiue that light from him, which she is accustomed to attract: so commeth it to men in the church when their sinnes are like an obscure cloud, and an obstacle, which hindreth the fauor and grace of God, that it can­not attaine to them; and when there be mists and darknesses of ignorance, which doe detaine them from beholding of Iesus Christ the true sunne of their soules, and to commit themselues to be guided by the light of his worde. But as the sunne faileth not though hee be eclipsed in regarde of vs; so the soueraigne head of the elect doth neuer faile to his church; though hee may seeme sometimes to bee absent, and quite withdrawen: for hee alwaies supporteth it by his power. And therefore also it is written that the woman (by whome the church is sig­nified) hath the moone vnder hir feete:Apocal. 12. which is as much to say, as that the conuersation of the children of God, which are mem­bers of the church, is not in earth, but in heauen (as Saint Paule testifieth) and that they haue already put vnder their feete all worldly things,Phil. 3. which are mutable and inconstant: insomuch as they liue after the spirit & not after the flesh,Rom. 8. & are illuminated by Iesus Christ, who is the true sunne of iustice, that by the bright­nes of his word and of his comming discouereth all things. It is most certaine, that the number of these is verie small in respect of those worldly men,Man subiect to greater changes then the moone. who following the nature of elementarie and corporall things, are subiect to greater changes then the moone hirselfe: which being lower then all the other stars & planets, & by so much neerer to the earth, receiueth likewise some mutati­on [Page 171] greater then the rest of the starres: as if God would represent vnto vs in her, the changings, whereto the elements and all crea­tures composed of them, which are vnder the celestiall spheres, are ordinarily subiect. And yet doth not the moone change from her proper nature, which was ordained by the creator from the beginning, as we haue already declared: yea though that in re­gard of vs, and of our sight, she haue the foresaid mutations; yet doth she neuer faile, but doth euermore repaire himselfe, and presentlie renue: so that we see her not weare away in such man­ner, but that she persisteth without ceasing in her proper and na­turall course. But it is not so with men, who change not onelie from day to day, but also from hower to hower, from instant to instant, from age to age. For as they daily proceed in growth of body and of strength, from the hower of their conception and birth from time to time, vntill they be arriued to their full vigor like the full moone: so after they are ascended to this degree, they alwaies abate and decline, till their extreamest age, and to death, wherein they vtterly faile in respect of this life, as if they had neuer beene. For they cannot do like the moone, who after her defect doth continually repaire and restore herselfe, till such time as she shew herselfe full and entier: But they are constrai­ned to attend for that last day,Acts. 3. which is called by Saint Peter the day of the restitution and restauration of all things foretold by the prophets. So then in that day shall we be renued in a per­manent estate for euer. Behold then what (me seemeth) we must consider like christians vpon our discourses of the sunne and of the moone. And hauing hitherto entreated of the heauenlie world, and of the spheres sufficiently to content a Christian astro­nomer: we will now proceed to describe the elementary world: whereof (ASER) you shall begin to speake; instructing vs in the principles of naturall and corruptible things.

Of the beginning of naturall and corruptible things. Chapter 37.

ALl Philosophers with one consent do teach, that there hath beene at first (or at least-wise one must vnderstand so) some subiect without forme,Of the first matter of a [...] things. capa­ble of all formes, which they called (matter) or (Hyle) that is to [Page 172] say, the substance or stuffe, which some also haue named (Chaos) and which is properly described by Moses in these Hebrew wordes (Tohu & Bohu) which is as much to say, as I wot not what thing without forme, containing by possibilitie all that which could be formed. Plato in his Timaeo calleth it a Bosome without forme, a power which is mother of the world, a nurse, a subiect, and a receptacle of formes; and saith that it was not di­stinguished by any quantity, nor by any degree. And bicause that out of this first subiect innumerable things were to be produced, Anaxagoras disputeth how that in the same were cōtained infinit formes and numbers not limited, which the onely vnderstanding and thought creator of all things had drawne out in effect. And this Aristotle attributeth to nature, though sometimes he see­meth to distinguish this nature from God, and make them com­panions, oftentimes repeating these words [God, and Nature made] or [made nothing without cause.] Now for vs wee know, that that nature which the philosophers called disposing & distinguishing, can be nothing else but God only, as appeereth by sun­dry reasons which we haue heretofore deduced. Wherefore hol­ding this to be confessed, we must be sure, that the perpetuall ge­neration of things, declareth that it is a matter which hath at first beene made by some other meanes. For corne commeth of the earth, and of humor: animals of seede, and of bloud or egges: ashes are made by wood, and there is nothing so little but it is made of some subiect. But in all these generations, it is necessarie that something remaine, from which they are drawne in their first originall. When then any creature is engendred by ano­ther, if the forme perish, and any thing do remaine, it must (of ne­cessitie) be the matter:Nothing can cleane perish. which the corruption it selfe doth ma­nifest, because that nothing can wholy perish so long as it is cor­rupted. For the apple perisheth, and is conuerted into wormes, so is the wood into cinders when it is burned: so water chan­geth it selfe into vapors and smoke by the heate of the fire, or of the sunne. Now all vapor and smoke is something, for it can stifle a man, and if it be receiued and gathered into a vessell, it turneth to drops of water. Behold then how manifest it is, that in all this vniuers there is a certaine thing hidden vnder euerie forme, which is not made by common generation, nor yet doth perish by corruption: and which like some prime subiect, being diuided vnder many and sundry formes, wee call, as we haue al­readie [Page 173] said, the first matter not engendred, permanent, because it perisheth not, but remaineth and consisteth according to the effect thereof. And when we compare it to the formes, we saie that it is by power the same which they are, because that it can receiue all formes: so that the matter of a childe being for­med, is said to be a childe by power; and by effect it is the sub­iect, whereof the childe may consist: for it is a mixture so fashio­ned, and such as one may see it. But when it is compared to the forme of the childe, it is simplie called a matter by power: for if it were such by effect, then were it a childe of it selfe, & not a sub­iect of him. So then by the consent of all Philosophers, there is a certaine grosse matter disfurnished of formes, but capable of all, though by nature it be depriued of all. For which cause also they establish with this matter, priuation,Of priuation of the chan­ging cause. for a beginning of naturall things. And mounting higher, they consider of a changing or working cause, by force whereof, the matter being wrought and mollified, which is onely in power, is at length actually perfor­med: euen as waxe being plied and softned by handling and working in the hand is fashioned into diuers formes, according to the will of him that doth it.Of the finall cause. And because that nature doth no­thing at aduenture, but al for some good purpose: thence it is that the finall cause is by some considered as a principle.Of the forme. And like­wise because that the neerest end of the working cause is the forme, which it taketh out of the bosome of the matter, and that for this intent it worketh and mouldeth it, to the end to re­duce it to a perfect estate to receiue a forme: for these causes Aristotle constituteth the forme for the third principle. The which cannot be drawne out of the wombe of the matter, except it be first disposed, and prepared by conuenient qualities: and therefore the Philosophers say, that about them the maker be­stoweth and emploieth all his labour, and all the time of the acti­on, to the end that the species may presently appeere in a point & moment vnseparable, as it were for the wages of his paines. But the Peripateticks call the worker the cause, rather then a principle. And the followers of Plato, being more cleere-sighted in sacred mysteries, doe teach, that although the naturall causes do appeere to vs of themselues, forming, fashioning,Th [...] natural [...] causes [...] principles. and moul­ding euerie bodie: yet neuerthelesse are they not the prime and first causes of euerie thing that is made, but rather instruments of the diuine art to whom they serue and obey: euen as the hands [Page 174] of a cunning workeman though they compose, place and change the whole matter of an house, as wood, stone, and mor­ter, and that nothing besides them may bee seene, whereto the fashion of the edifice might bee attributed: yet are they knowne of vs to be an instrument obeying and seruiceable to the Idea, which being seated in the minde of the Architect, he per­formeth and acteth with his hands in sensible matter, the worke which he hath conceiued. And for this occasion the Academicks speake of these two causes (the instrumental and the exemplarie cause) when they intreat of the framing of all things. Which me thinketh is often confirmed by the Peripatetickes, when this axiom is read in their writings, [Euerie worke of nature is the worke of Intelligence.] And both the one and the other do con­fesse, that God hath drawne all things out of the matter. But be­cause that for to drawe them out, the matter must necessarily be presupposed, and the forme which thereof is fashioned must be conceiued, as also the power or application and disposition of the said matter:Three principles according to Aristotle. Thereupon are sprung the three principles of natu­rall things which Aristotle ordayneth; to wit, matter, forme, and priuation. Which opinion Pythagoras seemed to leane vnto; teaching that in the first production of things, there were present the Euen and the Odde: for the Euen (according to the doctrine of those which doe philosophically discourse by numbers) and principally the binarie (or number of two) signifieth the matter, and the vneuen or odde betokeneth the forme. Moreouer, the degrees of formes and things composed, are excellently and har­moniously distributed by the Euen and Odde numbers, as by their writings we may easily learne. But let vs note, that that which the Pythagorians signifie by numbers, Plato doth abun­dantly describe by greatnes and smalnes: because all that which is, doth retaine a greater or lesse degree of essence and perfecti­on, which neuerthelesse is distinguished by euen and odde num­bers. And if one speake of bodies, euery one of them hath a great, little, or meane quantitie: which likewise is by the same numbers limited and distinguished.

But to leaue the curious disputation concerning these things to the Philosophers, and so to grow to the conclusion of our speech concerning the principles of naturall and corruptible things; we must call that into our memorie, which we haue al­readie declared: how that the matter stood in need of a worker [Page 175] and ordayner. Now this same is none other,Of one alone, and onely prin­ciple. but the alone and onely principle of principles, and the cause of causes, God omni­potent, author of the Vniuers: who being a soueraigne worker, hath produced out of the subiect by him created all compound bodies. From whom likewise it is necessarie, that all formes doe flow, whether they be drawne out of the bosome of the matter (as some Philosophers affirme) or proceed without any meanes of the forme-giuer, as many learned dispute; for he must alwaies be said to be engendring and producing, which draweth the mat­ter into an effect by any manner whatsoeuer. Moreouer,Motion, and place set by some for principles. some subtile spirits do account among the principles of naturall things Motion and Place. For they say that the principle Motion see­meth to be naturally in all bodies; of which some, as light, are carried aloft; others, as heauie, descend downe: and yet are they not forcibly driuen; for then violently they would returne to their proper place. Neither are they drawen: for the place is an accident and draweth no element at all. Then forsomuch as all motion is made in place, it seemeth verie well that it must be set for one of the principles of all things. Now place is the su­preme superficies of euerie bodie, enuironing the same round about: which superficies remayneth, the bodie being separated. And euerie place is equall to the bodie therein contayned. Eue­rie bodie likewise is in a place, and in euerie place is a bodie. For euerie bodie hath his extreme superficies, and the place cannot be without a bodie, considering that euerie place is the highest superficies contayning a bodie. And when the place is taken in regard of the roundnes of the heauens, it is immutable, insomuch as it contayneth the entire bodie of the Vniuers. But being considered as the superficies of any particular bodie, it is changed by the diuers disposition and alteration of the creatures, and re­mayneth not alwaies the same. Behold then that which I haue thought worthie to be summarily noted in regard of the princi­ples whereof the Philosophers dispute, and of which, and by which, namely of the forme and first matter, the sensible elements of all corruptible things doe consist and are composed. Whereof we are according to the course of our talke to enforme our selues, as [AMANA) you shall presently do.

Of the elements, and of things to be considered in them in that they are distinguished by the number of fower. Chap. 38.

WHen we take the heauen in his most pro­per signification, we meane thereby the firmament, and the celestiall spheres, which couer and encompasse all things that are in the vniuersall world. But heauen is likewise taken oftimes for the aire, and for the regions next to the spheres, because they approch neerest to the nature of them, and for that they be elements drawne out of the first principles for the composition of corruptible things. And yet in the diuision of the world there are commonly mentioned but two principall parts: that is, the celestiall and the elementary part, as we haue heretofore related. Now vnder this last part, whereof our ensuing discourse must entreat, we must vnderstand all that, which is comprehended within the concauitie or hollow vault of heauen, vnder the Moone, euen to the center of the earth:Of the elemen­tary region. that is, the fower simple elements, which are Fire, Aire, Water and Earth, incessantly employed in the generation and corruption of all creatures, vnder the which part we comprise all the diuers and innumerable species of all bodies, both perfect and imperfect,The number and qualities of the elements. materially engendred by the naturall commix­ture and power of the said elements. Which cannot be in num­ber aboue fower; that is iust so many, and neither more nor lesse then there are first qualities predomināt in them, which are heat, moisture, colde and drienes; which neuerthelesse alone and by themselues do not constitute an element: for they cannot haue the power both to doe and to suffer; as it is needfull that there should be in the generation and corruption of all things: neither can the foresaid qualities consist aboue two together, for feare least contrarie things should be found in one selfe same subiect; but being ioyned two and two, they are correspondent the one to the other, as the qualities of heat and drines, which are in the fire: the heat & moisture, which are in the aire: cold & moisture, which are in the water: and cold & drines, which are in the earth. But heat & cold which are actiue qualities, and moisture & drines [Page 177] which are passiue qualities, are altogether contrarie. And there­fore can they not cōsist both together in one selfe same element:Scituation of the elements. wherupon it cōmeth to passe, that the fire & the water, the aire & the earth are cleane contrarie one to another, which causeth also that the fire, as the most subtile & lightest element tending natu­rally vpwards, is placed aboue the other three elements, and en­uironeth the aire round about, which agreeth in heate with it: which aire encompasseth the water, agreeing therewith in moi­sture: and the water is dispersed about the earth, and agreeth therewith in coldnes; and the same earth, as the most heauie and hardest element, is heaped and compacted togither in the midst of the whole world, containing the center thereof. It is certaine, that the water enuironeth not the earth cleane round about, but is spread abroad by diuers armes, branches, and lakes (which we call seas) as well within, as about the same: for so it was necessarie that some partes of the earth might be vncouered, for the health and habitation of liuing creatures; so as it hath pleased the soue­raigne king of the world to ordaine for the benefit of all things.

There are then fower elements & first foundations of things compounded, and subiect to corruption.How the num­ber of fowre is note-woorthy in diuers things. And by this number of fower perfectly consonant, the elementarie world is diuided into these fower partes: the firie, the airie, the watrie, and the earthy part: so also is this terrestriall frame distinguished into fower points, to wit; East, West, North, and South, as we knowe the like to be in the celestiall bodies. And by their diuers moti­ons and courses we obtaine the fower seasons of the yeere, to wit, the spring, sommer, autumne, and winter. From whence likewise proceedeth all aide and fauor to the substance and composition of the creatures comprised vnder these fower kindes, that is, cor­porall, vegetable, sensitiue, and reasonable creatures, which sub­sist of these fower qualities, hot, cold, moist, and drie. We likewise see that all quantitie is diuided into fower, to wit, into a point, into a length, bredth, and depth. There are also fower sortes of motion: ascending, descending, progression and turning round. Moreouer if we will here drawe out some mysteries of the Pytha­gorians, we shall knowe, that all the foundation of euery deepe studie and inuention, must be setled vpon the number of fower, bicause it is the roote and beginning of all numbers, which exceed fower. For a vnitie being ioined to a fower, maketh vp ten: and in this number all the rest to ten are found: as may appeere in this [Page 178] figure [1. 2. 3. 4.] Aboue which number of ten (as Aristotle in his problemes, and Hierocles in his verses vpon Pythagoras reciteth) no land, nor language hath euer proceeded. For the Hebrues, Greekes, Latins, and Barbarians themselues being come so farre as to ten, begin againe with an vnitie; saying (11. 12.) and so for­ward, imitating nature guided by her soueraigne, who by the or­der of tens parteth the fingers of the hands, and toes of the feete: as the same creator would distribute the terrestriall, celestiall, and supercelestiall world by this number of ten, as the diuinitie of the Hebrues doth teach, and as we haue heretofore made mention. The which number likewise doth containe all manner of num­bers be they euen, odde, square, long, plaine, perfect, cubicall, pyramidall, prime, or compound numbers. And thereby, that is, by denarie proportions, fower cubicall numbers are accomplish­ed: so fower is the roote of ten, and ten of an hundred, and an hundred of a thousand. For as 1. 2. 3. and 4. make ten: so by tens are hundreds made; and by hundreds, thousands. Moreouer foure containeth all musicall harmonie, bicause that therein is the pro­portion double, triple, quadruple, of so much and an halfe, and of so much & a third: wherof resulteth the diapason, the bisdiapason, diapente, diatesseron, and diapason togither with diapente. For this cause Hierocles the interpreter of Pythagoras, doth so extoll this number of fower, that he affirmeth it to be the cause of all things, and that nothing can be said or done, which proceedeth not from it, as from the roote and foundation of all nature. And therfore did the Pythagorians sweare by this number, as by some holy thing, making (as may be easily coniectured) allusion to that great fower-lettered name of the Hebrues,The name of God foure-lettered. from whom they re­ceiued their instructions. Which name of the holy of holies, God eternall and most good, requireth no fewer letters among the Greekes and Latines, no not amongst the most barbarous nati­ons: wherein one may directly beleeue that great mysteries are hidden.

That the foure elements do found all do­ctrine, and art.But not to wander farther from our elementarie region: as therein we acknowledge fower elements; so many likewise are there in the Metaphysicks, to wit, the essence, the estate, the ver­tue, and the action. The naturalist also teacheth fower nurses of nature, to wit, power, growth, the forme growne, and the compo­sition. And the Mathematicians haue these fower elements, the point, the line, the plaine, and the solid. And that which the point [Page 179] is in the Mathematicks, the same is the seminarie power in the Phisickes: the line is as the naturall growth: the plaine or super­ficies as the forme perfect in greatnes, and the solide or cube, or deepe bodie, as the composition. There are amongst the morall philosophers also fower seedes of vertues, prudence, temperate­nes or temperance, fortitude and iustice. And there are fower fa­culties found to iudge of things, that is, vnderstanding, discipline, opinion, and the senses. Artificers likewise accustome to settle their buildings vpon fower corners, to the end they may be firme and durable: wherein they imitate nature, which worketh so in all this world. And the soueraigne gouernor thereof hath willed, that there should be fower foundations of the most perfect, eter­nall, and firme law of grace, to wit, the fower Euangelists.Agreement of the elements. It then plainly appeereth, that not without great mysterie the creator setled fower foundations of all this mundane frame: which in admirable proportion doe accord togither, as al square numbers, which are inclosed by a proper number, referre themselues by a middle proportionall to both sides. For (as we haue said) the ele­ments are agreeable one to another, with their coupled qualities, whereof each retaineth one peculiar qualitie to it selfe, and agreeth in the other, as by a meane with the next element. So that the fower elements are (as if each one of them had two hands, by which they held one another) as in a round daunce: or else, as if they were conioined and linked togither, as with chains and buckles. And therefore the water is moist and cold, retaining the moisture as peculiar to it selfe, and in coldnes participating with the nature of the earth: by the moisture thereof, it is also al­lied vnto the aire; which also in some measure participateth in heate with the nature of fire. Wherefore as the earth accordeth in coldnes with the water; so is the water answerable in moisture to the aire; and the aire is correspondent in heate to the fire: re­taining yet neuertheles each of them one proper & predominant qualitie. But aboue all, the Academicks haue inuented a goodly concord betweene these elements, in their discourses of the qua­druple proportion; from which onely their musicall proportions doe proceede: for if one passe farther, mens eares seeme to bee offended. They say then,Of the harmo­nie of the ele­ments. that the fire is twise more subtile then the aire, thrise more mooueable, and fower times more pear­sing. Likewise that the aire is twise more sharpe then the wa­ter, thrise more subtile, and fower times more mooueable. [Page 180] Againe that the water is twise more sharpe then the earth, thrise more subtile, and fower-times more mooueable. And in this pro­portion haue they found out the harmonie of the elements, and shewed, that though the fire be sharpe, subtile, and mooueable; the aire subtile, mooueable, and moist; the water mooueable, moist, and corporall; the earth corporall, immooueable, and dry; yet is there a certaine accord and vnion betweene them: bicause that betwixt the fire and the earth, the aire and water haue been placed by such a couenant, that there is the same respect betwixt the fire and the aire, that is betweene the aire and the water; and betweene the water and the earth: and againe, that such as the earth is towards the water; such is the water towards the aire, and the aire towards the fire, in correspondencie of qualities, and harmonious contrarietie. Wherefore they conclude, that the harmonie is on all sides so great among the elements, that it is no maruell if in their proper places, and in their compounds, they maintaine and repose themselues with very great and friendly concord. Whereby it appeereth, that none can induce a good­lier reason, why the water doth not ouerflow the earth being higher then it; then to say, that it will not swarue from this agreement. But further concerning this matter, what shall we say of those, which accept but of three elements; namely the aire, the water, and the earth; and reiect the elementary fire? I would faine heare you (ARAM) discourse thereof.

Of the opinion of those who admit but three elements, not acknowledging the elementary fire. Chapter 39.

BEtweene the lowest place and the highest, it is ne­cessarie that there shoulde be two places simplie meane, to wit, the places not exactly lowest, nor highest. And for that consideration some of the learned conclude, that there be so many simple bodies made, and consisting of the prime and first matter, which are called by the Greekes ( [...]) that is, beginnings or elements, & of those proceedeth the gene­ration of all corruptible things. And if probable arguments may ought preuaile, each one must acknowledge fower elements in all compound bodies, as the most part of those, who haue dili­gently [Page 181] considered the workes of nature, are of opinion. Now there is none that can doubt of the earth, of the water, and of the aire, because of their greatnes and huge extension seene by euery eie. But for the fire, we onely see the increase, the power, and sim­ple matter thereof, and his force or fountaine is esteemed to be in the concauitie of the moone aboue the aire.Of such as say that there is no fire vnder the sphere of the moone. Yet some among the naturall Philosophers affirme and maintaine, that there is no fire vnder the orbe of the moone: neither will acknowledge any other elementary fire, but the fires of the celestial bodies, and the heate of them, which they communicate to all the rest of the creatures. And therefore they assigne to these fires all the space, which is from the moone to the highest heauen. Saying more­ouer, that sith the heauen is a thing most pure, it is not conueni­ent to place a thing most burning vnder that which is exempt from all qualitie. For nature doth alwaies ioine extremities with things of meane qualitie: as is found betwixt the flesh and the bones where she hath placed a filme or thinne skinne; and be­tweene the bones and the ligatures, she hath put the gristles: so betwixt the scull and the braine, because it is softer then flesh, na­ture hath placed two filmes, the hardest whereof is neerest to the bone of the head. Thereupon then they conclude, that the aire is much fitter then the fire to bee next the heauens, and serue as a meane to ioine them with the earth and water. And against it they argue, that swiftnes of motion is the cause or argument of the heate, and that there is no other fire: others againe auouch, that this cannot be. For (say they) although that solide substan­ces may by motion be heated (as stones, lead, and liuing crea­tures) yet those which disperse or scatter themselues abroad, be­come thereby so much the colder, by how much they are more lightly mooued, witnes the aire and the water. For all strong and swift windes are cold, and riuers that haue a quick course are very cold. Againe those that denie the elementarie fire,Reasons of such as deny the fire to enuiron the aire. do bring this argument; to wit, that the comets and flames which often­times do appeere in the heauens, do cause in the aire verie great and as it were intollerable heates: Therefore they demand, what might happen if the vniuersall world, especially the elementarie, were enuironed by fire, who could hinder but that that fire would inflame the aire, and after it all other things, sith the heate of the celestiall bodies would thereto giue aide? They adde how Auer­rois doth esteeme that all brightnes is hot, and that the aire is [Page 182] such: and that euery moist qualitie doth least of all other resist heate. How then (say they) shall the aire resist the fire which is the most vehement, and most sharpe of all elements? It is true that this Arabicke author hath said, that sometimes the fire is not actually hot: but what then shall be his possibilitie? We say that some medicines are hot by possibilitie, because that being taken they heat woondrously. But by what creatures shall the fire be deuoured, to the end to reduce it to the qualitie of medicines? Moreouer, if the fire be not hot, then is not the water cold: which should be to confound al reason, and the very order of the world. Againe, they demand what it is that letteth the fire, that it shi­neth not, and that it is not seene in the elementarie region? Againe, if fire be in the aire, why then, the higher we mount, doe we finde the aire more cold, and why do snowes more abound on the mountaine tops, then in the lowest places, yea vnder the torrid zone? Which neuerthelesse might not seeme strange, if one should consider, how snowe falleth in winter onely, and very colde haile in midst of summer, the cause whereof we shall heere­after discouer. But (say they) if one should obiect that the highest places are farthest remote from the reuerberation of the sunne: this may be an argument of lesse heate, but not of cold­nes. In fine they adde, that if heate were in the highest of the aire in an elementary body, it should principally there rest, for to cause the generation of things. Now for this reason it cannot be there, considering that the celestiall heat is it that doth engender, as al Philosophers maintaine. Thereupon they conclude, that this imagination of fire aboue the aire is vaine. It seemeth also that be a thing neuer so light, as is the fire; yet can it not mount so ex­ceeding high: and to say that it was caried aloft, onely coniectu­ring so, and that the place thereof must be there, such Rhetoricall arguments are not woorth rehearsing in serious matters.

Answere to ma­ny reasons which are alled­ged to prooue foure elements.There are some also, which to the reasons by vs before tou­ched in the beginning of this speech, do replie; that it seemeth they do not conclude that there be fower simple bodies, but ra­ther the contrarie. For, for the first betwixt two extremes one meane (& not two) is cōmonly assigned: which being considered in regard of the elements, there shoulde onely be three in num­ber. And for this vulgar opinion, that in all compound bodies there are esteemed to bee fower elements; the heat which is in mixt and compound substances cannot consist of elementarie [Page 183] fire: For if the fire shoulde remaine in them, it should much more rest in the herbe called (Euphorbium) and in Pep­per, which are of an extreme hot and drie nature; and there­fore one might more commodiously get fire out of them then out of most colde stones, which yet wee finde to bee cleane contrarie. Moreouer, the distillations wherein many straine themselues to search the fower elements, doe demonstrate but three substances onely, to wit, water for water, oile insteed of aire, and the earth which is in the bottome. Now if that any do say that the reddest part of the oyle doth represent the fire, because it is verie sharpe and verie subtile, we will answere, that such piercing sharpnes of sauour proceedeth from the vehement vertue of the fire, which operateth in the distillation. Which likewise doth ma­nifestly appeere in the oyle extracted from mettals: euerie part whereof is of a verie sharpe sauour. Wherefore if euerie thing of such a qualitie representeth the fire, it must follow of necessity, that in euerie such essence no portion of aire may subsist. But all the world doth alleage, that there may fower humours be per­ceiued to remaine in the bodies of all liuing creatures. And yet what auaileth that to prooue so many elements? Nay, what if I should say with Thrusianus expounder of Galen vpon the art of Phisicke; that there are but three humors only? But leaue we this disputation, and let vs speake of a more strong and forcible argu­ment, taken from the combinations and coniunctions of the ele­mentarie qualities which are in number fower, as we haue heard in our precedent discourse. They alone then and apart doe not constitute an element; for they cannot haue the power to doe and to suffer: neither also can they consist more then two toge­gither; for else, contraries should remaine in one selfe same sub­iect. Neither can heat be ioyned with cold without some meane, nor dry with moist: Whereupon doth follow that the qualities not contrarie, being ioyned two and two together, doe declare vnto vs fower well ordered combinations or couplings, which do argue vnto vs the fower elements. But hearken what the aduers part answereth: Such coniunctions and copulations doe onely shew themselues in mixtures and compound bodies: for some things being hot in the first degree, are also moist; and some be­ing cold, are drie: others are hot and drie; others cold and moist; and so consquently of the rest. But for the elements because that heat and great drines had reduced all things to an ende, in steed [Page 184] of ministring a beginning vnto them; Nature, or rather the au­thor of Nature,Of the celesti­all heat produ­cing fire. hath ordayned a celestiall heat well tempered, by which all things should be engendred: And by it, and by putre­faction and motion, the creature called Fire is incessantly produ­ced. Whereupon ensueth, that though there be a fire, yet ne­uerthelesse it is no element: And therefore they conclude, that there are but three elements. The earth most thicke and heauie seated below: the aire most thin and light placed aboue: and the water meane betwixt these qualities situate between both. They also affirme, that vnto these elements it is common to haue no naturall heat: because there is no heat, but from the heauens, and consequently from the soule, and from brightnes: That the earth because it is exceeding thicke and solide, and the aire, because it is beyond measure thinne, seeme to be least cold: but the water which is of meane substance betweene both, seemeth to be most cold. That the earth, because of some certaine thinnesse there­of, admitteth heat: and therefore is esteemed lesse cold then stones. And the aire because of the temperate cleernes, and for that by the thinnesse thereof it is easily chaunged, is esteemed not onely not to be cold, but to be hot, though in truth all the elemēts are cold by their own nature. Which coldnes is nothing else, but priuatiō of heat, which heat doth wholly rest in the stars, & which is a proper celestiall qualitie moouing the bodie, which aided by motion produceth fire. But (say they) many may bee deceiued by reason of the violent heat, which sometimes maketh impression in the elements. For by the action of the starres, some parts of the elements are mixed and participate with the nature of the celestiall bodies, as Pepper becommeth hot: And yet such mingling cannot be said to be an element, but a thing composed partly of elements. And for the fire which lighteth by the stri­king and beating of stones, that it is likewise an heat of the stars in a bodie rarified by the celestiall power. By these reasons then they conclude, that two qualities do onely appeere vnto vs, the heat of heauen, and the proper moisture of the elements: and as for drie and cold, that they be the priuations of those qualities: and that therfore a thing verie hot, or verie cold cannot properly be called an element:What an ele­ment is. but that that may be said to be an element, which hath no need of nourishment, which of it selfe is not cor­rupt, neither wandreth here and there, but retayneth a certaine place in great quantitie according to nature, and is prepared for [Page 185] generation. All which things not agreeing with the fire, because it is alwaies mooued, neither can subsist without nouriture; and burneth the aire which is next it, whereby being inflamed, it is called a flame (for flame is nothing else, but the aire inflamed:) it followeth that it cannot be called an element, but rather an acci­dentall and great heat. Behold then how Philosophers do diuer­sly dispute vpon this matter: but our intention is not to giue sen­tence therein, especially against the ancient, and generally con­firmed opinion, which admitteth fower elements. Wherefore as leaning thereunto, tel vs (ACHITOB) how they may be con­sidered by the perfect compositions which are in the world.

Of the perfect compositions which are in the nature of all things, by which the fower ele­ments may be considered. Chap. 40.

ACcording as we are taught by those, who haue first diligently sought out the secrets of nature, we shal consider an elementarie fire, and the element thereof, approching the heauenly spheres, by reason of the naturall agreement which they haue together, be­ing much greater then there is of the heauens with the aire, the water and the earth. Now these fower elements do demonstrate themselues by the like number of perfect compounds,The agreement of stones with the earth. which fol­low the nature of them: to wit, by stones, mettals, plants, and animals or sensitiue creatures. For stones haue their foundation or originall vpon the earthie corner of this worlds frame: be­cause that agreeing with the nature of earth, they descend alwaies towards the center, except they be such as are ouer-dried and burned; as are the pumice-stones which are made spungie in caues full of aire. But when they are turned into dust, then re­suming their proper nature of stones, they descend. Chrystall and the Beryll are also numbred among stones: because that though they may be engendred of water, they are neuerthelesse so con­gealed and in manner frozen, that being made earthie they descend downewards; which is not the manner of frost and snow. So is it with those stones that are bredde in the blad­der, though they be produced of a waterie humour. And all [Page 186] these kindes of stones become so close and solide in their nature, with such fastnes and binding, that they cannot be molten like mettals: although the saide mettals descend downewardes like stones.Mettals agree­ing with the water. And therefore also vpon the second watrie angle of the elementarie world, mettals are builded: which though they be said to be composed of all the elements, yet bicause they are prin­cipally made of water, they retaine the nature thereof, and will melt, as Abubacher doth excellently discourse, speaking thus: [We see in mines, that by reason of the continuall heate of some mountaines, the thickest of the water steweth and boileth so, that in tract of time it becommeth quicksiluer. And of the fat of the earth so stewed and boiled togither with heate, is brimstone in­gendred, and through continuall heate also are mettals procrea­ted. For gold that hath no default is ingendred of quicksiluer, and of brimstone that is pure, tough, cleere, and red. Siluer of the same liquid siluer, and of close, pure, cleere and white sulphur; where­in colour wanteth, and something of the closenes & surenes, and consequently of waight. Tinne, that is more vnperfect, is ingen­dred of the same causes, and parts vnperfect, bicause they are lesse concocted and attenuated. Lead, of the same terrestriall-siluer, and full of filth, depriued of purenes and surenes: and of grosse sulphur or brimstone somewhat red, whereto wanteth fast­nes, clearnes, and waight: which makes this mettall vnperfect and impure. And Iron is procreated of the same quicksiluer, im­pure, tough, part earthie and burnt, white, and not cleere: which maketh this mettall base and foule, failing in purenes and in waight. All which mettals being made of quicksiluer, which is waterie, doe (for this cause) retaine the nature of the water.] To this author accordeth Auicen in his Phisickes, and in the epistle to Hazem the philosopher. But Gilgil the Spanyard supposed that mettals had been engendred of cinders, bicause they sinke in wa­ter, and melt like the glasse, which is drawne from terrestriall-cin­ders, and beaten stone. But this concludeth not: for mettall sin­keth and descendeth, by reason of that terrestriall part which it hath incorporated with the liquid part, and bicause that the pores which retaine the aire, are closed and shut vp. And for glasse, it is not extracted out of the earthie matter, but out of the radicall moisture, which is within the cinders and stones. For in euery compound are the fower elements, though the nature of one hath more domination therein. For this cause likewise plants are [Page 187] founded vpon the third angle of the world, called airie:Concord of the plants with the aire. for they doe not growe nor fructifie, but in open day, and doe properly retaine the nature of the aire, which they alwaies require, as be­ing fittest and aptest for them. Yea the wood it selfe would pre­sently corrupt and rot, being depriued of the aire, if the watrie humor doe not succour it, which participateth with the aire. Fi­nally vpon the fourth angle of this fower-faced edifice, to wit,Animals accord with the fire. vpon the fire, is the liuing sensitiue creature built, whose life (as many learned doe teach) is by meanes of fire, and obtained from the Empyreall heauen, and from the spirit of life, which is a quick­ning fire, and distributeth life to all the mundane wheeles: as we may learne by the oracles of Ezechiel, saying,Ezech. 1. [And the spirit of life was in the wheeles.] Behold then, how vpon the fower bases of the elements are planted fower sorts of perfect compounds, to wit, stones, mettals, plants, and liuing creatures.

True it is, that vnder euery vniuersall kinde of these, there are diuers particular species distinct the one from the other: for al­though stones may be properly earthie, yet are they sometimes nominated of some other element, which most preuaileth in their composition. For doubtlesse all the elements doe meete togither in the procreation of them, but chiefly earth and water. Whereupon obscure and thicke-darke stones are called earthie-stones; and cleere transparent stones, waterie;Diuersitie of the nature of stones. and some also are melted by a great fire, to be turned into glasse. Some also with raine falling drop by drop are engendred in the shels of oisters; as those pearles which are found in the Indian and Britaine seas. The chrystal and Beryll are made of water frozen, voide of pores or subtile passages, so that they can neither receiue heate nor be melted. It appeereth also, that there is fire in the composition of stones, which likewise is forced out of the flint being stroken with a gad of steele. To which purpose Hermes amongst his se­crets teacheth, that a stone doth sometimes spring out of the fire, mounting from earth to heauen, and then againe returning to the earth, that nourished it. For mettals likewise,Diuersitie of the mettals. though they be waterie, some of them doe neuertheles retaine the nature of fire, as gold and iron, one of which imitateth the fire of the sunne, and the other the fire of Mars. But tinne and copper are airie, this receiuing influence from Venus, that from Iupiter. Siluer agreeth with the moone, Lead with Saturne, quicksiluer with Mercurie: and yet all of them are endued with a waterie nature, & wil melt, [Page 188] and doe differ in waight. For as one water doth differ in waight from another; so doth mettall from mettall, not onely in speciall, but also in vndiuisible proportion. For common gold differeth in waight from that which the Latines call (Obrysum) or else (Ofiry­zum) of the Hebrue word (Ofir) which we call (fine golde) and which hath been oftentimes purged and refined in the fire, and wasteth not therein. The gold of Tharsis also doth differ from the gold of India and Hungarie, and so of others. So likewise doe wa­ters differ in goodnes and in waight, according to the region and place wherein they are: and by how much they are neerer to the fountaine, by so much are they better and lighter. And by their waight (as Vitruuius will haue it) one may knowe the goodnes of the aire: according to which he willeth men to choose out places to build houses in. Concerning plants, although they may be by nature airie,A different pro­pertie of the plants. yet there are some, whose rootes, iuice, leaues, and blossomes are said to be hot in the first, second, third, or fourth de­gree; and others are cold and drie; some also are moist: which diuersitie happeneth, according as the plant obtaineth more or lesse of the nature of one of the elements.Diuersitie of nature in ani­malibus. The like is of liuing creatures. For though they may properly be said to be of the na­ture of fire, yet are there some, which being more earthie, delight in the earth, as mowles, woormes, and commonly all creeping things. Likewise all fishes are nourished by the water: the cha­meleon by the aire: the salamander by fire, as some affirme, bi­cause that he long time indureth fire through his excessiue cold­nes. There are some also which burne with great heate, as doues and lions: some are cooled with moisture, as the lambe; and some are dry, as hares and deere. But neuerthelesse in regarde of their life they are all especially of the nature of fire distinguished by degrees: wherefore diuers names haue beene assigned to them, being borrowed from the elements or from their qualities.

Of the celestiall and supercele­stiall elements.And besides all this which we haue heere discoursed concer­ning the elements, which may bee found in the perfectly com­pounded substances of this elementarie world, many learned men affirme, that they are also resident in the celestiall and su­percelestiall world. But that as they are heere thicke and grosse: so by a contrary reason they are pure and cleane in heauen, and in it liuing and euery where well doing. They say then, that these celestiall elements are as the woorthiest & excellent portion of those, which subsist vnder the moones-sphere in the second de­gree, [Page 189] and which remaine also in the bowels of the earth as the most base and grosse lees of the elements. And that in heauen they are certaine vertues or powers; and in nature the seedes of things; and in the world below grosse formes. For (as they argue) if there were no elementarie powers in heauen, how then by the celestiall influences should these elements heere below be en­gendred and transformed: in such sort as that which now is aire may be conuerted into raine, the water exhaled into aire, the earth turned into wood, which nourisheth the fire, and from the wood riseth aire, and ashes fal, which is earth? For these causes also it is very likely that the Astronomers distinguish the signes of the Zodiack and the Planets by the elements, attributing three signes to euery of them, as we haue already declared. But we shal finde enough to content vs concerning this matter, when we discourse particularly as touching the firme concord which remaineth betwixt the terrestriall elements and the Planets. Which (AMANA) let be the subiect of your morrow speech.

Of the agreement betwixt the Elements and the Planets. Chap. 41.

AS the celestiall spheres doe follow that vniuersall & common course which the first heauen that contai­neth and encloseth them all doth begin, beside the motions that are proper & peculiar to each of thē (as we haue alreadie heeretofore declared:) so must we in like sort note, that the elements do follow the heauens, & obserue an or­der after them, euery one in his degree, hauing their motions also agreeable to their nature. And that likewise there is betwixt [Page 190] them and the celestiall bodies, a certaine accord and answerable­nes of powers and qualities aptly proportioned by degrees, euen as is found in all creatures compounded of them. We will then first entreat of this agreement betwixt the elements and the heauens;Agreeablenes of the earth with the moone. beginning with the earth, which is correspondent to the moone in diuers respects. For as the earth draweth the wa­ter to it, and soketh it vp, in such sort that it is numbred by the Sa­ges amongst those things which are neuer satisfied, to wit, with water: so doth the moone with a perpetuall attraction draw the water, making it sometimes to rise, to wit, when from the ori­entall Horizon she cōmeth to the midst of heauen, from whence descending to the occidentall Horizon she carieth it away with her with such violence, that it seemeth to flie from vs. Againe, when the moone runneth in the point opposite to the midde heauen, she draweth the water away with her; then returning againe to the easterne Horizon, she causeth it to follow after her in like sort. When she encreaseth also she draweth vp the humors in trees and mens bodies; when she waineth, she chaseth them downe. Againe, the earth and moone do agree in the first quali­ties of cold and drie, wherewith the earth is actually, and the moone operatiuely replenished, which also (according to her na­ture being somewhat terrestriall) doth suppe vp the celestiall waters, and all the influences of the bodies aboue her, which as neerest to vs, she doth communicate with vs. For she receiueth from the other planets, and principally from the sunne, that which she distributeth heere below. And therefore Plato in his Banquet saith,The moone and earth sin­gular in variety. That the moone participateth with the sunne and with the earth. Moreouer, the moone is singular in varietie: whence it commeth to passe, that one while she is crooked with hornes, another time diuided into equall proportions or halues; then being full round, she is here and there bespotted: somtimes she seemeth vnmeasurably great in hir round fulnesse; presently after she appeereth very small: now she sheweth very faire to­wards the north; afterwards againe she is couched in the south: so within a few daies she submitteth hir selfe to coniunction, and by and by is she full and big; presently after she is deliuered of the fruit, which she had conceiued. Now in this great changea­blenes, the moone doth shew vs that the earth is like vnto hir. For now being disrobed of hir ornaments, she appeereth blacke: afterwards being painted and adorned with herbes and flowers, [Page 191] she seemeth very faire. One part thereof is stonie, another part is marish. In one place it is leane, in another place fat; here abased in vallies, there lift vp in mountaines: here fertile, & yonder bar­ren. One part is checkered with diuers spots, this red, that blacke, one white, & another browne. One portion is close and clammie; another thinne and sandie. Moreouer the earth is sometimes void and emptie, and then she receiueth the coniunction of the pla­nets, whereby in short space being filled, she bringeth foorth fruit. So then the moone amongst the stars, and the earth amongst the elements doe agree in many particulars.

Now as touching the water,The water cor­respondent to mercury. it seemeth to be answerable to Mercurie and to Saturne also. For the order of the planets, and the correspondencie which they haue to things here belowe, did require, that next after the earthly moone, waterie Mercurie should be situate, whome poets haue named (the Arbiter or vm­pier of the waters) then followeth next airie Venus, and after hir the sunne, which is of the nature of fire. Then againe Mars par­ticipating of the same force, hath his seate next aboue the sunne: airian Iupiter aboue Mars: waterish Saturne ouer Iupiter: and the signe-bearing heauen aboue Saturne, as answering to the earth; then higher againe is the first mooueable, of the nature of fire. It is certaine that the nature of Mercurie is by so much more hard to be deciphered, by how much his starre is more hidden and harde to be seene, and that very seldome too. And therefore doe Astronomers affirme, that his influent power is secrete, by reason that hee easily accepting the nature of the planet wherewith hee is conioyned, or of the signe wherein hee is resident, seemeth to operate, not according to his owne proper nature, but as the executor of the influence of another. Whereupon he is by them nominated (Hermes) to signifie, that he is as it were interpretor of the other stars intendements. For by the testimonie of Ptolemie, he drieth vp being with the Sunne; he cooleth with the Moone; hee fauoureth the vnderstanding with Saturne; he bestoweth aduise & policie in warlike affaires, where stoutnes is required, with Mars: and conioyned to Venus, he engendreth theOne that is of both sexes. Anerogyne or Hermaphrodite: which must be vnderstood concerning him, who exerciseth subtiltie of wit, which he receiueth from Mercurie, in the second, Venus, which is disordinate. For such a man is effeminate, retayning the pro­pertie of both sexes. So that Mercurie agreeing with the reaso­nable [Page 192] discourse and fauouring the same, as he is turned towards the superiour stars, or else towards the inferiour; he likewise pro­duceth diuers effects, in so much that his propertie cannot easily be comprehended. And yet may he verie aptly be said to be of the nature of water, as many Philosophers are of opinion, consi­dering that the order of the planets requireth (to obserue the harmonie and league of things heere below with those aboue) that he should be watrie. Moreouer, as water doth in washing, take away the spot that couereth, in such sort that the naked bare forme doth appeere: so Mercurie contributing fauour to the promptnes and subtiltie of mens wits, is to them as an interpre­ter, taking away the vaile from strange languages, obscurenes from riddles and parables, and difficultie from euerie profound and mysticall speech: and opening that which is shut vp in the secret cabinets of God and nature, presenteth the naked truth to be contemplated. Neither must we thinke that the starre of Mercurie performeth this, but so far as it may operate in bodies by disposing, or else as an instrument of the diuine omnipotency, as we haue heretofore declared.

Concordance of the aire with Venus.Let vs now speake of the aire. It seemeth to be answerable in nature to Venus, which is hot and moist: And by the foresaid or­der of the planets succession in course, that it must be referred to Iupiter. For this cause the Astronomers haue dedicated to Venus the airie liuing creatures. For euen as the aire & winde coupleth and conioyneth things seuered, so doth the Venerian power: whereupon we will note, that the Academicks taught how that there were two Venuses, the one Etherian, and the other Aërian: the highest, cleanest, chasteth, and most temperate according with Iupiter, and conioyning the superiour, diuine and spirituall things: the lowest, most disordinate, slipperie, variable, and lasci­uious, which conioyneth in lust the creatures here below. Of this Venus so many ribauldries are sung by wanton Poets, because she is cause of all euill; euen as the other is cause of all good. To which speech the saying of Saint Augustine hath relation: name­ly, that two loues haue made two cities. For the well disposed and good loue of God, and the loue of one neighbour to the de­spising of ones selfe, hath edified the citie of God. But the per­uerse loue of ones selfe, to the forgetting of God, hath reared vp the citie of the diuell. Moreouer, the Grammarians deliuer this reason, why the power of this starre is called Venus: because it [Page 193] doth concur in all things, be they good or euill. And surely all is filled with loue, and nothing is void thereof, as all things are full of aire, which filleth the naturall appetite that abhorreth empti­nes. By loue (saith Boëtius) are the heauens conioyned, and the elements agree with bodies compounde. Through it creatures dwell together, the citie is preserued, and the common wealth increased. Through loue God made the world, and doth gouerne it: and the summe of all that, which he requireth of vs, is loue. Saint Denis in his Hierarchie speaketh thus. [The loue of God hath not permitted that the king of all things should remaine in himselfe without fruit. And as through loue he is spread abroad in all things without himselfe; so hee delighteth to attract all things to himselfe, and principally man, in whom all is enclosed. And therefore when he shall be vnited (with God) euen so shall all other things be. Whether then that we speake of diuine or angelicall, or spirituall, or quickning, or naturall loue, we meane a power engraffed, and conioyning, which mooueth the superi­our things to prouidence and care, for the good of the inferiour, disposeth equall things in a sociable communion, and in fine admonisheth inferiour things, that they turne themselues to those that are better and superiour.] Thus speaketh this great Doctor and Philosopher. But let vs pursue the subiect of our dis­course. We haue declared, that the Academicks haue taught a double Venus. The like may be said of the Aire, for we consider it in two parts, the one thicke and foggie, which is next the earth; and the other pure and aetherian next vnto the stars: which be­ing heated by force of the winde which mixeth it selfe in all things, seemeth to be verie fit for the propagation and mainte­nance of nature: for which reason also the winde and the aire are called by one name of the Hebrewes, who call all things accor­ding to their properties.

Finally, the elementarie fire is answerable to the Sunne,That the fire agreeth with the sunne. and to Mars, who are both of the nature of fire. For as the Sunne is the true and celestiall fire, boyling all that which appertaineth to the viands of this great animall the world; so this elementarie fire causing all things to boyle by his great heat, doth perfect the nourishment of creatures liuing in the earth. Both the one and other fire heateth; but this driuing the humours inward, and the other drawing them out. This imparteth his commoditie to that onely, which is neere it; but the superiour bestoweth his [Page 194] vertue vpon the farthest remote bodies, in such sort that the force of his beames pierceth euen to the bowels of the earth, where it boyleth and maketh mettals, which afterward the ele­mentarie fire purgeth. Moreouer, as Apollo (so named) as of [...] which is a priuatiue letter in composition, and of [...], which sig­nifieth multitude, as being he, who alone contayneth the power of the heauens and of the starres; or else because that his vertue and power consisteth of many fires, by which he giueth light to all the stars, whose naturall vigour produceth not their effects, till such time as they bee filled with the powerfull seed of this faire Phebus, who is so called of his beauty & amiablenes which shineth in him, as he is also named Sol, as soly-shining; or else by a name amongst the Hebrewes, which one may interpret: That which properly doth subsist, because that the light and benefit thereof is proper and peculiar vnto him.] As this faire planet (I say) was acknowledged by the ancient Poets and Philosophers, for the inuentor of phisicke, because of the quickning heat & well dispo­sing power thereof: so the fire heere beneath doth aptly pat­terne him, by reason that heating the cold frozen creatures, it doth in a manner restore their life vnto them. So it is heate that giueth life and fruitfulnes. For egges are not conuerted into chickens, nor the silkeworme into a butterflie, neither do plants grow, nor yet are liuing creatures nourished and warmed, except either by the superior, or by the quickning, or by the elementa­rie heat, which by a certaine sympathie do seeme to bee of one selfe-same kinde, as it were through a correspondencie. Yea the fire is so fruitefull, that it engendreth it selfe, and giueth power to other naturall things to engender, not by the heate thereof onely, but by the force of the light, which it receiueth from him who hath said,Genes. 1. [I am the light of the world.] Wherefore Moses being desirous to make manifest, that all things had beene pro­duced by the benefite of the light after that the matter which he calleth earth turned out of darknes, was made, he saith that pre­sently the light was created: as that by meanes of which life and forme must be giuen to all things, and aptnes to be seene. Which vitall vigor did no doubt consist in the diuine fire which is called (the spirit of life) the which resting vpon the face of the wa­ters, infused into all things the life and the formes, by which eue­ry thing might be discerned from other. But let vs now returne to our elementarie world, and particularly behold the nature of [Page 195] the fower elements, and of things engendred in them and by them. Then haue we enough to stand vpon for the common opi­nion of those, who establish this number of fower in that which hath beene already declared, and now also in this discourse. Let vs first then (AMANA) heare you discourse of the fire, and of the aire, and of their maruailous effects.

Of the fire, and of the aire, and of the things engendred in them: and of their motions, and of the Windes. Chap. 42.

MAny Philosophers doe diuide all that, which subsisteth vnder the concaue of the Moone, into three parts: one of which they call the highest, the other the middle, and the third the lowest part. The highest they place aboue the middle region of the aire, and make as it were the same element partaker with the most pure fire, which the ancients nominated (Aether) because that there the elements are pure, subtile, thin, & rare, and for that the aire there is very temperate and cleere, agreeing with the nature of heauen: as to the contrarie in the lower part, which is that where we inhabite, there is not any sincere element (for a sensi­ble element is not pure) but all things are there compounded and mixed with the muddie and grosse part of this mundane bo­die. And concerning the middle region of the aire, it is that ve­rie place where the meteors and high impressions do appeere. So then aboue, the elements are pure: beneath, the perfect & com­posed bodies do faile, by reason of their mixture of the elemen­tary simplicitie: & in the middle they compound themselues vn­perfectly, in such sort, that one may say that they possesse the mid­dle place betwixt the nature of the elements and of things com­pounded. Now as we haue said before, and as the common say­ing of people is, the heauen is often taken for this supreme and middle region of the aire, and for the things which are to them conioined, and do depend vpon their effects.Of the things conioyned and depending vpon the effectes of the fire and of the aire. So that in this re­gard we may vnderstand first two of the fower elements, to wit, the aire and the fire; then all things ingendred in them, and by them; as windes, thunders, lightnings, haile, whirle-windes, [Page 196] cloudes,Psal. 8. Matth. 6. Luke. 8. tempests, raine, dewes, frosts, snowes and all kinds of fire and such like, which arise and appeere in the aire. And therein we may also comprise all the creatures which conuerse in it, as birds and all creatures that flie, euen as the holy Scripture teacheth vs, when it maketh mention of the birds of heauen.

Now the element of fire is knowne to haue his place neerest to the moone, being by nature hot and dry; and is for this cause lightest, hauing his motion quicker then all the elements, bicause that lightnes and quicknes is proper to these two qualities (heat and drines) and therefore also the propertie thereof is to mount alwaies vpwards,Of the proper nature of the fire, and of the aire. vntill that it hath attained to the place destina­ted vnto it, being most conuenient for the nature thereof, and which ioineth next vnto the spheres. Next the fire the aire pos­sesseth the second place, and agreeth in nature with the fire, in that it is hot: but is contrarie thereto in that it is also moist. And therefore the motion thereof followeth that of the fire, but it is not so light and quicke by reason of the humiditie, which maketh it more heauie and slow.That the aire is alwaies mooued. And yet it appeereth that it is alwaies mooued, bicause that in narrow places small winds doe blow without ceasing. For considering that the aire hath the motion thereof tending alwaies vpwards, and that it is continually moo­ued vp and downe, it bloweth in a great space very gently: but passing through a creuisse or streight place, all the violence thereof being drawne togither by reason of the narrownes of the place, driueth out & flieth vehemently vpon vs: after the maner of the waters of great flouds, which, when it seemeth that they can scarce flowe, being vrged through a narrow place, or through sluces, are constrained to runne out by much force, with noise and roring. Moreouer according as the aire is mooued, either by the heate of the sunne, or by the vapors and exhalations which this heat causeth to rise out of the waters, and out of the earth, or by the waues of the sea, or by the caues of the earth and such like causes,What winde is. we perceiue the aire diuersly agitated. For we must note that the windes are nothing else but the aire, which is moo­ued and driuen more violently then ordinarie, and which hath his motion more sodaine, more violent and strong; being driuen and pressed forwards according as the causes are more great or small, and according to the places from whence they proceed. And this is the reason why the aire is sometimes so peacea­ble, that one cannot feele so much as one onely small puffe of [Page 197] winde: but it is as calme as the sea, when it is not tossed with any winde or tempest. As is euident by those vanes and wea­thercocks which are set in the tops of turrets and houses: for when the winde bloweth not, their plates are nothing mooued: and yet the aire doth neuer faile to blowe by reason of the perpe­tuall motion thereof: but insomuch as it is not hoised vp and downe, it passeth and flieth lightly away, without any noise or bruite towards that part whereto we see the point of the vane enclined.Of the diuersity of the windes, and of the order and boundes of them. Sometimes also one may feele some small pleasant and gentle winde to blowe without any violence, which is very de­lectable, recreatiue, and profitable, not onely in regard of men and other liuing things, but in respect also of all the fruits of the earth. At another time likewise the violence of the windes is so great, that it raiseth vp whirle-windes, stormes and tempestes, which driue the aire with such fury and roughnes, that it seemeth they would ouerthrow and confound heauen and earth togither, beating downe and carying away all that is before them: like a great deluge and water-floud, which beareth away with it all that it meets with. But though one may suppose so during such tempests, yet the course of the windes are not so confused, but that all of them obserue their order and certaine places, out of which they issue and proceed, and their bounds likewise whereat they stay, and wherein they are confined, as the element of which they are engendred. And therefore by experience we see, that they follow the course of the Sunne, and that they are distributed, and disposed according to all the partes of the world, as we vsually diuide it, hauing respect to the moouing of the spheres. For as we diuide the course of the sunne, and all the regi­ons of the earth into East, West, North and South; so must we consider the fower principall winds, which proceede out of these fower places one opposite to another. Besides which there are certaine others which are called collaterall windes, bicause that each of the first hath them vpon the one or other side of them, so that those who haue ordinarily written concerning the windes, doe appoint to the number of twelue common and ordinarie windes; saying also, that there are others which are proper to certaine regions and countries, according to the nature of their situations and places: as we may hereafter finde matter ynough thereof amply to intreat.

But here it will be good to touch one difficultie, which may [Page 198] be alledged vpon our discourse,Notable things in the diuersitie of the qualities of the windes and of the aire. touching that which we haue said concerning the qualities of the aire. For sith that it is hot and moist by nature, and that the windes are nothing else but the same are mooued and puffed forwards: what may be the cause that the windes doe not all of them retaine the nature of the aire? For we knowe by experience, that there are as many diuers qualities in the windes, as in all the elements: for some are hot and drie; others hot and moist; others moist and cold; and some cold and drie. Hereupon then we are to note, that all creatures which subsist of a sensible and corporall nature are commonly diuided into two kindes, which comprise them all. The one are simple, and the other compound; of the first sort are the ele­ments taken euery one alone in their proper and particular na­ture, such as we haue already declared. And all other creatures compounded of all the elements conioined togither, are of the second kinde. Wherefore if the elements were pure, not any way mixed one with another, then would each of them retaine their naturall qualities purely. But bicause they are intermingled one with another, they haue their qualities likewise mingled. And therefore by how much the higher the aire mounteth, by so much the more it is pure, neat, subtile and thin; and by how much the lower it descendeth and approcheth the water and earth, by so much the more it is grosse and thicke, and partaketh more of the elements neere to which it remaineth. And according as it is warmed by the heate of the sunne, or by any other heate, or else as it is cooled by the absence and default thereof; euen so doth it become either more hot, or more cold. The like also may be said concerning the naturall moisture thereof. For according as it is more or lesse mixed with water, or neere vnto it; so doth it re­ceiue either a more moist, or a more drie qualitie. So therfore ac­cording to the places out of which the windes proceed & issue, and through which they passe, they are hotter or colder; drier or moisture; pure or impure; healthfull and holesome, or pestilent and infectious, yea euen stinking. And for the same cause also it commeth to passe, that as the diuersitie of lands and countries is disposed, so winds, which are felt in one place warme, are in ano­ther place cold: and so is it of their moisture and drines. By the same reason also those that are healthfull for some, are vnhole­some for others; and those which bring with them faire and cleere weather in one place, doe in another place bring raine and tem­pests. [Page 199] For the propertie of some of them is, according to the countries wherein they blowe, to chase away the cloudes, and to make the aire cleere, and the weather faire: whereas others doe assemble and heape them togither. Whereupon ensueth, that some bring raine with them, others snowe, and others againe haile and tempests, according as God hath ordained the causes in na­ture, as the sequele of our discourse shall minister occasion againe to speake of. Wherefore pursuing the order of our speech, we will consider those things which are conioyned to the fire and aire, and doe depend vpon their effects: as are thunders and lightnings. Whereof (ARAM) doe you discourse.

Of thunder and lightning. Chapter 43.

THere is a certaine vniuersall loue and appetite in all creatures, which inciteth them all to loue their owne kinde, to desire it, and to search after it. But as their natures are diuers, euen so is the loue and the appetite which is in them. And therefore there are as many sortes of de­sires, as there are diuersities of natures. And thence it is that the fire and the aire doe naturally desire the highest places, and doe thither tend euermore, as the water and the earth doe require the lowest, and doe thereto descend incessantly: neither can these elements finde any stay or rest vntill they be arriued at those pla­ces, which are appointed vnto them by nature. And therefore what hinderance soeuer there may be, yet euery thing doth al­waies seeke to returne to his naturall home, and therein doth all possible endeuour. Now here we are to consider the cause of thunders, lightnings, tempests, earthquakes, and such like moti­ons and perturbations in the elements. For all these things hap­pen, when the creatures, which by their contraries are hindered from pursuing their owne kinde, do fight with those which keepe them backe, as if there were open warre betwixt them. Which causeth that that which by force can make way doth at last van­quish. But bicause of the resistance which there is, this cannot be performed without great violence, and maruellous noise: from whence proceede many admirable effects, and namely thunder, which hath ministred occasion to many great spirits to search out [Page 200] the causes somewhat neerely. But mens opinions, as in a very deepe matter are diuers hereupon.Of the causes of thunder. For some maintaine, that thunder is caused by the blowes and strokes that the fire maketh being inclosed within the cloudes, which it cleaueth, so making it selfe to appeere as is seene in lightnings. Aristotle in his Meteors writeth, that thunder groweth and proceedeth of hot and drie exhalations ascending out of the earth into the supreme region of the aire, being there repulsed backe by the beames of the stars into the cloudes. For these exhalations desiring to set themselues at libertie, and to free themselues, doe cause this noise, which is often stopped by nature, whilest they fight with the cloudes: but when they can gaine issue, then doe they make the cloude to cracke, like a bladder full of winde that is broken by force. More­ouer Plinie imitating the opinion of the Epicure teacheth,Plin. hist. natur. lib. 2. that those fires, which fall from the starres (as we see often in calme weather) may sometimes meete with the cloudes, and fall vpon them, and that by the vehemencie of this blowe the aire is moo­ued. And that this fire plunging it selfe into the cloudes causeth a certaine thicke and hissing smoke, which maketh a noise like an hot iron thrust into water: From whence the whirlewindes which we see in the aire doe proceede. But when the winde or vapour inclosed in the cloudes, will needes get out by force, then this causeth thunder. And if there come out fire which breaketh the cloud, then is it lightning. But when these inflamed vapours doe shew foorth a long traine of their fire out of the cloud, then this is that which we call a flash of lightning. Whereupon ensueth that these lightning-flashes cleaue the cloudes: but the fire of thunder teareth and renteth them, and causeth them to cracke.

But referring these arguments to Philosophers, we may fitly say, that the true cause of thunder is the winde inclosed, which seeketh to issue out.Of the diffe­rence of heat. But that which is most admirable therein, is the great violence of the flashes thereof, & the strange accidents which happen by the fire thereof. For it doth not onely pierce more then any other fire, by reason of the passing swift motion thereof: but it is much hotter then all other fire. For it is to be noted that there is a difference in heate; and that not onely by reason of the matter one fire is hotter then another, as that which is in the iron is hotter then that which is in straw; and that which is in oken wood is hotter then that which is in willow: but euen as in ice we find some scarcely frozen, othersome hard; and other [Page 201] againe very hard: so is there in fire that is scarce fire, as when the iron beginneth to waxe somewhat red, and another fire that is shining, and other that shines very bright. Wherefore we must note that fire exceeds in heate and in force sixe manner of waies. 1. By nature as I haue said (for the most ardent burneth quickest and soonest.) 2. By the soliditie of the matter (as that which is in iron:) 3. By motion, (for therby it is made more pier­cing.) 4. By greatnes either proper to it selfe, or caused by con­tinuance of time, (which is common to euery fire.) 5. By hin­drance of respiration, and by constraint togither, (as is manifest in lyme, which is kindled with water; for the heate being gotten in, and hid in the fornace, being of the kinde of fire, is enclosed and gathered within the lyme, so that it returneth into fire, by the motion and mixture of the water.) Now the constrained motion must not onely penetrate very much, but also it enkind­leth heat, and (as I haue declared) it maketh one fire hotter then another. And therefore it may be no great woonder,Of the violence and force of thunder. if the lightning of thunder be of very much force and violence, and that the fire thereof being very different from the nature of other fires, doth effect strange things. For it is not onely more pearcing by reason of the quicke motion thereof, but it is also much hotter then all other fire. Whereupon it commeth, that it can kill any kinde of creature by the onely touch thereof. And sometimes the purse remaining whole and sound, it melteth the money that is therein: which is not fabulous as many thinke, nor yet on the other side very much to be admired. For that which hurteth, doth corrupt either by meanes of the quantitie, or for the long continuance thereof. And therefore the thunder-fire which is most subtile, breaketh not the purse: for by reason that it hath very quicke motion, it staieth not on it, and therefore can­not it endommage it so. Moreouer, as the aire doth demonstrate vnto vs, that by reason of the subtilitie thereof, it passeth thorough the purse, without any resting vpon it, and entreth thereinto, filling it when it is emptie, though it be fast shut (which coulde not be, if it found not passage through insensible waies and holes, sith the mouth of the purse is very close shut:) So likewise one little sparke of thunder-fire, far more subtile then the aire, may easily enter into the purse, where finding mettall, it fasteneth thereon, and staieth therein, causing it to melt by the extreme violence and sudden force thereof.

[Page 202]So then the solid bodies, as iron, siluer, and gold are by so much the sooner spoiled and molten by the lightning, by how much they doe more withstand, and make resistance against it. But in those bodies which be rare, full of holes, soft and weake, the thunder passeth quicke ouer them, without hurting them, as is seene in the garments that men weare, and in very drie wood. For other wood burneth, by reason that the moisture which re­maineth therein doth resist and kindle. Whereupon it followeth (if we beleeue Plutarch) that such as sleepe are neuer stroken with thunder: bicause that the sleeping man is loose, and becom­meth soft and vnequall, and in manner dissolued, with his pores open, as if his spirit failed, and left him: so that the lightning findeth no such resistance in him, as it would doe if he were a­wake. Whereunto this may be also added; that he which slee­peth, hauing no feare, astonishment, nor dread in him, is by this meanes oftentimes defended from thunder. For it is certaine, that many haue died with feare onely and apprehension which they haue taken thereof, without suffering any violence. Wherefore considering that the sense of hearing is of all other senses the most subiect to suffer violent passions; and that feares and dread which proceede of noise, doe bring the greatest trouble to the soule: thereupon he which waketh and apprehendeth very much, be­commeth bound and thicke in his bodie: so that the lightning falling vpon him, giueth a greater blowe and a ruder stroke, in so much as it findeth greater resistance.

Meruailous effects of thun­der.It is woonderfull to consider the strange cases, that many au­thors report to haue happened through thunder. But amongst all, that is very admirable, which Iulius obsequius reciteth of the daughter of Pompeius Lionis a knight of Rome. For she returning from certaine plaies and turnayments celebrated at Rome, was suddenly stroken from hir palfrey with a thūderclap, stark-dead, without apparance of any wound, or fracture of member. But when hir father caused hir to be stript to burie and interre hir, they perceiued hir toong to come foorth at the bottome of hir wombe: whereby they knewe that the thunder and fire had stroken hir directly through the mouth, and so had issued out at the lower passage: a thing exceeding fearefull, and woorthie of great maruell. That which Du Bartas, the honour of the Poets of our age, hath written in his no lesse learned then Christian weeke, to haue beene seene of the effects of thunder by [Page 203] a woman, though it may rather minister cause of laughter then of sorrow, yet is it very maruellous. For he recounteth that the flame sindged away all the haire about this womans secrets at one in­stant, without doing her any harme. But omitting these discour­ses, I will note certaine particularities, which some philosophers affirme touching thunder. They say then,Colomn [...] and the keeles of ships exempt from the dan­ger of thunder. that it neuer or very seldome toucheth pillars, nor the keeles of ships, by reason of the depth of the one, and roundnes of the other. So that the blowe thereof running along the pillars doth very seldome strike them: as also not being able to descend aboue fiue cubits vnder ground, and the bottoms of ships being very lowe, it scarcely euer falleth there. And therefore it is a sure remedie against lightning to hide ones selfe in deepe caues. It is also to be noted, that although the brightnes of the lightning be seene before the noise of thunder be heard, yet proceede they not one before another, but are both togither. And the reason hereof is easie to vnderstand.Why the light­ning of thunder is perceiued before the sound be heard. For bi­cause that sight is quicker and sharper then hearing, the eie doth sooner behold the brightnes of the lightning, then the eare doth heare the sound of the thunder; as we see plainly when a man cuts downe a tree, or beateth vpon any thing that resoundeth, especially if we be farre off. For we shall see him strike the stroke sooner then we can heare it: as likewise we prooue in ordinance, and in all guns and peeces, whose fire wee shall see, before wee heare the noise of their shoot, notwithstāding that they are both performed togither. But wee haue dwelt long ynough on this matter, concerning that which philosophers doe teach. We must now consider what the true meteors of Christians are, as we haue already discoursed of their Astronomie and Astrologie: wherein we shall learne the supernaturall causes of those thunders and lightnings, which God sendeth when and how he pleaseth: as you (ACHITOB) can relate vnto vs.

Of the true Meteors of Christians: and of the supernaturall causes of thunder and lightning. Chap. 44.

THE Philosophers call Meteors, by a Greeke name, that part of natural philosophie, which entreateth of the aire, and of the things [Page 204] engendred therein, and appertayning thereto: as namely the cloudes, raine, snow, thunders, tempests, lightnings, and such like, because that they are ouer and aboue vs. For the signification of the Greeke word (Meteoron) importeth so much. But the prin­cipall profit that like Christians, we must desire & purchase from this part of Philosophie, is, that we learne by the contemplation and consideration of the works of God, of which we now intreat, what is his power, wisedome, bountie, and benignitie towards vs, and how it manifesteth it selfe before our eies; not onely in the highest heauens, wherein the sunne, moone, and starres are con­tayned (as we haue heretofore shewed) but also in the aire and in all the elements placed vnder the spheres. For by this know­ledge we may reape verie great fruits.Of the profit which the knowledge of the meteors bringeth to Christians. First, in that we are assu­red, that all these things are in the power of our father, who is the creator of them: & that they are all created for our good like the rest of his works, and not for our ruine and perdition. Then we learne by so many rare workes and maruellous effects, to feare and loue the author of them onely, and nothing else, except in him, and for the loue of him; acknowledging and firmely belee­uing that he alone is the author and gouernour of all nature. For we behold how terrible and fearfull hee sheweth himselfe by thunders and lightnings. And againe, how louing, gratious, and benigne he declareth himselfe to be, by raine, dewes, and such like blessings, by which he giueth nourishment to men, and to all other creatures. For these causes also the kingly prophet calleth thunders,Psal. 29. Psal. 18. lightnings, tēpests, & great inundations of waters (the voice of the Lord) and in another place he speaketh of the Lord as of a magnificent and maiestical prince, speaking great, like the sound of thunder, and casting fire out at his mouth, with great flouds and deluges of water: saying againe in another place. That the almightie maketh great cloudes his chariot, and that he walketh vpon the wings of the winde,Psal. 104. that he maketh the spirits his messengers, and a flaming fire his ministers. By which fire, no doubt,Luke. 17. but the prophet meaneth the lightning, which the Lord sendeth, when, and where it pleaseth him, to cause men to leaue him,2. Pet. 3. and to punish them like their iust iudge: as he declared in effect, when he rained downe fire and brimstone vpon them of Sodome and Gomorrha, and the other cities round about them: which are proposed to vs in the Scriptures for examples of the iudgements of God, as that of the floud.

[Page 205]For this cause also Dauid addressing his speech to the great and mightie, to the proude and loftie, which haue God in con­tempt, saith [Giue vnto the Lord yee sonnes of the mightie,Psal. 29. giue vnto the Lord glorie and strength: giue vnto the Lord glorie due vnto his name: worship the Lord in his glorious sanctuarie:] consequently deducing the wonders that God doth by the voice of his thunder, & how that it sparkleth with flames of fire, by rea­son of the lightnings, which proceed out of the clouds when they open, and rent themselues with so great noise, whereat the de­serts, and mountaines tremble: the hinds calue and bring foorth before their time for feare and dread, and the forests are disco­uered, their trees being ouerturned and broken, as they are very oftentimes with tempests, and whirlewinds, as if the Author of all nature did blow through them. For it is he (as is written in Ecclesiasticus) that sendeth out the lightnings as he listeth,Eccles. 43. who hauing opened his treasures, the cloudes flie out like birdes; at sight of whom the mountaines leape, and the southwinde blow­eth according to his will: and the voice of his thunder maketh the earth to suffer: which is as much to say, as that it is mooued and trembleth in regard of men. Whereby we may learne what shall become of them all, if they enterprise to stand vp against God. For surely their force cannot but be much lesse then that of the high mountaines and great trees, which might seeme to the ignorant able to oppose themselues against thunders, whirle­winds and tempests.

For this cause also Elihu saith in the booke of Iob. Iob. [...]7. [At this also mine hart is astonied, and is mooued out of his place. Heare the sound of his voice, and the noise that goeth out of his mouth. He directeth it vnder the whole heauen, and his light vnto the ends of the world.] Now he meaneth by this light, the lightnings which our God causeth to appeere in one moment and instant from the east to the west, & from the one side of the world to the other (as the Scripture declareth otherwhere) and it is easie to note, by reason that he proceedeth, saying:Matth. 24. [After it a noise soun­deth: he thundreth with the voice of his maiestie, and he will not stay them, when his voice is heard.Me [...]les to be c [...]nsidered in the fire of thunder. God thundreth maruel­lously with his voice: he worketh great things, which we know not.] And who (I pray you) would not woonder to see the fire and water, which are of contrarie natures mingled one with ano­ther, and lodged both in one lodging, and proceeding out of one [Page 206] place together? For where remayneth this fire, which sheweth it selfe in lightning? commeth it not out of the cloudes, wherein it is enclosed before they be opened, and burst by the thunder? And of what substance is the cloude? Is it not of water massed vp together, which couereth and keepeth in the fire, as in an harth? For doe not we oftentimes behold while it raineth, and great flouds and streames of water do fall, so that it seemeth that all the cloudes, and the whole aire should melt and resolue into water, that great lightnings of fire flash, appeere, and runne eue­rie where about like burning darts and arrowes? For while the hot exhalations are inclosed in the cloude,Causes of the noise and of the lightning of thunder. and retayned therein peforce, with the violence and contention which is betwixt these contraries, the noise of thunder is made. And when the matter is so abundant in the cloude, that it maketh it to breake and open, and that it may reach to the earth; then is there not onely thun­der and great lightning, but also thunderbolts, and which are of diuers verie maruellous and fearfull kinds. For some bring with them that fire which is not easie to be quenched as we haue al­readie declared: others are without fire, and pierce through the most solide and firme bodies, so that there is no force which can resist them. And sometimes also it happeneth, that those which are stroken therewith, be they men or beasts, remaine all consu­med within, as if their flesh, sinewes, and bones were altogither molten within their skin, it remayning sound & whole, as if they had no harme, so that it is verie hard to finde in what part the bodie was striken.

We are not then to hold in small accompt that the holy scrip­ture proposeth God vnto vs so often thundring, and lightning, when it would declare vnto vs his maiesty and how terrible he is, and to bee feared. For it is certaine, that he hath many weapons, and of diuers sorts, very strong, and ineuitable, when he will pu­nish men, and that his onely will is sufficient to serue him, when, and how he pleaseth.Supernaturall causes to bee considered in thunder. And therefore also wee must acknowledge besides these naturall causes, which make and engender thunder, the prime, eternall, and supernaturall cause of all things, from which proceede so many signes of the meruailous iudgements of God through the ministerie of his creatures, oftentimes contra­ry to that, which seemeth to bee ordained by the lawes of nature. For when he will thunder vpon his enemies, he breaketh and suddainely consumeth them in strange manner. And therefore it [Page 207] is written,1. Sam. 2. & 7 that the Lord shall destroy those who rise vp against him, and that he shall thunder vpon them from heauen. And in the battaile which the children of Israel had against the Phili­stims it is said, that after the praier of Samuell the Lord in that day thundred a great thunder vpon his enemies, and scattered them, and slew them before the host of Israel. When Moses also stret­ched out his rod towards heauen, it is said,Exod. 9. that the Lord caused thunder, and haile, and that the fire walked vpon the ground: and that haile and tempests stroke many men and beasts in Egypt.

Moreouer we doubt not but that euill spirits do sometimes raise vp tempests, thunder and lightning, because that the princi­pall power of them is in the aire. And therefore when it pleaseth God to slack their bridle, they raise vp terrible and woondrous stormes. Which is apparently demonstrated vnto vs in Iob,Iob. 1. whose seruants and cattell Sathan burned with the fire, which he caused to fall from heauen: and by a great winde that he raised, he ouerturned the house vpon his children. And therefore also the scripture calleth the diuell, Prince of this world,Ephes. 2. &. 6. and of dark­nes, and of the power of the aire: teaching vs also, that wee must fight against the euill spirits which are in the celestiall places. It is no meruaile then, if euill spirits ioyne themselues with tem­pests, to hurt men to their vttermost abilitie. For which cause Dauid calleth the inflaming of the wrath of God, choler,Psal. [...]8. indig­nation and anguish (the exploit of euill angels.) Wherefore it is certaine that when God hath a meaning, not onely to punish the wicked, but also to chastice his owne, or to try their faith, con­stancie, & patience; he giueth power to diuels to this effect: yet such, as that he alwaies limiteth thē, so that they can do nothing, but so far as is permitted them. Now he permitteth them so far as he knoweth to bee expedient for his glory, and for the health of his: or so much as the sins and infidelity of men deserue, that he may chastice and punish them, and bring vengeance vpon them for their iniquities. And therefore mee seemeth that to such me­teors the Epicures and Atheists should bee sent, who mocke at the prouidence of God; as likewise the tyrants of this world,Against Athe­ists and Tyrants. who treade all iustice vnderfoot; to make them thinke a little, whe­ther there be a God in heauen, and whether he bee without power, and without medling in the gouernment of the world. For I cannot beleeue that there is any one of them, but would be wa­ked [Page 208] out of his sleep, how profound soeuer it were, when he should heare God shoote out of the highest heauens, and should vnder­stand the noise of his cannons, and should behold the blowes that he striketh. For he is in a place so high, that all the wicked toge­ther cannot make batterie against him, nor yet auoid his ineuita­ble strokes, who can slay them with the feare onely which they shall haue of his noise, without touching them. But though they cannot assure themselues in their harts against this soueraigne maiestie and power of the eternall, yet are they so peruerse and wicked; that rather then they will render to him the honor and glorie which is due, they forge vnto themselues a nature, to which they attribute his workes, or else beleeue that they happen by chance, as things comming by haphazard, without any diuine prouidence. But leauing such manner of people, we will pursue our discourse concerning things engendred in the higher ele­ments, entreating of snowes, mists, frosts and haile, the discourse whereof (ASER) I referre to you.

Of snowes, mists, frosts, ice, and haile. Chap. 45.

SIth that God is not subiect to the nature which hee hath created, but doth euer rest the Lord and ma­ster thereof, who can performe both without it, and with it all that he pleaseth: it therefore followeth, that we must refer, not to the creatures or to nature, the workes, which he hath done in them, & by them, but to him alone, & must attribute to him the totall glorie thereof, & to depend wholy vpon him, and vpon his prouidence. Now if we shall consider all creatures in their originall and end ordained by God, we shall finde that they are all good, and ordained by the creator for the benefit of the good. And yet it might seeme that he hath established some things, principally to take vengeance on the wicked, as by this text of scripture,Iob. 32. where the Lord saith to Iob; [Hast thou entred into the treasures of the snowe? or hast thou seene the treasures of the haile, which I haue hid against the time of trouble, against the day of warre and battell?] In which text is deliuered vnto vs a goodly doctrine of the forme, and of the place, where the snow and haile are engendred, to wit, in the chambers builded by God [Page 209] among the waters, which he gardeth as treasures, and congea­leth them to serue him for scourges, to chastise and punish the froward.Psal. 147. For it is he (as the Psalmist chaunteth) who giueth snowe like wooll, and scattereth the hoare frost like ashes. He casteth foorth his ice like morsels: who can abide the cold thereof? He sendeth his worde and melteth them: he causeth his winde to blowe, and the waters flowe. This is he also (as saith Ecclesiasticus) which hasteneth the snowe by his commandement,Eccles. 43. and streng­theneth the cloudes with great force to make the hailestones cracke. The south winde bloweth according to his wil: the storme of the north, and the whirlewinde flying out like birds, scatter the snowe, and the falling downe thereof is as an heape of gras­hoppers or locusts that light downe in any countrie. The eie hath the whitenes thereof in admiration, and the hart is astonished at the fall of it. The Lord powreth out the frost vpon the earth like salt, which when it is frozen sticketh on the tops of pales. The cold north winde bloweth, and the water is frozen: it abideth vpon the gatherings togither of the water, and clotheth the wa­ter as with a brestplate. It deuoureth the mountaines, and bur­neth the wildernes, and destroieth that that is greene, like fire. The present remedie against all this, is a cloude, and the deaw comming before the heate, appeaseth it. It is also written in the booke of Iob, [The whirlewinde commeth out of the heape of cloudes, and the cold from the northwinde,Iob. 37. at the breath of God the frost is giuen, and the bredth of the waters is made narrow.] And therefore the Lord saith to Iob, [Out of whose wombe came the ice? who hath engendred the frost of the heauen? The wa­ters are hid as with a stone: and the face of the deepe is couered.Iob. 38.] Which is as much to say, as the waters take to them the forme of a stone, when they are conuerted into haile and ice, and that the sea is frozen ouer: for when the water is frozen, it seemeth to be hid and lost, and to be no more water.

Surely in these discourses we haue much to consider concer­ning the woonders of God. For is it not an admirable thing, that the water, which is so soft, and runs so swiftly, should become as hard as stones, and that it can fall from heauen in such forme, yea sometimes so great that it doth not onely spoile the fruits of the earth, but doth also breake the branches of trees, and kil men and beasts. Hereof that is a certaine testimonie which we read con­cerning the haile, which God sent vpon the Egyptians,Exod. 9. by the [Page 210] ministerie of Moses, Iosh. 10. and vpon the Amorites in the time of Ioshuah, in the warre of the Gibeonites. Indeede this was done contrarie to the common course of nature, in respect of the Egyptians es­pecially. For their land is not moistned, nor watred with raine from heauen, but onely by the riuer Nilus. And therefore the power of God was euidently shewed,Deut. 11. when he caused so great haile to fall downe vpon the enimies of his people, that no man could iudge it to be naturall. For haile is made of raine frozen in the aire: and is different from snow and mists, in that the haile is engendred of raine more hard frozen: snowe of moisture more softly thickned: and mists and fogs of cold deawes. So that when the congealed water is frozen by a strong colde, it becommeth haile: if by a small cold, it engendreth small drisling haile, such as falles commonly in the spring time, as in March and Aprill. But this me thinketh is worthie of greatest wonder, that the water in sommer time should be congealed into haile, and that during the great heate of the sunne, the greatest congelation should be made, from whence commeth this word amongst the Latines (Grando) which is as much to say, as a great drop of water: which is not seene in winter, when euery thing, through the exceeding colde, freezeth here on earth: or if so be this happen in such a time, it is spoken of as a new and strange thing that comes not ordinarily in this season, like the snowe and mists, which are pro­per to winter and cold weather. For though the Naturalists tra­uell much to shew that all things are produced by inferior and naturall causes; yet must we principally acknowledge a diuine puissance aboue all, who hath causes hidden in his incomprehen­sible treasures from men, by which the haile, thunder, lightning, tempestes and stormes are disposed and dispersed according to his good pleasure.Exod. 16. For as God made knowne to his people, by the Manna which he sent them in the wildernes, wherewith he nourished them for the space of fortie yeeres in a barren and vn­habitable place, that he could euermore very easily finde meanes ynough, both ordinarie and extraordinarie, to nourish and main­taine them: so hath he made manifest by the rods and scourges wherewith he hath beaten the Egyptians, that he can euermore very easily inuent meanes ynow to punish his enimies, so often and whensoeuer he pleaseth, yea euen then, when there shall be no appeerance thereof amongst men.

Now as God, when he pleaseth, conuerteth the water into [Page 211] stones,Of the frozen water and how it is thawed. and so hardneth it that by great cold he doth (as it were) paue, not onely riuers, ponds, and lakes, but also great seas; which he maketh so firme, that one may passe ouer them, yea and draw ouer great and heauy chariots, as it were ouer bridges, and firme land: so when it pleaseth him, he causeth all this water so harde­ned to returne into the proper kinde thereof, as if it had neuer beene frozen. And as there be windes to congeale it, so there are windes to dissolue and thaw it. For wee must note, that yee doth not dissolue and thaw by the heate of the sunne onely, but also by the power of the windes ordained hereto, yea and much sooner so, then otherwise. Concerning all which things, and the causes of them, which God hath created and established in nature, wee shall heere make a briefe and generall discourse. For if we should speake as the Philosophers haue written and disputed, we should haue matter enough to compose a great volume. But we will con­tent our selues simply to propound heere the admirable works of God, by which euery one may learne to feare, and honor him: which is the onely,Of the true profit that must be reaped con­cerning mete­ors. and the greatest profit that wee must make of meteors, whereof our speech hath hitherto beene, and which do yet rest for vs to consider of. For our intent is to manifest in them, not onely the workes of the creation, which are therein proposed, but those also of the diuine prouidence, which are in the same after diuers sorts declared: and not to do as many, who are esteemed very learned in naturall Philosophie, and in all o­ther letters and humane sciences; who are so badly aduanced in the knowledge of God by them, that in stead of acknowledging and gloryfying him as it behooueth them, they rather become Atheists and Epicures, contemners and mockers of his Maiestie, and of all religion. But the iudgements of God shall therefore light very greeuous vpon them, because they shall be by so much the more inexcusable. For they are of the number of those of whom Saint Paul saith, that by their infidelity, & iniustice,Rom. 1. they detaine the truth in iniustice, because they vniustly and wilfully suppresse the knowledge of the Eternall: for hauing knowne him in the works of the creation of the world,Heb. 11. which are as a mirrour and shew of inuisible things, they glorifie him not as God, neither are thankfull: but become vaine in their imaginations, and their foolish hart is full of darknes, and when they professe themselues wise, they become fooles; bicause it hath pleased God so to pu­nish their proud presumption, and the vanitie of their vnder­standing. [Page 212] Wherefore likewise as the Apostle saith in another place:Ephes. 4. They haue their cogitations darkened, and are strangers from the life of God, through the ignorance that is in them, bi­cause of the hardnes of their harts. For by reason that they abuse the gift of knowledge, which they haue in a more ample measure then others, therefore doth the Omnipotent by his iust iudge­ment make them more blinde then the simple and ignorant; so that they are rather woorthie to be accounted as beasts then as men. And yet the science and knowledge which they haue of the works of God more abundant then others, is not cause of their blindnes, considering that it is an excellent gift from aboue, pro­fitable for all those, which can and will well vse it: but their ma­lice, ingratitude, and peruersenes of hart and vnderstanding pul­leth this euill vpon them, through their owne fault, and by the iust vengeance of God. So that whereas their skill should open their eies to guide them by the knowledge of the creatures, to that of the creator, it is rather an hinderance vnto them, and de­priueth them of that great and soueraigne good. But we shall haue woorthie arguments against their impietie in that which remaineth for vs to view, concerning other things engendred in the highest elements; amongst which many comprehende co­mets, saying that they are of the number of sublime or high im­pressions, which are made in the region of the fire and aire. Wherefore pursuing our purpose we will heare you (AMANA) discourse vpon this subiect.

Of comets. Chap. 46.

ALthough we haue hitherto spoken of sundrie sorts of the creatures and workes of God, by which he manifesteth and declareth his power, glorie, maiestie, and eternall prouidence, and chiefly in the re­gion of the aire, neuertheles there doe yet a great number re­maine, which we haue nothing at all touched either particularly or in generall, no not so much as cursorily. For there are so many sorts of fires of diuers formes that appeere in the skie aboue, that it is impossible to distinguish them all particularly. And amongst them there are some which somtimes seeme to fall from heauen, [Page 213] or as if the stars did snuffe themselues, as men snuffe a candle: so that the most part of the rude and ignorant people suppose it is so. Many others thinke that sometimes the starres sparkle.Why it seeme [...] that the star [...] do sparkle. But the cause of such appeerance is, for that the substance of heauen being verie cleere, their beames shining towards vs, are euer­more broken perpendicularly. For the aire being mooued, euen as we see the stones in the bottome of a riuer seeme to tremble, because of the running motion of the water; so do the stars seeme to sparkle: and when the middle of the aire is vehemently stir­red aboue, then they seeme to sparkle both more and oftner. But we will leaue this talke to speake of certaine heauenly fires, which we call comets, and which are worthie of great considera­tion, and of much maruell.Of comets and of the place where they are engendred. For they appeere like bearded and hairie stars, hauing their motion with the heauen as if they were verie stars: and certes we might well suppose them such, and pla­ced in heauen like the rest, if they should long time continue. But the opinion of many is, (as Aristotle likewise writeth in his Meteors) that they are naturally made of an hot exhalation, which attayneth to the supreme region of the aire, where it is enflamed by the element of fire: so that of such an exhalation are fires kindled in heauen of diuers sorts and fashions. Neuer­thelesse some learned moderne writers which haue diligently ob­serued the height, whither these vapours may mount, do thinke cleane otherwise: for they affirme that comets cannot be ingen­dred in the region of the elements: and are not afraid to giue sentence against Aristotle, who in truth being an Ethnike and Pagan, hath failed in the resolution of many particular questions. For he hath strained himselfe to affirme manie generall proposi­tions, which our experience sheweth to be vtterly false: as these.Some proposi­tions of Aristo­tle false. [That no liuing thing apprehendeth by sense that which is good; that a thing poized can incline neither to the one side nor to the other; and that the earth is in no part higher then the waters; and sundrie others.] Now if it hath beene permitted him to aban­don the opinion of his master Plato who taught the truth, yea and to reprehend him: it shall be also lawfull for vs, and verie laudable to separate our selues in opinion from him, and to con­tradict his writings for the truth.

They then that do not acknowledge comets to bee conioyned vnto, and depending vpon the effects of the elementarie fire, and aire, by meanes of exhalations and vapors arising from the earth, [Page 214] do alledge among other reasons, that the place which is seene by the inhabitants of Milan vnder the circle of winter or the Tro­pick of Capricorne, is distant from the earth ten times more then the height that the vapors attaine to.Reasons of those who say that the co­met [...] are scitu­ate in heauen. And therefore the comets beeing seene there higher then the place of the vapors, it necessa­rily followeth, that they are not there ingendred, neither yet in the highest of the pure aire called (Aether) considering that there is no matter, which may be kindled. But if any one alledge that the combustible humor is rauished and attracted thither by the power of the stars, though that this place be higher then the common place of vapors; wee may answere, that forsomuch as wee behold many comets to continue more then two months, and some three, that this their long continuance may bee an im­pediment thereto: because that the totall masse of the earth would not be sufficient for such an inflammation. For fire is not perpetually fedde with one onely matter, but requireth a new supply. And seeing that these comets haue for the most part a beard or a taile, and are seated in an higher place then the aire; a man cannot iudge them to bee lesse then the Moone. And it seemeth impossible that so much matter should be consumed as might maintaine this huge flame for three moneths. Moreouer, there is a meanes to know, whether the comet be in the region of the aire, or else be ingēdred in heauen. For if it be quicker in mo­tion from west to east, thē the moone is; thē of necessity must the place of the comet be vnder the lowest sphere: but if it be more slow,Comets moo­ued with three motions▪ then without doubt it is bred in heauen. Now it is common to all comets to be mooued with three motions: namely, with the first from east to west in the space of fower & twentie houres, like all the stars: with the second from west to east, almost in like space of time with the planet Venus. For a comet which ap­peered the two and twentieth day of September 1532. and en­ded the third day of December, proceeded (as Fracastorius wri­teth) in 71. daies from the fift part of Virgo, to the eight part of Scorpio. Which maketh manifest that it could not be vnder the Moone: for then it should haue beene more swiftly mooued then this planet: which retrogradeth thirteenth parts of the Zo­diacke in fower and twentie howers, according to the ordinarie course of the first motion: and the comet had proceeded but 63. degrees in 71. daies. But for the third motion peculiar to all comets, which is considered according to the latitude, it is such [Page 215] and so great, that if the foresaid Author be not deceiued, one is now mooued with incredible speed towards the North, and ano­ther in an instant towards the South. Which commeth to passe when the comets are neere to any of the Poles, for then a little varietie of place conferred to the Zodiacke doth greatly change the latitude. Besides, it is to be noted, that the beard of euerie comet doth directly stretch out that way, which is opposite to the Sunne: and when it setteth, the same taile is straight Eastward: As the like may be daily seene in the darke part of the Moone. Moreouer, the comet doth most vsually accompanie the Sunne, and appeereth not but at euen-tide, & at the shutting vp of the day. Which giueth vs to vnderstād,What a co­met properly [...] that a comet is a globe placed in heauen, which being inlightned by the Sunne doth plainely appeere: and when his rayes passe farther, they shew like the fa­shion of a bread, or of a tayle. Whereupon it appeereth, that this flaming globe may be made in the midst of the spheres, if the ge­neration thereof be in them: or else we must say (and that see­meth true) that the heauen is full of many stars, not verie massie, which (the aire being drie and attenuated) do present themselues to our sight. For Venus hirselfe is sometimes seene in broad day, which none can say to be newly engendred.Of the prodi­gies which are attributed to comets. Then through this drines of the aire it commonly happeneth, that the seas are much turmoiled with tempests, and that great blustring windes doe follow thereupon, and that Monarches & great Princes, who are most drie through cold & watchings, or else through abundance of hot and delicate meates and of strong wine, do thereupon die: So likewise the drie and attenuated aire causeth the waters to diminish, fishes to die, and scarcitie of victuals, which oftentimes stirreth vp seditions, and the chaunge of lawes, and finally the subuersion of states. All which things (I say) doe seeme in some sort to proceed through the great tenuitie and drines of the aire: & thereof the comet then appeering may be a signe & token, but not the cause. But if we wil meditate vpō these things like christi­ans, we will say, that what naturall causes soeuer Naturalists and Astrologers can render concerning comets, signes and woonders which appeere sometimes in heauen, that they should be so often vnto vs, like so many trumpets, heraulds, and fore-runners of the Iustice of God, to aduertise men that they remaine not buried in their filth and sinnes, but returne to the infinite goodnes of God, who reacheth out his hand, and calleth to vs through such signes [Page 216] to change our life and leaue our execrable vices, to the ende that through his mercie, we may obtaine pardon for our faults.

Of diuers kinds of comets.But let vs likewise note, that although sundry sorts of comets are seene, yet the Greekes call them properly stars that haue a sanguine bush of haire, and are bristled at the top. And those, which haue vnder them a long beard made like haires, they call (Pogonies.) Plinie reporteth of sundrie other sorts: and saith, that the shortest time that euer comet was seene to appeare, hath beene seuen daies,Hist. nat. lib. 2. and the longest time eightie. He maketh mention also of one, which seemed terrible about the clime of Egypt and Ethiopia. For it was flaming and wreathed round like a serpent, hauing a very hideous and dreadfull aspect: so that one would haue said, that it had rather beene a knot of fire, then a starre. Afterward this author concludeth his speech, with the opi­nion that many haue (as is abouesaid) that comets are perpetuall, and that they haue a proper and peculiar motion: saying also, that none can see them, except they be very far distant from the sunne, in such sort that they may not be couered with his beames. And yet the opinion of Aristotle is cleane contrarie thereto, and so are a great number of other philosophers, who affirme that co­mets are composed of a certaine fire, and of an humor which it lighteth on by chance, for which cause, they are subiect to resolu­tion. But we will proceede no farther in this argument, nor yet concerning the situation of them, whether they be vnder the spheres, or amongst them: but will pursue our purpose concer­ning things vndoubtedly engendred in the highest elements, as namely the cloudes. The discourse whereof (ARAM) I referre to you.

Of cloudes and vapors. Chap. 47.

AS the Lord and father of this great vniuers doth publish his glorie by the motions of the heauens, & the maruellous courses of all the lights in them; so doth he likewise in the aire after many sorts, as we haue alrea­die heard, & as we haue yet good proofs in that which is presen­ted vnto vs for the matter of our discourse. And therefore the kingly prophet saith,Psal. 19. that the heauens report the glory of God, [Page 217] and the firmament doth declare his works. For the Hebrew word, which wee call firmament, doth properly signifie (a sprea­ding abroad) and comprehendeth both the heauen and the aire. Now let vs first note, that there is nothing more weake then the aire, nor any element that can worse sustaine a charge, if it haue no other prop. Then let vs consider of what matter the cloudes are made, and what firmenes they may retaine.How cloudes are made of vapors. It is certaine that they are nothing else but vapors attracted out of the waters by the power of the sunne, as wee behold after a great raine, when the heat of the sunne striketh vpon the earth. For wee per­ceiue the water to ascend vpwards like a great smoke: and wee see an other cleere experience hereof in wet clothes and linnen, when they receiue the heat of heauen, or of the fire. So it is then, that the water ceaseth not to mount from earth vp into the aire, and then to descend downe againe; so that the course thereof is perpetuall, as if there were a sea mounting from earth to hea­uen, which we call (Aire,) then descending from thence downe hither to vs. For after that of vapors, which ascend from the earth, the cloudes are gathered togither, which like spunges doe receiue the steame of the waters, whereof they themselues are en­gendred; then doe they carrie them like chariots, to distribute them through all the quarters of the world, according as is ordai­ned by the prouidence of God. And therefore Elihu saith in the booke of Iob. [Behold God is excellent, and we know it not,Iob. 36. nei­ther can the number of his yeeres be searched out, when he re­straineth the drops of water, the raine powreth downe by the vapor thereof, which raine the clouds doe drop and let fall abun­dantly vpon man.] Then proceeding to shew, how God sprea­deth out the light of the sunne vpon the waters of the sea, to draw out and produce vapors, he addeth: [Who can know the diuisions (that is the varieties and diuersities) of the cloudes, and the thunders of his tabernacle? Behold hee spreadeth his light vpon it, and couereth the rootes of the sea.] Meaning by rootes the waters of the sea, as well because they are deepe, as for that they are diuided by diuers waues like the branches of rootes.Propertie of the windes in regard of the cloudes. Moreouer, we must consider that to carrie & conuey the cloudes hither and thither, God hath created the winds, which blow from all the quarters of the world: some to gather the cloudes toge­ther, and to bring raine and snow, or haile and tempests, by meanes of the same cloudes, according as pleaseth the Creator [Page 218] to dispose them: other winds on the contrarie do disperse them and make the aire cleere and pleasant, bringing faire weather. Hereof then it commeth, that aboue in the aire, betweene hea­uen and earth, there is, as it were an other heauen made of clouds spread out like a curtaine, and like a vault or couering ouer our heads, which hindreth vs of sight of the Sunne, Moone and stars. But as this masse of cloudes is made by meanes of winds ordai­ned thereto, so when it pleaseth God to giue vs faire weather, then doth he sende vs other winds, which chase away all these cloudes, and cleere the aire, as if they had beene swept away, and the heauen sheweth another countenance to the world, as if it had beene changed and renued.

Now while the aire is so filled with cloudes, this may verie well be considered by vs, that men haue then (as it were) a great sea of water ouer their heads, contayned and held within those cloudes, as the waters of the sea are within the bounds which are assigned them for their course. Which it seemeth that Moses taught, when he sheweth that God creating all things separated the waters, which are vpon the earth, from those which are in the aire,Genes. 1. saying thus: [That there was a stretching out betweene the waters, and that it separated the waters from the waters. God then made the firmament (or spreading abroad or stretching out) and separated the waters, which are vnder the firmament from those which were aboue it, and it was so. And God called the firmament, Heauen.] It is sure that by these words, many haue thought that the prophet would teach, that there were wa­ters, both vnder & aboue heauen: which seemeth to be cōfirmed by the Psalmist,Psal. 148. Whether there be any materi­all waters aboue the heauens. saying [Praise yee the Lord heauens of heauens, & waters that be aboue the heauens, praise his name.] Neuerthe­lesse it is not verie easie for vs to vnderstand what waters may be aboue the heauens, if we doe not take the name of heauen in these two texts, for the aire, as wee haue heretofore shewed, that it is oftentimes so taken. For what shall wee answere beeing de­maunded to what vse the materiall waters may serue, either a­mong the spheres, or aboue the planets and stars? And for to take the name of waters here, for spirituall waters, not corporall, as many haue argued: mee seemeth, (vnder correction of the wi­ser) which wee preferre in all our discourses, that this cannot fit­ly be affirmed, because it doth euidently appeare, that Moses speaketh of materiall waters. For he accommodating himselfe to [Page 219] a grosse people, amongst whom hee conuersed, maketh no men­tion in all the creation of the world, but of the creating of visible and corporall things; so that there is small likelihood that he should speake of other waters, mixing spirituall things with cor­porall. But because the Latin translator of the common version of the bible hath vsed, in this text, the word firmament, following the translation of the Greekes, and not the proper word (sprea­ding abroad) as the Hebrue phrase doth signifie; some of the lear­ned haue obserued, how that many Latine diuines haue beene hindred from the vnderstanding of this doctrine. For they haue taken the name Firmament, for the starrie heauen (as also the Greekes haue iudged) imitating their translation. Whereupon the imagination is sproong of waters aboue the heauens, and of a christalline heauen: which I suppose to haue been so called,Of the chrysta­line heauen. by reason of these waters, which were supposed to be aboue the fir­mament: bicause that chrystall is made of ice, and ice of water. For it had beene very difficult to conceiue how materiall waters, which by nature are corruptible, might be aboue the celestiall spheres, except they were hardened and conuerted into chrystal, bicause that from the moone vpwards, there are no creatures subiect to corruption and to such changes, as those that are vnder the moone. Behold then, why these men haue supposed such wa­ters to haue beene made partakers of the nature of heauen. But what neede is there to trauell in such disputations, and to take paines for to haue recourse to allegories, when one may be easily satisfied with the literall sense? For there is nothing more easie, then to make the wordes of Moses cleere and euident, being throughly considered. For first he hath declared,Of the separa­tion of the ter­restriall and ce­lestiall waters. how that the earth was couered all ouer with water, and that there was a great deepe ouerwhelmed with darknes, so that the earth did in no wise appeere, till such time as God had commanded the waters to retire themselues into their places, which he hath assigned for their perpetuall residence. And then the earth was discouered, euen so much thereof as was needfull for the habitation and nou­rishment of men, and of all the creatures, which God did after­wardes create.Psal. 104. Therefore Dauid (as the expounder of Moses words, saith) That the Lord hath set the earth vpon hir founda­tions: adding straight after, That hee had couered it with the deepe, as with a garment, and that the waters did stand aboue the mountaines; but at his rebuke they fled: which is as much to [Page 220] say, as when God had commanded the waters to retire and to discouer the earth, they suddenly obeied the voice of their crea­tor. Now Moses hauing spoken of those waters which are resident here belowe on earth, gathered as well into the sea, as into foun­tains and riuers, he afterwards declareth, how God would assigne vnto them another abode in a certaine region of the aire, which he first calleth a spreading abroad, and after that heauen, which the Psalmist also signifieth when he saith of God, that he coue­reth himselfe with light as with a garment, and spreadeth the heauens like a curtaine, which is to say, that the light is to the creator like a stately garment, wherein we beholde his glorie to shine and glister euery where, and that he hath spread abroad the heauens like a pauilion for his habitation. Moreouer he ad­deth, [The Lord doth lay the iousts of his high chambers amōgst the waters: he maketh the great cloudes his chariot: He holdeth backe (saith Iob) the face of his throne and stretcheth out his cloude vpon it.Iob. 26.] And therefore the Scripture doth also teach vs, that God hath oftētimes declared his presence,Exod. 13.14.16 &. 40. Acts. 1. & manifested his glory both to Moses, & to all the people of Israell by the cloudes. And when Iesus Christ ascended into heauen, a cloud taking him, bare him vp in the sight of his apostles: to declare vnto them, and make them sure of the place whither he went: vsing this cloude as a triumphant chariot, which hath giuen testimonie of his soueraigne and eternall maiestie. And therefore it is also writ­ten, that he shall come in the cloudes of heauen with power and glorie. Wherefore if we were well instructed in the sacred word of God, we should haue a verie cleere doctrine concerning Me­teors, and which were much more profitable then that which Philosophers teach. For the cloudes would excellently declare vnto vs the magnificence and maiestie of God, so often as wee should behold them,Matth. 24. and would represent vnto vs all the woon­ders by vs here mentioned: as we shall also be induced to admire them, considering more neerely the great miracle of the waters sustained and hanged in the aire, as pursuing our purpose I leaue to you (ACHITOB) to discouer.

Of the waters sustayned and hanged in the aire, and of the raine-bowe. Chap. 48.

I Will begin my speech with the saying of the kingly prophet,Psal. 104. who after that he had appointed the heauens for the pauilion of God, & ordained the cloudes for the planchers thereof, whereupon are raised the loftie chambers (that is to say, the great & spatious waters amas­sed vp within the cloudes, which he also proposeth vnto vs as the chariot, vpon which the Eternall is borne) being consequently willing to shew what the horses are, by which this chariot is dra­wen and driuen, he saith [He walketh vpon the wings of the wind. He maketh the spirits his messengers, and flaming fire his mini­sters:] which is as much, as if in sum he would declare, that men need not labour to mount aloft into heauen there to cōtemplate and behold God, sith that hee so cleerely manifesteth himselfe throughout the whole world, principally by the celestiall crea­tures, and then by the magnificent and maruellous works, which he daily performeth heere in the aire neere vnto vs, and before our eies. So surely, if we must account as great miracles, the com­ming of the Sunne vnto vs and his returne, which daily continu­eth, and the courses and motions of all the other celestiall bodies; we haue no lesse occasion to account as a thing miraculous and worthie of great wonder, that we so often behold here below,Wonder of the waters carried in the aire. a great cel of waters ouer our heads in the aire, sustained by the wa­ter it selfe, & by vapours like to smoke, as if they were hanged in the aire, and were there borne vp without any stay and prop, but by the inuisible vertue and power of God. For otherwise, how could the cloudes sustaine so great heapes, and such deepe gulfes of water, considering that they are nothing else but water, and do also come at lēgth to resolue into water? Againe how without this diuine power could these cloudes be supported in the aire, seeing that the aire it selfe seemeth to consist of waters most sub­tilly distilled, beeing very light, and in continuall motion. For it euidently appeareth, that the aire retaineth much of the nature of water, because that so ordinarily it conuerteth thereinto, bee­ing inclosed in a cold and moist place: so that many fountaines [Page 222] are by this meanes engendred of aire, if wee will credite Natu­ralists. And therefore as Dauid saith of the waters, which runne about the earth, that God hath appointed a bound vnto them, which they may not passe, nor returne any more to ouerflow the habitation of men: so may wee likewise say, that he hath boun­ded the waters that hang in the aire, within the cloudes, to the end that they may not run loosely astray.Iob. 26. And therfore Iob saith: [He bindeth the waters in the cloudes, and the cloud is not bro­ken vnder them.] For else it is most certaine that so often as these waters should fall vpon the earth, they would drowne vp all things whereupon they powred, like as when the sea and riuers ouerflow the banks, or like a great deluge; as came to passe, when God punished the world by waters,Genes. 7. in the time of Noah. For it is written, that not onely all the fountaines of the great deep were broken vp, but that the windowes of heauen were opened, and that raine fell vpon the earth forty daies and fortie nights. For which cause also the Psalmist singeth [The voice of the Lord is vpon the waters,Psal. 29. the glory of God maketh it to thunder; the Lord is vpon the great waters. He was set vpon the floud, and he shal remaine king for euer:] which is asmuch to say, as the Lord hath executed his iudgement vpon the wicked, by the waters of the floud, and that as then he tooke vengeance, so it is he, that doth for euer remaine iudge of the world, and that maketh all creatures to tremble before him. Where wee haue great matter of feare and trembling, if wee beleeue the word of God, and the testimonies which it deliuereth of his iudgements, when I say, we diligently consider the effects of the nature of the higher ele­ments. Therefore whensoeuer wee see close weather, and the aire filled with cloudes, threatning vs with raine and tempests, the sight thereof should alwaies refresh and renew in vs the memo­rie of this iudgement of God, so terrible and vniuersall in the flud, to teach vs to walke in more feare of his Maiestie. But there are few, which thinke thereupon, and can make their profite thereof: and many to the contrarie, doe but iest and scoffe at it, as if it were a fable, and a fantasie.

I knowe very well, that the scripture saith that God set the raine-bow in the cloudes for signe of an accord and attonement betweene him and men, and euery liuing creature, to the ende that the waters might neuer after increase to such a floud as should roote out all flesh. But we must note, that the Eternall [Page 223] doth not here promise, neuer to send any deluge vpon the earth,Genes. 9. Many goodly thing [...] to bee c [...]dered in the rain [...]w. but onely not a generall and vniuersall floud, as the first was in the time of Noah. For how many times hath he punished parti­cularly many people with great inundations and deluges of wa­ter: signifying vnto all, that he hath all his creatures at comman­dement for euer, to make them serue, either to his wrath, or to his mercie, according as he will intreat men? and hereupon we shall learne, that though it seemeth, that in the place before al­ledged, the raine-bowe is named, as if it had been spred in the aire at that time onely, when it was giuen by God as a signe and sa­crament of his couenant renewed: yet neuertheles we must not doubt, but that when God created the causes of this bowe in na­ture ordained by him, he did also create it in the establishing of the world with other creatures. But it was not vsed by God for a testimonie of his attonement with mankinde, till after the flood. So likewise it is certaine, that this heauenly bowe hath naturally had at all times the significations which at this present it retai­neth, to presage raine or faire weather, according as it diuersly appeereth. But since that the creator hath accepted it for a signe of his couenant, it hath had this vantage, to be ordained as a gage and witnes of the promises of God. And therefore whensoeuer we behold it in heauen, we must not onely consider of it, as of a naturall thing, and as a prognosticator sometimes of raine, some­times of faire weather: but likewise as a witnes and memoriall as well of the iudgement of God, as of his grace and mercie, and of the assurance of the conseruation of all creatures by his proui­dence. But though it should teach vs nothing of al this, but should onely retaine the beautie and naturall signification thereof; yet might it serue vs for an excellent testimonie of the maiestie of God, and incite vs to giue him praise.Eccles. 43. For which cause Ecclesiasti­cus saith, [Looke vpon the raine-bowe and praise him that made it: very beautifull it is in the brightnes thereof. It compasseth the heauen about with a glorious circle, and the hands of the most high haue bended it.] For what man is so dull, but doth admire the great varietie of so faire colours as appeere in it, euen in a sub­stance so fine and subtile, that it cannot be perceiued by any cor­porall sense, saue by the sight?

I know that the philosophers doe teach,Of the cause of th [...] [...] rain [...]bow. that as a drop of wa­ter, which one seeth in the sunne, representeth many goodly co­lours like those in the raine-bowe, which is made of a thicke wa­trie [Page 224] cloud full of drops, in the middle region of the aire. For euery darke obscure thing is, as it were, almost blacke, as the shadowes doe demonstrate, which by reason of their obscuritie seeme to be blacke. And when an obscure thing is illuminated, if it be bright, it passeth in colours, according to the abundance of the bright­nes. Now the cloud is obscure, & the drops of water are bright; & for this cause they represent vnto vs colours according to the va­riety of that light which shineth vpō them. And forsomuch as the innermost circle of the bow is nerest to the obscure or dark cloud, it seemeth cōmonly to be blew; that in the middle, which is more illuminate, appeereth greene: and the vpper circle, which is greatest, and most lighted with celestiall brightnes, is yellow. For­asmuch then as there is a cause of euery thing, the Naturalists doe much endeuour themselues to render reasons, concerning the diuersities of these colours: as Astrologians doe also, to argue vp­on the diuers predictions of this bowe, as presaging sometimes raine, sometimes faire weather, sometimes winde, and sometimes calme and cleere weather.Hist. nat. lib. 2. Yet Plinie saith, that it is often seene, when it doth not prognosticate any thing, and that no heede is taken of it, for the time to come. But let euery one ascertaine himselfe, that it is caused by the beames of the sunne, which stri­king into an hollow cloud, are constrained to reuerberate, and returne vpwardes toward the sunne. And that the diuersitie of colours, which are therein represented, is made by the mixture of the clouds, of the aire, and of the fire, which are found there togi­ther. Moreouer, that this bow neuer is, but when the sunne is op­posit to that cloud, and that it exceedeth not the forme of a semi­circle: also that it appeereth not by night, though Aristotle saith that it hath sometimes been then seene. But we wil leaue the phi­losophers to dispute vpon these things, and to search the depth of their naturall causes; and will conclude this speech, and make an end of this day with a point of doctrine, concerning the meteors of Christians: which is, that we must take very good heed, not to be of the number of those, who boasting of the knowledge of humane sciences, haue despised the spirituall and diuine: and of whom Saint Peter hath prophecied saying,2. Pet. 3. That there shoulde come in the last daies mockers and contemners of God, walking according to their owne lusts, which should say, [Where is the promise of his comming? for since the fathers died, all thinges continue alike from the creation.] Which is as much as if they [Page 225] should say, that there is a common and continuall course of na­ture, which hath hitherto continued from the beginning of the world, and shall endure for euer, without end, and without any judgement of God to come.Against Athe­ists. For thus prate our idolaters of na­ture, who doe altogither denie the prouidence of God. And therefore the blessed apostle doth also adde, that they willingly know not that the heauens were of old, and that earth that was of the water, and the water by the word of God. By which things the world that was, perished, being ouerflowed with waters. Likewise saint Peter had before concluded;2. Pet. [...]. that if God hath not spared the old world, but saued Noah the eight person, a prea­cher of righteousnes, and brought in the floud vpon the troup of the vngodly: it cannot be that the wicked, which are borne since into the world, may thinke that their condemnation sloweth, and that their perdition sleepeth. For a thousand yeeres are but as one day, and one day is as a thousand yeeres before the Lord.Psal. 90. And the long terme that God alloweth to men, to preuent his iudgement by repentance and amendment, shall not hinder him to execute his iudgement, yea by so much the more rigo­rously, by how much the more long time, and more vilely they haue abused his stay and patience. Let vs then imprint this at this present in our memorie, concerning our discourse of the wa­ters sustained and hanged in the aire, which haue serued God for so terrible ministers in the execution of his iustice, when it plea­sed him to punish the iniquitie of men: and to morrow, pursuing our subiect, we will speake againe of raines, and heauenly wa­ters, to the end to consider of the admirable prouidence of God, which shineth in them: euen as you (ASER) shall giue vs to vnderstand.

Of Dewes and Raine. Chapter 49.

THe prouidence of God hath so disposed the nature of the aire and of the water, that these elements seeme to repaire and maintaine one another. For there is a place in the aire where water is, as it were, conuerted into the nature thereof: there is another place againe, wherein water returneth into his owne natural kinde, sa­uing that whilest it hangeth and is sustained in the aire, it is much more light and subtile then that which runneth in the earth, for it retaineth more of the earth.How the water ascendeth vp from the earth and changeth nature. Although then that water is by na­ture more heauie then the aire; yet doth not the heauines there­of let it from mounting vp from the earth, because that by the heate of the sunne which attracteth it, and other such like natu­rall causes, by which it may be eleuated into the aire, this waigh­tines is taken from it, or at least is so diminished, that it doth then retaine more of the nature of aire, then of water, and so doth till such time as it hath ascended, and attained to the place which God hath assigned to it in the aire. For the heate of the sun doth conuert it first into vapors, which are drawne out of the least ter­restriall and most subtile parts thereof, which approch neerest to the nature of the aire. For which cause these vapors are more easily conuerted into aire, the which resolueth it selfe againe into water, then when such vapors are arriued at the middle region of the aire, which is the coldest part thereof, as well by reason that it is farther distant from the sunne and from all the other celestiall and aetherian fires, then the supreme part thereof is; as likewise because it cannot be heated like the lowest part thereof, by reuerberation of the sunnes heate, which scorcheth the earth. Wherefore Moses declaring vnto vs, how the Lord made the water mount from the earth, and conuerted it into vapors, saith: [Page 227] [The Lord God had not caused it to raine vpon the earth,Genes. 2. nei­ther was there a man to til the ground, but a mist (or vapor) went vp from the earth, and watered all the earth.] For we behold eue­ry day, how that after the aire hath beene refreshed by the coole­nes of the night, the dew falleth in the morning vpon the earth: and if the colde hath beene great, it is turned into miste, & white hoarie-frost, from which proceed the frosts that doe oftentimes spoile vines and trees, which are most tender in colde weather, when their branches are yet feeble, and they begin to budde.

And let vs note, that there are two sorts of vapors,Of two sorts of vapors, which make dew and raine. which do commonly rise from the terrestriall towards the celestiall regi­on: the one is fat and thicke, whereof the dewe is made; and the other is subtile and thinne, which turneth into raine. Cornefields are fatned by the dewe, which by reason of the thicknes thereof mounteth not very high: and if that any part of it be better con­cocted (as doth happen ordinarily in hot countries) it resteth condensate through colde vpon the plants, and is called Manna. Of this it is that Pliny speaketh, when he saith,Hist. nat. lib. 11. that the great starres being risen in sommer, and specially the most excellent, or else when the raine-bowe is ouer the earth, and that it raine not, but onely make a small dewe, which is heated by the sunne-beames; that which then falleth is not home, but is an heauenly gift and singular medicine for the eies, for vlcers, and for those accidents which may happen in the nauell and interior parts. Which Manna is plentifully gathered in Targa, a wildernes of Libya, neere to the citie Agades, especially when the nights are very faire, partly for that they are colder then the day; and partly for that the dewes cannot conuert themselues into the substance of clouds: because as I said it is condensate by the cold. Whereupon ensueth that when the raine is ingendred of vapors, the colde cannot be great: for then such vapors are attracted by the heate, and are presently after thickned by the colde in the region of the aire. And therefore there is but lit­tle Manna founde when the night is cloudie, and lesse when it is rainie, for then it melteth. Behold then how the fattest part of vapors turneth into dew, & that which mounteth vp, is condensate through colde in the subtile aire,Why it raineth but little in summer▪ and di­uersly in other seasons. and is afterwardes conuerted into raine. And bicause that in sommer the heate doth drie vp very neere so much as it attracteth in vapors, there is therefore verie seldome little raine therein: for considering [Page 228] that in our countries the heate is weake, it attracteth by little and little the vapors, which the drinesse doth oftentimes consume before they can be conuerted into raine. Wherefore it commeth to passe, that if it raine in sommer, the raine is suddenly engen­dred: for when the cloudes are too slowe, they are consumed by the drinesse of the sunne. And there where the aire is very cold, and consequently thicke and grosse, the vapor, which is thither drawne, being very light, cannot be condensate, bicause of the thicknes of the aire and the thinnesse of the vapor. Which cau­seth, that in stead of raine, snow is engendred: for snowe is a con­gelation of a vapor not condensate for the subtilitie of his proper substance, and for bicause of the thicknes of the aire. Where­fore when the cold is great in winter, it raineth little. And for the spring time, bicause that the succeeding day doth consume more vapor, then the precedent day had attracted (for in the spring time the latter daies are still hotter, and haue shorter nights) for this cause it raineth then lesse then in autumne, and oftner then in sommer or winter. But in Autumne showres of raine are com­monly great, and of long continuance: For the sunne being as then still powerfull vpon the earth, many vapors are drawen vp. But bicause the succeeding day hath still a longer night then the precedent, and for that it was also warmer, it is necessarie that the vapor should thicken, and afterwardes descend. And when the earth is moistned, then that which did descend, is againe attra­cted, lying then vpon the superficies of the earth, and being still somewhat deeper then before. Whereof are made not onely raines, but also rainie and windie cloudes.

Difference of raine water, and earth water.Thus haue we in summe then the forme of dewes and raine, and the diuersitie of their course, and how the earthly and hea­uenly waters differ from one another, the raine water retaining more of the aire, and being much purer and lighter, then that which doth alwaies remaine in the earth. For in comparison of terrestriall water, it is like water distilled through a limbeck. And yet how light soeuer it be, it must neuertheles be heauier then the aire, and especially when it is frozen within the cloudes, and con­uerted into snow or haile, which is like stones of ice. Wherein it seemeth that this rule of nature and naturall philosophie is not generally true, which affirmeth, That euery heauie thing doth alwaies drawe downwards, considering there are waters hanged in the aire, which is much lighter then the waters that it sustai­neth. [Page 229] Wherefore we must say,Cloudes are in the aire, as ships are vpon the waters. that cloudes are in the aire in the region that is assigned vnto them, in such sort as ships are in the water. For none doubteth, but that stones, iron, lead, and all other mettals, yea infinite other things of lesse waight, are heauier then the water; yet we neuertheles doe behold, that there is no bur­then so waightie, but the water doth easily support it, by meanes of a boat, or a wooden ship, or a galley, which shall be euen of it selfe a great and heauie loade. And yet the water, which will su­staine such a charge, cannot beare vp a pinne, or a naile, or a small peece of gold, or siluer, or a little stone, but all shall sinke to the bottome. Now the cause of all these effects is in the participation that the wood hath with the aire, which maketh it much lighter then the other bodies, which are more solide and massie. For by reason that the wood is more open, and more loose to giue way to the aire, it receiueth lightnes thereof, which causeth it to floate vpon the water, whereas the other more terrestriall bodies doe sinke thereinto. So then the aire sustaineth by meanes of the cloudes, the waters, which they containe inclosed within them: euen as the sea and great riuers sustaine grosse and heauie bur­thens by meanes of ships. For though the cloudes doe consist of water themselues, and are engendred of it, being drawne into the aire, through blowing of the windes, and afterwards massed vp in one bodie (as we haue already vnderstood) yet doe they sub­sist of a water lesse terrestriall, and more airie, then those waters, which flowe here belowe: for which cause they are also more light, and more easily sustained by the aire, vpon which they floate, like ships vpon the sea and other waters. And afterwardes when the cloudes returne into their first nature of water, and when they be opened to let fall the waters which they containe, the water which proceedeth from them doth resume also his pro­per course, according to the naturall heauines thereof, and retur­neth downwards, descending to the earth. And as ships sinke downe into the water, when they are ouercharged, as likewise the charges and burdens, wherewith they are laden, when they are split or broken by violence of windes, or by some other force which maketh them dash one against another, and against the rocks: so is it with the cloudes, and with the things which they beare, and with the windes also wherewith they are driuen, or else are inclosed within them, which make a great noise, when they striue to issue out, so that the cloudes are rent and cracke, as [Page 230] the thunders testifie vnto vs, and the tempests, lightnings, and thunder claps which proceede from them, as also the great delu­ges of water, which showre downe with great violence and furie. But we haue staied long ynough in this matter: let vs now con­sider of the maruellous prouidence of God, which shineth in the dispensation of the raine and heauenly waters. As (AMANA) I leaue to you to discourse.

Of the fertilitie caused by dewes and raine, and of the prouidence of God therein. Chap. 50.

IN vaine shall we consider in meteors the works of nature, which are therein proposed very great and excellent, as our precedent speech doth manifest; if we doe not learne in the same to consider and acknowledge the prouidence of God gouerning all things, as it reuealeth it selfe in sundry sorts. For all these goodly visible works must serue vs as images of the inuisible and spirituall things, so that all the crea­tures of God may be competent iudges to condemne vs, if by them we doe not learne to acknowledge their and our creator, and to obey and honor him as behooueth vs: we neede no other iudges, I say, to make vs vnexcusable before the throne of Gods iustice,Rom. 1. according to the testimonie of Saint Paul, sith he hath as it were, made visible to the eie his diuinitie, his power, his bountie and his wisdome through his works, and that so neere vnto vs, as almost to be touched with our owne hands. For (as this holy apo­stle in another place saith) he is neere to euery one of vs:Acts. 17. so that howsoeuer we be blind, yet should we at least finde him by gro­ping like those that want sight. For he neuer wāteth very euident witnes amongst men, in cōferring benefits vpon them, & namely in giuing them raine from heauen, and fruitful seasons, according to the subiect we are now to speake of. Let vs know then, that it is he who distributeth the raine and heauenly waters by an ad­mirable prouidence: & who also keepeth them hidden when he pleaseth, in such sort, that there is no cloud seene in the aire, and sometimes for so long space, that the earth becommeth drie, and as it were burnt vp with the beames of the Sunne, for want of moisture from heauen,1. King. 17. &. 18. as it was in the dayes of Elias. And [Page 231] then he executed the sentence wherwith he threatned the trans­gressors of his law, when he denounced to them by Moses, Leuit. 26. Deut. 28. that he would make the heauen as brasse, and the earth as iron: that is to say, that there should come no more raine from heauen, then if it were of brasse: whereupon doth also follow, that the earth not being moistned with water from heauen, should become barren, bearing no more fruit, then if it were of iron. For as it is written, [The earth, which drinketh in raine that commeth oft vpon it,Heb. 6. and bringeth forth herbes meete for them by whom it is dressed, receiueth blessing of God. But that which beareth thornes and briers is reprooued, and is neere vnto cursing, whose end is to be Burned. And therefore likewise the Prophet saith in the Psalmes,Psal. 107. that God turneth the flouds into deserts, and springs of water in­to drynes, and the fruitfull ground into saltnes: which is as much as if he should say, that he maketh it altogether barren, as if one had sowed salt there. Adding also afterwards, that it is for the wickednes of those that dwel therein, & that contrariwise he tur­neth the deserts into pooles of water, and the drie-land into wa­ter-springs, making it an habitation for such as were famished, who there sow the fields and plant vines, which bring forth yeer­ly fruit. For this cause the Lord being angrie with his people, saith by Isay, Isay. 5. [I will commaund the cloudes that they shall distill no raine vpon my vine-yard.] Meaning by this kinde of speech, his people whom he hath elected. And surely the holy spirit would giue vs to vnderstand this one thing more in this text, that as the earth waxeth barren, if it be not watred by raine from heauen; so men cannot performe any thing, if God powre not downe his grace vpon them, as he causeth the raine-waters to showre downe vpon the earth. Wherefore as it is vnfruitfull, not being watred from heauen: euen so is mankinde, when God withdraweth his blessing. For we are all cursed by nature, as the earth is, as we euen now heard the Apostle giue euidence.

When therefore it pleaseth the creator, he commandeth the cloudes to distribute their waters, to the end that the earth may be moistned & watred, to make it fertile. And therfore the kingly Prophet saith againe. [Thou visitest the earth and watrest it:Psal. 65. Of the fertility caused by raine. thou makest it verie rich; the riuer of God is full of water; thou pre­parest the corne, for so thou appointest it. Thou watrest abun­dantly the furrowes thereof; thou causest the raine to de­scend into the valleies thereof; thou makest it soft with showres, [Page 232] and blessest the bud thereof. Thou crownest the yeere with thy goodnes, and thy steps drop fatnes.] Meaning by the steps or paths, and walkes of the Lord, the cloudes, for that the Scripture proposeth him vnto vs, walking vpon them: and by fatnes he vn­derstandeth the raine which droppeth vpon the earth, as it doth also serue therefore. And in another Psalme he againe recordeth: [The Lord watreth the mountaines from his loftie chambers:] which is as much to say, as God causeth it to raine vpon the mountaines to make them fruitfull. And therefore he further addeth, [That the earth is filled with the fruit of his workes.] Wherein the Prophet doth also expound his owne meaning, saying before, that the Al-mightie laide the planchers of his high chambers amongst the waters, and after that he hath gene­rally entreated of the fertilitie which God bestoweth vpon the earth, by meanes of the raine, he doth declare it more particular­ly,Psal. 104. saying [He causeth grasse to grow for the cattell, and herbe for the vse of man, that he may bring foorth bread out of the earth; and wind that maketh glad the heart of man; and oyle that ma­keth the face to shine, and bread that strengthneth mans heart. The high trees are satisfied, euen the Cedars of Libanon, which he hath planted. That the birds may make their nests there: the Storke dwelleth in the firre-trees.] Where we cleerely behold how God sendeth his blessing vpon the earth, by meanes of the raine, to the ende that it may bring foorth fruits, not onely for the nourishment of men; but also for the commoditie of beasts. Which may serue vs for a certaine testimonie of his prouidence towards mankinde.Testimony of the prouidence of God towards men. For if he hath care of the bruit beasts which he hath created for men; there is no doubt, but he hath much more care of them whom he hath created after his owne image and semblance, and aboue all, of his children and elect. And for this cause also the Psalmist signifieth, how that God hath not onely beene carefull to prouide for their necessities, as for the necessities of other creatures; but it hath also pleased him to bestowe vpon them pleasures and honest comforts, conueni­ent both for his Maiestie, as also for the nature of man: when hee saith, that GOD hath giuen wine to man to make him merrie; and oyle to make his face shine. For although he alrea­die had the waters for drinke, and which might suffice him to staunch his thirst, and for his necessarie beuerage, it hath neuer­thelesse pleased him through his great liberalitie to bestow wine [Page 233] vpon him also, which is a much more delicious drinke, and which doth so comfort him, that it bringeth ioy & pleasure to him. And for oyle, it doth not onely serue in meates and medicinall oint­ments; but also to make compositions and sweete sauours, to beawtifie and refresh mans countenance. Which specialities the prophet would not omit: because that in his daies oyle was in great vse, to make such precious ointments, as the auncients vsed to annoint themselues withall, as is now adaies done with oyle of Spike, and other such odoriferous oyles and sweete water.2. King. 4. And if God hath at some times multiplied by the hands of his faithfull ministers the poore widowes oyle (as his worde teacheth vs) he causeth it to abound much more euerie day, when he maketh it encrease in the lands which he hath destinated to that purpose, conuerting the water, which runneth vpon the oliue trees into oyle: yea and that water, which droppeth vpon the earth into corne and bread, which he dayly doth much more abundantly multiply then in times past hee did the poore wi­dowes meale by Elias, 1. King. 17. Matth. 14. & 15. yea then Iesus Christ did multiply the loaues in the wildernes. And therefore if we shall consider how the Al-mightie creator of heauen & earth causeth so many fruits to grow in this round-masse through the distillations of raine, and through the heate of the Sunne, wee hold in great admiration this woorthie naturall Alchimie, which he hath set before our eies in the nature by him created.Of true naturall Alchymie. For all this world is to him as a fornace, and a limbeck wherein he maketh so many goodlie and profitable distillations, that it is altogither impossible to ex­presse in words their woorth and valew. The earth is this fornace, and all the plants and trees so many limbecks. And if we haue in such estimation the distillations made by men following some imitation of nature, this surely is a kinde of Alchymy very woor­thie of great reputation and woonder. For let vs consider one­ly what it is that hee extracteth out of a vine stocke and the branches. There is no doubt but that this is a plant of no great shew, so that many haue doubted whether it might rightfully be counted amongst trees, for besides that it is crooked, it is so weak that it cannot stand vpright, nor sustaine not onely the branches thereof, but euen it selfe, if it be not alwaies propped, at least­wise when it riseth neuer so little high: And yet this is a maruei­lous and very rare Limbeck, wherein God conuerteth water in­to wine, and maketh it to distill out. The like may we saie of [Page 234] Oliue-trees, figge-trees, and many other fruite-trees, sauing that they make more shew, and retaine more of the nature of a tree, then the vine doth. For all the excellent liquors and fruits, which we draw out of these plants, and all others, are principally caused by the heat of the sunne, and by the waterings of raine from heauen, which by this meanes seemeth to change nature, and put on diuers formes. And yet this sun, by meanes of whom, as by a fire, God performeth so many sundry and admirable con­uersions and distillations, hath not his face smeared with coles, to kindle and maintaine his fire, nor yet his faire eie soiled there­with, or with any smoke. So then I hold them very wise, who pro­fite in the contemplation of this Alchymie, and emploie their time and cunning therein, as husbandmen do who till the earth, attending in good hope after their trauell, the blessing which is promised them of God, as he also doth daily send vpon the earth by the effects of the sunne, moone, stars, and planets; of the aire, clouds, raine, and such other meanes which it pleaseth him to vse for the same purpose.Psal. 127. For we may fitly say with Salomon, that without this blessing, it is in vaine for those, which eate the bread of their trauel,Deut. 11. to rise earely, & to goe late to bed. For it is he that hath promised the first and the latter raine, aswell for the time to sowe in, as for to ripen and gather fruits in: vsing for this purpose (according to the testimonie of the prophet) great cloudes in forme of chariots,Psal. 18. & 104. whereupon being borne on the winges of the winde, he maketh the windes his messengers. And sith we are in this talke, before we deale with any other subiect, let vs acquit our selues of that which we haue promised, to entreat in a particular discourse concerning the windes: the charge whereof (ARAM) I impose vpon you.

Of the windes, and of their kindes and names: and of the testimonies which we haue in them of the power and maiestie of God. Chapter 51.

Hist. nat. lib. 2.ACcording to the testimonie of Plinie, there are more then twentie Greeke authors and manie other ancients, who haue entreated of the nature of the winds. But to know from whence they proceeded, the dif­ficulties [Page 235] & doubts are great & vncertaine amongst them, and a­mongst all the philosophers. Yet that is the onely truth, which the diuine poet teacheth vs, saying,Psal. 135. [That the Lord draweth the windes out of his treasures.] Aristotle in his Meteors maintai­neth that the windes are produced by the heate of the sunne: which it seemeth that the author of the naturall historie doth contradict when he saith, that there are certaine caues wherein the windes are ordinarily engendred, as may be seene in a deepe pit, which is in the coastes of Dalmatia at Senta, wherein if one cast any thing, how light soeuer it be, there issueth sodainelie out a whirle-winde, although the weather be neuer so calme and faire. And in many obscure places in houses, one shall commonly feele a certaine small winde, as if it were enclosed therein. But we must note that there is much difference betwixt these particula­rities, or small puffes caused by exhalations, which proceed out of the earth, and that, which is properly named the winde. For they are not felt in one place onely, but haue their course gene­rally through all the earth, and their meanes limited therein to exercise their power.Diuers opinions concerning the generation of windes. And therefore whether the winde be en­gendred by continual motion of the heauen, or by the crosse mo­tions of the planets, which goe contrarie to that of the firma­ment, or else that the winde be an aire driuen by the sundry tur­nings of the spheres, and by the multiplicitie of the beames of the celestiall signes, or else that it proceed from stars particularly appointed to ingender it; or from the fixed starres (for all these opinions are found amongst Philosophers:) yet neuerthelesse we see by experience, that the winde is subiect to the rules and lawes of nature, & that it hath his determinate course, although mans wit cannot pierce to sound the reason of this secret.

But for the names and species of these windes, they haue am­plie entreated thereof. True it is that the ancients made men­tion but of fower windes, which they comprised vnder the fower parts of the world. And then the naturall Philosophers appoin­ted twelue, giuing them names taken partly from the regions from which they proceeded, and partly from the effects and qua­lities which they cause vpon the earth. But the Hydrographers and marriners account sixteene.Of the names, and kindes of the windes. To haue the vnderstanding of which, wee must note that euery horizon is diuided into fower quarters by two right lines, which crosse in the center thereof: the one of which is correspondent to the Meridian circle, and the [Page 236] other to the verticall circle, which diuideth the same Meridian at right angles, which lines demonstrate the fower principall parts of the earth, that is, the East, West, North, and South part: of which proceed the fower principall windes, to wit, out of the Septentrionall part, the North winde: from the Meridionall the south: from the Orientall the East: and from the Occidentall the West: Betweene which are other middle and notable windes, whose names are compounded of those of the fower foresaide windes, and are therefore called North-east, North-west; South-east, and South-west. Then againe each distinction of these eight windes, is consequently diuided into two equall parts, which make the distinctions of eight other windes, called sub-princi­pall, and which compound their names of their two next colla­terall windes, expressing the most notable first: to wit, North-northeast, North-northwest; South-southeast, South-southwest; East-northeast, East-southeast; West-northwest, West-south­west. Moreouer they that frequent the Mediterran sea (as Greekes and Italians) do cal the north Transmontano: the south, Austro: east, Leuante: west, Ponante: northeast, Greco: north­west, Maestro: southeast, Sirocho: southwest, Garbin: and so of them compound the names of the other eight windes, which are betwixt them, as hath beene before declared. And we must note that the windes haue commonly euery one their turne in such sort that when one opposite wind ceaseth and is laid, his contra­rie riseth.Notable things in the windes. But if at any time the next winde to that which cea­seth, begin to blowe, it runs byas-wise from left hand to right, as the sun doth, and one may know the fourth daie of the moone, what winde will raigne longest during her time. But the easterne windes do longer endure then those which rise towards the west. And the sunne doth strengthen the winde, and also appease it: for at his rising & setting they are commonly greatest, at noone he calmeth them, especially in sommer. The winde is also com­monly found to lie still, either at midday, or at midnight: for it doth alwaies cease either through great colde, or through vehe­ment heate. Likewise the raine doth make it cease: whereupon this prouerbe sprung vp, that little raine allaieth much winde.

But it is woondrous, that the windes, which are as it were but a puffe, should performe such things as men could not doe with their hands, yea though there were a multitude togither. For how many people neede there be, yea horses and oxen yoked togi­ther [Page 237] to breake, burst, and pull vp the great and mightie trees, which the winde abateth, ouerturneth, breaketh, and rooteth vp, with a blast onely? And herein we haue goodly matter againe,Testimonies of the diuine om­nipotencie in the windes. whereby to profite in the acknowledgement of the soueraigne maiestie and almightie prouidence of the creator and gouernour of all nature. For it is certaine, that as the Lord manifesteth him­selfe to men, such as they may comprehend him to be, when he calleth the sound and noise of thunder (his voice) that he perfor­meth admirable things, as we haue alreadie noted: we may per­ceiue that he doth the like also by violence of the windes. And therefore the prophet saith, [I know that the Lord is great, and that our God is aboue all Gods. Whatsoeuer pleased the Lord,Psal. 135. that did he in heauen and in earth, in the sea, and in all the depths. He bringeth vp the cloudes from the ends of the earth, and ma­keth the lightnings with the raine; he draweth foorth the winde out of his treasures.Ierem. 10.] It is he (saith Ieremie) that giueth by his voice the multitude of waters in the heauen, and he causeth the cloudes to ascend from the ends of the earth, he casteth out lightnings in the raine, and bringeth foorth the windes out of his treasures. [The winde (saith the Preacher) goeth towarde the south,Eccles. 1. and compasseth toward the north: the winde goeth round about, and returneth by his circuits.] Now if the blasts of the winds be so strong, it must needes be, that the bellowes out of which they are blowen must be puissant and mightie. For although it is written of the wicked,Psal. 10. that they are so proud and doe presume so much of their force and power, that they seeme to be able to ouerthrow men, townes, and fortified places onely with a blast; yet neuer­theles it is the Lord, who hath the power to abate them, and all the loftie and stout with all their forts and bulwarks: For all the windes togither, are but as one little puffe, which passeth from his mouth. Wherefore if in breathing onely, he driueth and remoo­ueth heauen, earth, and the sea, and all this world, performing actes so great and woonderfull: what may we esteeme of his so­ueraigne force, when he would imploy his whole power? For there is neither winde nor thunder, nor deluges of water, nor any thing that is comparable to the wrath of God, and to the power which he hath to execute his vengeance vpon his enemies. But he emploieth his creatures, as the ministers of his wrath, when, and how he pleaseth. And therefore the diuine poet in his canti­cles, wishing liuely to describe the assistance that God had [Page 238] shewed him,Psal. 18. in deliuering him out of the hands of the wicked, and in punishing them; he proposeth him comming accompa­nied with fearefull thunders, with thicke cloudes, with vehement windes and stormes, with lightnings, tempests, great raine, hard haile, and darke weather, so that the foundations of the sea, and of the earth couered with waters, were discouered, and the earth was mooued and trembled, the mountaines shooke and bowed bicause of the furie of the wrath of the Lord. For indeede who is God but the Lord, and who is mightie but our God? Now it is certaine, that bicause men cannot comprehēd the greatnes of the power and wrath of God against the wicked, the holy Ghost doth often speake of naturall things by the prophets, for to make them vnderstand by that, which is visible in nature, and which may most astonish and affray them. So then if we shall consider so many excellent points of doctrine concerning the prouidence of God, as are taught vs in the schoole of nature, by meanes of the meteors (as we haue hitherto discoursed) of the cloudes, thun­ders, lightnings, stormes, flouds of water, windes, whirlewindes, and tempestes, they will serue vs no lesse for preachers, then the celestiall bodies doe, to manifest vnto vs especially the iudge­ments and heauie plagues of the almightie, and to make vs oft­ner thinke thereupon then we doe: as also the raines, by the fer­tilitie which they cause in the earth, will minister matter vnto vs to acknowledge his blessing, and perpetuall grace vpon those, who feare and honour him. Wherefore wee haue rested long ynough in that which particularly concerneth and is dependent vpon the two higher elements, the fire and the aire: sauing that, before we intreat of the earth, and of the water, and of the princi­pall things worthy of consideration in them, we wil say somewhat concerning the birdes of the aire, seeing that we haue already comprised them, as in truth they must be, amongst the things conioyned and depending vpon the higher elements, I will leaue you then (ACHITOB) to discourse vpon their nature.

Of the foules of the aire: and namely of the Manuco­diata, of the Eagle, of the Phenix, and of other wilde foule. Chap. 52.

HAuing discoursed (though simply like disci­ples of Christian doctrine, and not like ma­sters and professors of naturall philosophie) vpon the two higher elements the fire and the aire, and hauing considered their nature and effects, and the things engendred in them, and by them: it falleth very fitly for vs, to intreate of the vi­sible creatures, which conuerse in the aire,Psal. 8. Matth. 6. Luk. 8. Genes. 1. and of which the holy scripture speaketh in diuers places, vnder the name of the foules of the aire: considering also that Moses teacheth, that the foules and fishes were created before any of the terrestriall creatures. For as there is a greater accord between the two elements of wa­ter and aire, then of aire and earth; euen so is there a more cor­respondencie of nature between fishes and foules, then between beasts of the earth and foules. For the flying of birds in the aire is like the swimming of fishes in the water. Moreouer there are many water-foules, which are as it were of a middle nature be­tweene those which conuerse but only in the aire, or in the earth, and which therein receiue their nouriture, and betweene the fishes that liue in the waters. For these birds flie in the aire like other birds, and swim also in the water like fishes, and liue partly in the water and partly in the aire. But before we intreate parti­cularly of these things, it seemeth good to me to note vpon the beginning of our discourse concerning liuing creatures, that there are two principall kindes of liuing creatures,Of two princi­pall kindes of beasts. the first are those, which haue life in euery part being diuided and cut asun­der, called in Latine (Insecta) bicause of the incisions which they seeme to haue vpon their bodies, and which are ingendred of putrifaction. The second sort is of perfect creatures, to whom the former properties agree not, but they haue their generation through propagation and race. Now we must hereafter speake of insect creatures. And for the perfect,Of nine kindes of perfect beasts. there are found nine princi­pall kindes of them, whereof some remaine onely in the aire, and haue no feet, as the bird called (Manucodiata:) other conuerse in [Page 240] the aire and in the earth, as (the Eagle) and sundry other birds: some are earthly, and yet like foules neuertheles, as is (the E­stridge:) some inhabite both in the earth and in the water, as (the Beauer) called in Latine (Fiber:) some foules swim as (the swan:) some creatures are flying fishes: others are altogither earthly (as the dog:) some keepe vnder ground as (the Mole:) others liue in the water onely as (the dolphin:) our speech then shall be con­cerning these nine kinds of creatures, and we wil briefly discourse of some of the most excellent of them.

Of the bird na­med Manuco­diata.Now to begin with the birds according as the order of our treatise doth require, we will speake of the Manucodiata, com­monly called the birde of God, or of paradise, according to the interpretation of the Indian name, which birde is found dead vpon the earth, or in the sea, in the Isles named The Malucos, bi­cause it is neuer seene aliue out of the aire: For this birde onely hath no feete, for that it abideth aloft in the aire, and farre out of mans sight, hauing the body and beake like a swallow, both in bignes and forme. The feathers of his wings and taile, are longer then those of a sparrow-hawke, but very slender, agreeable to the smalenes of the bird. The back of the cock is holow, whereby reason sheweth, that the hen layeth her egges in this hollownes, seeing that she hath the like creuise in her belly, so that by means of both these pits she may hatch her egges. The meate of this foule is the dewe of heauen, which serueth it for meate & drinke: it neuer faileth, but through age onely: and so long as they liue they sustaine themselues with their owne wings, and their taile being spred out in a roundnes: by which meanes it doth more commodiously inhabite in the aire.

Of Eagles. Hist. nat. lib. 10.Next I proceed to the birds which conuerse in the aire, and in the earth: of which the Eagle for greatnes and strength bea­reth away the price. Plinie setteth downe sixe kindes; of which the least in body, called the blacke eagle, is strongest, and it of all others doth onely nourish her eaglets. For all the rest chase and driue away their yoong ones, bicause that when they haue them, their nailes and clawes are turned vpside downe, as if nature woulde declare hirselfe very prouident in this, to depriue the eagle of al meanes to helpe it selfe with any more purchase, then will euen serue her owne turne; for otherwise it woulde destroy all the yoong venison of a countrey: therefore through hunger which by this occasion they do then sustaine, they become white [Page 241] and hate their yoong ones. But the Ossifragi, which are another sort of wilde eagles, doe, as diuers affirme, gather togither the yoong eaglets which their dam hath expelled, and doe nourish them with their owne. And eagles neuer die through age, or any other malady but for hunger onely, their vppermost beak grow­ing so great and so crooked, that it is impossible for them to open their mouthes to feede themselues. Their feathers being min­gled with the feathers of other birds, do deuoure and consume them.

The Phenix is said to be found in no other place of the world but only in Arabia, & is very seldome seen. It is as big as an eagle,Of the Phenix. and the plumes of her taile are guilded, being intermixed with cer­taine blew and carnation feathers, the rest of her body being of a purple colour. She hath her head decked with exquisite plumes, and with a tuft of very goodly feathers. She liueth sixe hundred and sixtie yeeres, as Manilius a Senator of Rome recordeth, and so Plinie doth make report. And feeling herselfe aged,Hist. nat lib. 10. she ma­keth her nest with peeces of cynamon and incense, and hauing filled it with all sorts of aromaticall odors, she dieth thereupon. And out of her marrow and bones there commeth first a worme, which afterward turneth to a little birde, that in time prooueth another Phenix.

Some report almost the very same of a birde called Semen­da, which is found in the midst of India, which hath her bill clo­uen into three parts, boared and pearced euery where through, and she singeth at her death as the swan doth. Afterward by bea­ting of her wings she kindleth a fire made of the twigs of a vine, which she gathereth togither, wherewith she is burned, and of her ashes there is a worme engendred, of which springeth againe another like birde.

Swans are birds cleane white, and differ but little from geese,Of Swans. except in bignes. They sing sweetelier then any other foules. Their propertie is to teare their yoong ones in peeces and to de­uour them, for which cause they are very rare to be found. And some say, that they presage their death by their songs.

Cranes come from the farthest orientall seas of India into the regions of Europe: and do neuer part from any place,Of Cranes. but that they seeme to do it with counsell, and by the common consent of all: and by the same meanes they elect a king to conduct them. They alwaies soare very high, so to make a farther discouerie of [Page 242] the countrey. Euery troupe hath a captaine, who is alwaies in the rereward: at whose onely crie all the rest do obey and do keepe their rankes and order; and each of them taketh his place by turnes. They do also set their night watch, and keepe sentinell one after another. The sentinell standeth vpon one foote onely, holding a little stone in the other, to the end, that if he happen to sleepe, the stone which falleth out of his paw might waken him. All the rest do this while sleepe, hauing their head vnder their wing, keeping watch neuertheles, sometimes vpon one foote, sometimes vpon another. But their captaine holdeth his head alwaies in the aire, to make signe to the rest, of what they are to doe.

Of Storkes.The Storkes are resident in winter in Egypt and in Africa; and in sommer in many other warme countries. When they will passe to any countrey, they do all assemble in one place at a daie appointed, and so depart in a troupe. Some say they haue no toongs. In Thumenestia this kinde of foule is had in such re­spect, bicause they ridde the countrey of serpents, that no man dare kill any one vpon paine of hanging, and to be punished as an homicide: for such are the lawes of the countrey. And in Suessia the like is almost vsed. The storkes do neuer change their nests: and doe retaine this propertie by nature, that the yoong ones nourish the old so long as they liue.

Of wilde-geese.Wilde-geese are a kinde of wilde foules as the foresaid birds, they make their squadrons pointed like the beake of a ship, (for so they cut the aire better then if they should flie in a square) and they spred themselues abroad by little and little behinde like a corner, the better to gaine the wind, which guideth them. The hindermost-doe commonly rest their heads vpon the fore­most, and when the guide is wearie of going before, he commeth hindmost, to the end that euery one may keepe his turne.

Of Quailes.Quailes are also a kinde of flying foules, very small of body, but singular in diuers properties. They soare not very high in the aire in these countries, but flie neere to the ground. They flie in troupes, and that sometimes to the great danger of those which saile vpon the sea, or are neere the ground: For these birdes doe pearch in so great number by night vpon the sailes, that they of­tentimes sinke barkes and small vessels. They know their ordi­narie pearches, and do neuer flie abroad in a south winde, bicause it is too heauie, and too moist: and yet they must of necessitie be [Page 243] aided by the winde, to performe their voyage, by reason that their bodies are more heauie then their wings can sustaine. And therefore they hang their wings, as if they were pained with fly­ing: So then they make choise of the northerne winde for their comming: And when they retire themselues, they assemble their troupes. If the winde be contrarie to them, they swallow much grauell, and take little stones in their tallents, to make them­selues more heauie, that they may not be caried away by the winde.

Swallowes also are a kinde of wilde fowle,Of Swallowes. for they go away in winter. But they retire not themselues verie far off, but keepe in those coasts which are warmed with the Sunne, many are seene bare and vnfledged. This bird onely, of all those that haue not crooked clawes, doth feed on flesh. One may put in the number of wilde fowles, Blacke-birdes, Thrushes, Stares,Other wilde foules. Ringdoues and Pigeons, although they vse not to retire to farre countries. But they mew not as others doe, neither keepe themselues close, for they are vsually seene in the countrey where they winter. The propertie of Stares is to go in a great troupe together, and to flie in a round, euerie one of them endeuouring to gaine the middle place. The swallow onely of all other birds flieth askew, & is passing quick of wing; so likewise is it hardest of all birds to be taken. Moreouer it is peculiar to hir, not to feed but in flying. Thus then you see what I thought to deduce briefly concerning wilde-fowle. You ASER shall prosecute the discourse of this matter.

Of singing birdes, and chiefly of the Nightingall, and of sundrie others, and of their witte and industrie. Chap. 53.

NAture sheweth herselfe verie admirable, in that she doth not produce euerie thing indifferently in all places; nor doth priuiledge some coun­tries rather then others, as well for plants, as for liuing creatures indued with sense: so that many times that which men thinke to bring home for meere strangenes, dieth before it come there. To declare, that it is verie difficult (if not altogether impossible) [Page 244] to make any thing liue in what place soeuer,Rarenes, and changes of ma­ny birdes. against the ordi­nance of nature. So it was, that in the whole Isle of Rhodes there could not be found one only nest of an Eagle, though that in the neighbouring territories there were ynough. So though the lake of Como, which is on the other side of the riuer Po in Italy, be ve­ry plentiful in fruit trees & faire pasturage: yet for all this there cannot be found within eight miles almost one storke. It is said also, that in all Tarentum there is not one Wood-pecker to be found. And in the territory of Athēs, the partridges passe not the limits of Boeotia: So in Mar Maggiore, or the Euxine sea, there is no fowle seene. And in Volaterra the ring-doues are seene to come euerie yeere in great vollies ouer the sea. But besides all this, there is great difference in seasons for birdes: for some ap­peere all the yeere long; others shew themselues but halfe the yeere; & some are seen abroad but three moneths. Some also go away presently after they haue hatched and brought vp their yoong ones. But aboue all, there are maruellous things found in singing birdes. For some there are which chaunge their feathers and their note, one season of the yeere; so that one would say, they were quite other birdes: which happeneth not to the grea­ter fowles, except to the crane, which waxeth blacke in age. Black-birds,Of blackbirdes. which are naturally blacke, being old, become of a reddish colour. They sing in sommer; in winter they doe but chatter; and are altogether dumbe, when the daies begin to lengthen, as about mid-December: and the cockes of a yeere old, haue an iuorie white bill. Thrushes haue their necke parti­coloured in sommer, but in winter it is all of one colour.

Of the Nightin­gale.But amongst singing birdes the nightingal is most admirable. For it is a miracle that so shrill a voice can proceed out of so small a bodie, and that it can hold breath so long. Moreouer, it hath a verie harmonious note, and perfectly musicall. For sometimes shee draweth out her notes long, another while shee quauers; straightwaies she cuts her tune short; and then she will warble, as if it were by musicall crotchets. Another time she will whistle producing her notes with one breath, by and by quickning her tune, as if it were by semibriefes: sometimes abasing hir voice, presently raising it, and by and by after cutting it thicke and short. Sometimes also she will make the points of the organes, lifting her voice high like a pipe, when she listeth, obseruing som­times the treble, sometimes the base, and sometimes the counter­tenour. [Page 245] Finally, there is no instrument in the world, wherein one may finde more perfect musicke, then this which resoundeth in so small a throat. And that which merits greater maruell in this bird, is, that there are many songs all different, and that euerie nightingall hath her owne in particular. So also they debate amongst themselues who shall sing best, contending heerein one against another: so that sometimes the vanquished cease ra­ther through want of breath, then of song. And the yoong little nightingals hearken to the olde, and doe record by themselues apart the songs which they heard, from point to point: so that these disciples, after they haue attentiuely hearkened, doe repeat the lesson which they haue learned, & then cease. Then may one heare the reprehensions of the schoolemaster, and may very well discerne when the scholler is waxt cunning. Moreouer the ex­cellencie of their singing doth not commonly endure aboue fif­teene daies and fifteene nights: all which time they sing without ceasing: and that is when the trees begin to waxe thick of leaues in spring-time. And afterwards this great melodie beginneth by little and little to cease: and yet not so, that one may perceiue them to be wearie of their singing. And when the heat begins to trouble them, they whistle not as before, but change their voice and sing a full note. They also mew and change feathers. To conclude, they retire themselues in winter like all other wilde fowle.

Also Finches and linnets are numbred amongst those little birds, that sing verie harmoniously,Of finches, and linnets, parrats, and pies. and easily retaine that which is taught them, whether it be in voice, or by any demonstration that they may imitate either in foote or bill. But aboue all birds, parrats do most counterfeit the voice and speech of man. They come from the Indies, and haue commonly their feathers greene, except onely a coller of red vermilion feathers that compasseth their neck: this bird speaketh all that which one will take paines to teach her. It loueth wine much, and hauing well drunke, is much pleasanter. There is likewise a kinde of Pies which do pro­nounce better that which is taught them, then the parrats doe: yet are they not so much accounted of, because they are ordinarie with vs. They take pleasure in the words which they speake, and do so delight in them, that one shall often finde them studying verie attentiuely by themselues, that which hath beene shewed them. Crowes also do easily learne to speake, and shew manie [Page 246] testimonies of great wit and industrie.A meruailous historie of a crow. There was one in the time of the Emperor Tyberius so admired and loued of the people of Rome, that they reuenged cruelly the death thereof vpon him that kilde it. It had been nourished by a shooemaker, & so taught and instructed, that it flew euerie morning to the palace to salute the Emperour, and after him all the other princes, naming them by their names, and then returned to the shop to hir master, con­tinuing this vse for many yeeres, to the great astonishment of euerie one. It happened that a certaine spitefull neighbour of this shooemaker, taking occasion for that this crow had muted vpon some of his ware, did kill it. Whereat the people tooke such indignation, that they caused this poore merchant to lose his life: preparing on the other side verie magnificent funerals for the birde. For the carcasse thereof was couered ouer with nosegaies and chaplets of flowers, and borne by two Mores to the fire, which was kindled in a voide place, there to burne it solemnly; so much was the vnderstan­ding of this crowe esteemed in a citie, where many princes and great personages had died before, and none woulde solemnize their funerals: and wherein there was none that would reuenge the death of Scipio Africanus, though he had conquered the Carthaginians and Numantines.

Of the industry of birdes in ma­king their nests.But since we are lighted vpon a discourse concerning a kind of towardnesse and facilitie to learne, which is founde in many birdes; wee may not passe ouer in silence the marueilous indu­strie of their architecture, in the building of their nests: for all of them, and especially the smal ones do vse a woonderfull dexteri­tie therein. And that I may not be too tedious in this point; I will produce for testimonie but the swallowes onely, who builde their nests of dirt or claie, and strengthen them with strawe. And if perhaps the drines of the weather will not minister dirt enough for them, then they load themselues with water, which they shake vpon the ground, to moisten the dust, and to make slime. The inside of the nest is all couered and lined with downe and flockes, both of wooll, and of other things; to the ende to keepe their egges warme, and that their yoong ones may after­ward finde their bedde soft. Which they alwaies keepe verie cleane, by casting very carefully out of it all the ordures of their little ones, which being growne bigger they teach to mute out of the nest. There is another kind of field swallowes, which do sel­dome [Page 247] make their nests in houses; & yet they make them of such stuffe as the others do, though not after the same manner: for all their nests are turned vpside downe, and haue a very streight mouth, but a large paunch: so that it is an admirable thing to see the industrie, which they vse to keepe their yoong ones soft and warme. Of the nests of these swallowes ioyned and fastned one vpon another, there is a banke in the mouth of Nilus which is neere to Heraclia in Egypt (as Pliny reciteth) of sixe and twen­tie paces in length,Lib. 10 [...] ▪ and so strong that it resisteth the ragings and inundations of this floud: a thing, which one may say were impossible to be performed by the hand of man. But we shoulde finde writing matter enough to fill vp a great volume, if we were minded to entreat of al the excellent properties which are in the nature of birdes: but our intent is not to dwell long vpon this subiect; as namely to speake of all their different species, where­of many learned men haue written: but onely to consider summarily of certaine of the most notable, as wee will doe in regard of all other creatures both liuing and destitute of life; to the end that we may nothing at all depriue any part of this vniuers, which we do heere contemplate, of those goodly por­traitures of the diuine maiestie, which are ingrauen in euery part from the highest heauen to the lowest center of this terrestriall masse. Looke then (AMANA) what birds you hold most woor­thie to haue place in your discourse.

Of the Estridge, of the Peacocke, of the Cocke, and of other foules. Chap. 54.

AS we haue heeretofore heard of a birde that ne­uer abideth vpon the earth; so contrariwise the Estridge doth alwaies staie vpon the earth,Of the Estridge. ne­uer mounting aloft to take the aire. This is as bigge a birde as any other, & is common in Africa, & in Aethiopia. It hath a long necke like a camell; the beake, eies, and head like to a goose, but that they are much greater: their wings & taile haue feathers of diuers colours, skie-coloured, white, red, blacke and greene, and there is no birde which hath such faire plumes, of which those fethers are made wherewith men of warre adorne their helmets. [Page 248] The Estridges passe horses in swiftnes, being herein aided with the wings which Nature hath bestowed vpon them, although they fly not at al, neither rise from the ground, but run with their wings spread. They haue clouen feete like an hart: with which (men say) they vse to take vp and cast stones at those which chase them when they flie. It is also said that they swallow and digest iron: which commeth to passe through the vehement heat and thicknes of their belly. Some also haue reported, that the Estridge hatcheth her egges with her eies: but the truth is, that she onely watcheth them; because that her yoong ones are brought foorth by the heat of the sunne. The manner of taking this birde is ve­rie easie; for when he is wearie of running, he is of so foolish a nature, that he thinketh himselfe closely hidden, when he is one­ly in the shade of some tree or shrub; so that it is then easie to ap­proch him so neere as the pursuer will desire.

Of the peacock.But let vs speake of the birde, which for the beautie and sense which it hath, doth merit the chiefe degree amongst the greater sort of birdes; to wit, the Peacocke. For when he knowes that men esteeme him, then turneth he round to shew his colours shi­ning like pretious stones, and sets them directly against the sun, to giue them a better lustre. And he assayeth also to doe so with his taile, spreading it round and shewing those colours, which seeme fairest in the shade, drawing all the eies thereof abroad, as if he knew best how to make himselfe most noted. Also when he hath lost his taile (as he doth euery yeere at the fal of the leafe) he hideth himself, as if he mourned, til the next spring, when his taile groweth againe. It is maruellous that this part of the peacocke is so filled with eies, being so long & thick of feathers of sundrie co­lors, & so splendāt; & yet neither the colour of white nor of black (this being of it selfe sad, and that obscuring all colours) are found in the taile of this birde. Which bird liueth ordinarily fiue and twentie yeeres; and at three yeeres he beginneth to shoote the sundrie colours which he hath in his feathers, and knoweth his beautie: and seemeth to reioyce that men do maruell at his taile when they see it, and therefore he will hold it vp, be he neuer so wearie.

Of the Cock.Next to the proude nature of the peacocke, that loftie birde seemeth to resemble a Sentinell, which Nature hath appointed to interrupt mens sleepe and call them to worke, that is, the Cocke. For wheresoeuer he is he will be master, and commaund all the [Page 249] rest of the foules. And if there bee two togither, then must this rule remaine to the strongest, and he must get it by those weapons which Nature hath placed in his legs: wherein they put such trust, that the issue of their combate, doth oftentimes fall out with the death of the one or other. And he which remaineth victor, makes signe of his conquest by his crowing, sounding him­selfe his owne tantaraes: and the vanquished runnes and hides himselfe. This loftie bird marcheth proudly, holding vp his neck stiffe, and his combe aloft, except he be not well. And there is no birde which doth oftner cast his eie towards heauen, then this: for he alwaies beholdeth it, holding his taile vp, and yet crooked like a sickle: so that arming himselfe after this manner, he puts the Lion in feare, which is the stoutest of all beasts. More­ouer, the cocke by a secret instinct of nature knoweth the course of the stars, and diuideth the day by his crowing from three ho­wers to three howers. They roust at sunne set, and neuer let the sunne rise, without aduertising men: for with their crowing, which is accompanied with beating of their wings, they giue no­tice of the day. And their voice is heard very farre off, yea in the night time a mile, or more. The Romanes honored so much the maiestie of this bird, that they iudged of the good or euill lucke of their Augurations, by the countenance which he shewed, be­ing either pleasant or not, at such time as he fed.

Hens are of the kinde of domesticall birds,Of hens. renowmed aboue all for the delicatenes of their flesh, and goodnes of their egges, beeing much better then all other, and which are most vsed in meates and medicines. They lay at all times, except the two first moneths of winter, when they commonly rest themselues: So is it the first and last bird that layeth; and is so fruitfull, that there are some will lay sixtie egges together, without missing one day. Whereupon wee will note that in all yolkes of egges, there is a little drop of bloud in the middest, which is holden to be the heart of the bird, because this member is esteemed to bee first formed in all liuing creatures. And indeed this little drop tasteth very salt, and stirreth in the egge. And for that which particularly con­cerneth the chicken, it is certaine that the bodie thereof is made of the white of the egge: for being formed, it is nourished by the yolke. And so long as it is in the shell, it hath the head bigger then all the bodie, and the eies, which are shut, bigger then the head. And when it beginneth to growe, the white of the egge re­tireth [Page 250] to the midst, and the yolke disperseth it selfe round about: And if at the twentith day one take the egge, they may heare the chicken peepe within. For from that time forward it beginneth to waxe feathered, and to get strength: and staieth not long in consuming the whole yolke, but presently beginneth to open the shell. And it is to be noted, that as well this as all other foules, come out of their shels with their feete forwardes, contrarie to other liuing creatures. Moreouer the hen is knowne to be good, when hir crest is straight, and sometimes double, and hir feathers blacke, and in some places red: as also when the clawes of her foote are faire. But aboue all there is nothing more woorthie of great admiration, then the care which it taketh to hatch and nou­rish hir chickens: yea though they be not of hir owne kinde. And it is a pretie pastime to make an hen hatch ducke-egges: For at first when they open the shell, she knoweth them not; and neuertheles hauing beene a little accustomed to them, she doth nourish them as carefully as if they were naturally her owne. And when these yoong duckes, according to their kinde, cast them­selues into the water, it is a woonder to see the mourning of the hen, fearing least ill should betide them.

Of the pigeon.The pigeon likewise is an house-bird much to be considered of, and bringeth no lesse profit and commoditie then pullen doe. It is very chaste by nature, and neuer changeth mate neither cocke nor hen: and yet the cocks are very rude towards the hens, beating them with their bils, and chiding them with a kinde of grumbling in their throat, as if they were iealous: But afterwards as if they repented themselues, they make much of them, and bill togither, running round about them, and specially when their time of treading is come. Both cocke and hen take great paines to hatch their yoong ones: insomuch that when the hens are idle, and tarie not in the nest, the cockes will correct and beate them with their beakes. But they doe likewise aide them, as well hel­ping them to make their nests, as to serue them while they hatch: yea and the cocke doth sometimes hatch in the day-time. It is their propertie to bill togither before they tread. And they lay ordinarily two egges, out of which issue both cocke and hen, that is, the cocke first, and the hen the morrow after. They hatch com­monly eighteene or twentie daies, and breede after fiue times treading. And one shall sometimes finde egges with little pige­ons in them: and shall see in one nest some yoong ones but new­ly [Page 251] out of the shell, and some that are ready to flie. They may lay egges eight or ten times a yeere: but the ordinarie vse is to take out fower good layings. They are of sundrie colours of feathers, but the ashcoloured, or the browne, or the blacke are best: the rough footed, and tufted are most barren and domesticall: so are the blacke and white checkered: but those that seeme guilded about the necke, and that haue the eie and foote redde, are the freest and fruitfullest: the white are good to hatch, and most in danger of the kite, and birds of pray: the yealow and red are very barren. They haue all this maruailous qualitie, to giue their young ones at first some corne of salt grauell, so to prouoke their appetite, and season them to eat, when time shall bee. Now mee thinketh, wee haue staied long enough in this matter, sith we will not heere describe a naturall historie of creatures: and sith that which wee haue discoursed concerning fowles, hath beene onely for that wee will not depriue the aire of the naturall creatures thereof; as wee will endeuour to do the like in the behalfe of the earth and water: whereof the sequele of our speech requireth vs to entreat, to accomplish our discourse concerning the elements. First then let vs speake of the earth, and of the firmenes, figure and quantitie thereof. And it is your turne (ARAM) to discourse thereupon.

Of the earth, and of the scituation, immobility, figure, and quality thereof. Chapter 55.

AS wee haue heretofore heard that vnder the name of heauen is comprised commonly both the supreme and middle region of the aire, and all things also, which are conioined vnto them, and depending vpon their effects, namely of the two higher elements the fire, & the aire: so by the name of earth, wee do often vnderstand not onely the lowest element of all, which is as the foot of all this mundane frame: but also the sea, which is next to it, and the lakes, ponds, fountaines, riuers, and other waters, and all that is contai­ned in them, and in the earth, and which receiueth life, and nou­rishment, whether they be men, beasts of all kindes, plants, trees, hearbs, fruits, mettals, mines, minerals, stones, and generally all [Page 252] other things produced here below for the vse of all other crea­tures. Pursuing then the order of our discourse, wee will first in­treate of that which concernes in generall the terrestriall globe, and afterwards will meditate of the most rare beawties, which en­rich the partes thereof, to the end to represent vnto our selues more and more the greatnes and glorie of the creator of all these things, as we haue already well begun in the matters by vs hi­therto intreated of.

Scituation of the earth.Now it is certaine, that by reason of the waight and heauines of the earth, it is necessarily situated in the midst of the world, as the center thereof, being the lowest place, and the farthest re­mote from the circumference of the whole. And from which the earth cannot be parted, (for otherwise it should mount aloft con­trarie to the naturall inclination thereof) as likewise it cannot be mooued by the first and vniuersall motion of all the spheres, by reason of the foresaid heauines thereof, and subtilitie of the other elements, which are about it: and againe bicause it is of insen­sible quantitie in respect of the whole world, as being the point and center thereof, being also vnmooueable, to the end that the motion of the heauens might thereby bee discerned, and that which dependeth thereupon.Immobility of the earth. And as the seate of the elementarie fire doth not extend beyond the fire, and as that of the water is in the place of water, and that of the aire where the aire should be: so the earth can retaine no place but in it selfe; bicause that the other elements cannot suffer it to rest vpon them. Which causeth that it remaineth hanged amongst them, not being able to fall, nor decline more towards one place, then another. Wher­fore also it is made habitable in euery part (except it be by acci­dent:The earth habitable through­out.) so that men are therefore Antipodes one to another, that is, going feete against feete, hauing neuertheles all of them their heads towards heauen, and meeting each of them in the midst of the earth. Now that it is iustly situate in the midst of the vni­uers, one may see by experience of the daies and nights, which are equall throughout the whole earth, so often as the sunne is in the midst of heauen betwixt the poles of the worlde; as also by the augmentations and diminutions of the same daies and nights regularly proportioned one to another (as we haue demō ­strated in our precedent discourses vpon the celestiall spheres) and likewise by the eclipses of the moone, & by the inclination of shadowes, which at noontide are one proportionable to another, [Page 253] as well on the meridionall, as on the septentrionall part.That the earth is round. More­ouer there is no doubt, but the earth (togither with the whole element of water, which is spread abroad and dispersed in diuers armes, and portions about it) is of a round and circular figure in all parts: for as for the mountaines & valleies they are insensible in regard of the whole globe of earth. The roundnes whereof doth euidently declare it selfe by the shadow thereof, which she­weth it selfe in the eclipses of the moone to be round: for it could not seeme so, if the earth were not also of the same forme. More­ouer, the diuers and certaine supputation that Astronomers cal­culate concerning the times of the eclipses of the moone, accor­ding as the places are more orientall, or more occidentall, doth manifestly conclude the same round forme: so also doth the natu­ral inclination of all the parts of the earth, and of the water, who stil tend downe declining to a lower place: and this common de­scent of euerie part causeth this round figure.The earth is of insensible quan­titie. Consequently it is to be noted, that this earthly frame, although it be in it selfe of maruellous greatnes, yet is it of verie little and insensible quanti­tie, in regard and comparison not onely of all the firmament, but also of the sphere of the sunne, the same earth being but as a point in the middest of the whole world, which is apparantly demon­strated by the foresaid equalities of the daies and nights, and by the obseruations of the courses of the celestiall bodies, and chief­ly of the sunne, taken here below by instruments fit for such ef­fects, in such maner as if one were in the center of the world. For in a little space that one may passe here vpon the earth procee­ding from one place to another, the view and disposition of hea­uen doth change and varie notably. And in an open plaine place wherein one may stand vpon the earth, or be in the sea, they may alwaies discouer the one halfe of heauen. All which things de­clare (as we haue said) that the earth and the water make a round globe, which is but as a point and center in regard of the vniuer­sall world.

So much for the situation, immobilitie, figure,That the earth onely meriteth the title of a mother. and quantitie of the earth; which onely aboue all other elements hath meri­ted the title of a mother, by reason of the great good which it af­foordeth to all breathing & liuing creatures. For this gentle mo­ther receiueth vs when we are borne, shee nourisheth vs being borne; she maintaineth and sustaineth vs being nourished; and finally, when the other elements refuse and leaue vs, she recei­ueth [Page 254] vs into her bosome, and couereth vs, hauing (as it were) a perpetuall care of vs. Moreouer, she riseth not vp against man as other creatures doe. For the water conuerts it selfe into raine, snowe, and haile; it swelleth in surges and waues, and ouerflow­eth all with flouds; the aire thickeneth and ladeth it selfe with cloudes, out of which proceede stormes and tempests; and the fire is often cause of strange calamities vpon earth: But this gen­tle and debonaire mother maketh hir selfe as a slaue to serue for all the commodities of man. For how many things doe we cause hir to beare by force, and how many things doth she bestowe of hir owne goodwill? What odours and perfumes, what sauours, what iuices, what, and how many sorts of colours? With what exchaunge and interest doth shee restore that, which is lent hir? How many sundry things doth shee nourish for man? What quantitie of pretious mettals doth shee conceiue, and keepe in hir entrailes for his vse?Of two kindes of earth. And therefore it seemeth that the earth subsisteth not of one onely kinde: and indeede Aristo­tle diuideth it into two; the one fossible, which may bee dig­ged; and the other transmutable, which may change qualitie. For the fossible earth, it doth alwaies remaine the same, and is very earth: but the transmutable remaineth not the same in kinde, and in view; for it conuerteth it selfe into mettall, or into iuice, or into some other matter. But before wee doe pro­ceede vnto the consideration of so many admirable effectes pro­duced by the earth: wee may now here beholde, that we haue summarily set downe particulars enough, wherin we may learne to acknowledge the infinite power, wisedome, and bountie of God the creator:Testimonies of the power of God. Isay. 6. and how according to the testimonie of the angels, all the earth is full of his glorie. For first of all, is not this a great woonder, that the earth which is so huge a masse, and the heauiest element of all the rest, should be hanged in the aire in the midst of the world, being so counterpoised, that it sustaineth, as one may say, all the other elements, and that it is inuironed by them, and by all the other spheres and celestiall bodies, it re­maining firme for euer, not moouing from the place thereof? For where are the columnes and the pillers which beare and su­staine it, and vpon what foundation are they founded? And therefore it is not without cause, [...]ob. 38. that the Lord saith to Iob, min­ding to cause him to acknowledge his power & maiestie, [where wast thou when I laide the foundations of the earth? declare if [Page 255] thou hast vnderstanding, who hath laide the measure thereof, if thou knowest? Or who hath stretched the line ouer it? (to wit, to signe and marke out the foundations thereof) whereupon are the foundations thereof set? Or who hath laid the corner stone thereof?] And afterwards he addeth, [It is turned as clay to fa­shion.] Wherein it seemeth that he had reference to that, that he created the earth (as all this great visible world) in round forme, because it is the most capable of all formes that may be. Behold then the testimonie that God himselfe deliuereth to Iob his ser­uant of the admirable creation of the earth.Psal. 104. And to the same pur­pose the kingly prophet saith, that God did forme the earth vp­on the bases therof (that is to say, vpon firme foundations) so that it shall neuer mooue. But what may we say then to the motions and tremblings of the earth, which haue euer been knowne, and are ordinarily seene? This might seeme repugnant to that, which Dauid here speaketh, and to that which we haue deliuered con­cerning the immobilitie and firmenes of the earth. And there­fore mine aduise is, that pursuing this discourse, we should consi­der the causes of such tremblings, to the end that we may know, how that the earth faileth not to remaine euer firme, though such shakings happen in some parts thereof, which (ACHITOB) let vs heare of you.

Of earth-quakes. Chap. 56.

FOrasmuch as the earth is not onely heauie by nature, but euen the heauiest of all elements, and is heaped vp and compacted togither in the midst of the great vniuersall world, as the point and center thereof: it therefore followeth that it is immooueable, and with­out any naturall motion. For if it had any, as the other elements haue, it is certaine, that it must be downwards. But bicause that God hath placed the earth in the midst of all his works, towards which all heauy things tende and descende; it cannot descende lower then it is by the nature thereof. And therefore bicause it is solide and thicke, and not liquide and fluent as the water and the aire, it cannot glide as they doe, nor remooue out of one place into another, if it be not by some violence elsewhere mooued [Page 256] and made to stirre, and tremble somewhere, as it hath happened through diuers and maruellous earthquakes, of which histories and the holy scripture it selfe doe giue euidence. We must note then, that there are diuers sortes of motions, by which the earth is so shaken, that it lifteth and casteth some parts, sometimes vp­wardes, sometimes downewards.Of diuers sorts of earthquakes. And it is long of such motions and tremblings, that there haue such masses and heapes beene cast out of it, that great isles haue beene newly made, as Geo­graphers doe witnesse, namely the isle of Rhodes, and of Selos. It sometimes also happeneth, that the motions of the earth bee such, that it openeth like a great gulph, whereinto some parts thereof are cleane swallowed vp and deuoured, togither with the countries, and townes scituate therein; so that there hath beene no marke left of them, no more then as if they had neuer beene. And it hath often hapned in such cases, that some mountaines haue fallen one against another, bicause the earth, which was be­twixt them hath sunck, and beene swallowed cleane vp. And then one might say, that the prouerb is not euer true, which saith, that two mountaines neuer meet. There is yet another kinde of motion, wherein the earth mooueth and shaketh, sometimes one way, sometimes another way, and tottereth like a ship that floa­teth on the water. Which kinde of trembling is most dangerous: as also when all the motion runneth one way. Then is there yet another motion, which philosophers properly call (trembling) to wit, when two motions are opposite one to another, as if two rammes should rush one against another. And this is least daun­gerous of all: although indeede they bee all very fearefull, yet the feare is much greater, when the tremblings continue with horrible and fearefull sounds, like the bellowing of buls, and as if the earth and all nature quaked and groaned, beeing sore pres­sed and forced, as is oftentimes seene.

[...] the causes of earthquakes.Now for the causes of all these kindes of earthquakes, I may well say, that there is no point in all naturall philosophie, wherein the professors of this science finde themselues more intricately intangled, nor wherein they more differ in opinions then in this. For the Chaldeans and Astronomers referre the causes of moti­ons and earthquakes, to the heauen, to the starres, and to the pla­nets, and many philosophers assigne it to the water: And yet those, which are of this opinion differ amongst themselues. For some suppose that the earth floateth vpon the water like a ship, [Page 257] bicause it is enuironed with water, according to the naturall or­der of the disposition of the elements: whereby it is diuersly mooued. Others doe attribute the cause of earthquakes to those waters onely which are inclosed within the vaines and caues of the earth. Some also to the fire: and some to the windes shut vp within it: and some to the heate chased by the colde, which stri­ueth against it, and causeth it to search an issue out. For as the wa­ter vndermineth the earth, and those places through which it doth passe: euen so may the fire doe: and if either of them be so inclosed, that they cannot finde an easie issue, they striue then to doe it by force and violence. So doe the windes, and the heate chased by the cold. So then, if the earth be vndermined, it is no maruell if the vpper part sinke and fall downe, being swallowed vp, as into a gulfe, considering that the earth, bicause of the hea­uines thereof, tendeth alwaies downward towardes the center thereof, which is the midst of it, and of all the worlde. And if the waters, or the fire, or the windes inclosed and shut vp in the earth, or the contrarie qualities, which contend one with ano­ther, cannot finde a passage or issue, their power is so great, that they constraine the earth, which resisteth them, and by forcing it, make it to cleaue and open, and to remooue, and to shake in those places, wherein it is forced: Concerning all which things one may make a neere coniecture,Of the force, and violence in artillerie. by the force and violence which is seene in ordinance and artillerie. For euery one behol­deth what force there is by meanes of fire, and of the matter in­closed within, to wit, powder, and of the contrarie qualities wher­of it is compounded, and of the winde that therein is ingendred, not onely to driue out with maruellous violence all the charge that therein is, but also many times to burst the peece it selfe, if there be any resistance to hinder it that it discharge not quickly, or if it be not well made, and very strong, and well proportioned to the charge. We behold also, what a winde there issueth out, and what noise it maketh, and how the noise makes the earth to sound and tremble: and oftentimes it happeneth, that this onely winde killeth those that stand neere the cannons mouth, such is the violence thereof, although they be not touched at all with the bullet, that it shooteth. But wee beholde more cleerely in mines, which are made vnder ground, the violence of this pow­der, when it is therein inclosed with the fire, which is set thereto by traines. For there is neither towne nor castle, be they neuer so [Page 258] well founded, nor any fortresse, which is not onely shaken, but ouerturned also, like as by an horrible earth-quake. Wherein we may note, how that it hath not beene sufficient for men, to coun­terfeit thunders, and lightnings in artillerie, but they haue also in­uented the meanes to represent the motions and shakings of the earth: in such manner as we haue signified. There are some phi­losophers also,Earthquakes compared to agues. who haue taught, that the same reason is in earth­quakes, as there is in the shaking of mens bodies: and that they are like feuers and maladies of the earth, which come vnto it through diuers causes, saue that they hold not all the bodie there­of, as they doe in men, but onely some partes of it. For they argue that the water is in the earth, as the blood, which hath his course through the vaines of mans bodie; and the winde is as the vitall spirits, which passe through the arteries thereof. And as there happen diuers stoppings in the bodie, which hinder the blood, and vitall spirits, that they cannot keepe their right course and ordinarie passage, whereupon their order is troubled, and the bo­die pained, in such sort that grones ensue, and difficultie of brea­thing, shakings, and such like accidents: So is it with the bodie of the earth, when any thing happens to it contrarie to the naturall disposition thereof, by the meanes which we haue already heard, whether by water, by fire, by winde and such like. Whereto we will adde also this opinion of those, who attribute the cause of such motions and tremblings, either to the drinesse of the earth, which is the occasion, that it cleaueth and chappeth, and by this meanes giues open way to the aire and to the windes, which pe­netrate thereinto; or else bicause of the older age thereof, to which they esteeme all creatures subiect: whereupon it happe­neth to it, as to old buildings, which being ruinous and almost rot­ten, doe fall downe in some places of themselues.

These are the diuers opinions of men vpon this matter: wher­in if we desire to take a very short and sure way to attaine to the true cause, wee must referre it to the wrath and iudgements of God, bicause that what causes soeuer the learned can inuent, the Eternall sheweth himselfe very powerful,The true cause of earthquakes and the profit that wee may reape thereby. and to be feared there­in, considering that he hath disposed all of them, and that they all depend vpon him alone. And surely this is a worke of the omni­potent woorthie to be woondred at, and which may well cause men to mooue and tremble before his maiestie. For if he shewe himselfe terrible and fearefull by deluges of water, by haile, thun­der, [Page 259] lightning, stormes and tempests, he doth no lesse by the mo­tions and shakings of the earth, which are in regarde thereof, as thunders are in the aire. For seeing that the earth is as the foot of the world, and that it is assigned to men for their habitation, whi­ther is it that they may haue recourse, if it quake vnder them, and faile to sustaine them? Whither shall they retire, if she will allow them no more dwelling in hir: but will spue them out as the scripture saith? For if it be hard for them to flie before fire,Leuit. 19. and before water, and to finde harbour against windes, thunders, and tempests; whither shall they flie, if the earth will not receiue, nor beare them? And what dread may inuade them, when some­times it quaketh in such sort that it openeth, and is swallowed vp, as into a bottomlesse pitte; as it came to passe, when it swallowed Corah, Dathan, and Abiram, and their families?Nom. 16. Who will not bee astonished when it riseth vp, ouerturning all, euen the highest mountaines, and hardest rockes, and mooueth it selfe in such sort, that it maketh houses and buildings dance like rammes and sheepe, that would one butte at another, where­with many are vtterly destroied:Examples of meruailous earth quakes. as it happened in the yeere 1531. in the realme of Portugall, which was so shaken by an earth-quake, that at Lisbone the chiefe citie thereof, there were ouerthrown almost twelue hundred houses, besides a great num­ber of others which were greatly spoiled. This horrible earth­quake continued the space of eight daies, and gaue verie furious assaults fiue or sixe times a day. And in the time of the Emperour Tiberius, twelue cities in Asia were quite ruinated in one night by an earth-quake. And Iosephus recordeth that by another,Lib. 1 de bello. Iud. thirtie thousand Iewes died. So Iustine recounteth, that by ano­ther earth-quake many cities were destroyed, & an hundred and seuentie thousand persons perished in the raigne of Tigranes in Armenia. What causes then soeuer there may be in nature of so many terrible euents; yet we must alwaies haue recourse to the Author and Gouernour thereof, without whom it can performe nothing: and he it is,Psal. 135. that bringeth earth-quakes out of his trea­sures, as he doth the winds; either by his commaundement with­out a meanes; or by his ministers ordayned thereto; or else by some power infused into things, the which may according to his good pleasure display it selfe in effect, to denounce his iudgments on men. For he it is of whom the prophet speaketh. [The earth trembled and shaked, and the foundations of the mountaines [Page 260] were mooued and quaked,2. Sam. 22. Psal. 18. and the foundations of heauen were bowed and trembled, because he was angrie.] Wherefore wee may verie well conclude,Isay. 66. Matth. 5. Acts. 7. that as God declareth his magnificence and woonderfull glorie in heauen, which is assigned to bee his seat (as his word teacheth vs, and as we haue heretofore amply discoursed) so likewise he doth manifest it no lesse in the earth, which is his footstoole, when he causeth it to shake and remooue, as if being supprised with some great & strong feuer, it shooke & trembled before him.Iob. 9. And therefore Iob also saith: [The Eternall is wise in heart and mightie in strength; who hath beene fierce against him, and hath prospered? He remooueth mountaines, and they feele not when he ouerthroweth them in his wrath. He remooueth the earth out of her place, that the pillers thereof do shake:Iob. 26. the pillers of heauen tremble and quake at his reproofe.] But now let vs note, that all that, which we haue here deliuered, disprooueth not the earth to remaine alwaies firme & immooue­able in it selfe, in so much as it mooueth not out of the place which was appointed to it by God, neither doth it swerue neuer so little: considering that the moouings and tremblings are not vniuersall, but particular onely in some places, in such sort that the foundations thereof are not any whit altered. And if we con­sider well of these things, the Earth will serue no lesse for a prea­cher vnto vs, then the aire and the fire, yea then all heauen to de­nounce vnto vs the soueraigne maiestie of the Almightie, ruling aboue all his workes: as I hope to morrow, we may haue goodly testimonies entreating of the water, which is dispersed through­out the earth, and afterwards speaking of the excellent commo­dities and pretious riches, that these two elements doe yeeld to men, into which matter you (ASER) shall enter with your di­course.

Of the sea, and of the waters, and of the diuision and distribution of them through­out the earth. Chap. 57.

THE holy Scripture doth certifie vs, how that in the beginning the earth was couered ouer with wa­ter, and that it appeered not in any sort, but onely vnder the forme of a great deepe, till such time as God commaunded the waters to retire into the channels and places, which hee had prepared for their aboade. So that then the earth was discouered, euen so much therof, as was need­full for the habitation and nourishment of men and beasts. But this soueraigne creator of the Vniuers would not haue the waters to be gathered all into one place, and not to haue their course through the earth: but prouiding for euerie commoditie for his creatures, he ordained, that out of the great Ocean sea, which is as the great bodie of the waters, there should issue diuers armes and members, by meanes whereof we haue the Mediterran seas: out of which againe proceed many other waters, as lakes, flouds, riuers and brookes. For although that all these waters seeme to haue their Springing out of certaine fountaines, which many af­firme to be made of the aire; yet the verie truth is, that their chiefe source is out of the sea: which (as it is named in Iob) is as the wombe, out of which all waters, both celestiall and terrestriall haue their first originall, and do engender & repaire themselues continually by the meanes that we haue alreadie heard.Why the water is mixed with the earth. Now ac­cording to the opinion of the Philosophers, all reason teacheth vs, that this ordinance in nature concerning the distribution of the waters throughout the earth, hath beene made of necessitie for the mutuall maintenance of these two elements: for so much as the Earth being naturally drie, cannot subsist without moi­sture: [Page 262] and contrariwise the flowing water, could not haue ought to stay vpon, without being propped vp by the earth. Wherfore it was necessarie, that the earth should giue it place, and that it should open all her vaines and conduicts, that the water might passe through the same, both within & vpon it, yea and to pierce euen to the highest mountaine tops: in which place being pres­sed with the waight of the earth, and also in some place mooued by the aire, which driueth it, one shall see it issue out in great ve­hemencie euen as if it were squirted out.

Whosoeuer then will consider of the whole circuit of the earth, shall learne that the moitie of the roundnes thereof is en­uironed by the sea, which floweth round about it, causing the waues thereof to goe and come continually, sometimes aloft, and sometimes verie low: like as if this terrene globe were a bowle cast into the water, one part whereof should lye discouered out of it,That the water is round. and the other couered within it: Which water the Philoso­phers hold to be entirely round, hauing the open heauen in eue­rie part ouer it. And this is confirmed by those drops of water which fall vpon the ground, or vpon leaues of trees and of herbs, which are round. If also one fill a vessell top-brim-full of water, they may euidently behold, that the water riseth and swelleth in the middest, making a kinde of round forme. In truth, by reason that the water is subtile and soft, these things are far better com­prehended by arguments and concluding reasons, wherewith the bookes of the learned are replenished, then by the view of the eie. Notwithstanding this is verie admirable, that if one put neuer so little water into a vessell alreadie brimme-full, the vppermost part thereof will shedde ouer: and yet if one cast into the same so top-full vessell, some heauy thing, yea to the waight of twenty pence, the water will not spill therefore, but will swell onely, till such time as it stand much aboue the brimme of the vessell, by the rising thereof. Moreouer the roundenesse of the water, which causeth this, doth also make that those which are in the top of a ship, do sooner discouer land, then those which are in the foredeck, or in the sterne thereof: so likewise, if any shi­ning thing bee fastned to the top of the mast at parting from the port, it seemeth that the vessell still goeth downewards, till at length the sight of hir will be cleane lost. Moreouer how should it bee possible that the ocean sea, which enuironeth the earth, as being the mother-sea, and the receptacle of all the rest, doth not [Page 263] run abroad, considering there is no banck to with-hold it, if it were not of round forme? Wherein this is to bee noted, that the water of the sea doth in no sort ouerpasse the limits thereof, nor doth euer runne but toward the place of the naturall scituation thereof.Why the water doth retaine it selfe in it selfe, without running abroade. Of which the Greeke Philosophers haue rendred an es­peciall reason by Geometricall propositions and conclusions: making demonstration, that this water cannot run otherwise, what roome or scope soeuer it haue. For they say, that conside­ring the nature of water is to fall alwaies downeward; and that also the sea stretcheth it selfe out, so far as it can; neuerthelesse ac­cording as the declining of the sea can suffer, as euery one may see with his eie: and by how much the lower it is, by so much the more it doth approch to the center of the earth: whereupon en­sueth, that all lynes drawne from that center to the waters nee­rest to it, are shorter then those lines, which are drawne from the vppermost waters to the extremity of the sea: so that by that meanes, the water of the sea doth alwaies decline towards the center, from whence it can in no sort fall, but doth there retaine it selfe.

Surely if wee doe neerely consider this maruellous worke of God (the sea and waters) we shall therein finde goodly mirrors wherein to contemplate his maiestie and greatnes.Good christian instructions ta­ken from the waters. Io [...]. 38. According as he saith to his seruant Iob, [Who hath shut vp the sea with doores when it issued and came foorth, as out of the wombe? When I made the cloudes as a couering thereof, and darknes as the swad­ling bands thereof? When I established my commandement vpon it, and set barres and doores: And said, Hitherto shalt thou come, but no farther, and here shalt thou stay thy proud waues.] The like is also taught by the Psalmist, saying:Psas. 33. [Hee gathe­reth the waters of the sea together, as vpon an heape, and layeth vppe the depths in his treasures.] Which is as much as if hee should say, (GOD holdeth backe the waters, as with a bridle, that they may not ouerrunne and couer the earth.) Wherein we are moreouer to note, that the holy Ghost speaketh concerning the sea, in this fore-alledged text of Iob, and in many other places of scripture, as if it had some sense and vnderstanding, and that God had caused it to heare his voice, and had commanded it, as he commandeth men, to obey his or­dinance, although it be a senselesse creature and without life; but this is to the end that we may better learne to acknowledge the [Page 264] power & prouidence of God ouer all his works. For the sea is not onely deafe and depriued of all sense, and much more without vnderstanding, but also exceeding furious and outragious, being mooued by force of windes and tempests, in such sort that it of­ten seemeth, as if it would ouerrun and swallow vp all the earth with the waues thereof, and would rise with the flouds thereof and mount vp to heauen. For one may behold how at one time the waues will swell and rise vp like high mountaines: and sud­denly after, wil tumble & couch downe like vallies, & as if the sea would cleaue and diuide it selfe, and so discouer the deepe bot­tome thereof.Psal. 107. And therefore the kingly prophet hauing diuine­ly described all things, togither with the power that the soue­raigne creator hath to raise, and to appease such tempests; hee exhorteth all men to acknowledge this infinite power of the Eternall, and those great works and woonders, which he decla­reth in the sea: and to haue recourse for their deliuerance out of all dangers, to the creator and true Lord of the waters and of the windes, and of all nature. But yet wee must heere consider the obedience that the sea sheweth, euen in the greatest furies ther­of, to the commandement which God hath deliuered to it from the first creation thereof. For although it be often mooued, as we said; yet doth it containe it selfe shut vp within the boundes, which were appointed vnto it by the ordinance of God, as if it were afraide to run out, and durst not passe farther, as hauing heard and vnderstood that which the creator thereof had com­manded, and had engrauen it in memorie for euer. And there­fore we may see, that after it hath swollen & risen aloft in waues, and that it hath menaced the earth, as if it would ouerflowe it, and couer it againe with the deepe, as at the beginning: it is ne­uerthles arrested, and beaten backe to returne into the proper gulfes thereof, which are assigned for it to lodge in, euen by a very little sand onely. For what is the sea shore, but sand onely, which is a kinde of loose earth like the dust, and is easily driuen with the winde? And yet the word of God, which hath giuen commandement to the sea (which is so horrible and fearefull a creature being mooued) is of such power; that this small sand is sufficient to make it keepe within the confines and limits there­of, and to breake the furious waues thereof, as if he, who hath established this ordinance in nature, stood in presence vpon the shore side, to command it to doe so, and that for feare and reue­rence [Page 265] of him, it returned to hide it selfe in the deepe: How much more then should his word and voice mooue the harts of men, breaking, cleauing, and pearsing them thorough, if they were not harder then stones, and rocks, and more senselesse then the waters? For this cause the Lord saith by Esaie: Isay. 66. [And to whome shall I haue respect, but to him that is afflicted, and of a contrite spirit, and trembleth at my words?] And Ieremie shewing to the people of Israel the malice and rebellion, which was in them,Ierem. 5. against the Lord their God, doth giue them the sea for a pat­terne, and referreth them to learne to obey their creator, after the example thereof. Let vs learne then that the sea and other waters do not ouer-passe their bounds and limits; but when it pleaseth God that they should ouerflow to chastice men, by de­luges and flouds: as it oftentimes commeth to passe through his iust iudgement. But it shalbee your office (ACHITOB) to speake of this point, discoursing vpon the ebbing and flowing of the sea, whereupon me thinkes the order of our speech doth re­quire that wee should entreat.

Of the flowing and ebbing of the sea; and of the power that the moone hath ouer it and ouer all other inferior bodies. Chap. 58.

IF wee do not refer all things to the heauenly dispo­sition of him, who hath framed and compassed all with his hand, and doth gouerne all by his prudence and sustaineth all with his power: it will be very difficult, yea impossible for vs, to declare the causes and reasons of his works in an humane discourse, which are of such authority, that they may put a good spirit out of all scruple and doubt: Yea euen in the subiect which wee intend now to entreat of; to wit, the flow­ing, and ebbing of the sea. The searching out of which secret did so trouble a certaine great Philosopher (some say, Aristotle) that beeing vpon the shore of Euboea now called Negropont, onely to search out and to behold the naturall cause thereof, and not beeing able to enforme himselfe sufficiently therein, it did so vex him, that chafing at nature himselfe, and against the water, he cast himselfe into the sea, saying to it (sith I cannot comprehend thee, [Page 266] yet shalt thou haue the honor to comprehend mee, and keepe mee within thy gulfs) and indeed he was heere swallowed by the deepe. And certes this ordinary ebbing and flowing of the ocean, according to which it goeth, commeth, spreadeth it selfe abroade, and then doth euery day retire, without euer fayling in the order thereof, must needes be a most wonderfull thing. And that which is most admirable therein is, that the flowing and eb­bing thereof doe follow the course of the moone.Of the ebbing and flowing of the sea. To which pla­net likewise is attributed with most apparant reason the cause of this flowing and ebbing; she beeing as the regent of the seas and waters, by the appointment of the soueraigne creator, as is seene by experience and by the agreeablenes of nature, which they haue togither. For wee must note, that as the moone encreaseth or waineth, so is it with the state of the flowing of the sea: And therefore although that it happen diuersly, yet the principall cause of the motion thereof resideth in his planet. For betweene the two times that she riseth, which is in fower and twenty how­ers, wherein she compasseth the whole earth, the sea doth twise flow, & doth as oftētimes ebbe. And when the moone beginneth to mount in the east, then doth the floud rise, and the sea swell, till such time as this planet doth attaine to our right meridian, which is in the mid-heauen, and that it begin to decline towardes the west: at which time the water ebbeth. Yet neuertheles all those six howers, wherein the moone maketh hir course towards the line of mid-night opposite to our noone-line, the floud retur­neth and increaseth, till after it hath passed that line; and then it doth ebbe againe, till such time as the said regent thereof the moone returne againe aboue our horizon. It is most certaine that the floud doth neuer returne iust at that very hower and instant, wherein it flowed the day before. But this doth proceede like­wise from the course of the moone, which seruing for these base and inferiour things, and not rising euery day at one selfesame instant, she doth draw the course of the sea with hir: in such sort, that the tide is more late, and of shorter continuance at one time then at another, and yet doth not the distance of time betweene the tides change one whit, for it endureth six howers in ebbe, and so long time in flowing. But here we meane not all manner of howers, as our common howers are, according to the different situation of places, but we meane equall and equinoctial howers, by consideration whereof the ebbing and flowing of the sea will [Page 267] be found alwaies of like time, as is abouesaide. Moreouer from seuen daies to seuen daies, the flowing is found different by the same power of the moone: for it is but very small the first quar­ter thereof, and till it be halfe round. In the second quarter it al­waies encreaseth till full-moone: at which time the sea is at hir greatest height. From thence forward the floud decreaseth: so that the third quarter it is in the same state wherein it was the first quarter. Neuerthelesse when the waining moone is halfe round, the floud beginneth to rise. But when she is in coniunction with the sunne, the tide riseth as high as at full moone. And when the moone is high and septentrionall, the tide is not so vehement as when she is meridionall, bicause that being then more neere to the earth, she doth the more exercise hir power.

But many haue indeuoured in this matter to vnderstand,Why the ocean doth differ in flowing from other seas. why the flowings of the Ocean sea doe reach farther, then those of the other Mediterranean seas, wherein the ebbings and flowings doe not appeere as in the Ocean. Which may be said to proceed, be­cause that a thing which is entire hath more power, then any part which is separated. Also the high sea retayneth in it selfe more of the power of the Moone, which worketh vpon it at ease and pleasure, beyond all comparison more forcibly then vpon other seas which are narrower, and minister lesse meanes to this planet to exercise her rule therein. From whence it commeth to passe, that lakes and riuers do neuer flow. And for the Mediter­ranean seas they are enclosed about with the earth, as in an hauen, though there bee some places, or some armes of the same seas verie broad. Some likewise are verie much subiect to the Moone, as the Adriaticke gulfe, wherein Venice is builded, which ebbeth and floweth twise euerie day like the Ocean. And it is to bee noted, that such motions are bet­ter perceiued on the shore and sea-coasts, then in the midst thereof: euen as the pulse of the arteries is better knowne in the extremes of the bodie, then in the bulk thereof.Other causes of the flowing and ebbing of the sea. Some also do render this cause of the flowing, and ebbing of the sea, to wit, that though the waters thereof be salt, yet were not this sufficient for their conseruation, no more then of their neighbor the aire, if they had not a continuall motion. For we see, that sea-water doth presently corrupt beeing in a vessel, and not mooued. Many also haue noted that in euery reuolution or course of the moone, the tyde resteth for three daies long, to wit, the 7. 8. and 9. day there­of: [Page 268] and that when shee is at full, all seas do purge themselues by scummes. Certainely it is woondrous to see what power this pla­net hath, not onely ouer the waters, but also ouer the earth, and ouer all liuing creatures.Of the power of the moone ouer all creatures. Which hath ministred occasion to ma­ny Philosophers to suppose, that the moone was that quickning-spirit, which nourisheth the earth; and that also by hir inconstant course approching diuers waies to the inferior bodies, shee pro­duced diuers effects, sometimes replenishing them, and some­times leauing them void & empty. Whereof it commeth, that all fishes hauing scales and shels, do encrease and decrease accor­ding to the course of the moone: and that all liuing creatures al­so, which haue bloud, do feele themselues refreshed, when shee renueth. It is likewise supposed, that the bloud augmenteth or diminisheth in man, according as the moone encreaseth, or wai­neth: yea that herbes and trees do partake of hir power. Ari­stotle also doth note, that those creatures which are readie to die, do die onely when the sea ebbeth. But in this matter, as in all things which do concerne the ebbing and flowing of the Ocean, wee must euer haue recourse to the ordinance that the Eternall father of the vniuers hath established in all his creatures: accor­ding to which they perseuer in obedience to their creator, with­out transgressing one title of his lawes: as wee haue a notable ex­ample in the sea, and in the waters, which containe themselues in such admirable sort (as in our former speech is declared) within their bounds and limits.A maruailous inundation of waters in the yeere 1530. And if at any time they ouerflowe (as whilome happened in Holland, where the water brake through the dams and banks, wherewith the countrie is bounded; swal­lowing vp the coast-townes, with an incredible losse of men and riches: as also at the same time Tiber did so ouerflowe at Rome, that it rose in the fields the height of a lance, ruinating in fower and twenty howers many bridges and stately edifices, the en­dommagement whereof, comprising therein the mooueable goodes lost, was esteemed to amount to the value of three mil­lions of golde: there being aboue three thousand persons choa­ked and drowned.) Such deluges, I say, doe not come to passe (what natural causes soeuer the learned force themselues to ren­der) without the expresse command and ordinance of God, who will after this sort vse the water, to take vengeance vpon those, whom he pleaseth to wash from off the face of the earth, as be­ing vnwoorthie to dwell longer thereupon. And so he himselfe [Page 269] hath prophesied vnto vs, saying:Luke. 21. [There shall bee signes in the sunne, and in the moone, and in the starres, and vpon the earth, trouble among the nations, with perplexitie: the sea and waters shall roare.] Adding afterwards, [For the powers of heauen shall be shaken.] Moreouer we may say, that although the celestiall bodies haue no more life, sense and vnderstanding, then the earth and the sea: yet neuertheles they haue as it were a secret feeling by nature of the maiestie of God their creator, who causeth them to rise vp against men for their rebellion and wickednes. Surely when we see them rise and stand vp against men, to worke them euill in stead of doing them good, contrarie to the end of their first creation; we must consider of them, as if they enuied and de­nied to serue men any more, which turne disloyall, ingratefull, and peruerse towards him, from whom their totall good procee­deth: As the sunne did witnes when it waxed darke at the death of our Redeemer, depriuing those of his light, which were risen vp against the eternal Sonne of God, that had created them. For it is certaine, that the creatures do grone and trauell altogither (as the scripture saith) till such time as Iesus Christ shall come in iudgement;Rom. 8. Acts. 3. which is the day of the restitution and restoring of all things, foretold by the prophets. And which day being neere, it is no maruell, if God doe daily shew his particular iudgements vpon men, to put them in minde of this generall and vniuersall iudgement, whereto heauen, earth, the sea, and all creatures shall come togither: and therefore also he giueth them so many signes of his wrath, by thunders, tempests, deluges, and inundations of water, as we haue made mention. But let vs proceed to contem­plate his other works and great woonders, which abound euery where, both in the earth, and in the sea, & in other terrestriall wa­ters: by which very many commodities do redound to men tho­rough the prouidence of God. And first we will speake of the di­uersitie of waters. Which (ARAM) I would haue you to discourse of.

Of salt, fresh, and warme waters; and of other diuersities in them. Chapter 59.

ACcording to the nature of the most woonderfull workes of God, in all that, which he hath created, the maruels are innumerable, which may be con­sidered [Page 270] in the sea, and in all the waters which proceede out of it, and returne into it, without any increasing or diminishing in it selfe, as we haue already heard. And if there were no other thing, but that the waters of the sea are alwaies salt, and other waters are for the most part fresh, would not that be sufficient to teach vs to acknowledge the great power, wisedome, and bountie of the creator, and how puissant he is in all his workes? For though that all waters are of one nature, as making vp one onely ele­ment: yet doth he make them of diuers qualities, according as he knoweth how to purifie, distill and purge, or else to mingle and mix them,Of the diuers qualities of wa­ter, and of the prouidence of God therein. with his other creatures. Whereupon it falleth out, that wee haue not onely salt waters in the sea, but that there are some found also in fountaines, yea oftentimes very neere to other springs of fresh water: Wherein the prouidence of God declareth it selfe to bee verie great. For if all waters were salt; men and beasts could not liue, nor the earth fructifie, and nourish the fruits thereof: because that liuing creatures cannot want fresh water, whether it be for their drinke, or for their other necessary commodities: neither is salt water fit to water the earth, consi­dering that salt makes it barren. On the other side, if all waters were fresh, where might men finde salt enough to suffice them, for the necessarie commodities of their life? For although that there bee some salt-mines, and some salt-ground, as appeareth by the salt waters of fountaines, which passe through such grounds: yet the best meanes to haue good salt and in abun­dance, is by the waters, and chiefly by sea water. What may we say also of so many sorts of water, whereof some participate with Sulphure; some with allom; others with iron or brasse, or with other mettals or minerals, which do heat some of them in such sort, as men make naturall bathes of them, hauing diuers ver­tues and powers, which serue for medicines in many kindes of diseases?

Why the sea-water is salt.Now the Philosophers doe much straine themselues to de­clare the causes of so many maruellous effects. For some say that the sunne, which is the greatest of all planets, drying vp by his heat the moisture of the water, and burning and sucking vp all the humiditie of the earth, doth by this decoction cause the sea to become salt, because the force of the solarie fire doth attract vnto it the most fresh and subtile part of the water, making the more heauie and thicke part that remaineth, to be salter and of [Page 271] more substance: whereof it commeth, that the water towards the sea bottome is fresher, then that which is aboue. Others al­leage three efficients, which both cause and continue the saltnes: to wit, the heat of the sunne, for the foresaid reasons; and also be­cause it maketh the water to putrifie: then the continuall agita­tion thereof by flowing and ebbing, which causeth that the sea neither resteth nor runneth a direct course: and thirdly the ordi­narie receiuing of raine. For they say, that when salt resteth in the water, it descendeth downewards by reason of the waight thereof: and when the water runneth, it is purified by the earth: and that all raine-water, because it is heated by the sunne, and doth putrifie through tardation and slownes, is somewhat brac­kish. But they are much more troubled when they entreat of fountaines. For some say, that the sea yeeldeth none but salt-waters, as is seene by many waters neere it: And that those which are fresh, become so by a long and vehement course. Others maintaine that they be engendred by the aire. Now experience manifesteth, that their saltnes is diminished by the length and continuance of the course of the water. For the farther that wels are from the sea, the more fresh they are: because the water doth more purge it selfe, by the earth ouer which it trauerseth, lea­uing a part of the force thereof, and sometimes all of it, in the slime, and in the sand. And here we may note, that waters,Of fountaines and wels, and why the water of them seemeth hotter in win­ter then in sum­mer. espe­cially well waters, which doe all come from some springs, doe seeme to be hotter in winter then in sommer, although they doe neuer chaunge their nature: for this proceedeth of the aire, which is cold in winter and hot in sommer. Through the opposi­tion then of these things one selfe same water seemeth to receiue diuers qualities: euen as we see, that according to the disposition of our bodie, the qualitie of the aire, which enuironeth vs, is esteemed. For when we are hot, we do suppose that which we touch to be cold: and when we be cold, we esteeme that which we touch to be otherwise. Wherefore we must iudge euen so of the inner parts of the earth, esteeming them to be simply nei­ther hotter nor colder in one season more then in another, but onely in respect of the aire. Indeed water doth waxe a little warme, when through the coldnes of the aire, the heat is constrai­ned to retire it selfe downeward in such sort as it cannot issue nor spred it selfe vpon the earth: and therefore the snow which doth not ly long vpon it, doth commonly make it more fertile; [Page 272] for it retayneth the heat in the bowels thereof. Moreouer, the vppermost part of the earth, which the water may come to, is of a clammie slime of the nature of brimstone or of salt, or of mettall: which also causeth that the exhalations enclosed in this part doe heat the water. And therefore such waters are either odoriferous, or of a bad smell, or without any sauour, of which qualities one may easily iudge by the smell and taste. For some waters sauour not onely of lime, or of salt; but they doe also boile, as in the bathes neere to Padua;Why some wa­ters do boile. yea such waters are verie ordinarie, so that there are few regions, but haue some of them. But they are most common in Germanie and in Italy. And the cause that they so boyle is, either fire or putrefaction, or else naturall or celesti­all heat. But for the celestiall heat, it seemeth that it cannot be so great, especially in winter and in the night time, that it should heat the water verie much. And for naturall heat, it is neuer ac­tuall but in liuing creatures, because they haue life and sense. Neither is putrified heat so powerfull, that it can make water to boile; neither is it verie likely, that the substance of any thing may be engendred and corrupted at one instant. It resteth then, that the cause should rather be in the fire; considering also, that heat hath but little motion, except it attaine to the height there­of, whereas otherwise it doth quench it selfe. And therefore it is that matter which burneth vnder the earth, that ministreth this puissant heat, which doth so warme the water. And wee may moreouer note, that all those waters which boyle so, are naturally light, and haue some medicinable facultie and propertie: And yet they are not to be so much accounted of, as that which is fit for common vsage in mens affaires to preserue health.What water is best. For good water hath neither colour, smel, nor sauour, and is passing cleere; and being drunke it abideth not long in the belly: such (they say) is the water of the riuer Euleus, which falleth from the mountaine Zager by Susiana, whereof the kings of Persia did make prouision in their expeditions and warlike voyages. For to the preseruation of health, water is no lesse to bee carefully chosen,Diuers causes of cold waters, and their tasts, colours, and smelles. then aire. Now as warme waters are famous for the rea­sons heretofore deliuered; so there are some waters also verie much admired for their great coldnes, whereof snowe, marble, mettals, cold aire, sudden motion, and the great fall from aloft, (euerie one in his degree) may be the cause. Againe, the sauours or tastes of waters are verie diuers, and the principal cause there­of [Page 273] is heat. For sodden earth (which is of sundry sorts) giueth a tast to water, according to the quality thereof. And the like reason is concerning colours; for fine & thin clay doth cause the colour of waters: but thick clay tarrieth not in water, and therefore dieth it not. The same cause is also in the difference of smels. And al­waies waters that are of a good smel, are profitable for creatures: but stinking waters cause diseases: for (as Philosophers say) con­trarie causes appertaine to contrarie things. Good water like­wise is lightest, as that which fleeteth aboue other water, be it in riuers, springs, or wels. From whence it commeth that fresh wa­ter floateth vpon sea water: which likewise being more massiue and waightie, beareth more heauie burdens. And amongst fresh waters, the water of Rhodanus or Rosne (in France) swimmeth vpon that of the lake of Geneua, passing ouer the midst thereof. Also many rare properties and great woonders are written con­cerning waters, with the causes of them: as that,Of a floud which ran not on the sabboth day. which is repor­ted by Iosephus, of a certaine floud in Iudea neere Syria, which ranne euery day, except vpon the Sabbaoth day: which was re­puted a matter religious, and as a myracle: although that this might happen and come to passe through a naturall cause, if we will so argue, to wit, that no more water was gathered into this floud by orderly spaces, then was sufficient to runne for sixe daies and not for the seuenth: in such sort as Phisitions render a like cause concerning the renewings or fits, and ceasings of fea­uers. For the world is the great man, as man is the little worlde. But not stretching this discourse any farther, we will onelie note for conclusion thereof, that in the diuersitie of the kindes of wa­ters, that which is gathered togither in one place & is salt,Of the diuers appellations of waters. is called the sea; the fresh water so gathered togither is called a lake; & if it mooue not at all, it is named a marish or fen: but if it be some­what deepe, it is a standing poole; and if it runne, then is it a ri­uer: if it gather through raines, or by snowe, then is it a torrent, or raine-floud: and if it spring, it is a fountaine; which is euer the best water, and doth slowliest putrifie. For it is least moist, and is most concocted by the heauenly heate. Also the lightest water doth hardliest corrupt: for which cause it is most fit for the main­tenance of mans life, as approching neerest to the substance of the aire, by which we breath. We haue said enough then concer­ning this matter. But me thinketh that our succeeding discourse requireth that we should entreate of those commodities, which [Page 274] men receiue by waters through nauigation, which (ACHITOB) shall be the subiect of your discourse.

Of the commodities which men reape of the waters, by nauigation, and of the directions which sea-men receiue from heauen, and from the starres vpon the sea. Chap. 60.

AMongst such things as are woorthie of considera­tion in the sea, and in other waters, we must not passe ouer in silence those goodly commodities and great profits which they bring vnto men, by the meanes of nauigations, and of the dealings and trafficks which they exer­cise by them. For it is to be noted, that euery land and countrey cānot be furnished with al commodities, bicause God hath so dis­posed therof, that some abound in those things which othersome do greatly want & stand in need of. But by meanes of sayling by water, all that which can be required may be transported from one countrey to another, with very small trouble & charges: so that one nation may communicate those commodities with another, which the creator hath particularly bestowed on them all, each granting mutuall helpe to the other by this meanes. Wherin surely we may acknowledge the prouidence of God to be verie great & manifold.Of the proui­dence of God in distribution of his gifts. For first the Lord hath disposed of his creatures, and distributed his treasures according to the diuersity of landes and countries, euen in such manner as he diuideth his gifts and graces amongst men. For he bestoweth not all either vpon one or vpon two, or vpon three, or vpon any other cer­taine number of them: And therefore there neuer hath beene, nor shall be any one, which either could or may surpasse all others so much, that hee may haue no need of another, or that hath sufficient for himselfe. For if one man possessed all, he would thinke himselfe to be no more a man, but a God rather, and would therefore contemne all others. Moreouer it is most cer­taine, that if euery one were so well furnished with all things, that they might all surpasse one another, there would be no hu­mane societie. For one would make no account of another: but being all puffed vp with pride (whereto they are naturally encli­ned) there woulde arise a thousand quarrels and dissensions [Page 275] amongst them, as wee ordinarily see to happen amongst the proud, mightie, puissant and rich. For seeing that charitie, which should dwell amongst men, can take no place; how could they be vnited and allied togither in amitie, if they were not con­strained therto through necessitie? and if it be a difficult matter to conioine and maintaine them in peace and mutuall good will, what neede soeuer they haue one of another, one may easilie iudge what woulde ensue, if they had not necessitie for their mi­stresse to this effect, which causeth them to do in spight of al their abilities, that which she cannot obtaine of them, but by force. Againe how could men exercise the workes of charitie amongst themselues, (which workes are very much commended vnto them by God, to be done towards their neighbors) if euery one could at his pleasure excell his companion? As then God hath placed and disposed sundry members in one bodie, and yet hath not appointed them one selfe-same office, but to euery one his owne: so hath it pleased him to diuide and distribute his good­nes, gifts, and graces amongst men, to the end that they may one serue another, as members of one and the same bodie, which can not consist without the reciprocall helpe of all. So likewise hath he established the sundrie regions of the earth, enriching euerie one of them with certaine particular commodities, which do of­ten constraine men to helpe and succour one another, and to liue in peace: without which, they woulde like madde beasts ouer-runne and destroy each other, as we (wretches) doe finde true, especially in time of warre. But wee may well note vpon this point, that although the most mightie do by their hate, enimi­ties, dissensions, reuengements and warres, contend oftentimes with all their power, to stop and hinder the trafficke, dealings, and transportations of merchandize from one countrey, and out of one place to another, especially of foode and victuals; yet whatsoeuer they may or can doe (bee they kings, prin­ces or Emperors) they cannot for all that make such a stoppe,That nothing can stop the inter­course of men. but that they will alwaies passe and scape by some meanes, maugre all their powers. Wherein wee must acknowledge, that seeing God hath ordained, that those which beare his image, shoulde haue communication one with another, for the causes aforesaide, and that chiefly by the aide of nauiga­tion: it is a great presumption in mighty men to oppose them­selues against the order of the Omnipotent, and against that [Page 276] communion of benefits, which hee will haue to bee maintained amongst men. Whom he can constraine to obserue his ordinan­ces, euen through their owne couetousnes, when their charitie faileth, making them to despise all dangers, that they may supply where neede is, though they be forbidden vpon paine of death. For such restraint by commandement is so farre from hindring their couetousnes, that it doth more inflame it, bicause they ex­pect greater gaine, then if there were mutual libertie, and there­fore they cause more ware secretly to passe, and by that meanes they put all to hazard: yea they would rather open a way vnder ground (like moles) or else would flie in the aire (like birds) then leaue such trading: so woonderfull is God in all his works, and in the gouernment of all nature. For when he pleaseth, he ser­ueth his owne turne with the affections and euill works of men, yea drawing good out of their euill, euen against their owne wils. And therefore we may very well affirme, that seeing God will haue men trafficke togither; it cannot choose, howsoeuer they enterprise to the contrarie, but that this order must be continued. For this cause likewise it was not the will of the creator, that the waters should so gather themselues into one place, that they might not run through the earth: but hee ordained, that out of the great Ocean (which is like the great bodie of the waters, and like the wombe, out of which they doe all first spring, and where­in they are engendred, and whereby they are repaired for euer) there should issue diuers armes and members, by meanes where­of wee haue the Mediterranean seas, lakes, floods, riuers and brookes. So also in this distribution, and by the meanes of naui­gation, God hath giuen vs many other meanes; to the ende we might behold with our eies, many testimonies of his prouidence engrauen in euery part of the vniuers, by the disposition of the works of his almightie hand, as they who saile vpon the waters are constrained to acknowledge.Of the direction that marriners haue by the stars. For as he hath appointed the watrie element, to serue men to nauigate therin; so hath he esta­blished the heauē, & ordained the stars enchased therin, to direct them in the midst of the great gulfs & deeps of the sea. For when the ships are entred very farre into it, they that be therein doe cleane lose the sight of lande; so that they cannot iudge by the consideration thereof, in what place they are, nor vpon what side, neither to what place they may bend their course to finde a conuenient port, but they must take their directions from hea­uen.

[Page 277]And for this cause also, though that the heauen be in perpe­tuall motion, and that all the planets and starres doe follow it, rising and setting in such sort, as they doe not alwaies appeere to men: yet there are some of another condition. For neere to the place, which Astronomers take for the pole, there are certaine starres which haue their motion and course so disposed, that they are alwaies seene at sea, being neuer hidden like the rest: and among these that is one, which is called the Pole-starre, which is neuer seene to remooue (except a very little) out of one place: so that it seemeth the whole heauen turneth about this starre: As we also maintaine, that it hath the like place correspondent thereto directly ouer against it in the other part of heauen, with a like appellation of name (as we haue heretofore declared in our discourses concerning the celestiall bodies) excepting the difference, which is put betweene these two poles, taken from their opposite situation in heauen, and from the starres, which are next vnto them; which also haue their course and motion like the rest: but doe onely differ in this, that rising and setting are not attributed vnto them, bicause they may be alwaies seen, when the spheres are discerned. For when the skie is couered with clouds, marriners doe finde themselues very much hindred and troubled. For then they prooue that which Iob saith con­cerning the workes of God, to wit,Iob. 9. that hee commandeth the sunne, and it riseth not, and he closeth vp the starres, as vnder a signet. And that he maketh the starre Arcturus, Orion, and Plei­ades, and the Climates of the south, doing great things and vn­searchable, yea maruellous things without number. Whereupon we may note, that here is especiall mention made of the septen­trionall starres, as well bicause that they are more seene then the rest, as also bicause it is their propertie to bring and to procure raine and tempests (if we may credite Astrologers) which cause that the heauen cannot be seene.Of Charles hi [...] waine. And bicause that some of these starres are so disposed, that they seeme to represent the figure of a chariot with fower wheeles, and they are very much glistering aboue others, they are commonly called by the name of Charles-waine: bicause also they haue three other very bright starres neere to them, placed in such order as if they were cart-horses or oxen. Indeede some haue called them the Beare, seeing them so cōioined togither, taking the foure quarters apart as if they were the fower quarters of a Beare, and the other three as the taile [Page 278] thereof. There are some also, who haue named them the Dragon or Serpent, bicause that being considered togither they might seeme to represent some such forme. But howsoeuer, it is cer­taine that pilots of gallies and ships doe direct and guide them­selues chiefly by these northren starres, as being most seene, and best knowne by men, and bicause they doe almost alwaies re­maine in one place, like the pole, or else doe mooue so little, that they are neuer out of sight, especially that constellation which is properly designed by name of the Beare, & is called the greater Beare in comparison of a lesse called the lesser Beare. And for which cause also the pole, which is in this region and part of hea­uen is called Arcticke, which is to say, of the Beare: for (Arctos) in Greeke signifieth a Beare. Now hereby we farther learne, that it is very requisite for marriners, and chiefly for masters and go­uernors of gallies and ships, to be Astronomers, at leastwise so much as to know the foresaid starres, and to know how to iudge of the eleuation of the pole, and of the degrees, and the distances of euery land and countrie, according to the eleuation. For it is by it, that not onely marriners, but Geometricians and Geogra­phers also doe take their measures, and dimensions to part and measure out the earth. But wee haue staied long ynough in this matter, now we will consider how God hath diuided and limited out this terrestriall globe, and the sundry countries and regions that are therein, by the sea and separation of the water: as (ASER) you can discourse vnto vs.

Of the diuision of lands and countries amongst men by the waters; and of the limits which are ap­pointed them for the bounds of their habitations. Chap. 61.

STrabo a man as well seene in good letters as anie other that hath written of Geographie, saith; That the earth is enuironed about by the Ocean: and therfore he parteth it into foure very great gulfes:Diuision of the Ocean into fowre gulfes. the first wher­of turneth towards the north, & is called the Caspian or Hircani­an sea: the second and third is that of Arabia, and the gulfe of Ormuz or the Persian sea, turning towards the south: and the [Page 279] fourth being greatest of all the rest is that whereinto the Ocean entreth at the streight of Gibraltar, which some call the pillers of Hercules; which gulfe is called by the name of the Mediter­ran or Middle-earth-sea, bicause it is compassed round about with land. And the same Mediterran sea runneth, enlarging it selfe, & making many bayes & gulfs, somtimes washing the coast of Europe, and sometimes that of Africa, and so it extendeth to­wards the east, and receiueth diuers names according to the pla­ces through which it passeth. For the first coast by which it run­neth is called Mauritania Tingitana, which is that of Tremissen;Of the mediter­ranean seas. then doth it take the name of Mauritania Caesariensis, towards Algier, and Tunis; then is it named the Africke-sea towards Tri­poly in Barbarie; then passing the quicke sandes it is the Lybian sea; and entring vpon the Marmarica and Cyrenaica, it gli­deth with that name till it water Egypt, and then it is saide to be the Egyptian sea. And all this coast is from the east to the west, till you arriue at the gulfe of Larissa beyond Damiata, and at the vttermost of the desarts of the south-east, where Asia and Afri­ca do separate. From which port being in Palestina, you must turne north and north-east, as if you would take your course by the west: and then this sea which was called the Syriack-sea bi­cause of all Syria to Tripolis, changeth name, and is called the Egean sea, till you come to Galli-polis, or Helespont, making all this way diuers baies and gulfes: and vnder this name it coa­steth Thracia, and the lands which abutte vpon Macedonia, and Morea, till you come to Albania, and there it beginneth to be called the Adriatick sea: then doubling towards the south, it floweth by the countrey of Calabria to the towne of Rhegium, vnder the name of the Ionick sea, and passing betweene Sicilie and Italy, in stead of the old name Charybdis, it is called the Tyrrhene sea, and from thence it runneth towards the coast of Genoa, by name of the Ligustick sea, which diuideth and sepa­rateth France from Italy, being nominated the French sea: then to end the course, and finish the compasse, it approcheth the isles of Maiorca & Minorca, being called the Balearick sea. And pro­ceeding farther, it runneth to the streight of Barbarie, bearing name the Iberian sea, where it returneth to the first point, from whence we said it first parted, to wit, at the streight of Gibraltar, which is the entrance of one sea into another.

Now in this briefe discourse, vpon which Cosmogrophers [Page 280] haue written many great volumes, we haue verie goodly matter to consider vpon, not without much woonder of the prouidence of God; in that it hath pleased him to diuide, part, and limit out the earth,Things to bee considered of, by the diuision of lands by the waters. Acts. 17. and the sundry countries and nations that are therein, by the sea, and by the bosomes, gulfes, and armes thereof. For as it is written [God hath made of one bloud all mankinde, to dwell on all the face of the earth, and hath assigned the times which were ordained before, and the bounds of their habitati­on.] Which is as much to say, that as men haue not made nor created themselues, but haue beene created by the Eternall; so are they borne where he pleaseth, hauing assigned them a place vpon the earth, not at their choise but at his pleasure.

And therefore also he establisheth their habitation, or chan­geth it, according to his good will, either keeping them within the countrey in which they were borne, or else driuing them out, and bringing them into strange lands, as we haue verie euident examples throughout all the holy Historie, where mention is made of the children of Israel. For though the Scripture doth deliuer vs no testimonie of the prouidence of God so speciall to­wards other nations, as it assureth vs to haue beene towards the people of Israel: yet we must neuerthelesse beleeue, that there is not any one man that dwelleth vpon the earth, to whom the Lord hath not by his prouidence assigned the place of his habi­tation: But he would giue an example and more certainty in his people, of that which he ordinarily doth towards all nations, al­though hee doth it not so openly, nor with so great fauour and grace, as is declared in those whom he accounteth for his children.Dan. 2. And therefore the prophet saith, [That it is God, who changeth the times and seasons, he taketh away kings, he setteth vp kings: bicause he giueth and taketh away kingdomes, and he augmenteth, cutteth off, and altereth the limits of them as he pleaseth.] Whereby we also learne, that we must not attribute either to the prudence and wisedome of any one, or yet to the force and power, or to the weapons or armies of men, the chan­ges which we daily see in the state of the most mighty: but to the onely ordinance and disposition of God, by which such alterati­ons come to passe, according as the soueraigne iudge knoweth to bee expedient and iust for the chastisement and punishing of men by one another, or else to shew himselfe benigne and fauo­rable towards them. For which cause the scripture saith, that the [Page 281] Lord vsing as his instrument Senacherib the tyrant of Assyria to chastise many people and nations;Isay 10. he calleth him the rodde and scourge of his wrath: and doth greatly reprehend him by Isay, for that he attributed to himselfe the glory of those victories which he had giuen him, not bicause of his vertues (considering he was a fierce and cruell king) but bicause God woulde vse him against those who deserued to be chastised by the hands of such a tyrant and murtherer. If then we consider (as behooueth vs) vpon that which we haue here summarily touched, we shall finde therein excellent doctrine for all kings, princes, and peo­ple, and for all men, as well in generall, as in particular: to the end to induce them,That euery one must containe himselfe within the limits of his habitation. that they may containe themselues within the inclosure of those confines wherein God hath placed them. For as he is cursed in the lawe, which passeth the bounds of his neighbors possession; so must we not doubt, but that they are subiect to the same curse, who cannot containe themselues with­in the bounds of those countries,Deut. 27. in which God hath confined them, bestowing vpon them power, signories, and habitation therein. For from whence proceede the greatest dissensions and cruellest wars, but from the ambition and auarice of men, which will one vsurpe aboue another, that which appertaineth not vnto them, and by such meanes doe out-passe their limits? whereas if euery one would content himselfe with that part and portion of land, which the creator thereof hath bestowed vpon him, who doubteth, but that men should liue in much more peace? As then God through his prouidence would constraine them by ne­cessitie and neede which they haue one of another, to trafficke and communicate togither in libertie and mutuall securitie, by that meanes to receiue out of one countrie into another those things which faile therein, and abound elsewhere, and for the causes by vs heretofore deliuered: so it hath pleased him to set mightie and strong bounds and limits against their ambition and auarice, especially of kings, princes, and great men. For we see how he hath diuided and separated one countrie from another, and the diuers regions and kingdomes of the earth not onely by meanes of seas, lakes, and great riuers, but also by craggie, high, and vnpassable mountaines, which (as the kingly prophet wit­nesseth) he hath established by his power,Psal. 65. that by this meanes men might be cōfined within the bounds of the habitation assig­ned by the Eternall to euery people, in such sort as he hath in­closed [Page 282] the waters within their places, to the course which he hath ordained them,Against the am­bition, and aua­rice of men. hauing bounded them with hils and rocks. And yet there are no boundes so difficult to passe, which may bridle and restraine the ambition and insatiable desire of men within any limits, but that they will passe ouer the deepest, the longest, the amplest, and broadest waters, and the highest and steepest mountaines in the world: so that there are no places so inacces­sible, through which they will not cut a passage, one to ouer-run another by great outrage and violence. Wherein surely they euidently declare, that they are much more furious then the sea, how outragious and rough soeuer it bee; seeing they can in no wise containe themselues within their limits, as the waters doe: which also maketh them more vnreasonable then brute beasts. For although there be many vnruly and furious horses in one stable, yet each of them will commonly bee staied with an halter made but of a little coard or leather, and will be kept by a little bar of wood, from striking & running ouer one another, so that one onely stable will serue them all. But men doe to the contra­rie shew themselues to be such furious and contentious beastes, that the whole world cannot suffice them. For there is neither riuer, sea, lake, nor mountaine, which can be a barre sufficient to withhold them from forcing and rauaging one another, destroy­ing themselues by horrible massacres, and cruell warres. Which no doubt commeth vnto them especially through want of ac­knowledging and considering vpon the prouidence of God, by which he hath appointed bounds to their habitation, ambition, and auarice, as we haue said, and for that they will not containe themselues within them, obeying the ordinance of their creator. But we haue said ynough concerning this subiect. Let vs now dis­course vpon those commodities which come to men and to all creatures, by the course of the waters thorough the earth. Which (AMANA) shall be the substance of your speech.

Of the commodities which are incident to men, and to all creatures, by the course of the waters through the earth. Chap. 62.

IF men doe but slenderly acknowledge the proui­dence of God in the limits of their habitation which hee hath appointed, as well by meanes of mountaines as by waters (as we haue heard in the precedent speech:) they doe also make but small stay in the consideration of those great commodities, which he giueth and sendeth conti­nually to them by means of them, & of al the earth. For as he wa­tereth this fruitfull mother by dew & raine from heauen, as hath beene heretofore expressed: so doth he moisten it by meanes of fountaines, floods and riuers, which doe run through it. Where­upon we must note, that the life of all corporall creatures doth principally consist in heate, and that this heate cannot be preser­ued and maintained without moisture, whereby it is nourished: euen as the flame of the snuffe, or match of a candle or lampe is nourished and maintained by the fat and humor which is there­in. Therefore as God hath placed the sunne in heauen like a great fountaine of heate, and a great furnace of fire for to be di­stributed and disposed into all partes of the world: so hath hee established the sea here belowe in the earth, as a great and per­petuall fountaine conuenient for the nourishment and conser­uation of this heate, which is communicated to the earth, and to all the creatures that are therein. And therefore also this sea spreadeth it selfe into diuers places, by the meanes which haue beene declared: so that the courses of the waters in the earth are like the vaines in a mans bodie.Goodly simili­tudes of the course of the wa­ters, and of the vaines, which are in the body. For euen as the soueraigne Creator hath placed the liuer in the bodies of liuing creatures, which is as the fountaine of blood needefull for all the bo­die to giue life thereto: and then hath made vaines like ri­uers to disperse and distribute this blood to euerie member, disposing them in such sort, as there is not any part but doth by meanes of these vaines receiue as much blood, as is neede­full for the nourishment and preseruation of the life there­of: so likewise he hath ordayned heere below in earth, the sea [Page 284] and springs of waters, which he afterwards disposeth into euerie place by meanes of fountaines, floods and riuers, who are as the vaines through which the water, that is as the blood of the earth, is conueyed and communicated, that it may be moistned to nou­rish all manner of fruits, which God hath commaunded it to beare for the nouriture both of men and beasts. Wherefore as in one bodie there are many veines, some greater, larger, and longer; and some lesser, narrower, and shorter, which ne­uerthelesse do all answere to one selfe same source and fountaine, and then doe diuide themselues into sundrie branches: so the earth hath her floods, riuers and streames, some great, others small, which haue all their common springs, and doe oftentimes ioine themselues together, or diuide themselues into diuers bran­ches and armes, in such sort as the earth is moistened by them, so much as is needfull in euerie part thereof. Moreouer, as it is wa­tred to nourish the fruits; so men and other liuing creatures do thereby receiue their beuerage necessarie for the preseruati­on of their life.

Of pleasure mixed with pro­fit in the works of God.But amongst all these things we are to consider, that God the most-good hath not onely prouided by meanes of them for the necessities of his creatures, but euen for their honest pleasures, so that it hath pleased him to conioyne an excellent beawtie with profit and vtilitie. For how goodly a thing is it to behold the fruitfull islands in midst of the sea, the cleere and sweete bub­ling springs, and gentle riuers and floods issuing out of rockes and caues of the earth, which tumble downe the mountaines, flow through the vallies, and glide along the plaines, through forrests, fields and medowes, being decked with many sundrie kinds of branched trees, that are planted aside from inhabitants; in middest of which, infinite little birdes flie vp and downe tu­ning their voices to sing in sweete melodie, and naturall musick? What vnspeakable pleasure befalleth to all creatures, especially to man, to liue amongst such abounding beawties? And who will not also admire the great varietie which is in the disposition and distinction that wee behold in the earth, by the mountaines, rocks, valleies, plaines, fields, vineyards, medowes, woods and for­rests: especially if we consider the fruits and profits, which re­dound to men thereby, besides the gallant diuersitie of infinite delectable pastures beawtified in all sorts? For there is not one foote of earth, which may not be said to serue to some good vse, [Page 285] no not in most desert places. Some places are fit for fields, and champion grounds; others for pastures; some for vineyards; other for fruitfull orchards; and others for high and well growne trees fit for building timber, or for fire-wood, to the ende that men may helpe themselues therewith in all their needfull vses for firing. Some places also are particularly commodious for cattell to graze in, by which great gaine and pleasure is receiued. And for deserts, mountaines and forrests, they are the proper re­tyring places for wilde beasts, by which likewise men do not on­ly receiue profit, but verie great delectation also, and healthfull exercise in hunting of them: and which is more, such places are verie commodious for houshold cattell, which do there feed in euerie place to maruellous profit. But let vs note, that all these properties and profits should not be found in the earth, if it were not conioyned with the water by the course thereof thorough euerie part of it. Which water likewise doth cause many and vnspeakable profits, that redound to men by fish, which remaine not onely in the sea, but also in lakes, ponds and riuers, being of so sundrie kindes and natures, that it is not possible to number them. In which if the prouidence of God be most admirable,Commodities that the waters do bring in fishes, and what is to bee admi­red therein. it is especially to be obserued in the sea. For how many sorts of fishes are there, great, little, and of meane quantitie; and how manie sundrie formes, and what diuersitie of Nature? I beleeue verily, that whosoeuer should vndertake to number them, by euerie kinde, and particularly, should be almost as much troubled, as if he would purpose to emptie the Ocean. But though there be not any little creature in the sea, wherein God doth not declare him­selfe, and shew himselfe great and admirable; yet doth he chief­ly manifest himselfe so to be in two things. The first is in the hugenes and power of the great fishes which he hath created, as whales and such like, which seeme to be rather sea-monsters then fishes, there being no beast in all the earth so great and strong: for there are some that seeme a farre off to be islands or moun­taines, rather then fishes. And the other most wonderfull thing is, that the Creator hath set such a correspondencie in many points betwixt the fishes and beasts of the earth, that it seemeth he would represent a great part of the one by the other. So we see also that many names of earthly beasts are giuen to many fi­shes, because of the similitude and likenes, which they haue to­gether in figure and in nature: yea it seemeth that God would [Page 286] represent in the fishes of the sea, almost all the other creatures which are in the rest of the world. For there are some which be called Stars, because they are like that shape, according to which men commonly paint the starres. Moreouer, how many are there which beare the shape of earthly creatures, yea of many instruments made by men?Of the fish cal­led the cock. For amongst others, there is a fish called (the Cocke) which is also named by fishers in some coun­tries, the Ioyner, because it hath almost as much diuersitie of bones and gristles, as a Ioyner hath of tooles; the forme of which they also represent. But if we speake of the sundrie fashions of fishes, and of their colours, scales, heads, skins & fins, and of their vnderstanding, industrie and chase, and of their shels and abiding places, and of their natures and infinite properties; who should not haue iust cause to woonder? Moreouer, haue not men for­ged many fashions of weapons, the forme of which they haue ta­ken from diuers fishes? What shall we also say of the finnes and little wings which God hath giuen them, to direct them, and to hold them vp in the sea, and in other waters, like birds in the aire, and as ships are rowed and guided by oares, and the rudder? See­meth it not that God hath created them like watrie birdes, to whom he hath giuen wings agreeable to the element for to su­staine themselues with, and fit for their nature, as he hath done to the fowles of the aire?Genes. 1. We also read in Genesis, that the Lord did make in one day the birds and fishes, and euerie flying thing. For as the aire hath more agreement with the water (then with the earth) and approcheth neerer to the nature thereof; so is there more answerablenes betweene the creatures which liue & conuerse in these two elements, then is between thē & the beasts of the earth: And therefore we see that the seed of both kindes is multiplied by their egs. And we must also note, that forasmuch as men can receiue no great fruit, nor much profit by fish, except in their victuals, or in some medicine or such like vse, which is not so cōmon as ordinarie nourishment, God by his prouidence & bles­sing hath made them so fruitfull, that they multiplie and increase woondrously: as experience doth euidently manifest vnto vs, by the great number of frie or spawne that is found in one only fish. Which fertilitie we must beleeue to proceede from the power, which the Almightie bestowed vpon them: as also vpon all his creatures, when he said vnto them, [Bring foorth fruit, and mul­tiplie, and fill the waters in the sea, and let the foule multiplie in [Page 287] the earth.] A thing which we must well consider vpon, to the end that we may referre to this blessing of God all those commodi­ties which we daily receiue, either from those creatures, or from the earth it selfe, or from the other elements, and that we must render him continuall thanks and praises therefore. For he hath in no lesse wise blessed all his creatures, then the fishes and the birds, when by his word he gaue their nature to them, in which hee created them, and did presently after command them to bring foorth fruit according vnto that nature. To the ende then that we may be the more induced to glorifie so great a worke­man, for the excellencie of his workes, which shineth in all crea­tures, let vs now intreat of some fishes most accoūted of by those who haue written of their nature, and let vs consider of their sin­gularities and woonders, so much onely as the scope of our dis­course will permit vs, in such sort as we haue declared in our ante­cedent speeches. To you then (ARAM) I referre the relation concerning this matter.

Of diuers kindes of fishes: namely of the whale, of the dolphin, of the sea-calfe, and others. Chapter 63.

IT is affirmed by all the learned, who haue diligent­ly searched out the secrets of nature, that the water bringeth foorth both more and greater creatures, then the earth doth, bicause of the abundance of moisture that is therein. And the sea is so ample, and so fit to giue nourishment, and a gentle and fertile increase of all things, by meanes of that generating seede which it attracteth from heauen, and the aide of nature ordained by the creator (which hath this propertie, to produce alwaies something that seemeth new) that it is no mar­uell if there be founde incredible and monstrous things in the water. For the seedes of all forms doe so interlace and mix them­selues therein, as well by the windes, as by the agitation of the waues, that one may well say (as is said commonly) that there is nothing on earth, which is not in the sea: yea,The admirable property of na­ture. and that there are many things in it, which cannot be found either in the aire, or on the earth. Now great fishes are chiefly resident vnder the Torrid zone, bicause that in the Ocean heate and moisture serue for [Page 288] augmentation,Of the whale. as saltnes doth for conseruation. And in this num­ber is the whale, of which the ancients write, and whome some moderns call Gibbar (bicause that the common whale, which some take for the Musculus of Aristotle doth not answere to the description of this) which is of incredible hugenes. For if we will beleeue histories, there haue beene some seene of fower acres of ground in length.Plin. lib. 9. hist. nat. They make an horrible crie, and spout out of two holes (of a cubite long, which they haue neere to their no­strils) so much water, that they oftentimes drowne ships there­with. And of their crests men make faire rods, which seeme to be of bone, or of horne, blacke in colour, and like to the hornes of a buffe, so flexible, that they can hardly be broken, & they do shine in the sunne, as if they were gilded. Of euery peece of his crest is a rod made, so that in one crest there are many rods. Moreouer the bone of his whole head is so great, that one might make a ship thereof.

Of the dolphin.And as this kinde of fish is the heauiest and mightiest of all, so the dolphin is the swiftest and most ingenious not onely of all watrie creatures, but of those of the earth, and of the aire. For they swim faster then a bird can flie. And therefore if this fish were not lowe-mouthed, there were no fish could scape him. But nature prouiding therefore, in putting his mouth vnder his bel­ly, hath so restrained him, that he can catch nothing but back­wards: whereby the great swiftnes of such fishes doth euidently appeere. Wherefore when the dolphin, pressed with hunger, pursueth any fish to the bottome, and that he hath staied long there, alwaies holding winde, when he riseth he leapes aboue wa­ter with incredible quicknes and force, to take breath againe. Some haue marked in this kinde of fish, that they haue their toong mooueable, contrarie to the nature of all other water-creatures. Their voice is as when one waileth. Their backe is bowed, and bendeth outwards: they are very louing to men, and like well of musicke: and indeede they doe not shun men, as other fishes doe; but come right before ships, making a thousand leapes and frisks before them. Sometimes also as if they had cha­lenged the mariners to trie who should goe speediest, they take their course along with the ships, and doe outstrip them, how good winde soeuer they haue.

Of the seacalf.Amongst sea-fish also the sea-calfe is very admirable. For he hath vdders and haire, and calueth vpon the earth as sheepe [Page 289] bring foorth, and is deliuered of the second burthen presently after hir yoong ones. He snorts mightily when he sleepeth neere to the shore; he bleates and bellowes like a calfe, and for that cause beareth the same name. The sinnes wherewith he swim­meth, serue for feete on ground to goe vpon. His hide (whereof the Islanders make girdles) hath a maruellous propertie, for the haire which is thereupon riseth when the sea increaseth, & falleth when it diminisheth. Some holde also that this creature is very capable of discipline, easily learning that which is shewed him: and that he saluteth people by his lookes, and with a certaine noise and shaking that he makes.

Now let vs speake of the tortoise which is of a very strange forme. There are found of them in the coast of India so great,Of Tortoises. that one shell onely is sufficient to couer a good pretie shed. And in the countrie of the Chelonophagi, there are some isles, where they ordinarily vse tortoise shels in stead of boates. For we must note that there be three sorts of Tortoises: the terrestriall, which breedeth in forrests: marish ones, which breed in fens: and watry ones, which breed in the sea. Those then of this last sort haue in­steed of feete so many broad gristles: they haue no teeth, but the nibbe of their beake is passing sharpe: and their vnderchappe doth close as iustly within their vpper chap, as a boxe doth with the lidde of it. Being in the sea, they liue vpon shell fishes, for their mouth is so strong and hard, that they crush them, yea euen stones in peeces: yet when they come on land, they neuer liue but vpon herbes. They lay egges like birds; so that sometimes one may finde an hundred togither. And they neuer hatch them in the water, but putting them into an hole which they make in the ground, and couering them well, they smooth with their shels vnderneath the place wherein they are, and hatch in the night time for a whole yeere long.

Also amongst the fishes which are famous for their strange operatiue power, is the Torpedo or crampfish:Of the cramp­fish. which is a kind of hedgehogge, & hath many bristles, the touch of whom be num­meth the fishers hands, by some naturall and secret vertue. And there be many kindes of these fishes, who haue all of them their shell couered with bristles very thicke, which bristles they vse in stead of feete to staie themselues vpon, when they mooue and stirre from one place to another. Their head and mouth is the lowest part of them, and towards the ground. And amongst the [Page 290] rest, there is one, not of the kinde of this bristled crampfish, but a shell fish, which the Latins call (Remora) because it hath such power that if it take hold of the bottome of ships, it staieth them. Yet we cannot read that any such thing hath beene seene since the time of Caius Caligula the emperor: whom Historiographers report to haue beene one time staied in his ship by this fish to his great endommagement.

Of the Triton.But the most woonderfull of all fishes is the Triton, (other­wise called the sea Bugge) for hee hath haire vpon his head, the nose of a man, a broad mouth, and the teeth of a wilde beast. His hands, fingers, and nailes, are somewhat like those of a man. And the rest of his bodie is couered with a thinne shell, with a taile vn­der his belly in stead of feete like a dolphin.Hist. nat. lib. 9. Pliny reporteth that in the time of the emperor Tyberius the people of Lisbone sent embassadors onely to aduertise him, that in the coast of their sea, there was a Triton discouered, blowing of an horne in a caue.

Of the Nereides.The Nereides also (otherwise called Sirens or Mermaides) do very neere approch to humane forme, sauing that they bee rough and ful of shels in euery part of their body. There are some also who testifie that they haue seene a sea-man, hauing the en­tire forme of a man. Finally it is a thing that seemeth altogither incredible that the diuersitie of fishes, (or rather sea-monsters) should be such as they affirme, who haue written thereof. But we may well beleeue, that the facilitie of generation and of life in the waters,Of the cause of innumerable formes of fishes. is cause of so many strange shapes. For heate and moisture consist togither in generation, and nourishment main­taineth life: and in the sea heate and fatte moisture, and nutri­ment do abound. It is also to be noted, that by reason of motion, the pestilence neuer commeth into the water, (as into the aire) for the sea is euer mooued, and the aire is often still. For which cause all kindes of creatures may easily be preserued in the sea, but not so in the aire. Againe, fishes mooue themselues in the sea easily, and without labour: which the beasts of the earth do not, who therefore are constrained to be hungrie, or necessarily to be consumed by too much labour and trauaile. Moreouer the sea freezeth not, neither yet is too hot (like the earth, and like other waters) except it be (and that very seldome) in the superficies thereof, which is touched by the aire. Therefore through so ma­nie commodities, and by the mixture of creatures of diuers kindes, many monsters are engendred in the sea, so that some­times [Page 291] when it ariseth, by meanes of the flowing thereof, one may finde vpon the shore of the westerne Ocean to the number of three hundred kindes of monstrous fishes. But although it see­meth that nature would expresse in fishes the formes of all terrestriall creatures, & put in them some resemblance of shape; yet in the hinder part all fishes are (except some fewe sea-mon­sters) of a peculiar forme agreeable to their nature, and do one­ly resemble other creatures in the forepart. For as the rudder directeth and gouerneth a ship in the sterne, so the taile of a fish doth guide it in swimming. And for this cause the tailes of all fishes almost are forked. But this is most certaine that their sorts and kinds surmount the kindes of other creatures in multitude, in greatnes, in force, and in varietie of shapes. But our intent is not heere to number them as we haue said: for so we should finde matter enough to make a great volume, as others haue done. Wherefore to finish this argument, and this daies speech, see (ACHITOB) if by our discourses of the sea & of the waters, and of the liuing creatures which are engendred & do liue in them, you can deliuer any instruction, which may be answerable to that end, for which we especially continue our treatise concer­ning this great vniuers.

Of the image that we haue of the state of this world, and of men, in the sea and in the fishes thereof. Chap. 64.

LEt vs not doubt (companions) but that we haue a goodly image in this daies discourse of the state of this world, and of all mans life. For first,That the world is like a sea. what is this world but a sea, wherein we nauigate and are in continuall dan­ger? Nay is the sea it selfe so variable, so inconstant, and so outra­gious? For if we haue neuer so little respite, peace and rest, (like as when the sea is calme, and quiet) presently there arise such violent whirlewindes, stormes and furious tempests, as it seemeth oftentimes that heauen, earth, and all the elements conspire and runne togither to worke nor ruine. Yea when this wicked world sheweth vs fairest countenance, & becommeth most calme and gentle, and that it feedeth vs with the fattest morsels; then is it most false vnto vs, and then are we in greatest danger. For when [Page 292] we thinke our selues most sure therein, then are we sodainly tost and carried away, as with violent waues and horrible whire­winds, into the lowest gulfes and deepes of the earth. Moreouer as the huge monsters of the sea, and the greatest and strongest fishes do eate vp and deuoure the smallest and weakest; and as the craftiest entrap the simplest, and pray vpon them: euen so is it with the men of this world. For the mightiest tyrants and the richest, strongest, and greatest rouers, theeues, and robbers do pill, and take away the substance of the least and feeblest, and do consume and deuoure them. And they which cannot doe so by force, haue recourse to sleights, deceits and treasons, by which they surprise the simple and meeke. And therefore also as the holy Ghost compareth in the Scripture tyrants,Soph. 3. Dan. 7. Ezech. 22. Psal. 74. Luk. 13. rouers, theeues, and murderers, to woolues, beares, lyons, and such like beasts: and the craftie and deceitful, to foxes, dragons, and serpents, who do by subtiltie and guile that which they cannot performe by power and force: so doth he compare them to huge whales, and to the great fishes of the sea. So because Nilus (a renowned ri­uer, whereof we haue alreadie spoken) passeth through the land of Egypt, and runneth into the sea, by seuen mouthes or armes; Isay calleth Pharaoh the king and tyrant of that countrey,Isay. 27. (Le­uiathan, or Whale, which God did strike with his strong hand, and his mightie arme, ouerwhelming him in the red sea.) It is al­so saide for the like consideration in the Psalmes [Thou brakest the heads of dragons in the waters.Psal. 74. Thou brakest the head of Leuiathan in peeces, and gauest him for meate to the people in the wildernes.Abac. 1.] And the prophet Abacuc doth likewise com­pare the king and tyrant of Babylon to a great fisher who ca­steth his nets into the sea, and causeth the fishes to come into them, and so he taketh them.

But heere we are to note, that although there be some kinds of beasts who eate one another: yet are they not all of this na­ture. For there are but certaine of them that liue so vpon praie and rapine. And amongst them that so liue, there are but verie fewe that eate beastes of their owne kinde, except great famine constraine them thereto: Yea hunger doth inuite them that liue by pray, to chase and deuour others, rather then their owne kinde. For it is necessitie and want of sustenance that driueth them thereto. And though especially fishes do least spare their owne kinde, yet doe they not eate one another, except when [Page 293] hunger constraineth them thereto to preserue their life.How men are more cruell then beasts. But men (most wretched surely) haue not all these causes to mooue them against their own kind, against their owne flesh and bloud, as it is ordinarily seene that they are more cruelly and more fiercely bent one against another, then any bruite beasts: but contrariwise they shoulde be much better furnished in all their necessities, and should liue much more at their ease, if they could maintaine good peace and vnitie one with another. Wherefore in that they do otherwise, it is easie to iudge how much their na­ture is corrupted & peruerse, except they be regenerated by the spirite of God. For there is no bond of nature whatsoeuer, no not that which is kept amongst the brutest beasts (as of the fe­male towards her yoong ones, or of the male towards the fe­male, and such like) which men do not shamefully breake and violate. But we must herein acknowledge a terrible iudgment & furie of God against them, bicause of their sin, which hath so per­uerted and infected the first original nature of the stock of man­kinde. For when he giueth strength and power to the one for to torment and destroy the other, yea to most cruell tyrants and bloudie murtherers, who make lesse account of men then of beasts; we must learne this doctrine, that herein the iust ordināce of the Almightie is very euident, by which he punisheth the wic­ked by the wicked,Good doctrine touching the tyrannie of the wicked. & taketh reuenge vpon his enimies euen by his enimies thēselues, as he hath threatned them in his law. And therefore there is lesse maruel herein, then that God suffreth the small fishes to be eaten by great ones; the weakest by the stron­gest; and the simplest by the craftiest; as also the gentlest birds by the cruellest; and lambes, sheepe, and other priuate, domesti­call and harmelesse beasts; by woolues, beares, lyons, and other wilde beasts. For it is very certaine that the beasts haue not of­fended their creator, nor deserued his wrath through any sinne against him, as men haue done, who being created in his owne image are fallen from innocencie and holines through their own fault, & through the corruption of nature which the transgressi­on of Gods ordinance hath brought vpon them. And if we can­not make answere for the cause of this nature of vnreasonable creatures, but onely that it hath so pleased God, who is the ma­ster and lord of all these works, and who hath prouided for them according to his good pleasure: surely also when we can con­ceiue no other reason for the tyrannie and crueltie of men, exer­cised [Page 294] one vpon another, this same reason should then suffice vs. For the onely will of the eternall, the which cannot be but iust and reasonable alwaies, must euer serue for a reason, when wee cannot vnderstand the causes, as we would. But (as I saide euen now) this reason manifesteth it selfe sufficiently in his iust iudge­ments vpon men, bicause of their sinnes. Now albeit wee holde this sufficiently good in regard of the wicked, and of those who oppose themselues and rebell fiercely against the Almightie: yet the consideration might seeme to vs to be otherwise in respect of the meeke, and of those whome he holdeth not onely for his ser­uants, but also for his beloued children: who neuerthelesse are commonly a pray to the wicked, as sheepe are to woolues. I must indeed confesse, that these iudgements of God seeme more strange to humane reason, then the other do: yet they are not so secret and mysticall, but that he manifesteth causes enough, not onely by his worde,Notable things to be conside­red in the ad­uersities of the good. but also by common experience. For first, how much goodnes, holines and perfection soeuer can consist in any man, yet neuertheles as concerning his flesh, he walloweth altogither in sinne, and very much naturall corruption, in pride, arrogancie, rebellion, and disobedience against God, which haue great neede to bee better mortified, humbled, tamed, and brought downe. Againe how easie a matter is it for vs to for­get our Creator, and our owne selues, and to abuse all the graces and benefits, which we receiue continually at his hand? Also seeing that he will be glorified, and that his power shall be knowne in the faith, constancie, charitie, and patience of his; we should not thinke it strange that he puts them to triall, exerci­sing them by diuers great and dangerous temptations and affli­ctions. Now the tyrannie, malice, crueltie, and peruersnes of the wicked, serueth in all these things for his children, and to his glo­rie, through his prouidence; notwithstanding that he hateth all the wicked, vsing them only as rods and scourges, to chastise and punish those whom he pleaseth; as he is likewise serued by diuels, without approouing their works, insomuch as they proceed from themselues. But there is more yet: For considering that God hath not created men like vnto beasts, onely to liue in this world, with a corporall & temporall life, but hath made them to immortality and eternall life like the angels: he will then by the aduersities, which he sendeth vnto them, heere giue them to vnderstand, that other blessings doe attend for them far greater then those, which [Page 295] may be tasted vpon earth, and which are common betwixt them and beasts. Behold then the fruit, which me seemeth must be ga­thered in our discourse this day: now to morrow wee will step out of the sea and waters, to take land againe, and to consider vpon the treasures and benefits therein, which it produceth for the commoditie of men, and the diuersitie of creatures that liue therein: whereof (ASER) you shall begin to discourse.

Of fruits, and of the fertilitie of the earth, and the causes thereof: and of herbs, trees and plants. Chap. 65.

AS the holy scripture teacheth vs, that before God did create the beasts of the earth,Genes. 1. he commaun­ded the earth that was discouered and free from the waters, to bud foorth the bud of the herbe, that seedeth seede, the fruitfull tree which beareth fruit according to his kinde, which hath his seede in it selfe vpon the earth (and it was so:) we must likewise vnderstand, that this commandement had not such vertue for that time onely, but that it endureth and remaineth alwaies, and so will doe till the consummation of the world. For all herbes, trees, and plants that the earth euer hath borne, doth beare, or shall beare, euen from the creation of the same vntill the end of the world, doe proceede from the first or­dinance and eternall word of the soueraigne, by which all things haue beene created. Wherefore Moses, to the ende that men might acknowledge this diuine power, which maketh the earth so fruitful, doth expressely tell vs, that God gaue this fertilitie be­fore there was any sunne, moone, or starre in heauen. For hee saith, that these goodly lights were created the fourth day: but [Page 296] that the production of herbs,What is the cause of the fer­tility of the earth. trees & plants was on the third day. Thereby then we must learne, that although the sun, moone and starres, besides the husbandrie of man, do serue by the ordinance of God for to make the earth fertile; yet for all that it can bring foorth no fruit, if the word and blessing of the Almightie do not giue it power. For as it was fertile before it was aided by the starres, euen so is it now in regarde of the tillage and husbandrie of man. For there was neither man nor beast when it budded foorth the fruites, which God commanded it to beare: yea so much wanteth it to become fruitful by the trauell of man, that to the contrarie it hath lost very much fertilitie, and a great part thereof hath become barren since his first creation, bicause of his sinne. For in lieu of the blessing that God at first gaue there­unto,Genes. 3. he said afterwards to the man that it should be cursed for his sake, and that it should bring foorth thornes and thistles, and that he should eate the fruits thereof in sorrow. For these causes then we must alwaies haue respect to the power of the word, and of the blessing of God, by which all things haue been created in their order (as we haue heretofore declared) and man last of al, as the master-peece of the Lords worke. Who hauing determined in his eternall counsell to create man after his owne image and likenes (to the end that he might in this visible world represent his creator, as in his most liuely semblance) was not onely pleased to build him his lodging first (to wit the whole world) but would also replenish and furnish it euery where, to the end that no­thing might be found emptie. But that which is herein to bee chiefly considered, is, that this diuine prouidence hauing giuen essence to all corporall creatures, hath therewithall prouided ne­cessarie meanes to keepe and preserue them all in their natures. For minding to giue life to birds, to fishes, and to the beastes of the earth, he had already prepared their foode, before he had created them, and had ordained the earth as the mother and the nurse of all creatures which are engendred and which dwell and are conuersant therein;How creatures are nourished, and preserued. and in the waters and aire also, for the birds and fishes. Moreouer as all bodies are composed of fire, of aire, of earth, and of water; so the Lords will was, that all these enimies should conioine togither, and receiue aide one from another; to the preseruation of liuing creatures by vertue of the alliance and agreement, which is not onely betwixt the said ele­ments, but also betwixt them and the celestiall spheres, as wee [Page 297] haue alreadie discoursed. For considering that they be the prin­ciples of things hauing life, they cannot liue, nor be naturally conserued but by meane of the very same elements, from which they take their originall. And therefore the prouidence of God causeth, that they doe all accord togither, to nourish and main­taine those creatures, which he hath made and created.

But seeing that we are in talke of the fertilitie of the Earth,Of the fertility of the earth. ordayned by God to that ende, according as we haue declared, who is it that can number the diuers kinds of herbs, of trees, and of all sorts of plants which it produceth? And who is it that can but onely name and finde proper denominations agreeable vn­to them? And if we should speake of their diuersities and varie­ties in rootes, in stalks, in stockes, in tops, in branches, in boughes, in leaues, in shapes, in flowers, in colours, in seeds, in fruits, in tastes, in smels, and in sauours: who would not maruell verie much? We see how the Lord speaking onely of the Lilly of the field, doth testifie, that Salomon in all his royaltie was not ador­ned like one of those: and therefore he bringeth it as a testimo­nie of his goodnes in reproch of those, which take care for their clothing, as if they distrusted in the prouidence of God,Matth. 6. Luk. 12. and as if they supposed him not able enough to apparell them; or at least, that he had not so much care of men, as he hath of the herbs and flowers of the field, which he endueth and decketh with so gallant clothing, & with so many sorts of excellent faire colours, and yet they neither spinne nor haue weauers, nor clothiers, nor drapers, nor other worke-folks and tradesmen to deale for them. Yea, how maruellous is the conseruation and multiplication of all plants, by meanes of their owne seeds, syons and fruits, according as the Creator did at first constitute? For that I may first speake of the smaller sort, who could beleeue, if experience did not as­sure vs, that of one little graine of mustard seede should grow a great and high plant, like a little shrub,Matth. 12. in such sort that the birds of heauen might make their nests therein? Then let vs consider, how corne, pulse, and all other sorts of seeds do bud, grow, and multiply. But who of himselfe would iudge, that out of one little kernell of a nut or filberd, there could grow so great trees, and so much wood, as should beare innumerable leaues and buds, and so much fruit each yeere, euerie one according to his owne kinde, and that for long time? Would not all this seeme incredible, if we were not ascertained by continuall experience, and a sure [Page 298] course in Nature? And if God doth shew himselfe most wonder­full in all these things, in regard of the herbes, trees and plants: what shall we say, if we proceed to the consideration of their na­tures, properties and vertues; and of the commodities, remedies and profits,Woonders concerning the properties, and virtues of the fruites of the earth. which men receiue thereby? This surely is the most principall point. For how admirable is it, that by the meanes of herbes, trees, and other plants, which haue no soule, that may minister life vnto them, with motion and sense, and which may much lesse participate with any reason; God doth not onely preserue the life of men, and of other creatures (a thing to bee woondred at) but doth also thereby giue them strength, vigour, and force? For what are these herbs and plants, which produce all sorts of corne, pulse, and other graine, of which men make foode, and are thereby nourished? What is the vine and other fruit-trees? Who could thinke, if he saw it not with his eies, that there is neither man, nor beast, that could be nourished and pre­serue his life, but by such meanes? For how can that thing either giue, or preserue and maintaine life, which hath no life in it selfe? And yet if we will consider of the medicines and remedies, which men finde in herbes and plants onely, besides those which they may take from other creatures, who can in truth either declare or write, I wil not say all of them, but onely the thousandth part? For although the most excellent phisitions haue alwaies trauel­led in this part of their art, which is commonly called the Know­ledge of Symples; yet how farre off are they from the full and perfect theoricke of them? For what a number of herbes and rootes be there which are vnknowen, and haue yet no name? And how many are there which are taken one for another, and wherein the most skilful Phisitions and Herbarists are oftentimes deceiued? And yet this little which we know, should mooue vs to thinke vpon the great and ineffable bountie of God towards men, and vpon the fatherly care which he hath of vs all. For though that by our sinnes we haue merited death both of bodie and soule, which death our sinne hath not onely gained, but also many diuers and strange sorts of diseases and corporall infirmi­ties most grieuous and terrible; yea sometimes hideous and horrible, which are like butchers and slaughterers to put them to death: yet the charitie and loue of our God is alwaies so great towards mankinde, that he giueth vs as many and more; yea sundrie medicines for one onely maladie. But we will be in­structed [Page 299] more amply by you (AMANA) in this matter, that wee may acknowledge therein verie cleere testimonies of the proui­dence of God.

Of the vertue that herbes, and other fruits of the earth haue in phisicke and in food; and of the true vse of them. Chap. 66.

IT is daily seene, that by the meanes of some small herbes, which grow in a garden or in a mountaine, or in some other desert place, and which also are of­tentimes troden vnder foote, without any account made of them; many are commonly deliuered, not onely from great paines and grieuous maladies, but euen from death it selfe, which otherwise it seemeth would most certainely approch. Wherin certes, we haue a goodly subiect to consider, that if God giueth this vertue to creatures of small estimation in compari­son of many others, and that by the meanes of them hee mi­nistreth so great helpe, and doth so much good to man; what must be the power and bounty of that great and soueraigne phisition, which maketh them preuaile, and giues them power to heale? For wee must vnderstand, that it is not the herbes, nor other drugs and preparatiues, nor yet the apothecaries and phi­sitions, who make and compound them, that are the true cause of restored-health to the sicke: but God alone, who doth not onely giue the remedies, but also knowledge to men how for to vse them, and to be skilfull how to apply them to their owne ne­cessities, for which he hath created them. Herein then we must acknowledge two great benefits, that the most good and most puissant God hath conferred vpon vs. The first is,Two great good things that God hath done for man. that he hath giuen vs medicines fit and necessarie for healing. The other is the knowledge of them, and the theoricke how to apply them to their conuenient purpose and vsage. And one of these benefits without the other, would indeede but little auaile vs. For as the workman cannot worke without such stuffe as is requisite for him to make his worke of, as also it would be vnprofitable if no man should employ it, and put it to vse: for the same cause, God, which taketh care of the least of his creatures, hath imprinted in [Page 300] the nature of brute beasts, that want vnderstanding and reason, a certaine knowledge of things that are fit for them, not onely for their nourishment, but also for remedies in their diseases, so that they neede no other phisitions but themselues onely.

What iudge­ment must bee made of the vir­tue that the fruits of the earth do retaine for the good of men.But in this discourse we are to note, what iudgement we must make of so great vertue, as we finde in all herbes and drugs, and by like reason, that we must consider thereof in the propertie of corne, bread, wine, and of all meates and drinks, which are as or­dinarie and continuall medicines for the preseruation of life. For if that which is diminished and consumed daily in vs, were not also repaired and restored daily by our meate and drinke; wee should fall suddenly into greeuous maladies, and finally into death. Forasmuch then as it pleaseth God to preserue the life, which he hath giuen vs, and to maintaine vs in health and good disposition; he giueth power to that, which we eate and drinke, to doe this. But if it should please him to doe otherwise, there were neither meate nor drinke, which could giue any sustenance and conuenient nourishment vnto vs, but would rather conuert within vs, into deadly poyson, to take away our life, and hasten our death, euen as God doth oftentimes to that effect vse the aire, without which we could no more liue, then without meate and drinke. And therefore when it pleaseth God that we shall liue in health and long time; he maketh the aire good and hol­some for vs: if otherwise it pleaseth him to strike vs with sicknes, and to hasten our death, he changeth it, as if it were impoisoned, as we doe very often finde in diuers contagious sicknesses, and chiefly in time of pestilence. The like also is in victuals, drinks, and medicines. And therefore the Lord menaceth his people by Isaie, declaring vnto them, that he will take away the staffe of bread and of water: that is to say, the substance and naturall ver­tue, which he hath giuen them to nourish, which is the force that sustaineth them, who are sustained, as a staffe sustaineth him that is weake: and as man cannot liue, except he haue both meate and drinke sufficient; the prophet hath comprised vnder bread and water, all things needfull for nourishment, and for the life of man. It is therefore in these things, that God saith, he will take away all power,Leuit. 28. Deut. 16. as also Moses doth amply declare in the bles­sings and curses of the lawe. For let vs also note, that when God will punish men by dearth and famine, he doth not onely make the earth barren (as he threatneth) but also curseth that little [Page 301] fruit, which it beareth, yea in such sort, that it still diminisheth, and hath not the accustomed vertue and power to nourish. And therefore, when the corne is sowne, it yeeldeth not so many eares nor so many graines in the field, as is expected, and as it seemeth that it should yeeld. And afterwards when it is gathered and rea­ped, and that it commeth to be threshed, there is yet found lesse corne then was esteemed to be. And being laid vp in the barne, it consumeth more then of custome: carried to the mill, it yeelds lesse meale then is looked for: yea being kneaden into dough it seemeth to diminish: briefly it seemeth to faile being made in paste, brought to the ouen, and so baked, when it is in the binne, & vpon the table, yea in the hand, in the mouth, in the stomack, and in the bellie. For it doth not satisfie, nourish, and sustaine so well as in time of plentie and abundance, but they which feede thereof, are alwaies hungrie and famished. And so we may thinke of all other meates and drinks: euen as we finde the contrarie in the blessing of God, when through it he giueth fruitfulnes to the earth, and abundance of all things, according to the testimo­nie of his word. As then we are admonished to haue recourse to him onely, to demaund our daily bread, and all other things needefull for this life: so must wee also doe, when wee are vi­sited by sicknesse. For hee is the soueraigne and onely phisition, who can of himselfe heale vs. It is hee that striketh, and gi­ueth remedie, which bringeth to the graue, and draweth out againe; which killeth, and raiseth vp againe. And therefore hee saith to his people by Moses, [If thou wilt diligently har­ken vnto the voice of the Lorde thy God,Exod. 15. and wilt doe that which is right in his sight, and wilt giue eare vnto his comman­dements, and keepe all his ordinances; then will I put none of these diseases vpon thee, which I brought vpon the Egyptians: for I am the Lorde that healeth thee.] But although that God alone can doe all things, without the aide of any creature, and without the vse of any meanes, except he please:Why God doth serue himselfe with his crea­tures towards man. yet doth he choose out such meanes as he pleaseth, to performe his works to­wards vs, and to distribute his gifts, and that chiefly for two cau­ses. The first is, for that he will not haue his creatures remaine idle, but serue to his glory, and for the good and health of men, considering that they were created to that end. And the other cause is, that it pleaseth him to accommodate himselfe to our in­firmitie, which is such, as we do not thinke that he is neere vnto [Page 302] vs, nor that he can or will do it, except we haue alwaies some vi­sible signes. Although then it is as easie for him to nourish vs without victuales and without drinke, as with them, and to heale vs without Phisitions and medicines and drugs, as hee doth by meanes of them: neuerthelesse it is his pleasure to do it by such aides, and he will haue vs subiect to this order. And therefore let vs thinke, that to despise the meanes which he giueth for the maintenance of this life, is as much as to despise his commande­ments, like mockers and rebels. And if we be such, we may not hope for any succours from him, seeing we reiect the remedies, by which he will giue them vnto vs. But we must alwaies come to this point, that although wee cannot receiue the benefits which it pleaseth the most good God to communicate vnto vs, except by the meanes ordained by his prouidence thereto; yet neuerthelesse we must not attribute this power to any of his crea­tures, but to him onely, and must giue him the whole glory; con­sidering that he taketh them not for any need which he hath, or that without them he could not performe his works, but onelie for the aide and supportation of our infirmitie. And therefore let vs beleeue, that bread, wine, and all other meates, drinkes, drugs and medicines, haue not any vertue of themselues, but so much onely, as God infuseth into them, and as he thinketh need­full for our good, by such instruments as he ordaineth thereto. Wherefore men runne in vaine to such aides, and especially to Phisitions and apothecaries to be succoured by them, except God the soueraigne Phisition do put his hand thereto, and ex­cept he blesse their arte and labour.Of the true vse of phisick, and how it is abu­sed. Experience certainly doth yeelde vs daily testimonie thereof. For it oftentimes hapneth that in stead of helping, Phisitions do hurt; and in stead of hea­ling, do kill. And how so? Because there are very fewe which ad­dresse themselues to the true and Almightie Phisition, and who haue not more confidence in mortall men then in the immortall God, as king Asa is accused in the Scripture, and punished for this fault with death. True it is, that some faile, in that which they make none account of the ordinarie meanes established by God, despising both Phisitions and al the medicines of their arte, which is almost as much, as to refuse the vsage of those benefits which God giueth vs at need. But the greatest number consi­steth of those, who not onely haue recourse chiefly to the profes­sors of this science, and put all their confidence in them, but will [Page 303] moreouer in stead of vsing the aduise and assistance of good and learned phisitions, addresse themselues more willingly to Empi­ricks, and such as are ignorant, or else are sorcerers, enchanters, witches and worshippers of diuels. If then our desire be, not to faile with the one nor the other, we must rest in that way which is shewed vs in Ecclesiasticus, to wit, [Honor the Phisicion with that honor that is due vnto him, because of thy necessitie:Eccles. 38. for the Lord hath created him. For of the most high commeth hea­ling, and the Phisition shall receiue gifts of the king. The know­ledge of the Phisition lifteth vp his head, and he shall be in admi­ration. The Lord hath created medicines of the earth, & he that is wise will not abhorre them.Exod. 15. Was not the water made sweete with wood, that men might know the vertue thereof? So hath he giuen men knowledge, that he might be glorified in his woon­drous works.] Which is as much to say, that as God hath sweet­ned the bitternes of the waters in the desart, by meanes of woode which he caused Moses to cast thereinto; so likewise doth he ma­nifest his power by the arte of Phisicke, shewing marueilous ef­fects thereby. And therefore the wise man doth adde [With medicines God healeth men, and taketh away their paines. Of such doth the apothecarie make a confection, and yet he cannot finish his owne worke, for of the Lord commeth prosperitie and health ouer all the earth.] And finally he exhorteth the sicke to praie: saying, [My sonne faile not in thy sicknes, but praie vnto the Lord, and he will make thee whole: leaue off from sinne, and order thine hands aright, and clense thine hart from all wicked­nes. Then giue place to the physition, for the Lord hath created him: let him not goe from thee, for thou hast need of him. The hower may come that their enterprises may haue good successe: for they also pray vnto the Lord, that he woulde prosper that, which is giuen for ease, and their phisicke for the prolonging of life.] Wherein namely this holy personage doth euidently de­clare, what is the vertue of phisitions, if they desire, that the Lord would blesse their works, without whose blessing they can neuer come to a prosperous ende. Behold then what seemed good vn­to me to note concerning the true vse of the great and excellent gifts, which God communicateth with vs for the maintenance of mans life. And pursuing this subiect, let vs speake somthing more particularly concerning the diuersity and singularitie of diuers plants: the discourse whereof (ARAM) I commit to you.

Of the diuersitie of plants, and of their difference and na­turall growth; and of their parts, and of the most excellent amongst them. Chapter 67.

Foure kindes of plants.THE learned teach, that there are fower kindes of plants, to wit, trees, shrubs, vnder-shrubs and herbes. Now a tree is that, whose stocke waxeth greene euerie yeere, and therefore groweth to great height, as the peare-tree. The shrub called of Latines (Frutex) is that whose stocke remaineth for many yeeres together, but it groweth not verie high (as the rose-tree and the myrtle.) The vnder-shrub called (Subfrutex) resteth also vpon the stock, but exceedeth not the height of herbes (as the broome.) And the herbe is that which hath neither stalke nor stock (as housleeke & sage:) or else hath a stock, but so as it changeth euery yeere (as the fennell.) And yet a fift kind may be added between the herbe & the shrub (as rue:) bicause that sometimes it groweth great like a shrub, and some­times remaineth like other herbes, which is also vsuall to the cab­bage. But generally all plants may attaine to great height by husbandrie. Also amongst sallet-herbes, specially those which are greene, doe oftentimes growe into shrubs, by the industrie of man in winter time: whereby it appeereth, that we must not take the true difference of plants, and of their kindes, by their greatnes or growth: no more then in that the leaues of plants are not all of one bignes, or bicause they alwaies stay vpon some, and fall off from others: or bicause they differ in colour, or else bicause one plant is barren,In what wee must take the difference of plants. and another beareth fruit. But wee must take this difference in foure things, which are the vertue and propertie, the odour, the sauor, and the shape of the leaues, buds, fruit, barke and rootes, and generally of the whole plant. Of which fower differences the principall is the facultie, vertue, or propertie: for the vertue proceedeth from the forme, and the forme is that which distinguisheth the kindes. And therefore though the willowe, and the Vitex (called Agnus castus) haue their leaues and barke alike, it should neuertheles be a manifest error to vse the one for the other. For the Vitex is hot and drie in the third degree (of which it hath this marke, that it driueth [Page 305] away ventosities, and flourisheth first amongst all trees:) but the willow is cold and moist, flourishing very late, and causing ventosities. Now for the odour or sent, one may euidently knowe by them the temperature of plants. And therefore they which are of one kinde, although the one growe in India, and the other in Scythia, yet doe they necessarily participate with the selfe same principall vertues. And for the sauour and figure, they are dis­cerned by the taste and eie: wherein it is necessarie to imploy much diligence and labour, to iudge well concerning the diffe­rence of plants. Those then which are alike in forme, in power, in odour, and in taste, may without doubt bee accounted of one selfe same kinde: For we search out the names of them according to their vertues. Whereupon ensueth, that they which haue one selfe same vertue, may be comprised vnder one kinde, though the herbalist call them by sundrie names, according to the pro­portion of their figure.

Now some plants doe growe naturally in fieldes, and forests, some in the sea, others in riuers, others on the shore side, some in marishes, some amongst stones, sands, and grauell, some in pits, and so of others in such like places. For the place, in which they growe, or to which they are remooued (and the temperature of the aire) are much auailable to cause them growe, and fructifie. Through which occasion, there are higher trees, more flouri­shing, fairer to behold, and more charged with leaues, and fruit,The place, and temperature of the aire, of great efficacy in the production of plants. in some places, rather then in other. Whereupon ensueth that such as loue mountaines (as the Cedar, Saple, Pine, the Turpen­tine tree, Box tree, Iuniper tree, Beech, and the Plane-tree) doe there growe high, and faire: as in the plaines and lowe forrests, the Oke, the Beech, the Corke-tree, the Elme, the Maple, the Ash, the Hasell-tree doe growe best. But neere to riuers and [...]atrie places, the Plane-tree, the Alder, the white and blacke Poplar, the Tamariske, the Willow and the Reede doe sping at pleasure: though many of them doe growe in mountaines, val­lies, plaines and forrests, but they prosper not there so well. This difference also is marked in herbes and shrubs. For some growe well in marishes, others in lakes and pooles, others on riuers sides, other prosper in watrish and muddie places, others againe not abiding them, doe growe in drie and stonie ground. Some spring indifferently both in moist and drie ground. And some require the fields, others vineyards, and others meadowes. Some [Page 306] also loue the valleies, others hillocks, & others high mountaines. Some likewise prosper in priuate places, and growe neere to wals of townes and cities, and some growe in old ruines. But it is to be noted, that though each kinde of plants growe and prosper best in his proper ground, and doth loue very much his owne naturall situation; yet sometimes herbs are found indifferently in moun­taines, hillocks, valleies, fields and meadowes. Likewise the indu­strie and trauell of man doth bring to passe, that that which is strange, becommeth domesticall; yet not without some manifest difference between the pure naturall production, and that which is caused by arte. Moreouer the parts of plants are, the roote, the stocke,The parts of plants. the branches, the leaues, the fruit, the stalke, the tufts cal­led (Vmbellae) the graines, the seedes, the flowers, the mossie-downe, the wood, the barke, the sinewes, the inner pil, the vaines, the sap, the pith, the gum called (Lachryma) the knot, and many other small parcels, which the curious obserue therein: all which serue to distinguish trees and herbes one from another: which parts are somewhat answerable to the parts of liuing creatures. For the roots seeme to agree with the bellie (as Theophrastus hol­deth) or else with the mouth (as others maintaine, who referre the lower part of the stocke to the bellie) and the leaues haue some reference to the haire; the barke to the hide and skin, the wood to the bones, the vaines to the vaines, the matrice to some entrailes, which cannot liue without the matrice, the flowers to egges, the seedes to seede, the branches and boughes to the ex­treme parts of liuing creatures, and the fruit to the menstruous blood, wherein the seede is many times inclosed. Moreouer the parts of parts are woorthie of consideration, as those of the roote, whose middle part is as it were of wood, out of which the plant doth oftentimes bud, and is therefore defended with greater strength. And therefore if this middle part bee taken out of garlicke, that which remaineth is not so sharpe, and of so strong sauour as before, and it seemeth likewise to bee lesse full of iuice. Next, the second part is (the rinde or coate) which is very small, and the third is the peele or huske: and the fourth is the inner-peele, which enuironeth the huske, which is not properly called so, because it is ment for that, which compasseth the seede of the fruit, and the fruit it selfe; and also because it contayneth that which enuironeth the wood in the root, insteed of the seed. Whereby it appeereth, that they which cast away this part full of [Page 307] wood when they make their decoctions, do verie ill, considering that it is the most excellent of all the rest, and of greatest force:That the wood of roots must not bee cast away in deco­ctions. for that which produceth the seede, that onely contayneth the whole vertue thereof, because it alone hath life. That part then which is of wood, seemeth to be the chiefe and principall sub­stance of the medicine: because that that thing onely which li­ueth, produceth the seed, & in that part only wherein it hath life. For although that in succorie, and such like herbes, some leaues grow out of the barke: yet the herbe it selfe, and the seed doe proceed out of the wood. As the leaues then are in the stalke or slip; so is the barke in the wood: and both leaues and barke are therein for safegard thereof. In the lower part the iuice falleth into the roote: by the middle part the roote is nourished, and in the vppermost part it is conuerted into seed. Wherefore the vppermost part of the roote is best, and most different from the nature of earth. The flowers likewise haue their parts; for there is a kinde of leafe in the flower which alwaies shineth, and is in all flowers, because it is made of a verie fine substance. The buddes likewise wherein the flowers are contayned are parts of them; and the seede of which the flower springeth, as it is cause of the generation thereof; so is it a part of the flower,What plants and what parts of them haue the greatest virtue. and so is the stalke or foote, called (Pediculus) in which all these things are as it were planted and adioyned thereto. Let vs also note, that a­mongst trees the old are of more subtile qualitie then the other. And euerie tree, which beareth leaues all the yeere long, is hot and drie (as the palme tree, the oliue tree, the cedar, the myrtle.) But this reason is not auaileable in herbes: for houseleeke is of a grosse substance, and yet beareth leaues all winter. And indeed both in herbes and trees they which grow wilde abroad are bet­ter then the domesticall: and so are they which are odoriferous, much more then they which haue a badde sauour, and haue no sent at all, especially if they grow in mountaines: and therefore they are preferred by phisitions before the other. And we must note, that most commonly the roots smell better, and are sweeter then the other parts of the plant, except the flowers, which is so because the concoction is best done in the rootes. For all things, which haue the humour well boiled, smell best: for that humour is most subtile and close. For which cause, all flowers almost doe smell well. For by reason that the humour which is in them is verie subtile and little, it is the more easily concocted [Page 308] therein: and therefore also it sooner perisheth. But this humour remayneth, and is preserued in the rootes and in the stocke; for the subtile substance thereof being well concocted, doth abide in the earthie substance,Why young folkes breth is sweeter then that of the old. whereby we may learne why yoong folks haue sweeter breath then olde and distempered people. For children haue their humour verie subtile, and the small humour may be verie well concocted in yoong folkes, by the great heat which aboundeth in them. But want of heat hindreth it in olde folkes, and the qualitie of the humour is hurt in those that are di­stempered, & causeth that the decoction cannot be performed. Now we haue staide long enough in this discourse: But as we haue distinguished plants into fower principall kindes, let vs now speake of the nature and propertie of the most especiall among them; to the ende that according to our intention we may not passe ouer any of the workes of God, without producing some testimonies, which may cause vs more and more to celebrate his diuine prouidence. Then (ACHITOB) begin you to entreate of trees.

Of trees, and especially of the Pine, the Fir-tree, the Cypresse-tree, and the Cedar. Chap. 68.

Foure differen­ces of plants transported.IT is doubtlesse, that the difference of trees of one kinde is chiefly caused by the diuersitie of regions. And therefore amongst those trees that are transported from one place to another; some do beare fruit (as the Palmes at Genoa) some also beare, but vnperfectly (as the Pepper-tree at Millaine.) There are some that cannot grow, (as the wood of Aloës brought out of India into Italy:) And some beare perfect fruit, bicause they can agree with the aire, and with the soile as well of one countrey as of another (as the Vines tran­sported out of Spaine into India.) But aboue all, the calmenes of the aire, and the answerablenes of the place are of great efficacy in the naturall propertie of trees, & do often cause them to beare great quantity of fruit and blossomes, and are the cause that some are alwaies greene. And therefore about the Grand Cairo, and in the countrey of Elephants, the leaues do neuer fall off the fig-trees and vines: and in the Isles and other regions of the west [Page 309] Indies discouered by the Spaniards, there is neuer a tree, but is alwaies greene. And therefore there are diuers trees, both of one, and of diuers kindes also, higher, greener, and fairer to be­hold in one place then in another. For in hot and moist coun­tries all plants grow greater, fuller of iuice, and greener,Property of the plants accor­ding to the qua­lity of the regi­ons where they growe. if the proper nature of the plant doe not hinder: and in hot and drie places they are smaller and drier, and yet of no lesse vertue: But in moist and cold regions, the plants are weake and full of sappe. And they, which are hot by nature grow broad and high; but the cold are small. Now all trees, whereof we now particularly en­treat, do by nature grow greatly for the most part, and flourish a verie long time. As Iosephus recordeth, that Abrahams Oke did yet stand in his daies: And there were betwixt the destruction of Hierusalem and the death of Abraham, two thousand yeeres. And next to the oke, the palme, the beech, the oliue-tree, the elme, and the pine-tree do flourish longest.

Now will I proceede to a particular description of some trees, the most woorthie to bee considered of:Of the pine. amongst which the Pine chalengeth the first place: whereof there are two kindes: one is domesticall, and the other sauage. The domesticall kinde hath an infinite sort of branches vpon the verie vppermost toppe of the stocke, which spread rounde about it, being very thicke of leaues, which are pointed in the end, and long; it beareth plentie of great and sounde apples, wherein are certaine hard kernels inclosed, as blacke as soote, in which the fruite is founde, being couered with a thinne yellow skinne, easie to get off, by pilling it with your fingers. And this fruite is sweete and pleasant in taste, of a fatte and oylie sub­stance. For the sauage or wilde one, there are many sorts of them. Some growe on mountaines, others on the sea coast. They of the mountaines are of three kindes. For there are some that be high­est of all the rest, which abound in the forrests of Bohemia, Sila­sia, Polonia, and other places, whereof the countrey men make pitch. Which are euery whit like to the domesticall sort, sauing that their apples bee lesse: for they bee not much greater then those of Cypresse, but they are a little longer, and more sounde, and husked like those of the domesticall Pine, being full of gumme, and of a sweete sent. The second kinde of these moun­taine Pines are such as haue no stocke or trunke, but sprout their branches out of their roote close to the earth, running along the [Page 310] ground till they attaine to tenne or fifteene cubits length: they beare fruite like vnto the other, but of a bigger sise, and ful­ler of gumme; and are founde in many places of Italy. Finallie there are many other which are of goodly height, and yet not so high as those of the first kinde, neither haue they the barke of their stocks yellow like the other pines: likewise their fruite is somewhat enclining towards red, but more brittle then all the rest. And the kernels of them are three square and crooked, and in taste somewhat like those of the garden pine, sauing that they leaue a certaine quicke sharpenes in the mouth (which is pro­per to all wilde trees) and they abounde in the territorie of Trent. And the gumme that proceeds out of all these sorts of pines, is white and sweete. The sea pines are of two sorts, diffe­ring onely in the greatnes and smalnesse of their fruite: and do all of them produce white odoriferous gumme, which turneth into a thinne liquor,Qualities, and virtues of the pine kernels. whereof men make black pitch. Moreouer, as concerning the fruite of the pine in generall; it is most cer­taine, that therein are many great vertues & properties, and that it is very profitable for mans bodie. For it is of a moderate tem­perature, but that it enclineth more towards heate. It ripeneth, it mollifieth, it resolueth, it fatneth, and it nourisheth well. It cor­recteth the humours, which are corrupted in the intrailes; neuerthelesse it is hard in digestion: and therefore to such as are cold of nature, the kernels are ministred with honie; & to such as are hot, with sugar, to correct the strength of those kernels. They do helpe (being often eaten) the paines of the sinewes, and are good for those that be troubled with the Sciatica, palsie, sha­king, and numbnes of members. They clense the lungs and the corruption of them, purging out all clammie hummors and rot­tennes. They are profitable against the cough, and the corrupti­on of the reines and bladder: wherefore they ease them much who pisse but drop by drop, and feele their vrine burne. They fatten leane folkes, and being taken with the iuice of purslaine, they doe helpe eruptions of the stomacke. Also the picked leaues of a greene pine being stamped and drunke with wine, doe appease paines of the heart.Other proper­ties of some parts of the pine. But the patient must ab­staine from all fat meates. Of the scales that couer the pine ap­ples being sodde in very sharpe vineger, is made a singular per­fume against the Dysenteria. And the water of those apples ve­rie greene, being distilled through a limbecke doth wash out the [Page 311] wrinckles of the face. Moreouer of the oldest pines is pitch made, which is called Nauall, by reason that it is very good to pitch ships: which to do men cut downe the pines with an hat­chet which are become full of gummie iuice, and hewe them in peeces, as they doe other trees to make coales of. Whereupon let vs note, that they which inhabite mountaines say, that it is a maladie amongst pines, when not onely the hart thereof, but the outward part of the stocke doth conuert into a gummie sub­stance: which hapneth to them through great abundance of li­quor, which causeth them to die, euen as too much fatte suffoca­teth liuing creatures. And out of this gummie woode is pitch, by woondrous skill extracted, and the oile and foote are separa­ted, which haue diuers properties in medicines.

Let vs now speake of the Firre-tree,Of the firre-tree, and of the rosin which it produ­ceth. which groweth vprigh­test of all the trees, and therefore is very fitte to emploie in all workes: There are such high ones, that in Sweden some are seene of an hundred foote in length, and that of some, which are straight and of a like thicknes euery where without knots, men may make worke of an hundred and ten foote long. This tree beareth fruite of a spanne long, composed of certaine scales, being one compiled vpon another, vnder which the white seede is included, without any iuice in them. It produceth an exqui­site liquor and gumme betwixt two barkes, which is called in vulgar Italian (Lagrimo) that is, the Teare of the Firre-tree, and it runneth vnder the first barke, which being opened, lies like the matter of an old impostume. This gumme is liquid, of a very good smell, and somewhat sharpe in taste. It is very good for greene wounds, not onely bicause it searcheth them, but also bicause it is mundificatiue and incarnatiue. Being assumed in drinke, it clenseth the reines of grauell, and doth much asswage the paines of the goute, and of the sciatica. It healeth maruei­lously well all wounds of the head, so that no other thing be ap­plied thereto.

The Cypresse is likewise rich in beautie and in properties:Of the cypresse tree, and the properties thereof. of which trees there are male and female: the female growes al­waies pointed towards the top, and the male hath his branches spred abroad. Each of them is a very high tree, straight, and bea­ring branches onely in the toppe thereof. And this tree is driest of all others, hauing the humor very fat, and well digested. And therefore it agreeth not with dung and excrements, and waxeth [Page 312] drie neere to waters. The wood thereof is odoriferous, and loo­seth not the sent by oldnes, neither is eaten with wormes, nor doth rot through any fault: but the leaues of this tree beaten in­to powder, and strowed amongst apparell, or with the seede, do defend them that wormes cannot annoy them. It beareth fruite three times a yeere, which is hard and sound, containing the seed within. It casteth out of the stocke some gum, but very little, like vnto Turpentine, and almost of the same nature. This tree is ve­ry common in Italie. But the right and naturall countrie thereof is the isle of Candie: for in what place soeuer the ground be there remooued and tilled, if nothing else be sowen therein, the Cy­presse will presently spring vp of it selfe. The decoction of their nuts made in strong vineger, asswageth the paine of the teeth, if the mouth be often washed therewith. So much doth the decoc­tion of the leaues. Which nuts being stamped and drunke with old wine, appease the [...]ough. They are very good, and the leaues also, to search great wounds in tough bodies. Whereby it appee­reth, that this tree hath the vertue to drie vp, without much sharpnes and heate, as the taste doth testifie. For one shall taste therein very little sharpnes, much bitternesse, and more sower­nesse.

Of the cedar, and of the gum thereof.The Cedar also is a tree that groweth very big, and beareth fruit almost like to that of the Cypresse tree, but a little bigger. There be some that beare no fruit although that they bud. And that which beareth fruit buddeth not, and the new fruit appee­reth thereupon before the old is perfectly ripe. Out of this tree runneth an excellent white and liquid gum, which in time is by heate of the sunne congealed into graines. In Syria, and especi­ally in mount Libanon the Cedars grow very high, and in great plentie, and are very like to Firre-trees. Their branches from the bottome to the top, are almost spread and placed rounde about it, in fashion like the spokes of a wheele, and the highest are euermore shortest. Wherefore this tree a far off seemeth to represent the figure of a Pyramis. The hart or pith of the Cedar is very hard, sweete, and red: wherefore the ancients supposed, that the wood could not weare, nor become worme-eaten: but would endure for euer. So Salomon caused the holy temple of God in Ierusalem to be builded thereof: and the pagans made their statues of it, thinking it would endure as long as marble or brasse. Some say that the greatest which was euer seene, was hew­ed [Page 313] in Cypresse to make the gallie of Demetrius, which had eleuen oares vpon a side. For it was one hundred and thirtie foote long, and as thicke as three men might fadome. There are also in ma­ny places of Greece, two kindes of small Cedars, which are like to the Iuniper tree. Now all Cedars are of nature hot and drie in the third degree: And the oile, which is made of their gum approcheth to the fourth degree, and is very subtile. Wherefore it doth easily and without paine rot soft and delicate flesh: but in hard bodies it operateth with more time & difficultie. It drieth dead bodies, and preserueth them from putrifaction, by consu­ming the superfluous humors, without touching the sound parts: but in liuing bodies, the heate which consisteth in them, doth augment the forces of this oile, which causeth it to burne the tender flesh. Wherefore hauing such vertue, it is no maruell if it kill nits, lice, wormes, and vermine in the eares: and if being ap­plied it killeth the childe in the mothers wombe, and being dead doth void it out, with many other effects which phisitions attri­bute vnto it. But I commend to you (ASER) the sequele of our discourse concerning trees.

Of trees bearing Cinamon, Cassia, Frankin­cense, Myrrhe and Cloues. Chap. 69.

THe loue of ones natiue soile hath a maruellous power in all things: for nature produceth in some places such stubborne plants, that for any endeuor and paines, which one may take with them, yet can they not be retained or kept but in their owne proper ground. Many great personages both in France and in Italie haue taken paines to tame them, and cause them to growe in gardens, orchards, and other most pleasant places, as any in the world. But as rusticall mountainers despise the delights and gallantnes of cities, and esteeme not of ciuilitie and honestie of manners, not being able to liue any where at ease and pleasure but in their owne cotta­ges: so it seemeth that many plants, which are brought amongst vs, and husbanded with great care and labour, despising the sweetnes of the aire, the beautie of gardens, the pleasant watring of fountaines, and the goodly companie of infinite herbs and [Page 314] trees already made familiar, haue at last retired into their owne deserts and wildernesses, and into the place of their originall. Now of the number of these is the Cinamon, which though that whiles Rome flourished (as many authors record) it was planted in diuers places, yet now is there not any of it to bee founde throughout Italie, nay in all Europe. But Asia aboundeth there­with in many places, yea so doth Arabia foelix in diuers parts, and much more India, especially in one island called Monorique, the mountaines whereof beare plentie of Cinamon-trees.

Of the tree that beareth cina­mon.This tree is somewhat like to our Laurell tree, hauing many branches, at the ende whereof, it beareth very small blossomes, which being dried by the heate of the sunne, and fallen on the ground, there is formed thereof a little round fruit, not much bigger then an hasell nut, out of the kernell whereof the Islan­ders doe extract good oile, wherewith the diseased doe rub their sinewes, and other in [...] parts. The king of Monorique recei­ueth great pr [...] through these trees: for none may be permitted to touch them without his licence. And certaine moneths of the yeere he causeth some twigges and syons to be cut, the smallest and finest that may bee in the tree, and the barke of them to be peeled off, which is sold very deere to such strangers as trafficke therein. For this is the best of the tree. But the Cinamon which is brought hither, is nothing else but the second barke, that is peeled off, which being cut with a little knife, rowleth vp togi­ther of it selfe,Propertie of ci­namon. and changeth colour. Moreouer the propertie of Cinamon is to dry and heate to the third degree: for it consi­steth of very subtile partes, and is very sharpe in taste, and of a certaine quicke astriction: by means whereof it taketh away and dissolueth the superfluities of the body, & fortifieth the members. There is a distilled water made of Cinamon, which is strong in smell and taste, and is of great vertue. For take a pound of Cina­mon, braie it, and put it into a vessell with fower pound of Rose-water, and halfe a pound of white wine: then set your vessel be­ing very close stopped, in warme water, and then make your di­stillation in the same water, being placed vpon a furnace, where­in the fire is temperately maintained, in such sort that the saide warme water do alwaies boile. And this distilled water is verie soueraigne against all diseases that come through colde, for it dis­solueth and consumeth fleame and clammie humors, and cha­seth away all windines. It doth especially comfort the stomack, [Page 315] the liuer, the spleene, the braine, and the sinewes. It is a singular and present remedie against faintnesse of the hart, against paines and prickings of the mouth and stomacke: it resisteth poisons, and bitings of venemous beasts; it prouoketh vrine, and the flo­wers in women: It is good for those that haue short breath, that are sicke of the palsie, or haue the falling sicknes. And in a word, when neede is to heat, to open, to pierce, to resolue, and to com­fort; this water is very profitable therefore.

Now let vs speake of the tree that beareth Cassia.Of the tree bea­ring cassia. For it is in the number of the greatest and most singular trees. The woode thereof is massiue, close, of the colour of boxe neere the barke, and blacke in the midst like Ebonie. When it is greene, it hath a bad smell, but this sauour doth weare away being drie. It bea­reth certaine cods, which hang vpon the branches verie long, round, and massiue, which being ripe, waxe blacke and some­what reddish. And they are full of a soft and blacke sappe, like to thicke creame, not sticking altogither like marrow in a bone, but is contained as it were in little cases, being one separated from another by thinne skins set very close togither: betwixt euery one of which there is a very hard graine. In Egypt and in India are very many of these Cassia trees, and in the isle of Ta­probana. Their cods are not very great, but cleare, heauie, and verie full: in such sort, that if they be shaken, one cannot heare the graines rattle therein, and these are the best. The sappe or iuice of them is hot and moist in the thirde degree.Property of the cassia. It is lenitiue and loosening, and purifieth the bloud. It stancheth heat of cho­ler, and doth moderately loosen the belly. It is marueilous pro­fitable for those that cannot make water, especially if it be vsed with medicines that prouoke vrine. It purgeth choler and fleame, and mollifieth the breast and the throate, and resolueth inflammations therein: it clenseth the raines from grauell and sand, if it bee drunke with the decoction of licor as and other simples fit to prouoke vrine: and if it be often taken, it hindreth the stone in the raines. Besides all this, it is good against hotte agues, and being outwardly applied, it asswageth inflamma­tions.

Amongst aromaticall trees, the tree that beareth frankin­cense is woorthie to be considered of.Of the franck­incense tree. The forme thereof is som­what like to a pine, and out of it runs a liquor, that afterwardes waxeth hard, which we call frankincense: whereof there are two [Page 316] sorts. One sort is gathered in sommer in the dogge-daies, in the greatest burning heate of the yeere, at which time the barke is split, being then fullest of moisture. And this frankincense is whi­tish, transparent and pure. The other kinde is gathered in the Spring time, by meanes of another incision, which is made in this tree in winter, and it is somewhat redde, approching nothing neere either in goodnes or value, or else in waight or vertue to the first. Arabia hath many forrests wherein frankincense is found. And the inhabitants of the countrey do lance the trees with a knife to cause them distill gumme the better, or else the liquor whereof it is made:Propertie of franckincense. amongst which trees there are some, that may yeeld aboue threescore pounds euery yeere. Moreouer being taken in drinke it is very good against Dysenterias and fluxes of the bellie. It encreaseth the memorie, chaseth awaie sadnes, reioiceth the hart, & is profitable for all the passions ther­of. It also staieth the bleeding at nose, being incorporated with the white of an egge and aloes, and put into the nosthrils in a tent. It likewise appeaseth the paines of the megrim, being mixed with myrrh and glaire of an egge, and applied to the fore­head and temples. It is also hot in the second degree, and drie in the first, and hath some astriction, which is but little founde in that which is white.

Of the tree that beares mirrh.Let vs speake of myrrhe, which groweth abundantly in the same regions where frankincense doth. The tree which beareth it is full of prickles in some places, being of fiue or sixe cubites high, very hard and crooked, and thicker then the frankincense tree, the barke smooth like a laurell tree, and the leaues like those of the oliue tree, but rougher, hauing certaine sharpe prickles at the end. Out of this tree there distilleth a gummie liquor like teares, which hardneth by little and little, and is of colour somewhat greene, and is cleere and sweete, though some­what vnpleasant in taste through bitternes. Whereby it appee­reth that the myrrh which heere we haue is not right, for all these markes are not found therein, but it is blacke, and as if it were scorched, mouldie and mossie on the outside. Which wee neede not thinke strange, considering that euen in Alexandria, where our men do commonly buie myrrh, there is scarce any to be got­ten which is not sophisticate. For the Arabian Mahumetans, who bring it thither, and sell it, doe therein vse a thousand deceits, mocking at such Christians as traffike with them, and at their [Page 317] curiositie. There is great difference then betwixt natural myrrh, which distilleth out of the tree; and artificiall being sophisticated with gum, and mixed with other things,Propertie of mirrh. such as is ordinarie in our Apothecaries shops. Now the right myrrh is of hot and drie qualitie in the second degree: and being drunke, it is verie profi­table for those that haue the quartaine ague. It is vsed in Anti­dotes against poisons, against hurts by venemous beasts, and a­gainst the plague. And being applied to wounds in the head, it will heale them.

Let vs now speake of the tree that beareth cloues,Of the Cloue-tree. which gro­weth in the southeast countries in certaine isles of the Indian sea. The stocke thereof is like to that of a boxe tree, and so is the wood. It flourisheth almost like to a laurell-tree, and the fruit groweth in this manner. At the ende of euerie little branch there doth first appeere a budde, which produceth a flower or blos­some of purple colour, afterwards by little & little the fruit is for­med, and commeth to that passe, as we behold it, being red when it groweth out of the bloome: but by heat of the Sunne it wax­eth blacke afterwards in such sort as it is brought hither. The in­habitants of the countrey, especially of the Isles of Molucca, doe plant and set cloue-trees almost in the same manner, as we in Europe do our vines. And that they may preserue this fruit and spice a long time; they make pits in the earth, wherein they put the cloues, till such time as merchants come to carry them away. This tree is full of branches, and beareth many blossomes white at first, afterwards greene, and at last red. The people there shake and beat the vppermost boughes of the tree hauing first made cleane the place vnderneath: for no herbe groweth neere about it, because it draweth all the moisture of the earth to it selfe. And the cloues so shaken downe are put to dry two or three daies, and are then shut vp till they be sold. That cloue which sticketh still fast to the tree, doth waxe great; yet differeth not from the rest, except in oldnes: though some haue held opinion that the greatest are of the male kinde. This tree springeth of it selfe, out of one onely corne of a cloue, which hath fallen on the ground, and it indureth an hundred yeeres, as the inhabitants report. The vertue of cloues is verie great. For they are good for the liuer,Of the property of Cloues. the stomacke, and the heart. They helpe digestion, and binde the fluxe of the belly. They cleere the sight, consume and take away the webbe, and cloudes in the eies. They heat and drie to [Page 318] the third degree: they strengthen and open both together, and are verie piercing. Being beaten to powder and drunke with wine, or the iuice of Quinces, they stay vomitings; cause lost ap­petite to returne; fortifie the stomacke and the head. They heat verie well a cold liuer. And for this cause they are ministred verie profitably to such as haue the dropsie, especially to those, who haue water spread throughout all their bodie. The smell of them fetcheth those againe that haue swouned, and being chaw­ed they sweeten the breath. They are good for such as are trou­bled with the falling sicknes, with the palsie, and with the lethar­gie. Being eaten or taken in perfume, they preserue from the plague, and are verie commodious for such as are subiect to ca­tarrhes, and for such as are stuffed in the nose, if they receiue the smoke thereof into their nosthrils. In briefe their vse is infinitely diuers & profitable, both in phisicke and in our ordinarie diet, whereby we restore nature. And sith we are in this talke, let it be your part (AMANA) to entreat of other trees bearing spices.

Of trees and plants that beare Nutmegs, Ginger, and Pepper. Chap. 70.

AMongst fiue kinds of nuts which the earth pro­duceth, to wit, the common Nut, the Nut of In­dia, Nux Metella, Nux vomica, and the Nut­meg, this is the most singular and of rarest vertue: which hath ta­ken name from muske, by reason of the sweete and pleasant sent thereof. Now they who haue trauelled into India make great re­port,Of the Nut­megge tree. that the trees which beare Nutmegs, do abundantly grow in an Isle named (Banda) and in many other Isles of the Moluc­caes: and that it is as great, and as long branched as a walnut-tree with vs: and that there is but small difference in the grow­ing of nutmegs, and of common nuts. Moreouer, this fruit is at first couered with two barks, whereof the outtermost is hairie or mossie, vnder which is a thinne bloome, which like a net or fillet doth embrace and couer the nut, & is like a skaule or coife called (Mace) whereof there is great account made, and it is recko­ned amongst the most pretious and rarest spices: which we plain­ly see in those nutmegs that are brought whole from the Indies, [Page 319] being preserued in sugar or in iuice of carrouges. The other bark which couereth the nutmeg is like the shell of an hasell nut, out of which they take it to bring vnto vs, which is verie easie to doe by reason that the time of ripening being come, this hard shell openeth and sheweth an inward rinde that enuironeth the nut about, which we call as aforesaid Mace: which at that time ap­peereth as red as skarlet; but when the nut is drie, it turnes yellowish, & is thrise as deere as the nuts themselues. That which is more to be admired in this tree, is, that it beareth the fruit ther­of, being so excellent, naturally without any industrie or husban­drie of man. Moreouer, the best nuts are the newest (not rotten) the heauiest, fullest, most oylie, & abounding in moisture, so that if one thrust a needle thereinto, there doth presently some iuice issue. They are hot and drie in the second degree and restric­tiue. They make sweet breath being chewed,Property of the Nutmegge. and take away all stinking smell thereof. They cleere the sight, strengthen the stomacke and liuer; abate the swelling of the spleene, prouoke vrine, stay the fluxe of the bellie, driue away ventositie, and are maruellous good against cold diseases in the wombe. In summe, they haue the same vertues that Cloues haue. And when they are greene or new, being bruised and well heated in a vessell, and then put into a presse, there issueth a licour, which being cold, is congealed like to new waxe, and smelleth passing sweete, and is very excellent for olde griefes of the sinewes and ioints engen­dred through cold.

Now speake we of Ginger and other spices,Of Ginger. which for the most part growe in the same regions of Asia, and especially in the Indies, and Molucca-isles, where Nutmegs abound. In them there is great quantitie of Ginger, which is a roote, not of such a plant as may properly be called a tree, but rather an herbe, con­sidering that it groweth not very high, but beareth leaues like a cane or reede, which doe wax greene twise or thrise a yeere. This roote is very knottie, and not aboue three or fower spans deepe in the ground, and sometimes so big, that it waigheth a pound. They that dig vp these rootes, do alwaies leaue a space between two knots in the pit, and couer it againe with earth as being the seede of this plant, to receiue the fruit thereof the next ensuing yeere, that is the rootes, which shall be newly sprouted. In Cale­cut the greene Ginger is steeped and conserued in sugar, or in a kinde of honie that is taken out of certaine cods or husks, and is [Page 320] conuaied into Italie, where it is much more esteemed then that of Venice. For that which is there is made of dry roots artificially mollified,Propertie of Ginger. and which want much of their vertue and power. Moreouer Ginger is very profitable: For it helpeth digestion, it looseneth the belly moderately, it is good for the stomacke, and profitable against all things that may dim, or blinde the sight. It heateth much, not at first tasting like pepper. For which cause we may not thinke it to consist of so subtile parts: the heat would else presently declare it selfe, and it would suddenly become hot in act. Wherupon Ginger is knowne to be composed of a grosse and indigested substance, not drie and earthie, but moist and wa­trie, which is the cause that it doth easily corrupt and rot, to wit, by reason of the superfluous moisture thereof. For such things as are very drie, or moistned by a digested, naturall, and moderate humiditie, are not subiect to corruption and rottennesse. Thence also it proceedeth, that the heate which commeth of Ginger doth endure longer then that of pepper. For as drie stubble is soone on fire, and soone burnt out: euen so is the heate that proceedeth from simples, and drie drugs. But that which issueth from moist ones, as out of greene wood, doth inflame slowlier, and endure longer.

Of Pepper and the diuers kinds thereof.Pepper doth grow abundantly in the Indies, & especially in the two isles called (the greater, & lesser Iaua) It doth grow vpō little trees, the leaues whereof resemble much the leaues of a Citron-tree, the fruit whereof is no greater then a ball. And according to the diuers places where Pepper groweth, it is different in kinde: yea in one place there are diuers sorts, and chiefly round & long Pepper. Now in some isles (as alongst the riuer Ganabara) when the inhabitants plant Pepper, they burie the roote thereof neere to some other fruit trees, and oftentimes neere to yoong palmes or date trees, vpon the top whereof the twigs or syons doe at length growe. Which the rods and small branches puld from pepper trees doe likewise, being planted with the same trees, which they imbrace running to the very top of them: where the pepper hangs in clusters, like the grapes of a wilde vine, but clo­ser, and thicker. And when it is ripe they gather it, and lay it in the sunne to drie vpon lattises made of palme trees, till such time as it become blacke and wrinkled, which is commonly done in three daies. And this pepper is round. But the trees that beare long pepper do differ from the rest especially in leaues and fruit: [Page 321] For the leaues are sharper at the end, and the pepper hangeth vpon the tree like clusters of nuts, made and heaped with many little graines. There is yet another kinde of pepper, called (E­thiopian pepper) or (pepper of the Negros) which groweth in cods like beanes, or pease: and the graines thereof are a little lesse then those of blacke pepper. Moreouer all pepper is hot in the fourth degree, and therefore it burneth and blistereth the bodie, so that the vse thereof cannot but be dangerous, though it haue many secret properties against the quiuerings and shakings that accompanie feuers, which vsually come to one; and against the cough, and all maladies of the breast. There is also a kinde of watrie pepper, which groweth neere to slowe waters, that runne but softly. The stalke thereof is knottie, massiue, hauing many pits, out of which the branches doe growe. The leaues of it are like to mints, sauing that they be greater, softer, and whiter. The seede is sharpe and strong, and groweth vpon little twigs neere to the leaues in manner of grapes. It is so named of the places where it groweth, and the likenes of taste, which it hath with common pepper. But we haue spoken ynough concerning spi­ces. Let vs now consider of other most rare and singular trees, the woonder whereof declareth the author of nature to be excee­ding admirable, as we may note (ARAM) by your discourse.

Of the Date-tree, of the Baratha or tree of India, of the Gehuph and of Brasill. Chap. 71.

THose Portugals, Spanyards, and some French­men that in our time haue nauigated through the Atlanticke sea towards the south, and from thence towards the cast vnto Calicut, Taprobana, and other isles of the Indian sea, and regions vnknowne to ancient Cosmogra­phers, doe make credible report vnto vs of so many diuers singu­larities which they haue beheld, that we should be too vngrate­full towards them, if so often as we behold any of them in their writings, we should not attribute praise vnto them for their lau­dable curiositie, which hath vrged them to such discoueries, con­sidering that they are like so many mirrors, to represent vnto vs that great Architect of nature, who amongst the very Barbari­ans [Page 322] hath engrauen images of himselfe in euery work of his om­nipotencie. Now among such trees as they haue written of, and which (as mee seemeth) are worthie of greatest admiration, al­though they bee not altogither so rare as many others, the Date-trees require place, which are very common in Arabia, Egypt, and almost in all parts of Africa, and in Iudaea, as likewise in ma­ny Isles of Greece, and regions of Europe (where they beare no fruit,Of the Date-tree. which is not so throughout all Africa) for the Palmes, or Date-trees beare in many places a sweete, pleasant and very de­licate fruit to eat, and this tree is very high, and hath the stock thereof very hard, bearing no branches but round about the top, with the ends of them hanging downe to the ground-wards. It buddeth forth many blossomes, hanging at certaine fine small stalkes, clustred togither in figure like to clusters of saffron, but much lesse, and white: and of those are formed reddish Dates, which haue a very hard, long, and crested stone within them. And there are of these trees male and female; which are discerned, in that the femall buddeth without blossomes,Maruell of the female Palme-tree. or flowers. And that which is most admirable in this diuersitie of kinde, is, that the fe­male beeing separated from the male, will hang downe hir bran­ches and wither, turning hir selfe that way, whither her male hath beene caried: so that the inhabitants of the countrie fearing to loose hir, take of the earth and of the root of the male, which they lay about the foot of the female, who through this meanes sprin­geth, reneweth strength, and beareth fruit. It is noted in Date-trees that there are some, which naturally follow the Sun, which way so euer he turneth, as many other plants do, which hauing a sympathy and secret inclination to this star, as acknowledging his virtue, and that their vigour is deriued from him, do alwaies behold him, they themselues loosing colour, when hee is far off from them. And this is also very wonderfull in the Date tree, that beeing dead, it reuiueth of it selfe, by meanes of the proper rootes thereof, which beeing (very deepe vnder ground) main­tained by the radicall humour, there do at length spring out of them certaine stalkes, which are afterwards sustained by the Sun, there nourished and made trees,Drinke that distilleth out of the Date-tree. bearing fruit as before. More­ouer out of the trunck of Date-trees, many people (especially the Negroes) do extract a licour (which they vse for beuerage in stead of wine) by making a large slit therein with a certaine instru­mēt a foot or two aboue the earth. And this licour is of the colour [Page 323] of whay, very good to drinke, and almost asmuch inebriating or as strong as wine, for which cause, it must bee very oftentimes mixed with water. And when it runneth out of the stock, it is as sweete as new wine: but it looseth that sweetenes from day to day, becomming more pleasant to drinke, when it tasteth some­what more tart, because it doth then slake thirst best. They also draw out of this tree certaine threeds as fine as our threed,Tapistry made of Palme trees. wher­of they make tapistrie worke, which serue like other things to couer them: which neede not seeme verie strange, considering that in many other places they beat the barkes of some trees so hard (after they haue wet it) that they do draw it out so fine, and weaue it so artificially, as one would suppose it to be some faire and thin taffata. Such as haue sailed to Manicongo, and along the coast of Ethiopia, do assure vs thereof in their writings. For if that cotton commeth from trees, and silke is spunne by wormes (as all men know) what should hinder the foresaid things to be of such ability through the ordinance of God established in nature, to the end that men might receiue from these plants, that which is needfull for them, and which they cannot obtaine by the meanes that are common to others? But if any make doubt therof, because it is not notoriously known vnto all, then must we shut the doore against al things that seeme rare. But what shal we say to that, which is taught vs by many graue Authors, that of the fruit of these trees, called (the Thebane Date) being dried in the sun, til such time as it may be ready to be groūd,Bread made of Dates. men vse to make bread, which is a common practise amongst those of that coun­trey? Moreouer, for the particular vertues and properties of Dates, they are so much different,Propertie of Dates. as there bee diuers kindes of them: for some are drie and binding (as those of Egypt) others are soft, moist, and sweete (as those that grow in Syria, Palestina, and Iericho.) And the rest are in meane betwixt these two kinds: and all are hard in digestion, and breed headach. Some say that two greene dates (hauing their stones taken out, and then filled vp with powder of Vermilion) being eaten, doe keepe women with child that they may not abort: and that being dried they be good to eate by such as spit blood, to such as haue a weake sto­macke, and are troubled with the bloodie fluxe.

Now let vs speake of a tree,Of a tree ser­uing for bread, oyle, wine, and vineger. that doth much resemble the Date-tree, and is no lesse woorthie of woonder then it, because it serueth for bread, wine, oyle, and vineger. This tree is called by [Page 324] the Arabians (Baratha) and of some (Iansialindi) which is as much to say, as, the Indian tree, and the Indians name it (Trican) and the fruit thereof (Nihor) or Cocco. It is found in many Ilands of India, chiefly in Zamat, and in the circumiacent Isles, where the people liue vpon the fruit of this tree, which fruit is as big as a mans head: and is that, which we terme (An Indie Nut.) The outtermost barke of this tree is all greene, and aboue two fingers thicke: amongst which they finde certaine fillets, whereof they make cords, wherewith the inhabitants of the countrey sowe their boats together. Within this barke is another, which they burne and beat to dust: afterwards they vse this powder as a me­dicine for their sicke. Vnder this second barke againe is a cer­taine white pith couered, which is about a finger thicke, and this they eate in stead of bread, with flesh and fish. And to make it the better, they dry it first, and then bring it into meale, and make verie good bread thereof, as the ancients in old time made of A­cornes and of chestnuts, for want of corne. In the midst of this pith they finde a verie cleere, sweete, and cordiall water, which being curdled, and conuerted into an oylie substance, they boyle it, and then this mixture becomes so fat, as the best butter that can be made amongst vs. But if they would haue vineger, they set this water in the sunne without making it to boyle, and it will become cleere and sharpe, and as white as milke. For their drin­king liquor, it runs out of the branches in great abundance. And two of these trees suffice for the nourishment of an whole family. Furthermore, their fruit is hot in the second degree, and moist in the first.Propertie of Indie Nuts. There is oyle drawen out of it verie good against the hemorrhoides, and which healeth the paines of the reines and of the knees, and purgeth the bellie of wormes. This Indie-Nut bringeth also mens bodies into a good fat estate, and restoreth leane and consumed persons.

A tree named Gehuph.In the Isles of the Malucoes, especially in Taprobana doth likewise growe a tree of a meruailous propertie and effect, which is named in their language (Gehuph) and of the Indians (Cobban) It groweth very high, but the leaues thereof are small. The barke is all yealow, and the fruit big and round like a ball, hauing a nut enclosed within it, wherein is found a meruailous bitter kernell: the tast whereof vpon the toung doth neere approach to the sa­uour of Angelica-roote; the fruit is very good to staunch thirst, the kernell (for all it is so bitter) doth much surpasse it in sweetenes [Page 325] through the excellency thereof. For they of the country do make an oyle, which they keepe carefully, because it is very good a­gainst the paine of the liuer, and spleene, whether it be taken in­wards, or outwardly applied to the diseased part. They keepe them also from the crampe. This tree likewise yeeldeth a cer­taine gum, whereof they vse plaisters against all paines of their members.

But amongst many singular trees, found out in our daies in the South in the wilde country, that is one, which doth serue to die with, which hath beene a great commodity to Merchaunts, and a meanes of new voyages for such, as had accustomed to go to sea: who entring into those countries, when they beheld the Saua­ges decked with many faire plumes of diuers colours, and that they had their bodies likewise diuersly painted, they made inqui­rie by what meanes they became so coloured:Of Brasill, and other trees sit for tincture. who shewed them a certaine tree, which wee name (Brasill) and the Sauages call (O­rauoutan). This tree is very faire to looke vpon, hauing the outter rinde of grayish colour, and the wood within red, and especiallie the hart, which is the most excellent part of all the tree: and therewith merchants do chiefly furnish themselues. This tree hath leaues like the Box tree, as small, but thicker, and fuller, and alwaies greene: and it beareth not any fruit, or gumme. That which groweth in the land of Morpion, and at Cabo Frio, is bet­ter then any other. And there also is great store and quantitie of other trees seruing for tincture, and euery one of a sundry colour. One is so red, that it imitateth in fresh colour the finest scarlet of the world. Another hath the inside so yealow, as nothing can bee seene to approach neerer the pure colour thereof. Some are all black, and others reddish: and there are some of so faire a purple colour, as the ancients neuer vsed fairer. Moreouer there is found a tree as white as fine paper, meruailous faire, and very pleasant to behold: which might haue beene very good, in times past, to make tablets to write in, then when men were ignorant of the vse of paper. In fine wee haue no colour, bee it simple, or com­pound, whereof there bee not some trees to represent it natural­ly in the country of Sauages. But heere let vs leaue strange trees, and speake somewhat of our ordinary trees. And because that the history of them were sufficient to make vp a very great vo­lume, wee will content our selues to consider vpon a few of such, as shall seeme to vs most fit for our purpose, that wee may con­clude [Page 326] the discourse of this day, and of this matter togither: as you (ACHITOB) shall presently performe.

Of the Citron-tree, Limon-tree, Orange-tree, Oliue-tree, and Pomegranate-tree. Chap. 72.

BEcause that Citron-trees, Limon-trees, and Orange-trees, doe prosper best in an hot and moist aire, in a thin & tender soile, neere to the sea side, and where moisture aboundeth, they doe not onely a­bound in our Europe, but also in many places of Asia and Africa, and in the Isles of the Sauages which haue beene discouered in our daies. Now these three kinde of trees haue like agreeable­nes of nature, and do resemble each other in propertie and ver­tue,Of the Citron-tree. and therefore require one manner of culture. The Citron-tree is as great as the Orange-tree and Limon-tree: and the leaues thereof are alwaies greene, differing little or nothing from those of the Orange-tree, being all of them pierced thorough with such little holes, that they can scarce be discerned. The bran­ches therof be flexible, clad with a greene bark, & thorny. It bea­reth blossomes somewhat purple, of the fashion of a bell, hauing some fillets hanging in the midst of them, & they haue fruit at all times. For whē the ripe citrons fal, there be others that wax ripe, & others that begin to bud. But there is verie great difference in this fruit, both in bignes and in taste. For there are some as big as Melons, as those are vpon the coast of Genoa, & in the isles of the Adriaticke and Egean seas. Some are a little lesse: others are as great as Limons, or a little greater, as are those of the Lake of Garda, which are better with meate then all the rest, and taste more pleasātly. And for the biggest, being not so good to eat (be­cause they haue more substance) they are fit for Apothecaries to conserue them in sugar or in honie. All of them beare the colour of gold; they are long like Limons, hauing a thicker rinde, wrin­kled without, and of a sweete smell. They haue a sharpe pith within, full of iuice, in which the graine is hidden, in figure like to barley cornes, being couered with an hard peele, and of bitter taste. They grow all the yeere long, and are gathered when they be yellow. Moreouer these trees are nourished by the [Page 327] south winde, but are annoied by northerne blasts. They are sow­ed in their graines, and planted in twigs, boughes and graffes.Propertie of Citrons. The propertie of their fruit is to resist poisons, which their graine doth chiefly effect. And the decoction of citrons doth sweeten the breath, if one wash his mouth with it. Being put whole into chests with apparell, they doe not onely cause them to smell sweete, but doe also defend them from moths. If they be eaten rawe, they are of hard digestion, and ingender grosse humors: but hauing beene confected in honie or sugar, they heate the sto­macke well, and fortifie it. They are good against melancholie, and all maladies proceeding thereof. The graine is especially good against the stinging of serpents, being taken in drinke, and applied outwardly. Their sharpe iuice doth represse choler, and is very good against the plague: by meanes whereof phisitions doe happily vse the sirrope which is made of it against pestilent feuers. Likewise the sharpe and drie qualitie ruleth in the iuice of citrons, and therefore it is drie and cold in the third degree: but the rinde thereof is drie, with much bitternesse: so that it is drie in the second degree, not cold, but temperate, a little diffe­ring from the meane. Their meate is of grosse and flegmaticke substance, and their kernell bitter, and loosening, heating, and drying in the second degree. If a citron be boiled whole in rose water and sugar, till such time as it be all consumed into iuice, and if one take euery morning to the quantitie of a spoonefull of this iuice, it will be a soueraigne preseruatiue against the plague.

Limons also haue the very same propertie, and their iuice killeth the itch of the bodie, it clenseth the spots thereof,Of Limons. destroi­eth wormes, taketh away pimples in the face, killeth wormes in the bellie, and being mingled with sirrope, it is singular good against hot and contagious feuers. This same iuice is of so strong and pearsing vertue, that if you powre it out twise or thrise fresh, and wash whole pearles therewith, steeping them in it, and after­wards expose them to the sunne, they will within fiue or six daies become as soft as honie, in such sort that you may fashion them how you list. Likewise if you steepe for certaine howers golde therein, it wil diminish in waight. In briefe, limons doe not much differ from the vertue and nature of citrons: but they are com­monly somewhat lesse, longer, and not of so thicke a rinde, fuller of iuice, sharper in taste, almost alike in seede, of colour pale.

Oranges are more round, and being ripe they haue a very [Page 328] orient golden colour,Of Oranges, and of their fruit. their peele is thicker then that of limons, and more bitter. The iuice within, whereof they be full, is not in all of one taste; for some are sweete, some sower, and some tart. Orange-trees are alwaies greene like citron-trees. They haue leaues like laurell, broad, thicke, smooth, sweete, and pointed. Their branches likewise are flexible, pricklie, and couered with a greene whitish coloured barke. Their blossomes are white, of a very excellent smell, and are diligently gathered by perfumers, where there is any quantitie, for the composition of perfumes. Some also distill water of them, not onely for the excellencie of the smell thereof, but also to serue in medicine, especially against pestilent feuers, which cause blisters. Being taken in drinke, it is very profitable when neede requireth to haue infected humors euacuated out of the inner part of the bodie to the outtermost part by sweatings: for this water doth cause much sweating, and doth greatly comfort the hart. The peele of oranges is hotter, sharper, and bitterer in taste then that of citrons and limons. And sweete oranges are hot in all parts: but the iuice of all others is cold, and resisteth corruption. Wherefore they are good against feuers, which the sweete are not. Moreouer their iuice pressed out of the rinde doth easily inflame: and doth also penetrate through great tenuitie within a glasse, euen to the wine therein contained.

Of the Oliue-tree.The oliue-tree also is excellent amongst trees, and doth re­quire a warme and temperate aire as is that of Prouence. It is planted of twigs, & faire and fruitful yoong branches pulled from off the boughes of the tree, being very thicke, and of a foote and halfe long. Oliue-trees haue long pointed leaues, thicke, smooth, greene aboue, and whitish vnderneath, bitter in taste, and some­what sharpe. They bud in Iulie, and haue white flowers hanging in clusters, out of which grow the fruit, greene at first, and as they ripen paler; then waxe they purple, and at last turne blacke. They are gathered in the latter moneths of the yeere, being no sooner ripe. They are strowed vpon the floore, till such time as they become wrinckled. Afterwards they are ground, and then put into the presse with hot water, and so they yeeld their oile. The wood of the oliue-tree is faire, full of veines, speckled, mas­sie, and burneth as well greene as drie. It is in no wise subiect to vermine, especially so long as it is planted, bicause of the odour thereof which is strong, yea it defendeth all other plants there­from, [Page 329] which are neere vnto it, as likewise through the bitter­nesse thereof it causeth Cabbages and Lettuse to die, and all other moist herbes, which are sowed in the plot with it.Of the vse of Oliues. Oliues are gathered for two occasions, either that oile may be extracted out of them, or that they may be reserued for bankets, wherein they are serued to excite the appetite: but all kindes of oliues doe not serue indifferently for these two vses: for the greatest are best to eate, and the least to drawe oile out of. They which are kept for feasts are conserued in brine, and salted vineger, in such sort as they retaine their naturall verdure. For the propertie of the oliue, it hath in it a very restringent vertue; for the decocti­on of the leaues in a clyster, staieth the flux of the bellie: and the iuice pressed out of the leaues with white wine and raine water, restraineth all manner of bloodie flixe. The licour which distil­leth out of the greene wood as it burneth, healeth the itch, tet­ters, and ringwormes. New oliues being eaten prouoke the ap­petite, and get a good stomacke, although they harden the bel­lie. Being very ripe they are moderately hot, otherwise they are more binding and cooling. The oile that is extracted out of oliues is of singular vertue, being either applied outwardly, or taken inwardly, according to the indisposed parts of the bodie: it looseneth and mollifieth the bellie, dulleth the malice of poy­sons, and doth subtilly driue them away, yea if any venim or burning happen on the skin of the bodie, and begin to make an vlcer or sore there, nothing is better to heale this hurt, then to annoint it with new fresh oile of oliues.

The Pomegranate tree also is to bee no lesse esteemed of,Of the Pome­granate tree, and of the fruit thereof. then the forenamed trees, because of the excellency of the fruit thereof. The leaues of it resemble those of the Oliue-tree, of a darck-greene colour, very thick, and full of many red strakes, hanging by a red stalke. The branches are pliable, and full of prickles. The blossomes red, and open like bels, the mouth of them cut in fashion of a star: out of which proceede thinne red leaues, with certaine small seedes hanged by the midst, like them in a rose. The fruit is couered with a rinde like vnto leather, red without, and yealow within, full of infinite pointed graines, red, full of a wine-like iuyce, with a stone in them. And these graines are separated one from another with maruailous cunning of na­ture, by fine thin yealow skinnes. Moreouer there are three sorts of Pomegranates, sweete, sharpe, and winie. And the qualitie of [Page 330] them all is restringent, but not alike. For by their tast you may iudge of their difference. And their graines are more binding & drying, then their iuice: the rinde more then the graines; and the blossomes haue the same virtue with the fruit. And the powder of a Pomegranate, dryed in an ouen, in a new earthen pot close stopped, beeing taken in drinck, is maruailous singular to stay the flux of the bellie. The leaues also of a Pomegranate tree well beaten, or the iuice of them mixed with oile of roses, doth verie much ease inueterated paines of the head, beeing often laide to the forehead. The boughes of this tree do chase away venemous beasts; for which cause the ancients were wont to lay them ouer, and vnder their beds. The decoction of the root beeing drunck, doth also kill great wormes in the belly, and doth void them out. Now haue wee said enough concerning trees for the subiect by vs vndertaken: To morrow wee will discourse of the most singular hearbes and rootes, to the end that in each sort of all kindes of creatures, wee may haue somewhat wherein to acknowledge in the chiefest manner the infinite power, and vnspeakeable boun­tie of him, who hath made all these things for the vse of man. It shalbe then your charge (ASER) to begin to entreate concer­ning simples.

Of Mallowes, Wilde Mallowes, Purple Violets, Betonie, Ceterach, and Saint Iohns-Worte. Chapter 73.

THE knowledge of Symples hath alwaies beene had in such estima­tion amongst the Ancients, that many great Monarchs both Gre­cians and Romaines, although they were much troubled in the gouernment of their estates, haue neuerthelesse studied how to ob­taine this science, and to illustrate it. For indeed it is not onely pleasant and delectable, but also verie profitable and necessarie. And for this cause they haue been much commended who haue diligently written bookes concerning plants, and concerning the vertues of them. And surely we are not a little beholding to their diligence, by reason of the commodities that doe thereby redound vnto vs daily for the maintenance of our health, which is the thing most to be desired of vs in all the world. For so much then as we haue so many goodly volumes amongst vs, that all persons may thereby with small trauell become learned in this part of phisicke, which is abundantly therein entreated of, we wil satisfie our selues to passe away this day in discoursing onely con­cerning the most singular herbes and rootes, which wee could therein note, and as we yet do beare in memorie.

All herbes may be diuided into two kindes, one is vnder the name of pot-herbes, the other of phisick-herbes: although in ve­rie truth, there is in all of them, yea in many of those which are most common, verie apt and proper vertues for the aide and maintenance of health, and healing of diseases. But omitting those which are vsed in common foode, and which are well kno­wen to euerie man, we will onely speake of the most excellent in propertie, in respect of their maruellous effects in the nature of men. Amongst which, although Mallowes be verie common, yet [Page 332] are they woorthie of consideration.Of Mallowes and of their propertie. And we read that the anci­ents did sow this plant in their gardens of deliberate purpose: for in those daies they did eat them like other ordinarie herbes. And euen to this day in Italy, they are so well ordered by the gardiners, that they will grow as big as a shrub, yea in sixe or se­uen moneths. We neede not make heere a particular descrip­tion of Mallowes; for there is none but knoweth them well enough: but their vertue is verie admirable: for their leaues sod, being eaten do take away all hoarsenes; and being powned with sage leaues, they make a singular plaister for wounds & other in­flamations: they are also very good against bitings of venemous beasts being applied with leekes and onions: and the iuice of them dropt in ones eare, appeaseth the tingling therein. Being sod rootes and all, till such time as the decoction bee all verie thicke and clammie, they are giuen to women (to drinke) who are deliuered of their children with great difficultie; which helpes them much: and the iuice drunke to the quantitie of halfe a pound waight, doth profit them as much. Their seed also drunke with red wine, doth deliuer one from all desire to vomit. And their yoong and tender stalkes being eaten with salt, vine­ger, & oyle (as Sparage also) are verie healthfull & laxatiue. Sixe ounces of their iuice being drunke, is verie good for melancho­lie people, and for mad-folkes. In briefe the Mallow is verie pro­fitable in many things, and was for that cause called by the anci­ents (Omnimorbia) that is to say, good against all diseases.

Of the wilde Mallowe, and the propertie thereof.The wilde Mallowe hath no fewer properties, and was there­fore called by the Greekes (Althaea) as beeing singular amongst all simples, and fit for many medicines: the vse thereof beeing very ordinarie in phisick: and it is a common hearbe knowne by euery one. Beeing sod in wine, or in honied water, or beaten, and applied alone, it is good for all wounds, against the kings euill, against wormes in the eare, impostumes, inflammation of the breast, rupture of the fundament, ventosities, and shrincking of the sinewes: for it resolueth, ripeneth, breaketh, and healeth. The leaues thereof incorporated with oile are good to applie to all bitings, and burnings by fire: the seede and root of this plant haue the same operation with the leafe: but they are more sub­tile, and more drying and abstersiue. The seede is good against the Dysenteria, against spitting of bloud, and flux of the bellie: and so also is the decoction of the root. And both of them serue [Page 333] greatly for difficultie in making water, for grauell in the bodie, and do breake the stone in the reines. I must not faile here, to remember amongst the most excellent herbes, the purple violet,Of the Purple-violet, and vir­tue thereof. for because of the admirable virtues, which it containeth. I will not speake of the rare beautie of the flower thereof, nor of the sweete and pleasant smell thereof, though it bee to be maruailed at. But wee may affirme it to bee as excellent and singular a me­dicine, as may bee found in any part of the world. For violets are temperate, and very good to alter and change the ill qualitie of humors, and to euacuate them. They chiefly purge choler, and qualifie the vehemencie thereof. They are good for paines in the head which proceede from heat: they cause sleepines: mollifie the pricking of the brest, and of the lunges: they are profitable against the squinancie, against the falling of the pallet in the mouth: they chiefly serue against inflammations of the breast, and of the side: and staunch thirst. Being dry they open the liuer, cause inflammations to cease, and are very fit against the Iaun­dise. Moreouer the iuice of Violets, and the sirup that is made of them, mollifie the bellie, and they bee good to vse in pleurisies, to purge. And if any one receiue a blow vpon the head, he shalbe kept from dizzines, and other greater inconueniences, if soone after he is stroken, he drinke the flowers of Violets brayed, and vse this drinke for some time. It is also a singular, and gentle pur­gation and of no lesse virtue then Cassia; if you drinke so much of the infusion of the roots of Violets in white wine as you canne hold in foure fingers, after they haue beene beaten in a morter, beeing steeped a whole night in wine, and afterwards strained through a cleane linnen cloth, which drinke you may sweeten by putting sugar therein. This secret was taught me by a learned phisition of our time, and I haue oftentimes seene the experience thereof.

Betonie is likewise an hearb that is stored with many great virtues and properties. For which cause the Italians,Of Betonie and the propertie thereof. when they would highly praise any one, say in a common prouerb (Tuhai piu virtu, che non ha la Betonica) Thou art endewed with more vir­tues, then Betonie is. This herb hath a small stalke, and in many places is found of a cubit in height: hauing leaues like an oake, soft, long, cut round about, of sweete smell, great neere to the roote, and the seed thereof at top of the stalke lookes like that of sauorie. Now for the propertie of this plant; the leaues thereof [Page 334] brayed and layde to wounds in the head, doe presently search them, and healing them from day to day, it is not long ere they fortifie the hurt part. Being beaten and applied to the forehead, they heale the paine of the eies: which likewise the decoction of the root doth, being sod in water, til one third part be cōsumed, if you wash your eies therewith. The iuice of the leaues being drunke, doth purge downwards that blood, the great abundance whereof doth dazzle and dimme the sight. Wherefore Betonie being eaten doth sharpen and clarifie it. And being beaten with a verie little salt, and put into the nosthrils, it stancheth bleeding at the nose. And the warme iuice being distilled with oyle of ro­ses, and put into the eares, doth asswage the paine of them. The vse of this herbe is verie profitable for those, which are pained at the stomacke, and haue short breath, who spit corruption, who haue paine in their liuer and spleene, and are troubled with run­ning of the raines; it prouoketh vrine, easeth the gnawing of the bellie and guttes (if it proceede not from encreasing of humours) and is verie good against dropsies, breaketh the stone, stayeth the spitting of blood; and taken fasting, keepeth from drunkennes; being drunke often with wine, it healeth the iaundise, refresheth those that haue trauelled farre, sharpneth the appetite, resisteth poysons, venims, and bitings of serpents, and all other venemous and mad beasts; being not onely taken inwardly, but also applied outwardly to the wounds. In summe this plant hath so many properties therein, that a verie learned phisition amongst the ancients hath written a whole booke thereof.Anton. Musa.

Of Ceterach, and the virtue thereof.Ceterach hath many vertues of Betonie, it groweth on wals and olde ruines, and vpon rockes, and in shadie places. It hath neither stalke, flower, nor seed, but hath many leaues growing out of a roote, which are cut like those of mountaine Polipodie, red and hairie vnderneath, and greene aboue. The decoction of this herbe is good for all melancholie passions, it consumeth spleene, is profitable for those that can hardly make water, brea­keth the stone in the bladder, and is good for them that haue the iaundise. Some bray Ceterach leaues, to lay them hauing beene steeped in wine vpon the spleene, which serueth well for to open it. The yealow powder which is found behinde those leaues be­ing drunke with a little white Amber, and with the iuice of Plan­taine or of Purslaine, is maruellous profitable for those that are [Page 335] troubled with running of the reines.

Saint Iohns-woort also is a verie excellent herbe. It is full of branches of a span in height, reddish, bearing a leafe like to Rue,Of Saint Iohns wort, and the propertie thereof. hauing a yealow flower like to a violet; which being rubbed be­twixt the fingers, yeeldeth iuice as red as blood. This plant is cal­led Millepertuis (or thousand holes) because the leaues of it are all full of so small holes, that one can scarce see them, but onely betwixt their sight and the sun. It beareth seed in rough, round, and somewhat long huskes. This herbe hath power to open, re­solue, search, and binde againe. It heateth and drieth, and is of subtile substance; wherefore it prouoketh vrine. The seede thereof being drunke with wine, voideth the stone out of the bo­die, and resisteth poysons both the seed, and herbe being eaten or taken in drinke, or outwardly applied, healeth inuenomed bi­tings. The water distilled of this herbe when it beareth flower, is singular good for those that are subiect to the falling sicknes, or are troubled with the palsie; if it be giuen them to drinke. The seed being beaten into powder with the iuice of Renouée, is good against spitting of blood. It purgeth the belly: the flowers and seed also haue a maruellous vertue to heale all wounds, except such as are in the head. Wherefore the oyle, wherein the flow­ers and cods full of seede shall haue beene long time steeped in the sunne, doth heale verie well all greene wounds, especially if it be mixed with Turpentine. If the belly be rubbed with this oyle, it is good against the Dysenteria: and a spoonefull thereof being drunke killeth the wormes. There is a singular balme made of the flowers thereof, with the fruit of an elme and rose­buds, putting all together in a glasse bottle, and setting it in the sunne, till such time as all be so consumed that it seemeth to be putrified: then must all be strained thorough a cloth, and kept so to be vsed, chiefely for wounds and hurts of the bodie. Now (AMANA) doe you prosecute our discourse concerning Sym­ples.

Of Celondine, Cammocke, Wormewood, Hyssope, Sage, and Mints. Chap. 74.

Of Celondine and of the pro­perties thereof.IN the description of plants, we finde that there is mention made of two kindes of Celondine, other­wise called (Clarie) either of them indued with many vertues. That which is called great Celondine, hath a slender stalke of a cubit long, and hath leaued branches. The leaues thereof are soft and greene, somewhat inclining towards a blew. The flower resembleth that of the white Violet, which buddeth out according to the order of euerie leafe. It beareth long and slender cods, made pointed, wherein the seed is enclo­sed. This herbe is of a verie abstersiue and hot qualitie. The iuice thereof is verie good to take out spots, and the pin and web in the eies: but because it is verie sharp, you must before you applie it, mixe it with those things that may represse the sharpnes ther­of, as namely with womans milke: being put into hollow teeth, it looseneth them that they fall out. If you rub warts therewith, they fall off and drie vp. The decoction of the roote being drunk with annise seed and white wine, doth heale the iaundise, and is good for eating vlcers, and being chewed it asswageth the paine in the teeth. Some make report, that swallowes cause their yoong ones to recouer lost sight, by applying this herbe vnto them: [...]. and that for this occasion it deriued the name thereof from a Greeke word, which signifieth a Swallow; as being verie well knowen by these birds, and commodious for them. Some Alchimists say for (Chelidonium) (Celidonium) that is (the gift of heauen) vaunting that they can extract out of this herbe a quint­essence, not onely fit for their purposes, but profitable also to conserue the health of man, and to heale many diseases. Celon­dine the lesse is without stalke,Of Celondine the lesse. the leaues are round and thicke, the flower yealow, hanging at a small stalke. It keepeth but a ve­rie little while: for it springeth and dieth in the Spring-time. And it is so named, because it beareth flower in that season, when swallowes come in, as also great Clarie doth. It is hot and drie in the fourth degree full, because of the great sharpnes thereof. And therefore so soone as it is applyed, it breaketh the skin, and [Page 337] causeth bad nailes to fall off. The iuice thereof snuffed vp into the nose, doth greatly purge the braine. And a gargarisme made of the decoction thereof with honie, hath the same vertue, and euacuateth all euill humours in the breast.

Cammocke (or Rest-harrow) hath also many singular pro­perties. It is a plant well knowen by countrey-folkes,Of Cammock and the proper­tie thereof. because that as well with the branches, as with the interlaced rootes, it oftentimes stayeth the plough, maugre the oxen. It also vexeth mowers and reapers much. For how thicke lether soeuer they weare, yet will this pearce through like an aul, & as with needles wherewith it is armed being ripe. This herbe hath many bran­ches of a span long, turned with many knots; the leaues thereof are small and slender like vnto the leaues of Lentiles, approching verie neere to the forme of Rue, somewhat hairie, and of a reaso­nable sweet sent. The branches are full of verie sharpe and strong prickles. The flower is purple, enclining to white, and some­times yealow. Amongst other properties that this plant hath, it is aboue all most singular in the roote thereof for to breake the stone in the reines and to voide it out, especially when the con­duits through which the vrine passeth are stopped vp. Some that haue vsed for a verie long time, to take the powder of the peele of this roote with wine, haue beene holpen of the stone. And ac­cording to the testimonie of Mathiolus: A certaine man hauing vsed for many moneths together of the powder onely of this roote, did helpe and heale himselfe of the burstnes in the cods, after that all phisitions had giuē him ouer, except they might cut him as they had concluded. The decoction also of this roote, and water that hath beene distilled, cleanseth the reines of grauell, prouoketh vrine, purgeth the bladder, the mouth thereof being stopt vp with clammie humours, and is singular good to open the liuer, and all vessels of sense, life and motion. To make this wa­ter, you must take fower pound of the rindes of greene rootes: and being cut small, set them a steepe in eight pounds of malme­sie, or of good wine, then distill them in a glasse limbecke in bal­neo Mariae.

Wormewood is almost infinite in admirable vertues.Of Worme­wood, and of the propertie thereof. It pro­duceth a branched stalke with whitish leaues, very much cut like those of Mugwort, small yealow flowers & round seed heaped in clusters. This plant is maruellous fit for inflammations of the li­uer and stomacke. It is verie profitable for such as are sicke [Page 338] of the dropsie, if they often take the leaues therof cōfected in su­gar. Wormewood is of restringent qualitie, bitter & sharpe alto­gether being hot, abstersiue, comfortable & drying. And therfore it purgeth downwards, and driueth into the vrine all cholericke humors. It doth most principally comfort the stomacke, and for this cause wine was made thereof called by the same name: of the tops thereof is a decoction made with the root of Dandelion, which is very good to heale the iaundise. The iuice of wormwood mixed with the kernell of a peach killeth wormes. This herbe prouoketh vrine: being taken fasting it preserueth from drun­kennesse: doth sharpen the appetite: it is a soueraigne remedie for those that are subiect to stuffings by eating toad-stooles, if they drinke the iuice thereof, with vineger. Being taken with wine it is good against poison, with milke and home it is good to rub them that are troubled with the squinancie. The fume of the decoction thereof caseth paines in teeth and in the eares. And being made in wine of raisins, it asswageth the paine of the eies if they be annointed therewith. Being laid with oile of roses vpon a stomack weakned through long sicknes, it doth fortifie it: with figs, vineger, and meale of darnell it is good against the dropsie, and for those that are grieued in their spleene. Wormwood put into chests defendeth apparel from worm-eating. There is a con­serue made with a pound of the tops of this plant, and with three pounds of sugar, which may heale an old and despaired dropsie, if it be often vsed.

Hyssop and the property there­of.Hyssop is a common plant, but woorthy of great considera­tion, it is like a shrub sprouting many wooden branches out of the roote, of a foot and halfe high. The leaues are set euery where about the stalks here and there, being long, hard, sweete in smell, hot in taste, and somewhat bitter. It beareth flowers on the top of the stalke of a blew colour, like eares of corne. The qualitie of hyssop is pearsing, attenuatiue, opening and abstersiue: and therefore it hath the vertue to heate and to purifie. Being sod with figs, water, honie and rue, and taken in drinke, it is good for inflammations of the lungs, for an old cough, difficultie of brea­thing, catarrhes, and for those which cannot breath except they stand still: and it is good also to kill wormes in the bellie. Being beaten with salt and cumin, it is good against bitings of serpents, if it be laid thereupon with honie. It is profitable for those that are subiect to the falling sicknes, being ministred in any sort vnto [Page 339] them. Being taken in drinke it voideth fleame, and chiefly that which is in the breast and lungs. It serueth also for flegmaticke maladies of the braine and sinewes, not onely to purge them, but also to fortifie them. It driueth away ventositie, mooueth appe­tite, prouoketh vrine, freeth from quakings and shakings of fe­uers, and sharpeneth the sight. It maintaineth good colour in one, and is good for the spleene, and against the dropsie, and is singular against squinancies, being gargarised with the decoction of figs. The oile that is made of the leaues and flowers, helpeth refrigerated or benummed sinewes, and strengthneth them. In briefe the admirable vertues of this plant haue begotten this prouerbe, (He that eateth hyssop shall liue but too long.) But the plentie thereof that is euery where, causeth (euen as it is with all other common things) that it is made but small account of, and is very seldome vsed in phisicke.

Sage also is very common, so that there is no garden but is filled therewith: yet the vertue thereof is not a whit lesse,Of Sage, and the propertie thereof. as is daily experimented, to the great profit of many. It hath many long, square, and white branches. The leaues are like those of a quince tree, but more long, more rough, more thicke, sharpe, strong, of good smell, and yet somwhat vnpleasant. Many make two kindes of sage, common sage, and wilde sage. But we may note that garden sage is all one with field sage: neither can much difference be marked in them, saue in the leaues, which are thin­ner, whiter, and rougher in wilde then in garden sage. This plant is very singular against all cold and flegmaticke diseases in the head, and against all paines of the ioints, either being taken in drinke, or applied in fomentations. Wherefore it is very good for them who haue the falling disease, or are sicke of the lethar­gie, and for those that haue their members benummed or sense­lesse. It is profitable against defluxions of fleame, and maladies in the breast. It is good for great bellied women to eate, which are subiect to trauell before their time, for euery light cause: for it keepeth the childe in the wombe, and doth quicken it. If you giue three or foure ounces of the iuice of sage to them that spit blood, that they may drinke it fasting in a morning with honie, the blood will presently be staied. The vse of sage in pottage, and otherwise serueth to sharpen the appetite, and cleanse the sto­macke being full of ill humors. In summe, when occasion is to heate, drie, and binde, sage is a very good and fit medicine.

[Page 340] Of Mints, and their property.Mints haue likewise many great properties, and are very common, both in gardens and fields. Whereof though there be many kindes (for some haue small and crisped leaues, others haue the stalke and flower red, and others white) yet is there no great matter to be made of these differences, considering that one selfe same vertue resideth in all. Mints beaten, and made into a plaister do comfort a weake stomacke. It is a soueraigne thing to restore the smell, and feeling to those that haue lost it, so that it be often held to the nose. The leaues thereof dried, and brought into powder, kill wormes in little children. The iuice drunke with vineger, stancheth blood; with the iuice of a sower pomegranate it restraineth vomitings, hickets, and the colicke passion. Mints laid vpon the forehead asswage the headach: and laid vpon too tender dugs that are ful of milk, it easeth the paine of them: applied with salt it is good for bitings by dogs, and with honied water it is good against paines in the eares. The water of the whole plant distilled in a glasse-limbecke in a bath of hot water, and drunke to the waight of fower ounces, staieth blee­ding at nose. They that loue milke, must presently after they haue eaten thereof, chew mint leaues, to hinder the milke that it doe not curdle in their stomacke: if also you sprinkle cheese with the iuice thereof, or with the decoction thereof, it will keepe from corrupting and rottennesse. Now I referre to you (ARAM) the sequele of this discourse.

Of Thyme, Sauorie, Marierom, Rue, Par­sley, and Fennell. Chap. 75.

Of Thyme and the propertie thereof.AMongst common herbes admirable in their properties, Thyme is worthie to be noted. Now there are two sorts thereof; one bearing sundry twigs laden with verie manie little narrow leaues, hauing small heads at the top full of purple flowers: and the other is as hard as wood, more branched, and like vnto Sauorie. In propertie it is hot, and dry in the third degree. And therefore it prouoketh vrine, doth heat, and being taken in drinke doth purge the in­trailes. It is good to make one spit out the ill-humours of the lungs, and in the breast. Fower drams of drie thyme puluerized, [Page 341] being ministred fasting to one that hath the gout, with two oun­ces and an halfe of honied vineger, doth profit them verie much: for it purgeth choler, and other sharpe humours. It is good also for diseases of the bladder: and the waight of a dram being taken with a spoonefull of honied water, it is good for such as begin to haue a swollen belly: for the sciatica, and paine in the reines, in the sides, and in the breast, for inflations and stitches about the forepart of the belly, for melancholie persons; for those that are troubled in minde, and are in continuall fearfulnes, if three drams be giuen to them fasting with a spoonefull of honied-vine­ger it will doe them much good. It is profitable also against in­flammation of the eies, and vehement paines therof, and against the goute in the feete, being taken with wine. The vse thereof is verie good for them that haue but bad sight. Out of Thyme there is an oyle extracted of the colour of gold, which commeth forth with the water, when the herbe being fresh and greene is distil­led in a bathe of hot water. This oyle smels like a Citron, and is verie tart in taste, and good for all things, which haue need to be heated. But we must note that heed must be taken, that to all the foresaid purposes blacke thyme be not vsed: for it corrupteth the temperature of the person, and ingendreth choler. And therfore that thyme must be chosen, which beareth a carnation flower, and that for the best yet which beareth a white flower.

Sauorie also is an herbe knowen vnto all,Of Sauory. and hath the same properties and vertues which thyme hath, being taken in such manner. There are two kindes thereof: one is like to thyme, somewhat lesse and more tender, bearing a bud full of greene flowers enclining to purple. The other is greater and more branched, which is often found in gardens hauing many boughes that spread about it, being round and woodie. The leaues there­of are greater then those of thyme, somewhat strong and harder, which doe here and there grow about the branches in bunches togither, after the springing whereof there grow out little buds enuironed with leaues, which are much lesse then the other, wherein grow small carnation flowers. The leaues and flowers of sauorie being made in a garland or chaplet, and set vpon the head of such as sleep, do waken them. Being vsed in a cataplasme with wheat-meale sod together in wine it is verie auaileable a­gainst griefe of the sciatica. But the vse of sauorie is chiefly good for healthfull persons, whether it be in pottage, or in sauce, or [Page 342] otherwise. And it being dryed in the shade, and brought into powder, may be vsed insteed of spices, and so may Thyme and Marierom, with maruellous profit for health: and strange drugs tbat are hurtfull may be spared, as pepper and ginger are, being commonly vsed.

Of Marierom.Marierom is so good for all persons, so that there are but few people which haue it not, either in their gardens, or in earth pots: the whole plant is verie odoriferous, and most profitable in phisicke. It is branched with small plyable twigs, with long whi­tish and hairie leaues growing about those twigs. It beareth flo­wers in great number on the top of the stalkes, and buds of the colour of the herbe, being long, and composed of an heape of scales, wel compact together, out of which groweth a litle graine. In propertie it resolueth, and is attenuatiue, opening and coro­boratiue. It is excellent against all cold diseases of the head, and of the sinewes, both outwardly applied and taken in drinke: as also for griefes in the eares, noise in them, and difficult hearing, if some of the iuice of the leaues therof be dropt into thē. The iuice thereof also being snuffed vp into the nose, purgeth the fleame of the head, cleanseth the braine, and fortifieth it. The vse of this plant and of the decoction thereof, is good against all euill in the breast, which may stop the free course and recourse of breath. It is profitable for them that are diseased in the liuer, and in the spleene: not onely freeing the liuer and spleene from oppilati­ons and stoppings; but also making them strong and sound. The decoction thereof also being drunke, is good in the beginning of a dropsie, for difficultie in making water, and for pulling in ones belly. And the leaues thereof serue against the stingings of scor­pions, being laid thereupon with salt and vineger.

Of Rue.Rue likewise by reason of the great and exquisite properties thereof deserueth to be remembred. This plant is alwaies green, verie thicke of iuicie leaues, many hanging at one stalke of small growth, but very broad, of a dark green colour. It produceth ma­ny little boughes & branches, & on the top yellow flowers; out of which grow little heads diuided into fower parts, wherein small black seed is inclosed. This herb is very attenuatiue, incisiue, dige­stiue, resolutiue, prouocatiue, & driueth out vētosities very force­ably. For it is hot in the third degree, and not onely sharp in taste, but bitter also: by meanes whereof it may resolue and penetrate grosse and clammie humours; and through the same qualities [Page 343] prouoke vrine. It doth also consist of subtile parts, and is num­bred amongst medicines, which drie greatly: and therefore it is good against inflations, asswaging the appetite of lust, it resolueth and freeth from all windines. The seed thereof drunke in wine, to the waight of fifteene ounces, is a singular remedie against all poyson. The leaues eaten alone fasting, or with nuts and drie figs, do kill the power of venim, and are good against serpents. The decoction thereof drunke, is profitable against paines in the breast and in the sides, inflammation of the liuer, the gout, and shakings of agues; being eaten raw or confected, it cleereth the sight, is good against difficultie in breathing, and against the cough: being mixed with French cherries dried, it alayeth paines of the eies; being mixed with oyle of Roses and vineger, it easeth the headach; being brayed and put into the nose, it stancheth the bleeding thereof. The distilled water of it, infused into an equall portion of wine and rose water, is soueraigne for the paine in the eies.

Parsley is ordinarie and common in all gardens,Of Parsley. and the vse thereof great, and very commodious for the mouth and sto­macke. Neither is there any herbe more vsed in meates, and in sauces. But it hath many properties in phisicke, for which it is much to be commended. For the decoction of the leaues or rootes thereof openeth the passage of vrine, and purgeth out grauell that hath long laine in the vrine conduits: it easeth the colicke and paines in the raines, being vsed in manner of fomen­tation vpon the grieued parts. The seede thereof is yet of grea­ter vertue in the foresaid effects: it serueth (beeing drunke) against venime of serpents, and driueth out ventosities. The often vsage of parsley doth take away stinking of breath: being applied in a cataplasme with crums of white bread it healeth tetters, asswageth the swelling of the dugs, and for women in childe-bed doth diminish their milke. There is also another kind of parsley called Marsh-parsley, commonly named (broad smal­lage) which hath as much or more efficacie in phisicke then the other, especially the seede thereof which hath most singular vses. Which being sharpe with great bitternesse, is hot in opera­tion, with a pearsing vertue. Wherefore it is good for wringings in the belly, windines of stomacke, & for the colicke: it is singular in drinke, for paines in the sides, in the raines, and in the bladder.

Fennell doth also consist of two sorts; one is of set fennel,Of Fennell. and [Page 344] the other wilde fennell. Garden or set fennell is very pleasant in taste, for the sauorie sweetenes thereof, and is profitable being vsed in phisicke. The decoction of the leaues serue greatly for paines in the reines, being drunke, and prouoketh vrine. The herbe of fennell eaten, or the seede sodden with barlie water doth make very much milke come into womens breasts. The roote braied and applied with honie, healeth the bitings of dogs. The seede is excellent to suppresse winde, being taken after meales, though it be of hard digestion, and doth but badly nou­rish the bodie. But fennell is most principally good, both the leaues and seede thereof, to cleere the sight: and therefore some presse out the iuice of the leaues, and tender stalks, which they preserue and keepe for this purpose: And they doe also distill the water thereof for the same vse. In the westerne part of Spaine the fennell yeeldeth a licour like vnto gum, which is of greater efficacie then the iuice thereof in medicines for the eies. Wilde fennell is sharper in taste, hath greater leaues, and groweth higher, then garden fennell. The roote thereof hath a good sent, and being taken in drinke doth profit them much that hardly make water: it is good against bitings of serpents; breaketh the stone, and healeth the iaundise: which the seede thereof doth likewise. Now (ACHITOB) doe you proceede in talke concer­ning simples.

Of Rosemarie, Cammomill, the Lillie, Baulme, of grasse or dogs-tooth, and of Pimpernell. Chap. 76.

IT would be very hard to finde out in one plant onely more vertues and properties, then they who haue trauelled to publish the science of simples, haue attributed to rosemarie: and yet it seemeth to ma­ny that it is fit for nothing but to make garlands and nosegayes, and being so very common, is not esteemed to be of great effi­cacie. Indeede it is a very ordinarie plant, and in Prouence it groweth to such greatnes, that the people vse it for fire-fewell like other wood: and the stocke is of such compasse, that they make tables and harpes thereof: Yet all this lets not, but it may be of admirable vertue. For it is very good against cold diseases [Page 345] of the stomacke, against the colicke, and casting vp of meate,Of Rosemary, and the admira­ble propertie thereof. by eating it either in bread, or drinking it in powder with pure wine. It is profitable for such as are diseased in the liuer or spleen: for it doth not onely heate, purifie and open, but through the restringent vertue thereof it doth also fortifie. It is very good against all rheumes, and all cold maladies, against the falling euil, numbnes of members, the lethargie and palsie. It is good to wash the head, and for fomentations of the ioints. It doth sharpen the sight, sweeten the breath, and being boiled in vineger and hard wine, it staieth the rheumes that fall into the teeth and gums, if the mouth be washed with this decoction hot. The powder ther­of dried doth consolidate greene wounds, if they be washed be­fore with wine wherein rosemarie hath beene sodden, and then the powder be strowed on afterwards. The flowers thereof con­fected in sugar, are good for all things aforesaide, particularly against cold passions of the hart, against maladies of the breast, and against the plague. The decoction of rosemarie made in wa­ter, and taken in drinke doth heale the iaundise. So likewise doth the seede being drunke with pepper and white wine. In the plague time it is good to perfume the house with this plant, for the fume thereof driueth away ill aires.

Cammomill also groweth abundantly amongst corne,Of Cammo­mill. and in the fieldes, bearing yellow flowers enuironed with whitish leaues, and is of a strong sauour. But to mollifie, resolue, rarifie, and loosen, this plant is of singular operation: And in this respect no medicine is better for wearie folkes then a bath of cammo­mill. The leaues beaten, and put into white wine make a profita­ble drinke, to heale quotidian and quartan agues: the decoction thereof drunke healeth paines in the side: and so doth the wa­ter distilled of the flowers: which flowers being gathered with­out leaues, beaten in a morter, & formed with oile into trochisks, afterwardes dissolued againe in oyle, if they bee therewith rub­bed and chafed, which are troubled with feuers, from the crowne of the head to the foote, and that they presently goe into bed to sweate, they shall be holpen, bicause of the abundant heate that goeth out of their bodie. Cammomill is especially good to dis­solue feuers that are without inflammation of any chiefe intraile, principally those which proceede from cholericke humors and thicknes of the skin. Being taken in drinke, or the fume thereof receiued in at the fundament, it is a great helpe to voide vrine [Page 346] and grauell.

Of the Lillie.The lillie is likewise very woorthie of consideration. It bea­reth long leaues, euer greene, smooth, and iuicie; it hath a stalke of two cubits high, round, straight, euen, thicke, and strong, all clad with leaues from the bottome to the top. At the top of the stalke growe three or fower little branches, out of which issue small long heads of the colour of the herbe, which in time be­come faire lillies of exquisite whitenesse, crossed on the outside, and the ends turned outwards round about. At the bottome of the flower growe certaine yellow stalks, as it were dustie on the vpper side, of the fashion of toongs, out of the midst of which groweth one long one, hauing a round head of the colour of the herbe. There is no flower so high, and it surpasseth in beautie all other whitenesse. Now for the vertue of this plant. The leaues thereof are good beeing applied against the biting of serpents; beeing boiled they heale burnings, and confected in vineger, are good for wounds: water distilled of the flowers, are profitable for women that are deliuered of childe with great difficulty, and voi­deth out the after-burden, beeing mixed with saffron, and Cina­mon. The oile drawne out of those flowers is good against all cold diseases of the sinewes, as cramps, and palsies, and to mollifie all stiffenes in the ioynts, and all hard-swollen kernelles. Lillies long time steeped in oile, beeing applied hot, do ripen hot im­postumes without paine, and do breake them, especially such as are in the ioints. And the bodie of the roots hath the same pro­pertie. For beeing boiled, and braied with oile of roses, they ripen impostumes, and beeing braied with hony they heale cut and lame sinewes, clense the head of scabs, and clarifie the visage, and make it smooth. The seede of Lillies also taken in drink, serueth a­gainst the bitings of serpents. And the water that is distilled of the flowers in a limbeck doth take wrinkles out of womens faces, and doth beautifie them very much.

Of Baulme.Baulme is a very odoriferous plant, and smelleth much like a Citron: the stalke and leaues thereof are somewhat rough, and many stalkes issue out of the roote. The property of it is to re­ioyce the heart, to comfort cold and moist stomacks, to helpe di­gestion, to euacuate the stoppings of the conduits of the braine, to heale feeblenes and faintnes of hart, to fortifie it being weake, especially if the weakenes bee such that it oftentimes breaketh ones sleepe in the night: moreouer this hearb staieth the panting [Page 347] of the hart, driueth away cares and sad imaginations, which pro­ceede either from the melancholie humor, or from fleame com­bust. It hath also a laxatiue vertue, not so feeble, but that it clen­seth and purgeth the spirits, and bloud of the hart and arteries, from all melancholie vapors: which it cannot do to the other parts of the bodie. The leaues thereof taken in drinke, or out­wardly applied, are good against stingings of the Tarantula, of Scorpions, and against the biting of dogs: and it is good to bath such wounds with the decoction thereof. Beeing mixed with salt, they are profitable against the kings euill, and mundifie vlcers: and beeing applied, do asswage the paine of gowts. They are vsed in clysters against the flux. Also the leaues taken in drinke with niter, are very good for them that are stopped by eating toad stooles, or mushrums: and in loch for them that are trou­bled with shrinking vp of the bellie, and breath with such diffi­culty, that they cannot do it except they stand vpright.

Grasse,Of Dogs-tooth. or Dogs-tooth is one of the commonest herbs in the field, yea euen in leane grounds. The branches thereof ly a long vpon the earth, and are full of knots, out of which, and out of the top it often sendeth new rootes. The leaues are very small and pointed: it is maruailous in propertie. For the decoction thereof taken in drinke, healeth wringing in the bellie, and hard ma­king of water, and breaketh the stone and grauell in the bladder. The root braied and applied, searcheth wounds. And the iuice of the decoction thereof may bee vsed to the same effect: which the herb also doth, beeing beaten, and keepeth wounds from all in­flammation: if to the decoction thereof bee put a little wine, or hony, and the third part of so much Pepper, Myrrh, & Franckin­cense, and be made to boile afterwards againe in some copper vessell; it is a singular remedy for the tooth-ach, and the rheume which falleth into the eies. Grasse also that hath seuen spaces be­twixt the knots, is very good for the headach beeing bound a­bout it. It likewise stauncheth bleeding at nose. The seede there­of doth greatly prouoke vrine, and bindeth the bellie, and staieth vomiting. It is speciall good against byting of Dragons. There is found in some places of Germany a certaine kinde of grasse, which is tilled with as great care, as other corne, or pulse, because the people vseth the seede thereof in their meats, which seede they call (Mama) and they seeth it in pottage with fat meate, and finde it as good as Rice. It is smaller then millet, and very white. [Page 348] But it must bee beaten in a morter, to vnhuske it.

Of Pimpernell.There are three sorts of Pimpernell. One groweth very great, and hath a long root, the leaues are couched round vpon the earth, beeing cut and indented about: the stalke is square, the flowers thick in bunches, smal and whitish. The next sort is little, and hath a red stalke; the leaues small, not so much cut, and thin­ner dented. The third kinde is the most common, which is often eaten in sallades, and set in gardens. The root of the two first kindes (wherein all their vertue lieth) is very good for paines in the reines, and bladder, which are caused by the stone. For it clee­reth the reines of grauell, and driueth foorth long kept vrine. The iuice also of this root beeing drunke with wine, is singular against all poisons, and bitings of venemous beasts. For which cause some esteeme much of this root, to bee vsed against the plague. The third kinde of Pimpernell is different in vertue from the former, although they be verie like in forme of leaues. For it is more restringent in taste and verie nourishing; for which cause it may be thought to be of a binding nature. Wherefore it stayeth the Dysenteria and other fluxes, and the vomiting of cholericke hu­mours. It healeth wounds and vlcers, and it is of speciall vse in ointments that are made for wounds in the head, and for can­kers. Some phisitions haue much commended it in the cure of pestilent and contagious feuers: affirming also that the often vsage thereof is a soueraigne preseruatiue against dangerous di­seases. Now (ASER) do you proceed in this our treatise concer­ning simples.

Of Night-shade, Alkakeng, Pellitorie of the wall, Fumi­torie, Angelica, and of Maidens-haire. Chapter 77.

IT is wonderfull to rehearse the vertues & properties, which many affirme to vs in their writings to cōsist in the Solanum, whereof the Ancients made fower kindes. But I will heere make mention of two onely, which are verie common,Of Nightshade and the proper­ties thereof. sith that the rest are seldome found or neuer. The first kinde is called Night-shade, which is a small little herbe, ha­uing many pits in the stalke thereof; out of which grow blacke leaues, like to those of Basill, but a little greater. It beareth white flowers, yealow in the midst in fashion of a starre. The fruit there­of [Page 349] is round, hanging in clusters, full of a winie iuice, no lesse then Iuniper seede, wherein a small white graine is enclosed: this fruit is of diuers colours; for in some plants it is blacke, in others yealow, and in some enclining towards a greene. Con­cerning the propertie of this plant, the iuice of the fruit thereof, as likewise of the leaues mixed with oyle of roses, and a little vi­neger, is singular against the headach, when it is caused by heat. It is good for such as are franticke, if one steepe linnen clothes therein, and lay them to the forepart of their head. In like sort may they be applied to the forehead against hot rheumes that fal downe into the eies. It is good also to gargle it against inflam­mations of the throat, and falling of the pallat. It is put in oint­ments to heale sore and grieuous vlcers. The leaues thereof bea­ten with salt, and laide on a plaister, breake impostumes that grow behinde the eares. In briefe, when need is to refresh, to dry vp, or to restraine, night-shade is verie conuenient.

Now for the other kinde of Solanum, commonly called Alka­keng,Of Alkakeng and the vertue thereof. it hath leaues like vnto Nightshade, but broader, stronger, somewhat sharp, and not so black: the stalke thereof is supple, which beeing growne vp enclineth towards the ground. The flowers are white, out of which rise little bladders as big as a nut, and growe sharpe: they are composed of eight sides, of equall di­stance one from another. And they are at first greene, and bee­ing ripe, red: within them they containe fruit one graine in each of them, beeing fastned to the bottome of the bladder, like to the seede of a red grape, both sharp and bitter, and full of a great number of small white graines within. In this fruit also is great vertue, not onely to prouoke vrine, but also to allay the burning heat thereof. For the iuice of it beeing drunke with the iuice of white poppie, or of the seed of Melons, or of Gourds, or with the decoction of Mallowes, or with barly water, is marueilous singu­lar for the scorching heate of vrine. And this plant is so contra­rie to adders, that laying the roote thereof neere vnto them, they are sodainly surprised with so great sleepe, that they die there­with. The fruite thereof steeped in new wine is very good being laide on the eie lids. Some put it in a vessell togither with ripe grapes, which they suffer to boyle for certaine daies togither, out of which they extract a very profitable wine, for such as are troubled with grauell: euacuating the grauell marueilous­ly well, and clensing the reines being drunke to the waight of [Page 350] fowre ounces. And the same fruite taken in drinke healeth the iaundise.

Of Pellitorie.Pellitorie is an herbe very well knowne, and hath manie great properties, the leaues thereof are rough, the stalke redde, about which are bitter graines, which are fit to lay amongst ap­parell. This plant hath the vertue to refresh and binde, for which cause it is singular good to heale greene wounds. For if it be laide vpon a wound (being halfe beaten and very fresh) and be not taken off for three daies togither, there shall be no neede to vse any other medicine. The waight of three ounces of the iuice thereof being drunke, is marueilous good to free vrine that hath long beene holden: and the herbe heated vpon a tile, and sprin­kled with Malmesey, and applied to the forehead, is very good for such as are troubled with grauell, and cannot make water. The iuice thereof held within the mouth, healeth the toothach. The distilled water thereof clenseth and clarifieth the visage: the leaues being applied, heale burnings, swellings, and inflammati­ons, being fried with fresh butter, or capons grease, and laide in manner of a serge-cloth vpon the belly, they ease the colicke. A cataplasme also made of greene pellitorie beaten with crums of bread, and oyle of roses, or cammomill, resolueth impostumes which grow in the dugs. And being mixed with goates-grease, or kids grease, it is good for gouts and fals. The iuice likewise mixed in like quantitie of white wine, and oile of sweet almonds being newly made, alayeth the paines & torments of the stone; and dropped into the eares with oyle of roses, it healeth the paine of them. Some minister them to gargle for inflammation in the throat. And some giue them for an old cough. It is seene by experience that this herbe is abstersiue, in so much as it is ve­rie good to expell wormes.

Of Fumitory.Fumitorie is an herbe much branched and tender, hauing verie small leaues growing here and there, of a white ashie co­lour, and in great number vpon euerie side. The flower thereof is purple. This plant is one of the most gentle medicines, and least annoying, that may be amongst laxatiue remedies. But it is eue­rie where so common that none esteeme of it. It is not only laxa­tiue, but doth also fortifie the interiour members, bindeth their veines which are too loose; as also those of the stomacke, and of the liuer, and healeth feuers that proceed by choler, or through stoppings. It euacuateth the cholerike humour verie much in [Page 351] vrine: the seed thereof is bitter and somewhat sharpe: and it is somewhat more hot, then the herbe that is temperate: so that the whole plant is purifying, penetratiue, opening and laxatiue. And because of the cold and stiptick qualitie thereof it bindeth, restrayneth and fortifieth. It doth gently loosen the belly, it pur­geth choler and burning humours. Wherefore it is good against the meazels, against cankers, and all infections of the skin, and other maladies which doe proceed from oppilations: the iuice thereof cleereth the sight, & causeth teares to issue euen as smoke or fume doth, whereof it seemeth to haue taken name.

Angelica is a most excellent plant,Of Angelica. and verie worthie to bee here described. It is aboue a cubit in height, it produceth a knot­tie stalke, crested, and full of pits, the leaues thereof are long, and indented round about; the flowers white growing in bunches, out of which springeth a little graine, and smooth like a lentill. The roote is as thicke as a reddish; diuided into many bran­ches, sharpe in taste, and sweete in smell. Also there are sundry sorts thereof: for one kinde is set in gardens, another sort is wild, and another groweth in watrie places. All this plant is hot and drie in the second degree full, or to the beginning of the third: Wherefore it is opening, attenuating, and resoluing. It is singular against poysons: so that taken in drinke, or often che­wed, it preserueth from the plague; being taken alone, it atte­nuateth flegmaticke and clammie humours. And so doth the de­coction of the roote thereof, which doth readily heale the cough that comes through cold: for it causeth one to spit out and voide all clammie fleame. The same decoction receiued in wine or water, healeth vlcers in the interior members, dissolueth clotted blood, and fortifieth the stomacke. The roote beaten to powder is soueraigne against fainting of the hart & other passions there­of. It is singular against bitings of mad & venimous beasts; being laid thereupon with Rue, or taken inwardly: for which cause ma­ny of our moderne phisitions imploy it in their counterpoisons & preseruatiues. There is giuen halfe a dram of the root, with a dram of treacle, and the distilled water hereof, to such as haue the plague, who are constrained to sweat; and seuen howers after to resume this drink: and by this onely counterpoison some haue beene holpen. This roote chewed, and put into holow teeth as­swageth the paine of them. It also sweetneth the breath. Whoso­euer shall hold a little peece thereof in his mouth, or in the mor­ning [Page 352] drinke two spoonefuls of wine wherein it hath beene stee­ped, hee shall not easily bee infected with euill aire all day after. The leaues thereof with the leaues of Rue and honie, applied in a cataplasme, heale the bitings of madde-dogs, and stingings of serpents. And being laide vpon his head that is sicke of an ague, it attracteth to it selfe much of the heate of the ague.

Of Maiden­haire.Maidenhaire also is a very exquisite plant, much like vnto ferne, but with smaller leaues, set in order heere and there one ouer against another, in fine smal branches, sharpe in taste, black, and shining. It is temperate in heate and coldenes; and there­fore it drieth, purifieth, and resolueth: It is good to cause one spit and voide out of the breast and lungs, all grosse and clammy hu­mors: It staieth the fluxe of the belly, resolueth the kings euill, and other tumors, and being taken in drinke is singular for hard­nes of water, when one can make it but drop by drop, & it brea­keth the stone. The decoction also thereof is good for them that draw their breath with paine, and is profitable for the spleene, and against the iaundise. And the herbe thereof being laid vpon the bitings of serpents, is a singular remedie therefore. To open also the infusion thereof made in parsley water, or in endiue wa­ter, or in broth of blacke chich-pease, or in a little goats-milke, is very good: and adding sugar thereto, it healeth inflammati­ons of the side, & doth greatly prouoke vrine. Briefly all the ver­tues that Phisitions attribute to Venus-haires called commonly (Capilli Veneris) agree with Maiden-haire. Now (AMANA) let vs heare you choose out other plants for the subiect of your dis­course.

Of Rheubarb, Licorice, Aloes, Sene, Saffron and Centurie. Chapter 78.

SIth that it is not our purpose to write an entire Hi­storie concerning simples, but onely to consider of the most excellent in their effects, me seemeth that it is sufficient for vs (so to make way to another matter) to adde to our precedent discourses, that which I intend nowe to speake concerning some singular plants: amongst which I pre­ferre Rheubarb to the first place, which is very plentifull in all India. The leaues of it are commonly two foote long, broad [Page 353] aboue, and so growing narrower towards the stalke,Of Rheubarb, and the excel­lent virtue thereof. hauing a certaine cotton or (as it were) haire round about it, as is cōmonly seene in the herb called in French (Bouillon blane.) The stalk ther­of is but a foote high, or little more, and is all greene like the leaues. In the middle thereof groweth out a very small branch, hauing certaine flowers about it that enuiron it, which are like vnto purple violets saue in colour onely, which is different be­ing white and blew, of sharpe smell, and very vnpleasant to their nose that smell thereat. The roote is very deepe in the ground, of a foote and an halfe long, and as thicke as a mans arme, some more, some lesse; and out of it there do many small ones sprout, which (before the great one be cut) are digged vp with the principall, to the end that it may more easily be cleft in peeces. It is on the outside of an ashie colour, and full of yellowish iuice, while it is fresh and greene, and so clammie, that in touching thereof it causeth the fingers to sticke togither. Now this roote is an excellent medicine, gentle, and without danger, wherein many singularities requisite in a laxatiue simple are comprised. And Rheubarb is best while it is greene, of a blackish colour, somewhat enclining to a redde, and heauie, although it be of a rare bodie, and which being broken, is mixed with red and skie colour within: and being chewed, waxeth as yellow as Saffron. Besides it purgeth choler and flegme: it clenseth and fortifieth the stomacke and liuer, and healeth the paines and prickings of them. It clarifieth the bloud, openeth and healeth all maladies that proceed of stoppings, as the iaundise, the dropsie, swelling of the spleene, and long feauers. It is good against spitting of bloud, and stancheth it, out of what part so euer it runne. And it may be taken at all times without danger, and in all ages, yea it may be ministred to little children, and to great bellied women: although the vulgar people thinke otherwise, supposing that Rheubarb is a very violent medicine, and that Phisitions vse it but in halfe despaired maladies: which is not so.

Licorice is verie woorthie to be numbred amongst the most excellent Phisicke plants. And thereof are two kinds,Of Licorice. one bea­ring fruite, and the other not: that which beareth fruite, groweth abundantly in Germanie, and in the territorie of Bamberg and other places. And it is a verie branchie plant, of two cubits high, being thicke of leaues, and fatte in manner of gum: the flowers thereof are like an Hyacinth: the fruite thereof great like plan­taine [Page 354] berries, and more rough and hairie, enclosed within little cods, like those of lentiles, hairie also and full of smal prickles, of yellow colour enclining to a blacke. The other kinde of Lico­rice is very well knowne, and groweth of it selfe in many places. In vertue it is abstersiue, clensing, and alaieth the bitternesse of humors: and therefore it is very good for heate of the vrine. Being chewed, especially whilest it is fresh, it stancheth hunger and thirst, and retayneth that vertue for many daies. And the iuice thereof being made thicke and held in the mouth, till it melt of it selfe, hath the same effect. It is good for the breast and lungs; and is therefore ministred to those who haue short breath, or are in a cōsumption or pleurisie. The iuice aslwageth the pric­kings, not onely of the arterie of the lungs, but of the bladder also: and doth excellently staunch thirst, as being tempered with moysture, and colder then our nature. And it is to be noted, that the roote wherein lye all these properties is much better be­ing fresh taken out of the ground, then when it is drie, and is more pleasant in taste being employed in medicines.

Of Aloes.The Aloë is a plant, which is seene greene in many townes in Italie, in windowes, and galleries: it is kept in pots full of earth, more for pleasure to content the eie, then for vse in medicine. But the licour and iuice that is pressed out of it and brought to vs, is extracted out of the Aloë that groweth in the lower Syria, and Arabia, and in the Indies, where the best is. This plant hath thick and fat leaues, with certaine little prickles here and there on all sides. The root thereof is fat and oilie, bearing a white flower, out of which groweth a litle graine, like that of Smallage. In the thick iuice thereof prepared for medicine there is found grauell and earth, which is nothing but the setlings of pure Aloes: but the good is pure and cleane, not sophisticate, without grauel, or little stones, reddish, brittle, of a good smell, close like a liuer, and very much enclining to the colour thereof, easilie melting, and very bitter: that which is black, and hard to breake is worth nothing. The Aloë is profitable for many things because of the drines thereof without any sharpnes. It purgeth choler and fleame, the head, and stomach, and is very good for paines in those parts, it quickneth all the senses, openeth the liuer, and healeth the Iaun­dise. It killeth wormes in the bellie, beeing incorporated with ox gall, and vineger, and laid vpon the nauell. Some apply the pow­der thereof to wonnds to search them; it healeth vlcers, and stai­eth [Page 355] them. It appeaseth the paine of the head, beeing applied to the temples, & forehead with vineger, and oile of roses. In briefe the propertie thereof is to restraine, to dry, to prouoke sleepe, to binde the bodie, and yet to loosen the bellie.

Sene hath leaues like Licorice, thick, fat,Of Sene. and in tast like beanes: the stalke thereof is a cubit high, out of which issue many branches as pliable as a leatherne thong. The flowers thereof are yealow, straked with small purple strakes; after which there grow certaine cods crooked like a sickle, wherein is enclosed a black seede, enclining to greene, very like to kernels in grapes. It is sowed in diuers places in Florence, and prospereth very well, es­pecially in the territory of the city of Florence; but the best is brought from Alexandria in Egypt, and out of Syria. It purgeth without any annoiance, choler, fleame, and melancholie. It mun­difieth the hart, the liuer, the braine, the spleene, the lungs, and all parts of the bodie, and is profitable for all the accidents of them. It openeth the inner parts, and maintaineth a man or wo­man in youth, forsloweth age, and causeth ioy of minde. The leaues thereof are good to wash the head with cammomill; for they fortifie the braine, the sinewes, the sight, and the hearing. Briefly it is a good medicine in all long diseases, and such as pro­ceede of a melancholie humour. And therefore it is very profita­ble for them that raue, and are out of their wits: likewise for vl­cers ouer all the body, for palsies, for the head-ach, and falling euill. It fortifieth the hart especially, beeing mixed with some other ingredient fit therefore, as namely with purple violets. It is very good in the infusion or decoction thereof to ad some clones thereto, to correct a little that annoiance, which some say it doth to the stomach, and to fortifie the vertue thereof. And beeing mixed with some infusion of roses, or laxatiue sirup of roses, it is an excellent purge for all euill humours. There is a sirup made of Sene, beeing taken greene from the plant, and mixed with infu­sion of roses, which is very good to that effect: and is so gentle that one may minister thereof to women with childe, and to lit­tle infants, and people of all ages.

Saffron is a common plant, and yet hath many vertues.Of Saffron. It bea­reth many leaues, long, narrow, small, full, not round, hanging downewards, thick, and soft. The flower thereof is skie coloured, and very faire to behold. Out of the middle thereof growe cer­taine red threedes, big at the top: with which out of the same [Page 356] place almost, there growe other yealow ones in fashion like toongs. That Saffron is good, which dieth your hands with the colour thereof, and that smelleth somewhat sharp, and is not ve­ry brittle. In propertie it is good for feeblenes of stomack, and faintnes of hart, beeing taken in some small quantitie it preser­ueth from drunkennes, and healeth the bitings of serpents, and stinging of spiders. It is restoratiue, the astriction thereof verie much aiding thereto: which qualitie proceedeth from cold and earthines, although that the qualitie of heat exceede therein: in such sort as in all the substance thereof, it is hot in the second de­gree, and dry in the first. But the smell thereof is naught for the head, and being taken too much it troubleth the spirit.

Of Century.Centurie is likewise worthie of great consideration, because of the properties thereof in phisicke. There be two sorts of it, one is called great Centurie: and the other is lesser Centurie. The great hath leaues like a walnut tree, long, greene like Cole­woorts, indented about, a stalke of two or three cubits high. The flower thereof is blew, and the roote verie big, full of iuice, sharp with astriction and sweetnes. The lesser sore hath leaues like rue, a square stalke, somewhat more then a span long: the flowers thereof are red, inclining to purple; and the root is small, smooth and bitter in taste. For their properties, the vertue of great Cen­turie consisteth in the roote thereof, which serueth for ruptures, conuulsions, difficultie in breathing, old coughes, pleurisies, and spitting of blood. It is also giuen to them that are sicke of the dropsie, of the iaundise, and are pained in their liuer, being either steeped in wine or beaten to powder, and drunke. Of the lesser, Galen hath composed an whole booke, which he dedicated to his friend Papias, concerning the great and admirable vertues there­in. For it purgeth choler and fleame, for which cause the decoc­tion thereof is good against tertian feuers; which also, and the iuice thereof helpeth stoppings and hardnes of the liuer and spleene. Being drunke likewise to the waight of a dram with ho­nie, or laid vpon the nauell, it auoideth wormes out of the belly. The leaues of this herbe, wherein, and in the flowers thereof ly­eth all the vertue, being applied fresh to great wounds, search them, and heales vp old vlcers But now changing our talke, let vs leaue phisicke plants, and say somwhat concerning those more excellent ones, which particularly serue for the nouriture of Man.

Of Wheate, Rie, Barley, and Oates; and of Rice, and Millet. Chap. 79.

AMongsts herbs and plants, wherewith men are fed and nourished, the chiefe degree is by good right assigned to wheat, as to that graine, where­of the best bread is made, which onely with water, may very well suffice for the mainteinance of our life: hauing many properties also in the vse of phisick. Now according to the diuersitie of pla­ces wherein it groweth people do name it; and one sort differeth from another; but wee will heere speake of that which is most common amongst vs. All wheat hath many verie small roots,Of Wheat, and of the forme, and fertilitie thereof. but one leafe; and many buds, which may diuide themselues into sundry branches. All the winter time it is an herb, but the wea­ther waxing milder, there springeth out of the midst thereof a small stalk, which after three or foure knots or ioints, beareth an eare, not by and by seene, but is hidden within a case. The stalke beeing made, the flower bloometh some foure or fiue daies after, and about so long endureth. That past, the graine swelleth, and ripeneth in forty daies, or sooner, as the climate is in heat. The fertility of this plant is meruailous, as wee behold by daily expe­rience. For there are some places in Italie especially in the terri­tory of Sienna, about the sea coasts, where there hath beene seene to grow out of one only graine foure and twenty eares of corne, and that one bushell of seede hath yeelded an hundred. The best wheat should bee hard to breake, massiue, waightie, of the co­lour of gold, cleere, smooth, & kept three moneths ripe, faire, and growing in a fat soile, to be the fitter to make better bread of. And the meale also must not be too much ground, neither yet too fresh, nor too long kept before it be vsed: for if it be too much ground, it maketh bread as if it were of branne; that which is too fresh doth yet retaine therein some heat of the mill-stone: and that which is kept too long will be spoyled either by dust, or by mouldines, or will else haue some bad smell. Now besides the common vse of wheat, the manner how to make it in drinke is verie notable, which drinke serueth insteed of wine in those countries, where the vine cannot fructifie.Beere. For there they take [Page 358] wheat, and sometimes barley, rie, or oates, euerie one apart; or else two or three sorts of these graines, or else all mingled togi­ther, and steepe them in fountaine water, or in water of the clea­nest and cleerest riuer that may be chosen: or else for better in a decoction or wourt of hops, and this is done for so long time till the graine begin to breake: then is it dried in the sunne: being drie, it is beaten, or else ground; afterwards sodden in water, in which it hath first beene steeped for the space of three or fower howers, putting thereto a good quantitie of the flowers of hops, and skimming the decoction or wourt verie well: that done, it is powred out, and put in vessels for the purpose. This drinke is called Beere: And they which will haue it verie pleasant to the taste, after it is made, doe cast into the vessels sugar, cinamom, and cloues, and then stirre it verie much. Some doe put cockle into the composition of beere, the more to sharpen the taste. And sith we are entred into this speech, we will here note, that wheat doth easily conuert into cockle chiefly when the weather is rainie and cold:Of Cockle. for it commeth of corne corrupted by too much moisture, or that hath beene too much wet by continuall raines in winter. It springeth first out of the ground, hauing a long leafe, fat, & rough, with a slenderer stalk then that of wheat, at the top whereof there is a long eare, hauing on all sides little sharpe cods or huskes, out of which three or fower graines grow together being couered with a verie hard barke. The bread that hath much thereof in it doth dizzie and hurt the head, so that they which eat thereof do commonly fall into a sound sleep, and their head is much troubled. It annoyeth the eies and dimmeth the sight. Some also do make (As some thinke wafer-cakes. Amylum) of wheat, which ser­ueth for many things. They take verie cleane wheat of three moneths olde, which they wet fiue times a day, and as often by night, if it be possible; being well soaked and steeped, they powre the water away, not shaking it to the ende that the thick, and that which is like creame may not runne out with the water. After that it is verie wel mollified, and the water changed, it must be sifted, that the bran which swimmeth at top thereof may bee done away, and then must it be kneaded verie hard together ca­sting fresh water stil vpon it. And so it must be laid in panniers or dossers to drie, and then vpon new tiles to be parched in the sun, with as much speed as may be: for if it remaine neuer so little a while moist, it waxeth sowre. The best is that which is white, [Page 359] fresh, light and smooth. It hath power to mollifie in sharpe and rough things: and is good against rheumes that fall into the eies. Being taken in drinke, it restraineth spitting of blood, and asswa­geth the sorenes of the throat.

Next after Wheat, Rie is in common vse to make bread of.Of Rie. This plant hath many stalkes smaller then those of wheat, and blacker, as the graine is also. Meale made of Rie is good for plaisters to draw. The decoction of the seede voideth wormes out of the belly, especially if Coriander seed be mixed therewith. The straw being soaked in water is good to binde vines insteed of rush or broome.

Barley is also much vsed euerie where.Of Barley. It beareth a broad leafe, and rougher then wheat, & hath a britler and lesser stalk of eight knots, with one onely rough broad leafe vpon the stalke. The graine is lapped in a cod, which is close shut: out of the top whereof groweth a long and sharpe beard. The best is that which is whitest, most full, heauie, easie to boyle, not waxing mouldie. There groweth a certaine kinde of it in many places; the graine whereof is easily taken out of the huske or cod, and is therefore called clensed Barley. Besides, all barley drieth and cooleth, and is also abstersiue. The meale thereof boyled in honied-water with figs, resolueth al inflammations and impostumes: with rosin and pigeons dung, it ripeneth all hard swellings: with melilot & heads of poppie, it easeth the paine of the sides; and with quin­ces or vineger, it appeaseth inflammations of the goute in the feete. The ashes of burnt barley is verie good for burnings be­ing laide thereupon, and applied to flesh that cleaueth not to the bone. Concerning barley-bread, besides that it lyeth heauie vp­on the stomacke, it engendreth also cold and clammie humours: it nourisheth little, causeth windines; and yet some say it is very good for them that haue the gout in their feet.Of Beere. There is a certain kind of drink called Beere made of barley, which is cōmonly vsed insteed of wine in al the north-countries, to wit in Germany, Bo­hemia, Polonia, Flāders, & other cold countries of Europe. And if one take too much therof, it wil inebriate or make drūken as wel as wine, & that for a lōger time, bicause that beere is more grosse and materiall, and of harder digestion then wine: whereto it is so like also in force and vertue, that aqua-vitae is likewise made thereof. Next after barley, oates are a graine very commodious.Of Oates. In leafe and stalke this graine resembleth wheate; but it beareth [Page 360] on the top thereof as it were little twolegd grashoppers, hanging where the graine is inclosed: which though it seeme to be crea­ted of nature rather fit for beasts foode, then for man: yet in Ger­manie they oftentimes eate it in good fat flesh pottage, being boiled therein after it hath beene cleansed of all filth, as is vsed in rice. Oates also in the vse of phisicke doe very neere approch to the qualitie of Barley: For being applied, it drieth, and moderate­ly resolueth. But it is a little more cold, and somewhat more re­stringent in temper, so that it is good for the flux in the belly, and profitable for those that haue the cough.

Of Rice.Wee may likewise consider of Rice, which the Ancients did hold to bee a kinde of corne. The leafe thereof is very thick, re­sembling that of a leeke. The stalke thereof is about a cubit long, knotty, bigger then that of wheat, and stronger: on the top of it groweth an eare parted into little branches, on both sides where­of is the graine included, in a yealow huske, rough, and hauing creuises on the side, of an ouall figure, and beeing taken out of the huske it becommeth white. It groweth in some places of Italie in moist ground: but it aboundeth in Asia, Syria, and Egypt. Rice is very vsuall in meat, and nourisheth meanely: but it is made of more e [...] digestion, and of better tast beeing sod in cowes-milk, almond milke, or fat flesh pottage. It is very good to giue to such as haue the laxe, and colick. The flower thereof is good in repercussiue plaisters. It staieth inflammations that rise in the dugs. The decoction of Rice also is very profitable in clisters, a­gainst laxes or fluxes, and in drinke likewise. Now to end this talke,Of Millet. wee will say something concerning Millet, for it hath ma­ny properties both in food and phisick. This plant beareth leaues like those of a reed, hauing a stalke of a cubit long, thick, knottie, and rough. At the top thereof do hang certaine hairie heads in which the graine groweth in great abundance, beeing round, massiue, yealow, and lapped in a thin skin. In many places bread is made of this graine, and euen at Verona it is carried hot about the streets, whereof they make much account; for it hath a sweet­nes very pleasant to the tast, if it bee eaten a little after it is drawne out of the ouen: but beeing hard it is vnpleasant. The common people of Trent, are nourished with Millet boiled one­ly, eating it with milke, and it is the best food that they can get. Besides, there are very good fomentations or serge-clothes made of Millet, to dry moderately, and to driue out ventosities, especi­ally [Page 361] beeing mixed with salt. It is happily applied against griping in the bellie caused through windines: but it is much better yet beeing mingled with flowers of Cammomill. It is commonly fri­ed in a pan, and then put hot into a bag, and so laid vpon the dis­eased parts. It hath the vertue to preserue medicines long time from moulding and putrifying, if they bee buried in an heape of Millet: yea and fresh flesh is long kept thereby in hot weather. Now to finish this daies discourse, it seemeth good to me (ACHI­TOB) that you speake of the vine and fruit thereof, of which men make their most delicious drinke.

Of the Vine, of Grapes, of Wine, and of Aqua-vitae. Chap. 80.

IT were very superfluous to make here a long discourse concerning the Vine, and concerning the diuers qualities which are found in this plant, of which wee doe not onely receiue Grapes (a most plea­sant, and delicious meat) but haue also that most exquisite drinke which wee call wine: for all the world hath so much cherished the vine, that there are few people of any condition soeuer, but can discourse sufficiently well of it, and of the nature thereof.Property of the Vine. We will briefly then declare that which wee shall thinke most nota­ble therein, and chiefly in the vse of medicine. The leaues, and tender branches thereof helpe the head-ach, beeing laid there­upon, and appease inflammations and heat of the stomack. The iuice of them drunke serue against Dysenterias, or fluxes, spitting of bloud, weakenes of stomack, and the corrupt appetite of great bellied women. The licour of vines, which lieth thick vpon the stock thereof like gum, beeing taken in drinke with wine, pur­geth grauell. The ashes of the branches and stones, beeing mix­ed with vineger, helpeth the hard bindings of the fundament, and is good against the stingings and bitings of vipers, and against inflammation of the spleene, beeing laid thereupon with oile of Roses, Rue, and vineger.

As grapes are the most singular fruits of Autumne;Of Grapes. so also are they the most nourishing of all the fruits of summer, which are not to bee kept; and they engender the best nourishment espe­cially [Page 362] when they bee perfect ripe. But all Raisins do not nourish after one manner: for sweete ones haue a more hot substance: and therefore they cause thirst, do swell the stomacke, and loosen the belly. Contrariwise, tart ones doe binde, doe nourish little, and are of hard digestion. Greene and sowre ones are naught for the stomacke. And the bigger grapes are, the better they are, especially if they be gathered verie ripe. They which are kept hanged vp are best for nourishmēt, because their great moisture is dried. The fresh & verie ripe grape is good for burnings, if the wine thereof be prest out betwixt ones hands vpon the hurt pla­ces. The mother of the wine or grapes being kept, and mixed with salt, is profitable against inflammations of the dugs, & hard­nes of them through too much abundance of milke. The decocti­on thereof clisterized, serueth greatly for dysenterias or fluxes. The stones or seeds haue a restringent vertue, and are profitable for the stomacke. Being parched and beaten into powder, it is good to eate with meate against the fluxe, and weaknes of sto­macke. Drie grapes or raisins haue yet greater vertues and pro­perties in the vse of Phisicke: and especially they which are sweetest, and of most substance, as they of Damascus, of Cypres, and of Candia. The meate of them being eaten is good for the cough, for the throat, the reines and the bladder: being eaten with their stones, they serue against dysenterias. Being boyled in a platter with sugar and flower of millet, of barley, and an egge, they purge the braine: being reduced into a plaister, with flower of beanes and cumin,Propertie of dry Raisins. they appease inflammations. Be­sides, the nourishment of raisins is so distributed through the bodie according as their nature is, sweete to the sweete, sowre to the sowre, meane to them that participate with both qualities; and the sweete, full and fat raisins doe nourish more then the sharpe and leane. They which are without stones, either by na­ture or art, if they be sweet, they are so depriued of all astriction, so that they be maruellous lenitiue. And therefore are they most fit for paines of the breast, for the cough, for sore throats, for ma­ladies in the reines and bladder, and are good also for the liuer. But we may not here forget to make mention of the fruit of the wilde Vine commonly called in French (Lambrusque) because of the admirable properties thereof. The grapes of it are gathe­red and put to drie in the shade: they are of a restringent ver­tue, good for the stomacke, and prouoke vrine: they binde the [Page 363] belly, and stay spitting of blood.

Now must wee speake of Wine which is made of the Raisin,Of Wine, and the properties thereof. and grape produced by the vine. Concerning it many affirme, that it is the most sweete licour of all others, the principall aide, and chiefe prop of humaine life, the chiefe restorer of the vitall spirits, the most excellent strengthener of all the faculties and actions of the body, reioicing & comforting the hart very much: and for these causes they say that the Auncients haue called that plant, which beareth the fruit, out of which wee receiue this wine (Vitis quasi Vita) life. But yet wee must not deceiue our selues by so many praises attributed to wine, considering that the vse thereof by the least excesse that may bee, doth bring so many e­uils vpon man, that they cannot bee numbred, nor sufficientlie bewailed. But beeing vsed temperately, wee must confesse, that it is a thing of greatest efficacie in the world, to nourish and strengthen the bodie. For it engendreth very pure bloud, it is ve­ry quickly conuerted into nourishment, it helpeth to make di­gestion in all parts of the bodie, it giueth courage, purgeth the braine, refresheth the vnderstanding, reioiceth the hart, quick­neth the spirits, prouoketh vrine, driueth out ventosities, aug­menteth naturall heat, fatneth them who are in good health, ex­citeth the appetite, purifieth troubled bloud, openeth stoppings, conuaieth the nouriture throughout the whole body, maketh good colour, and purgeth out of the bodie all that which is there­in superfluous. But if wine bee taken without great mediocritie and temperance, it doth by accident refrigerate the whole bodie. For the naturall heat thereof by too much drinke remaineth choaked, euen as a little fire is quenched by a great heap of wood cast thereupon. Besides, wine is hurtfull for the braine, for the marrow of the back bone, and the sinewes that grow out of it. Whereby it falleth out, that this principall part beeing hurt, there succeede in time, great and dangerous maladies thereup­on, to wit, the apoplexie, the falling euill, the palsie, shakings, numbnes of members, conuulsions, giddines of the head, shrink­ing of ioints, the incubus, the catalepsia, lethargie, frensie, rheumes, deafenes, blindenes, and shrinking of mouth and lips. Moreouer wine immoderately drunke corrupteth all good man­ners, and discipline of life. For this is it that makes men quarrel­lers, wranglers, rash, incensed, furious, dice-plaiers, adulterers, homicides, in a word addicted to all vice, and dissolution. Besides [Page 364] it is to be noted, that wine is fitter for old people, then for them of other ages: for it moderateth and mantaineth the cold tem­perature of ancient folkes, which hath come vpon them for ma­ny yeeres.Of the vse of Wine. But it should not be sufferable (if we will follow the counsell of the elders) for children and yoong folkes to drinke thereof, till they attaine to the age of twentie yeeres. For other­wise it is as much as to put fire to fire. And yet if we would fol­low the counsell of the Sages, it should not be drunke at all, ex­cept in certaine indispositions which might happen to the bo­die, according as the vse was in times past in Greece, namely at Athens, where wine was onely sold in Apothecaries shops, as Aqua-vitae now is. But aboue all, heed must be taken that in the great heat of the yeere, wine bee not drunke that is cooled by snow, yee, or verie cold water, as we see by great curiositie done among vs. For it greatly hurteth the braine, the sinewes, the breast, the lungs, the stomacke, the bowels, the spleene, liuer, reines, bladder, and teeth. And therefore it is no maruell, if they which ordinarily vse it, are in time tormented with the colicke and paine of the stomacke: also with conuulsions, palsies, apo­plexies, difficultie in breathing, restrainment of vrine, stoppings of the inward members, the dropsie, and many other great and dangerous diseases.

Of Aquauitae, and the man­ner how to distill it.It resteth for conclusion of this discourse, that wee say somewhat concerning wine distilled through a limbecke in a bathe of water, which the Sages haue called for the admirable vertues thereof (Water of Life.) For to make which: Take of the best wine a certaine quantitie according to the vessel where­in you will distill it, and that fill to the third part of the pot or bo­die: then couer it with the head thereof verie well closed, so that no vapour may issue out, set it vpon the furnace ouer a moderate fire, in such sort that the wine boyle not. And to haue verie good Aqua-vitae, you must distill it fower or fiue times and more: for the more it is rectified, the perfecter it will be. And in the first distillation it is sufficient to receiue the tenth part of the wine put into the limbeck: for the second the halfe; for the third ano­ther moitie or lesse: so that the oftner you distill, the lesser you haue, but better alwaies. Now you may know whether Aqua-vitae haue attained to full perfection, by these signes: [If it arise to the like quantitie of water, or verie neere, as the liquor put in: if being lighted or set on fire it burne al away, and leaue not any [Page 365] marke of moysture in the bottome of the vessell: if a doth being dipt therein, and lighted, will not burne at all: if a drop of oyle being cast therein sinke to the bottom; and if a drop of this wa­ter spilt in the palme of your hand, doe presently consume and euaporate.] Now the vertues and properties of this Aqua-vitae, are verie many. For as it preserueth from all corruption those things which haue beene steeped therein: so all corruption be­ing done away, it keepeth, repaireth, mantaineth, augmenteth, and prolongeth the life of those that receiue it. And it doth not onely preserue the naturall heat, and mantaine it in vigour; but it also regenerateth the vitall spirit; quickneth and warmeth the stomacke, sharpneth the braine and vnderstanding, cleereth the sight, repaireth the memorie, especially if they vse it, who are of a cold temper, being subiect to rawnes of stomacke, windines, and other cold maladies. Thus then haue we declared enough concerning the plants and fruits which the earth produceth for the commoditie of man. Wherefore, we will to morrow consi­der of the diuersitie of terrestriall creatures created to the same ende, that we may be the more induced to glorifie him, from whom we receiue all these benefits.

Of terrestriall beasts, and especially of Serpents: namely of the Aspis or Adder, and of the Viper. Chapter 81.

BEing this day to discourse con­cerning liuing creatures of the Earth, so much as the subiect of our speech doth require for the accomplishment of our worke: It behooueth vs to consider that the terrestriall beasts, being as it were innumerable in the species; yet they consist of two principall kindes: to wit, of Insect, and of perfect beasts. They of the first kinde are called of the Latins by this word (Insecta) because of the incisions which appeere vp­on their bodies, retayning life in that part, which we behold di­uided, and cut off: and they are engendred for the most part of putrefaction; but these things agree not with perfect creatures, who take their forme in the matrice. Now we will here summa­rily entreat of Insect animals generally, and consequently of the most excellent of their kinde, whereof some creepe vpon the earth,Of Insect beasts. as serpents; & others fly, as flies. We are first then to note that all insect beasts are wilde, and are verie hardly tamed and made milde: for they haue their inner senses verie weak; where­as such creatures as are made tame and familiar, must haue the facultie of imagination and good memorie. Moreouer, these kindes of beasts haue little blood, or none at all, as Philosophers hold, who finde in them a certaine vitall humour onely, which Nature hath giuen them insteed of blood: for which cause they are naturally fearfull; and feare hindreth creatures from being tamed. Likewise they haue commonly but short life: and beasts, who should be made familiar, require time for that purpose. Furthermore, in this kinde of Insect beasts some are engendred onely of putrefaction, as flies: others of egs, as serpents: and also by another manner, which is perfected in the matrice by egs, as [Page 367] the viper. Now in al this kind of beasts, they are most admirable, which we haue heere named, to wit: serpents, because of their greatnes and puissant effects, and hony-flies or bees, and silke-wormes also, because of their worke.

But amongst the many kindes of serpents,Of the Aspis. the Aspis or Adder is very worthie of consideration, and much to bee feared: for there are three sorts, each whereof causeth him that is bitten by them soone to die, except he bee quickly and very well succou­red. One sort is named (Ptyas) another (Chersaea) both earth-serpēts: and the third is called (Chelidonia) which abideth about banks of riuers, & specially of Nilus. The Ptyas, and Chersaea are of ashie and greene colour, drawing a little to the colour of gold. But the Chelidonia hath a blacke backe, and white belly like to swallowes. And both the one and the other sort are of fiue cu­bits long in the regions of Africa. They raise vp their necke when they will cast their venim; wherewith when one is attay­ned their present remedie is speedily to cut away all that which is bitten, or else it is hard to saue them from death: and yet many speake of diuers remedies; and amongst others they commend verie strong vineger, aduising that it should be giuen to the pati­ent to drinke, euen so much and for so long time till he feele the qualitie in the right side of his flanks: for they say that the liuer is first depriued of feeling in such an accident. Some vse Opo­panax (a drug extracted out of Panaces Heracleum) which is giuen to drinke in wine mixed with water, to cause them vomit the venim alreadie spread throughout the whole bodie. And af­ter such vomiting they must take verie good treacle in drinke, and apply it also vpon the biting. Mattheolus describeth a quin­tessence,In. Diosco [...]. Lib. 6. composed of Aqua-vitae, and some simples, and aroma­ticall drugs, which is an excellent remedie of great efficacie, when such accidents happen. For indeed it is most certaine, that waters artificially composed, and ingeniously distilled, con­sisting of most subtile parts, are in a moment dispersed through­out all the veines and arteries, and euerie part of the whole bo­die. And therefore they cause, that the blood and spirits waxe not cold, and doe not congeale in those vessels which containe them: whereby also the naturall heat comming to augment it selfe, doth strongly resist the force of the venim, and doth pre­sently surmount it.

The Viper also is a kinde of serpent, it hath a flat head,Of the viper. and [Page 368] broad neere to the ioint of the necke, which is naturally small, it hath a quicke eie, and a naile in the nosthrill thereof, hauing all the rest of the bodie short, with the taile also, and is of a pale co­lour. Her pace and motion is verie quicke, and she beareth her head aloft: she differeth from other serpents, in that they lay but egs, and she bringeth foorth her yoong ones aliue: which before they come foorth do so gnaw and eate her belly, that she liueth not long after. And although the viper be verie venimous, yet is her flesh verie good for the composition of treacle, yea though her venim remaine with her after death. Moreouer, the biting of the viper is as much, or more dangerous then that of the Aspis: for they who are hurt die within seuen howers after, except they bee well succoured; and at farthest within three daies, except they be holpen by excellēt remedies; of which, amongst others, this is good: cleane a chicken in two, and lay the inside of her hot vpon the wound, and do oftentimes reiterate this order: sca­rifying the flesh round about the biting, & applying diuers times cupping glasses thereto. After which, you must giue the patient of the iuice of ashtree leaues to drinke, and lay the same leaues vpon the wound, or else cammomill brayed, or a plaister made of barley meale, & honied vineger. Some vse bryar taken in drinke with wine; or the iuice of baulme leaues drunke also with wine. Some say also that the viper being flayed, hir taile, and head cut off, and her intrailes drawen out and cast away, afterwards sod like an eele, and eaten by him that hath bin bitten, doth greatly aide him to obtaine health. As treacle also being chiefly made of vipers flesh, eaten, and applied to, is a singular remedie in such accidents.

I could here discourse of many other kindes of serpents: but it is not our intent to represent a perfect historie of liuing things, considering that many Authors haue written thereof for our learning. Wherefore wee will content our selues onely to adde to that which we haue saide concerning serpents,Hist. nat. lib. [...]. c. 14. how that Plinie hath noted, that in the Indies there are so great and such prodi­gious ones, that they will swallow an Hart, or a bull all whole, and that in the daies of Attilius Regulus Generall of the Romaines, in time of the wars against the Carthaginians, there was seene a serpent in Africa of an hundred and twentie foote long, neere to the floud of Bagrada, which was assailed with engins of warre, and all manner of weapons, in such sort as if they had determined [Page 369] to giue assault to some strong citie: that in the raigne also of the Emperour Claudius, there was a serpent killed named (Boa) which was founde in mount Vatican, that had a childe found whole in her bellie. This author doth make mention of a cer­taine towne in Italy called Amycla,Lib. 3 c. 5. which had beene abando­ned and left desolate of the inhabitants, by reason of serpents that chased them away. But this is most admirable which he re­porteth,Lib. 10 c. 7 [...] that spiders seeing a serpent laide along vnder a tree where they haue weaued their cobwebs, will runne directlie downe by a threed vpon the head of the serpent, and will pierce him so to the quicke of the braine, that they will constraine the serpent to hisse and gnash his teeth, to tumble and torment him­selfe, without euer being able to get away, or breake the spiders threed: in such sort that he shall still remaine there.Lib. 11. c. 29. He saith also that a Locust will kill a serpent, in wringing him hard by the throat, & will not loosen till such time as he be through dead. But who wil not greatly wonder at that which the same author testi­fieth to haue seen by experience:Lib. 16. c. 13. that a serpent enclosed & enui­roned with ashe leaues on the one side, and fire on the other, he should rather choose to cast himselfe into the fire, then to saue himselfe through the ashe leaues? So much is this tree contrarie to serpents, that they euen flie the shadowe thereof both at mor­ning and ceuen; and indeed to drinke the iuice of the leaues thereof, and to lay the same leaues vpon the wound, is a soue­raigne remedie against all their bitings. Whereupon Plinie ta­keth occasion to note, how that nature doth heerein shewe her­selfe a verie benigne and prouident mother towards men, in that the ash should alwaies budde before serpents should creepe out of the earth, and that these trees should still be greene, till such time as serpents should haue withdrawne themselues. Now let vs speake of the other kinds of Insects chosen by vs, as the most ex­cellent, to wit (Bees and silkewormes) concerning which AMA­NA) let vs heare you discourse.

Of Bees, and of their honie and waxe, and of Silke-wormes. Chap. 82.

MAnie graue authors haue not disdained, dili­gently to search out, and curiously to describe the historie of Bees, being chiefly mooued therunto through admiration of their cunning in composing two so excellent commodities as are hony & waxe: we will here then deliuer that which we esteeme to be most woorthie of note in their writings.Of Bees. First Bees are rusticke and wilde; or tame and familiar. And the wilde are more illfauored to beholde, more fierce and naught. Of the tame there are two kindes. One kinde are round and short, and of diuers colours, and these are the best. The other are long and like to waspes, and the woorst of these are rough and hairie. All of them hate stincks and infections, and fly from them, for which cause they neuer sting such as are perfu­med with sweete odors. They neuer flie against the light, nor vpon any flesh, nor to bloud, nor to any fat thing, but doe onely seek out leaues & flowers, which haue an odoriferous iuice. They delight in harmonious sounds and noises, whereby it commeth, that being scattered, they are assembled togither, by the sounde of a bason, or of some little bels, or by clapping the hands gently togither. They vse great policie amongst themselues, and there is no swarme but hath a king and captaine, which is bigger then all the other Bees, and hath short wings, straight legs, a brauer march then all the rest, with a spot in his forehead, which serueth as a Diademe or crowne, and is in euery part more slick, smooth, and faire then all the rest. When hee goeth any whither, the whole troupe followeth, encompassing & garding him, not per­mitting that hee bee easily seene. And whilest all are at worke, the king goeth from place to place cheering them, and he him­selfe doth nothing else. He neuer commeth foorth except when the whole troupe goeth into the fieldes: which may be knowne certaine daies before by the noise which the Bees make within their hiues, attending for some faire day to part in. If the king loose a wing, the troupe doth not forsake him: for alwaies euery one of them desireth to be neere him, and to do him seruice. And [Page 371] if he be wearie they helpe him on their shoulders: if tired, they carie him: and in what place soeuer he resteth, all the swarme encampeth: If perhaps they loose him, they establish a new king of the race of the former, hauing alwaies diuers elected and knowne amongst them to succeed those that faile. For the rest of their gouernment, their witte is no lesse admirable then their worke, as is recorded to haue beene obserued by Aristomachus Solensis, who delighted himselfe for 58. yeere togither to nourish diligently these little animals, so much he loued them, neuer ap­plying himselfe to any other thing. By which kinde of meanes it was knowne that in the day time the Bees ward, and watch at the gate as in a campe, and rest in the night till such time as one amongst them being as Sentinell, wakeneth them with two or three sounds as it were of a trumpet. Then all of them assemble to see if it be faire weather: for they can iudge of the winds, and of the raine, and in foule weather they bouge not: but if the wea­ther be faire and calme, all goe to worke. Some bring in their feete, that which they haue drawne out of flowers: others beare water in their mouth: and some againe helping them with a smal haire do lade themselues with drops of water ouer all their body. The yoonger sort go foorth to do these things, and the older tra­uell within the hiues, where their offices are appointed them. For some build others polish; this brings in matter, that victuals; another water, and all of them haue all things common, and ob­serue equalitie in meate and worke. They watch who are idle, and chastise and punish them euen sometimes by death. First they make their combes and waxe, whereof they builde their lodgings. After they be lodged, they consider how to multiplie themselues, and last of all they make their honie. And they haue this wittie industrie, to mixe in the matter, wherewith they first besmeare or ouercast their hiues, the iuice of the most bitter herbes they can finde, to the end to put such small beasts or flies out of taste that woulde sucke thereof; euen as if they had beene informed, that their worke was sought after. In briefe all their manner of life, order and policie is euery way admirable.

But what may wee say particularly concerning their hony and wax,Of Honie. the vse whereof is so commodious and profitable to man? It is certaine that these industrious creatures know how to choose and gather a kinde of dew, which falleth from heauen (at the rising of certaine stars, especially in the dog-daies) vpon the [Page 372] leaues of plants, whereof they make hony. And the best is that which is of a deepe yealow colour, and hath a pleasant smell, bee­ing pure and neat, shining euery where, and sweete in tast, beeing also of a meane substance betweene liquid, and thick. In vertue it hath the propertie to hinder corruption, and rottennes: and therefore some make gargarismes thereof to clense and mundi­fie the vlcers of the mouth. It preserueth life especially in those that are of cold complexion: so we behold that the Bee, which is a feeble, and tender creature liueth nine or ten yeeres, because shee is nourished by honie. It is abstersiue, opening, and attra­cteth humours. Beeing in time applied to any part of the bodie which is bruised by some blow, or fall, it is a singular remedy to heale any such bruise; if so bee the skinne bee not broken. And the wax (which is made of the combes taken out of the hiues,Of Wax. af­ter that they haue beene well pressed, and that all the hony hath been drained out) is likewise of singular vtility for men. The best should be very yealow, sweete, fatte, light, pure, close, euen, neat, and clensed from all filth. It is of meane quality betwixt hot, cold, moist, and dry things, and is of a grosse and clammie substance: retaining an hot and resolutiue vertue, which also aboundeth in hony. It is ministred in drinke against Dysenterias: but aboue all it is profitable in the composition of ointments, which are made for wounds.

Of Silke­wormes.Now let vs speake of Silkewormes, which next to Bees merit most admiration amongst all insect beasts. This worme is first bredde of another worme of the same kinde which hath hornes: for thereof cōmeth a snaile, which afterwards produceth the silke worme called Bombyx, and by some Necydalus, which is like to a butterflie; and laieth egs through the copulation of the male and female; out of which egges in the end those wormes creepe, who by so maruailous industrie do make vs our silke: that in a short time is drawne out of their mouth by a small threed, which afterward is weaued with such wondrous art, that therein is no­thing broken, false, or vneuen, but euery whit perfect from the beginning to the end of euery bottome or clewe, beeing one fastened to another. And that which maketh their labour seeme more wondrous, is, that these creatures are without flesh, bloud, or bones; without vaines, sinewes, or arteries; without scales, or any intrailes: as also outwardly they are seene to bee without teeth, nailes, prickles, or bristles, haire, eies, or eares: and yet in [Page 373] lesse then fortie daies, how small soeuer they bee when they are engendred, they become thick, and great; hauing the benefit of eating and sleepe, and they cast their skin foure times. And then their body beginneth to glister, oftentimes shewing the skeane of silke which is in their bellie, which if they must make white, they haue their head as white as siluer: if the silke must bee yea­low, their head wilbee like gold: if greene, or tawny, their head will beare the signe thereof. Then do they seeke where to fasten it, and so weaue their silke in order, till such time as they haue performed their worke; which doth not onely serue for clothing for men, but for a singular remedie also to comfort a sick-hart, to reioice it, and recreate sadde, and melancholie spirits, as wee may acknowledge by that excellent confection, called of Phisitions (Alkermes) which for the most part compounded of the deco­ction and infusion of silke in the iuice of kermes, beeing drunke is a soueraigne medicine against faintnes and syncopes. But ha­uing already said enough concerning Insect beasts, for the subiect of our discourse, wee will consequently speake of some perfect beasts, according as wee shall make choise of, as of the most wor­thy to enrich our present worke, to the end, as wee haue decreed that the creator may bee glorified: whereof (ARAM) you must now entreate.

Of the Dog, and of the Horse. Chapter 83.

AMongst perfect beasts, the Dog and Horse do by good right deserue the first and chiefe degree, as­well because of their admirable sense, as also be­cause of the vtility, pleasure, and commodity, which they bring to man. Concerning these creatures,Carda. in. 10. lib. de. subt. then shall our present dis­course intreat: and first of the dog; which (as many authors af­firme) tooke his originall from the woolfe, being tamed by the industrie of man. Now there are many sorts of dogs, all which we may comprehend vnder two kinds: the one is, of them which are to keepe house, and the other to chase withall.Of the house-dogge. The house-dogge ought to be of grosse and bigge bodie, being square set, and rather short then long: his head great, his throate wide, thicke lips, bigge hanging eares, his eies blew and blacke, bur­ning, [Page 374] and sparkling, his necke thicke and short, his brest large and rough, his shoulders broad, legs thicke and hairy, and a short and thicke taile, which is a signe of force: (for the long and small taile noteth swiftnes) his pawe and nailes great, his barking high, bigge and fearefull: aboue all vigilant and very watchfull, not running heere and there, but staied, and more slowe then hastie. Hunting hounds are of sundrie sorts.Of Dogs for the chase. They which are swift are ei­ther white or browne, or gray, or blacke. And the white are best: for they are well winded, quicke, fierce, & wil not leaue the chase for any heat whatsoeuer, neither will breake off for the prease of hunters, nor for the noise and cry of men: and they obserue change better then any other kinde of hound, and are more cer­taine: but they feare the water somewhat, especially in winter-time. If they bee cleane white, or spotted with red, they are the better. The browne doth second them, and are of a great cou­rage, forward, quicke and fierce, fearing neither water nor cold: but they cannot endure heate, and are not so easie to gouerne as the white. The graie are not so quicke and furious as the rest; neither yet the blacke, who are commonly the biggest bodied. Yet there are good dogs of all haires and colours, but to choose a faire and good hound indeed, these signes must be obserued. His head must be meanly thick, more long then flat: his nosthrils wide and open: eares broad, and reasonable thicke: crooked reines: thicke loines; bigge and large hanches; faire thighes; the right hamme-ioint well knit; the taile thicke neere to the raines, and the rest small to the end: the haire vnder his bellie rough, a thicke legge, and the pawe of his foote drie, and like to the pawe of a foxe: great nailes, as high behinde as before: and the dogge must be short and crooked, but the bitch must bee long. For open nosthrils declare the dogge to be well winded: crooked raines and straight hams signifie quicknes: the taile thicke neere to the raines, long and small to the end, denote strength and force in the raines, and that the hound is well brea­thed: haire rough vnder the belly, declareth that he is painefull, fearing neither water nor colde: a thicke legge, foxes foote, and great nailes, demonstrate that he is not heauie footed, and that he is strong in members to runne long without tiring. Besides houndes, there be grey-hounds, bloud hounds, water-spaniels, tumblers and mungrels, all which are of diuers kindes: but our meaning is not to set downe an entire narration thereof, consi­dering [Page 375] that it is not necessarie for that purpose, which we haue decreed in our discourses. Wherefore we will content our selues to note in generall, that there is no beast of greater sense and loue, nor more docible then the dog. For there be few things fit for the pleasure of man, but may he easily taught to this kinde of creatures, especially in all points concerning hunting. Also hi­stories abound with testimonies of their knowledge, and loue to­wards those that nourish them. Plinie reporteth of a dog,Hist. nat. lib. 8. c. 40. which defended his master being assayled by theeues, till such time as they had slaine him: and that after his death the dog would not leaue his bodie, but kept it both from the birds, and from other wilde beasts that would haue deuoured it. That another dog also knowing one amongst a troupe of people that had slaine his ma­ster, flew vpon him, and bit him with such furie, that the murthe­rer was constrained to confesse the cause of the dogs rage, re­uealing his owne misdeed.

Now speak we of the horse,Of the Horse. which of al beasts is most profitable for man, and is full of meeknes and docilitie. He is praised in se­uen and twentie conditions: of which he seemeth to take three of the woman: to wit, yoong age, meeknes of maners and beaw­tie: three of the lion, courage, force, and to be tall before, not bowing in the midst, nor higher before then behinde: three of the Eagle, a good eie, a little head, and to beare his head straight, and aloft: three of the oxe, the foote great, thighes moderately thicke, and short and strong ioints: three of the hart, quicknes, deliuernes to runne and leape well, and lightnes: three of the asse, strong hoofes, an hard skin, and a strong and able backe: three of the foxe, a faire taile, agilitie, and a faire skinne: three of the goose, to eate well and quicke, and to digest it, to haue full bowels, and in his pace his feete equally distant, without enter­fiering: and three which are proper to himselfe, a quicke and easie pace, liuelines, promptnes, and gallantnes of hart; and rea­dines to obey the bridle and spurre without being slow therein. If then we will know when an horse is perfectly faire,That which is required in a fa [...]e Horse. we must first note, that he haue a small head, a gallant and faire forehead, drie and cleane flesh, great and blacke eies and standing out; short, sharpe and straight eares; little, drie and thinne lips, and not vneuen; a wide throat; big, open, and red nosthrils; his neck neither too short nor too long, but meane, loftie, not too fat and crooked like an arch and vault, with a fine curled & long maine: [Page 376] also that he haue a large breast, soft, and bearing out like that of a doue; big boned legs, but leane, and drie of flesh, straight, high, and euen from the foote to the knee; thicke, long, fat, si­newie, and fleshie thighes, but yet answerable to his buttockes, sides, and flanks; high heeles, thicke and short ioints, and not close to the hoofe which must be hard, high, round, blacke and hollow: he must also haue the backe short, not bunched, nor high like an asses back, but euen, not too high nor too low; broad, long, great, straight, and well flesht shoulders; a smooth, strong, massiue, thicke, and as it were a double crupper, a short taile of bone, smal, strong, long haired, which he must beare close betwixt his thighes; a large and round flanke, full sides, and long aboue the belly, which must be round, small, and well set vnder the sides, that must be broad, and long with a little distance from the hinder part to the ioint of the haunch, and with small and equall cods.How an Horse is good. Moreouer, he must haue to be good, a stately pace, a deliuer trot, a swift gallop, a light course, a bounding and sud­den leap, an assured and readie pace, quicke at hand, and prompt to turne euerie way, to recule backe, and to runne suddenly for­ward, not stamping or ratling with his bit, nor kicking against the spur, but conforming himselfe to the will of his master, without starting, or being afraid of any thing that he seeth, heareth or fee­leth, not flinging and kicking amongst other horses. In a word that horse is to be esteemed which hath a liuely and couragious hart, which is obedient, gentle, deliuer, quicke, and wel mouthed, hauing a good foot,What haire is best. and strong reines. For haire, the bay is best of all others, which being of diuers colours, doe depend neuerthe­lesse vpon these fower, bay, rushet, blacke, and gray. For these fower colours proceed of fower principall humors whereof the bodie of an horse is composed, and which agree and accord with the fire, aire, earth and water. For choler which resembleth the fire engendreth the bay; blood which accordeth with the aire, produceth the rushet or reddish coloured. Fleame which is an­swerable to the water, causeth the gray; and melancholy which agreeth with the earth, begetteth the blacke. The bay haire then excelleth all others, as beeing that which beareth the signe and marke of a couragious horse: hardie in warre, and most singular in iusts and combats, in so much as hee feareth nothing, nor looseth courage, howsoeuer he feele himselfe woun­ded: because also hee seeth not, by reason of his colour, the bloud [Page 377] runne streaming out of his bodie. The russet haire betokeneth a quick, hardy, and prompt horse, but not of great force; and the black is melancholy, and vnsound: and the gray is heauy, and fearefull. Moreouer, by how much more these colours are diuer­sified, and mixed with markes, and spots; by so much is the good­nes or badnes of the horse greater. We may also say truely,Of the commo­dity by Horses. that amongst all the beasts which God hath created for the seruice of man; there is not one which may compare with the horse, either in beauty, labor, vnderstanding, or profit, and commodity. For the horse onely, serueth for an honorable grace for man: who makes him to goe at his pleasure, sometimes softly, sometimes a pace, now a trot, anon a gallop, another time with swift posting speede: and sometimes he plaieth with him, causing him to make many risings, and diuers cur [...]ets, bounds and leapes: another time he maketh him runne wheeling about in a round ring, then to bound, and rebound, and lastly to goe easily forwardes. And by meanes of this vse and exercise, a man chaseth away melan­cholie humors, fortifieth his stomack and whole bodie, and aug­menteth his disposition, grace, and ability: Moreouer there is no iourney so difficult, which hee will not vndertake with a good horse, knowing that he can passe any whither, and saue himselfe from the assaults of theeues, and robbers: yea and oftentimes the horse fighteth with feete and teeth for the safety of his maister. But these generous beasts doe especially declare their valor and courage in the cruell encounters of battailes, and fights, beeing incited by the fearefull noise of gunshot, by the hideous thunde­ring of cannons, by the sounding of trumpets, and rumbling of drummes: then I say when all beeing in confusion, it seemeth that the earth opens, that the place flies in peecs, and that hell swal­lowes vp all, in respect of the shiuering of launces, clinking of armor, and the dreadfull cries of men, who are there, by thou­sands, hewen in pieces. And many do scape by the onely meanes of their horses, God shewing them such fauour as histories are full of testimonies thereof, and of the admirable sense, wherewith na­ture hath endued these beastes. Amongst which Alexanders horse Bucephalus is very much celebrated, chiefly because that hee would not suffer any to ride him but his maister, although he had beene cloathed in kingly robes. It is also said, that this horse bee­ing wounded at an assault of Thebes, he would not permit Alex­ander to mount vpon another, till such time as hee had brought [Page 378] him out of all danger.Hist. nat. lib. [...]. c. 42. Plinie reporteth, that a certaine king of Scythia beeing ouerthrowne in battell, when his enimie came to disarme him, his horse ranne vpon him with such fury, that he killed him, reuenging so the death of his maister: And that after the death of king Nicomedes (who was slaine) his horse would neuer eat, but died through hunger and sorrowe: And that one named Antiochus seazing vpon an horse of one Galatus slaine in fight, mounted thereupon, reioicing at the death of the other: which the horse of the dead-man vnderstanding, did in rage and despight so fling, and runne, that he bare Antiochus ouer moun­taines, and rocks, casting himselfe at last downe from an high place, so breaking his owne and his riders neck. But wee haue said enough hereof. Now (ACHITOE) let vs heare you continue the discourse concerning beasts.

Of the Elephant, of the Camell, and of the Rhinoceros. Chap. 84.

IT seemeth that there is no beast, which appro­cheth neerer to the sense of man then the Ele­phant. For he is endued with so excellent witte, discretion, and memorie, that he surpasseth in these guifts all o­ther beasts:Of the Ele­phant. as he doth in strength also. He is bigger then two great oxen, couered with black haire, hauing eies like to those of swine, and such a mouth also, beeing couered with a truncke, or snout that hangs downe to the ground, which serueth him for an hand to put his victuals into his mouth, both meate and drinke: and out of both sides thereof two great tuskes do issue, which are fastned in his vpper iaw. His eares are two spans broad, his thighs and legs thick and long, in such sort that some are found of fif­teene foot high: his nailes (beeing fiue in number about his feete) are round, and each naile a palme broad, and his taile is about three handfuls long. In many regions of Africa they vse these elephants to ride ordinarily vpon, and they serue for many do­mestick businesses also, so that the trafficke of them there is as that of horses here. But the Indians vse them in the war, putting vpon this beast, a certaine saddle beeing girt very streight about him with two iron chaines, vpon which they set two wooden [Page 379] houses, on either side one, and in each of those houses doe three men lodge, betweene which houses and the elephants neck, is a little seat placed, vpon which a man sitteth like as if hee were on horse back, who guideth this beast by his words, which he vnder­standeth very well: and he carrieth neither bridle, nor halter, nor any thing else vpon his head. And euen as they, which are within these houses vpon his back are armed with coats of maile, with bowes, launces, swords, and targets: so likewise will he bee coue­red with a maile especially vpon his head, and snout, to which men fasten a sword of two fadomes in length, thick, and as broad as a mans hand, wherewith this beast doth helpe himselfe in fight. In all things else he is of incredible force. For Lewes de Barthema in the discourses of his Indie voiages doth testifie that he did see three elephants alone draw a ship out of the sea, and set it a land, after the people had gotten vnder it three great wedges of wood. For kneeling downe vpon the earth on the sea-shore, they did with their heads cast the ship on dry land.Lib. 3. Plinie recordeth many other wonders concerning these beasts, saying, that they honour the stars, and principally the sunne and moone; that some haue beene seene, who beeing sicke, haue fallen downe back-wards, casting vp herbes towards heauen, as if they would offer vp the fruits of the earth in sacrifice, and praier to obtaine succour from aboue: that all of them doe honour a king, and fall downe vpon their knees before him, and that they bring chaplets of hearbes, and flowers vnto him.Hist. nat. lib. 8. That some of them haue beene seene to record by themselues in the night time, that, which they haue beene taught in the day time, to the ende that they might the better put it in practise. That marching in troupes, the eldest amongst them goeth formost, as captaine: and another behinde them as ordering the rereward: that intending to passe any riuer, they put the yoongest elephants formost, knowing that the great elephants would sinke lower, because of their excessiue heaui­nes, and would by that meanes make the fourd more difficult to passe, by reason of the water, which would gather there. That they doe no harme except they be prouoked thereto; and also that they are so gentle towards other weake beasts, that passing by a flocke of small cattell, they will gently turne backe with their heads all those beasts which they meete, for feare of hurting them, or treading them vnder their feete. They are verie long liued, euen to two hundred or three hundred yeeres, as Aristotle [Page 380] affirmeth: and when the male and female couple together as man and woman, they withdraw themselues for this purpose into most secret and hidden places: and the females bear their yoong ones for two yeeres together, and do neuer bring foorth but one, and that but once onely in their life. Of their teeth is the true iuorie made: but because there are but few to be had, therefore some saw and cut in pieces the bones of Elephants, which they sell for iuorie. Moreouer, Historiographers report that the first time that Elephants were seene at Rome, was in the triumph of Pompey, after he had subdued Africke, for he had two yoked to his chariot: and that in the turnies, and fence-playes which Ger­manicus Caesar made, to shew pastime to the people of Rome, there were Elephants that leaped, as if they would skippe and daunce: and that fortie two Elephants were brought in triumph to Rome after the memorable victorie, which Ruscius Metellus did obtaine in Sicily against the Carthaginians.

Of the Cam­mell.The camell is also a verie tractable beast and profitable to man, verie ingenious, and apt to receiue discipline. For they serue to ride vpon, to beare great burthens, and also to shew men pastime in many exercises which is taught them by vse. There are some in all parts of the world, but they abound in Africa. And the Arabians hold them for their greatest riches and possessions. There are three kindes of them; one whereof is verie great, an­other sort are verie little: these two kindes hauing but one bunch vpon their backes: and the other are of meane stature, and haue two bunches, each whereof are fit to carrie burthens, and to ride vpon also: besides, some of them resemble asses in colour, and some are reddish: and they haue their hoofes almost clouen in two, but not exactly, so that their foote expresseth a kinde of semblance of fiue toes fleshie vnderneath, which maketh them tender in stonie places. The best Camels are those of Africa, because they beare their charges for the space of fortie daies to­gether, without euer eating any oates, but onely such grasse as is in the fields, or some boughes: and their least burthen is of a thou­sand waight: being by a naturall instinct so vrged to the seruice of man, that with the least touch which may be vpon their necke or knees, they will presently bend and kneele vpon the ground to receiue their loade; which when they feele to be answerable to their strength, they rise againe vpon their feete. There are some of them so swift, that they will run fiftie miles and more in [Page 381] one day: but these are of small stature, being good for nothing but to ride vpon. The noblemen of Arabia, Numidia, and Afri­cans of Lybia do neuer vse other steeds. And when the king of Tombuto would haue any matter of importance to be signified to the merchants of Numidia with speed, he sendeth a Poste vpon one of his camels, who runneth from Tombuto to Darha, or Segelmessa in the space of seuen or eight daies, which are about fower hundred and fiftie French miles: being a countrey full of deserts, so that the way is verie hard to finde out, but by the verie direction of the Camell it selfe. When these beasts are lustie, which lasteth for fortie daies together with them, they waxe ve­rie fierce and outragious, and will remember the least blow that their masters shall strike them with a sticke: so that if they may fasten their teeth vpon any of them, they will lift them vp into the aire, then cast them downe againe, and murther them with their fore-feete, in terrible and grieuous manner: but that time being passed, they become gentle and tractable, as before. They neuer drinke but from fiue daies to fiue daies, and sometimes they stay nine, or fifteene daies; whether it be by custome, or that this beast is drie, or else that Nature hath so well prouided that this creature which liueth in deserts, should haue no need to drinke oftentimes in those places, where water is seldome found. He daunceth at the sound of the trumpet, and seemeth to reioice at musicke, refreshing himselfe, and taking new courage, then, when (being tyred with a tedious iourney) his guide beginneth to sing some merrie song:Lib. 9. and some also haue beene seene to daunce at the sound of a tabor, as the Author of the description of Africa doth testifie.

Now speake we of the Rhinoceros (which is named by some the Bull of India) being admirable amongst other beasts.Of the Rhino­ceros. For he is almost as big as the Elephant, his thighes are bigger, of the co­lour of wood, being all naturally armed with shels, which he bea­reth like bucklers. He hath in the vppermost part of his fore­head an horne for the length of a span or more, very hard, strong, straight, and verie sharpe, which turneth towards the forehead, and when he will fight he whetteth it. And there are some also which haue another little horne vpon the skinne of their backe, which is so hard and difficult to penetrate, that no arrow how sharpe soeuer it be, can pierce it thorough. And therefore the In­dians arme themselues with their skins, as we doe with harneis [Page 382] and murrions, and couer their horses with it, as we doe ours with barbs and armour. This beast hath continuall warre with the Elephant, and is his great enemie, fighting chiefly with him, yea and with all other beasts, when the female bringeth foorth her yoong ones: of which the male is so carefull, that nothing dare come nigh him, but he will wreake his furie thereon. And he re­mayneth for the most part victorious ouer the Elephant, if he can picke him vnder the belly, as being the softe [...] place of all his bo­die. For when the Rhinoceros doth strike him there, he giueth him so deepe a wound, that the Elephant can hardly scape death. And he hath this wit naturally, that when he will prepare him­selfe to fight, he whetteth his horne against some rocke: which horne the Indians vse in many things, and especially against all poyson: so that being bitten or stung by any serpent, or other venemous beast, they haue their recourse to this horne. Where­upon the author of the vniuersall Cosmographie taketh occasion to suppose,Theu. lib. 11. that that which is attributed to the Vnicorne, is the propertie of the Rhinoceros, and that the pieces which are she­wed vnder the name of Vnicornes-horne, are of the horne of this Indie-beast: considering that there are as many such Vnicornes as Plinie, Solinus, and Munster write of, as there be Phenixes or Griffrons. But omitting such disputations, let vs consider vpon other excellent beasts, the discourse whereof (ASER) I referre to you.

Of the Lion, of the Tigre and of the Panther. Chapter 85.

Of the Lion.OF all foure-footed beasts, the Lion doth beare a­way the chiefe price. Hee hath a long bodie of tawny colour, a fierce looke, his taile long, which he oftentimes mooueth, his haire before soft, and broad, his skin impenetrable: his hinder part narow, a great head, a wide throat, his necke and teeth so strong, that hee can carry away a camell, and he is armed with very great and strong clawes: besides he is so hardie that hee feareth not alone to assaile two hundred men. And then are they in their chiefest strength, when the haire of their neck is so long that it couereth their neck and shoulders. Africa nourisheth many of these beasts, being most cruell, especi­ally [Page 383] in the kingdome of Fez, and in all Aethiopia: but they which keepe in the colde mountaines are not so dangerous, nor so trou­blesome to men. For in a litle towne named (Pietra Rossa) which is very neere to a forrest that stretcheth out all along the foot of a mountaine of the saide countrey, Lions doe oftentimes enter, with so great mildenes, that they gather togither, and eate the bones and other things which they finde cast about the streetes: and the women and children are so accustomed thereto, that they are in no wise afraid of them. So many Historiographers doe write, that the Lion onely amongst wilde beasts, will doe no­thing to those that couch and humble themselues before him. And how furious soeuer he be, yet will he rather runne vpon a man then at a woman; and will neuer set vpon children, except he be very much oppressed by hunger. He knoweth when the Lionesse, who by nature is very lasciuious and wanton, doth suf­fer her-selfe to be couered by the Leopard: and then doth hee runne furiously vpon her to chastice her: which causeth the Lio­nesse to haue the craft to go wash herselfe in some riuer, to take away the sent of the Leopard, who hath beene with her: or else she will follow the Lion a farre off, to the end that he may not smell her. This beast drinketh little, and eateth but in one day of twaine: and if he be well sufficed, he will remaine three daies after without eating. When he findeth himselfe assailed with shot, he declareth his greatnes of courage, in that he maketh no account thereof, endeuoring to defend himselfe by the onelie hideousnes of his countenance: and it seemeth verily that hee protesteth to be constrained to annoy those who pursue him, in defence of himselfe: in such sort, that rather through rage then for feare of death, he sets him in his owne guard. And he demon­strateth also another generositie of hart, in that that feeling him­selfe ouermatched both by dogs and hunters, if it be in an open fielde where he may be seene, he will make semblant to despise and scorne the hounds, sometimes making head against them, and will retire by little and little for his honour, alwaies standing vpon his guard: but after that he hath gotten the woode, where he may not be seene to flie, he runs away as fast as he can, know­ing very well that the place couereth his shame. If he feele him­selfe stroken and wounded, he can marke him who gaue him the blowe, and will euer turne vpon him, how great a number soeuer there be of people: and yet for all his fury he quaketh to heare [Page 384] the rumbling of wagons, and is afraid to see a cocke which set­teth vp himselfe and clappeth his wings, and more afraid when he croweth: but aboue all he feareth fire. They say also that Li­ons be neuer sicke but through pride: and that they which nou­rish them, being minded to chase them, yea to madde them, do tie apes neere vnto them, whose trickes and gestures they take in scorne; and vexe themselues much thereat. But it is strange that these furious and proud beasts, are tamed by the industrie of man, euen to make them so familiar as to serue them. For histo­ries report, that Marcus Anthonius during the ciuill warres of the Romanes; caused Lions to be coupled to endure the yoke, and draw his chariot; and that hee entred Rome in triumph in such equipage. That Hanno also, captaine of the Carthaginians, did first vndertake to touch Lions with his hand, and that hee made them go vp and downe the towne like little dogs: where­upon the people doubting so quicke and pearcing a wit, which could inuent how to tame the fiercest beast of all others, tooke occasion to suppose their common welth but badly assured in his hands,Lib. 1. de. singul. c. 76. and so they banished him. Belon also in his obseruations recounteth, that there is an ancient church at Constantinople, to euery piller whereof there is a Lion tied, which the great Turke causeth to be nourished, and that their gouernors loose them, handle them, and tie them againe when they list, sometimes lea­ding them through the citie.

Of the Tigre.The Tiger approcheth neere to the force of the Lion, and is more to be feared, because of his crueltie and swiftnes, which they finde true who chase after their yoong ones. For when they carie them away, running with all speede vpon good horses, the Ti­gresse returneth to her denne, and finding it emptie, taketh her course as swift as the winde, following them by the tract, which haue robbed her of her yoong ones: who perceiuing her ap­proch by the noise that she maketh, vse to cast her downe one, which she taketh in her mouth, and carieth to her denne with in­credible speed, how heauie soeuer it be: and afterwards retur­neth to the pursuite of the rest, alwaies pursuing her fawnes, till such time as she beholdeth that she cannot come at those who beare them away, because they haue gained some towne, where­in they are immured. These beasts are very common in Hircania, as also in the Indies, and in Aethiopia: and the inhabitants there do hunt them much, because it is a very dangerous beast, which [Page 385] would do much harme if it might multiplie: as also because their skinne is very faire, whereof they make very excellent furres, which haue spots of diuers colours, wherewith they cloth them­selues. But howsoeuer cruell the Tigre is, yet the Hircanians do nourish and tame them for their pleasure. And Plinie affirmeth,Hist. nat. lib. 8. c. 4. that the Tigresse hath such feare and respect of man, that so soone as she perceiueth him out of her denne, she presently conueieth her yoong ones thence: whereupon this author doth take occa­sion to admire the power of nature, in that the greatest and cru­ellest of all beasts do presently vnderstand wherefore to feare, without euer hauing seene any thing before, which might cause feare. He recounteth also, that the emperour Augustus was the first that euer shewed the people of Rome a tame Tigresse in a cage, and that after him Claudius Caesar shewed fowre at a time.Ibid. c. 17.

The Panther is another common beast in the regions of of Africa, very sauage, and whom the inhabitants dread much.Of the Pan­ther. Some say that the Lucernes and Leopards are one kind of beasts, and that they serue for males to the Panther, not differing from them but in whitenes, which is very great in her, hauing little blacke spots set vpon her body, in manner of eies. Also very faire furres are made of her skinne, which are called Lucernes. More­ouer some say that all fower-footed beasts do very much loue the smell of the Panther: but the fiercenes of her countenance doth feare them: and that to entrap other by her odour, she hides her head that she may catch them. Some also write that she hath a marke vpon her shoulder like to an halfe moone, which aug­menteth and decreaseth as the moone doth. This kinde of beasts haue the craft to watch passengers in woods, hiding themselues close in the thickest groues of trees which they can finde; out of which they start vpon them like theeues. And they haue this by nature, to fold in their clawes, whē they go, that they may alwaies keepe them sharpe & vnbroken: and can open them when they wil, & shut them when they graspe any thing. But omitting the fiercenes of this beast, who will not greatly admire the sense and imagination of a certaine Panther whereof Plinie writeth?Lib. 8. c. 17. She desiring to meete with some passenger, lurked close in the midst of an high way: One by chance comming thither, & finding hir, would for feare haue turned his bridle to flee. But the poore beast couched and fell downe before him, making signes to fawne vp­on him, and moaned, and tormented hirselfe in such sort, as hee [Page 386] might easily vnderstand thereby that shee was in great paine: and indeede hir young ones were fallen into a pit farre off from that place. The man taking hart, at the beasts manners, who drew him gently by the garment, did follow hir to the same pit: whither beeing come, and knowing the occasion of the panthers greefe, he drew hir yong ones out of the place whereinto they were fallen, deliuering by this meanes, their damme of paine, and redeeming also his owne life. For this beast, which could haue bereft him of it, did contrariwise in acknowledgement of the be­nefite receiued by him, leaping, and skipping with hir little ones, keepe the man companie out of the forrest, shewing him by ma­ny signes, that shee rendred thankes vnto him. But here change we talke: and let vs heare you (AMANA) deliuer that which you haue learned concerning the nature of other beasts.

Of the Woolfe, of the Beare, and of the Ape. Chapter 86.

AMongst all sauage beasts, there are none more common then the Woolfe. For Asia, Africa, Europe, and many places of that fourth part of the world, which late Cosmographers and other famous men haue by their long nauigations discouered, do nourish these crea­tures. And although many haue thought that England had none of them, yet there are some found in sundry places, and especially about Barwick. And in times past the country hath beene much vexed by them. But histories record, that Edgar their king, who liued in the time of Lotharius king of France, a very politicke prince, beeing aduertised of the spoile which these beasts did, made an edict throughout his land, that euery Nobleman should bring vnto him each yeere tenne woolues, or else the skinnes of them; and that the prince of Wales, as he who receiued greatest commodity by hunting of them, should euery yeere bring him an hundred. Whereby it came to passe that in lesse then tenne yeeres, there was no mention made of any of those beasts. Now though they bee very common, yet are they therefore worthie of no lesse consideration,Of the Wolfe. and woonder. Many authors haue written concerning their shape, manners, nature, and differences, as also how to hunt and take them. There bee few which are ignorant, that the woolfe is a beast hauing gray haire, mixed with black, [Page 387] whitish vnder the bellie, a big head armed with long and strong teeth: and short, and stiffe eares, whereupon the prouerbe arose (I hold the woolfe by the eares) when he which speaketh is in doubt of what hee shall doe. This beast feedes onely vpon flesh, saue sometimes on fish, although Aristotle and Plinie write,Arist. lib. 8. ch. 5. de. hist. anima. that beeing oppressed with hunger hee eateth earth. But indeede this opinion did first spring, because that these beasts are oftentimes seene to dig vp the fieldes for flesh, which they bury after they haue had their fill, to serue them when they want ought to pray vpon. When they be sick, they know how to vse certaine herbes, to make them vomit, and to loosen their belly: And their custome is to assaile weake and fearefull persons that trauaile alone, much rather then hunters. They are so knowne to the fisher men along the lake of Meotis (as Plinie reporteth) that these honest people are wont to giue them part of their fish: which if they faile to doe,Hist. nat. lib. 10. c. 8. they will in the night time teare and breake their nets. When the she woolfe hath yong ones, if she find hir selfe oppressed with dogs, or men, she taketh one of hir whelpes in hir mouth to beare away, that shee may not loose them all. And shee neuer leaues them except the hee woolfe remaine for their gard, going both by turnes out for victuals: and if they haue taken any beast, they bring it vnto their whelps, laying it downe before them to feede vpon: If they be somewhat big, they will then bring home some lamb aliue, to make them kill it, and teach them their craft. But I finde nothing more admirable in the nature of the woolfe then that which hath beene noted by the author of the country farme,Auth. de la Maison rusti­que. that there breede and engender certaine serpents in the kidneies of an old woolfe: which being growne doe at last worke their breeders death, and become very venemous things. Concerning the subtlety and craft of woolues to intrap their praies, it is very well knowen by euerie one, being to the great hurt of people; but their industrie is verie great in forrests, where they can tell how to hunt the Hart & does, watching them in fresh places, as hounds should do, yea they can direct themselues, like a course of greyhounds to watch & lurke in the borders of the wood, whilest others hunt within. Besides, it is a common thing, and many haue written therof; yea Isidore himselfe, that if a woolfe espy a man before the man perceiue him, he can take away his voice; because that with his corrupt breath he infecteth the aire: which being so putrified doth also corrupt the breath of the man, neer to the said [Page 388] beast, whereby he remaineth depriued of voice, and hoarse, how­soeuer he be endomaged thereby: and that is it which hath be­gotten the common prouerbe (Lupus est in fabula) which is said, when one speaking of another, that comes in vnlooked for, doth hold his peace, as if that the other parties arriual had taken away his voice and speech. But if the woolfe be first seene by a man, it is thought that this malitious effect is not of so great power, and that he looseth much of his fiercenes: the cause whereof may be that knowing himselfe discouered, he hath not the leisure to spread abroad his venim, and insteed of running vpon the man, he deuiseth how hee may runne and flye from him. If this rea­son be of any value, I doe not thinke that it hath beene yet writ­ten by any one, at leastwise as I haue read or heard. There is also another kinde of Wolues,Of the Lynx. called Lynx, the furre of whom Prin­ces weare, which (as Plinie saith) resemble other wolues, but that they are spotted like Leopards. And Oppianus writeth that they are engendred by a Woolfe and a Panther: yet that cannot be affirmed of the Lynx of Germanie, for there are no Panthers.

Of the Beare.The Beare is a beast, in whom many things are found woor­thie to be noted. Barbarie and Newfound land nourish a great number, whom the inhabitants do hunt after diuers manners. But they doe chiefly entrap them by meanes of certaine deepe pits, couered ouer with leaues and branches, which they digge in the way that these beasts are accustomed to frequent, and espe­cially neere vnto trees, where there is some swarme of Bees: for the Beare loueth honie aboue all other meate, whether it be for that he delightes to glut himselfe therewith, or else to heale the sorenes of eies whereto he is very subiect: and so passing vpon these pits, he falleth thereinto, and is there slaine by these Bar­barians. The male when he couereth the female, doth embrace her, as man doth woman; and the she Beare being full doth re­tire apart into her den, not bearing aboue thirtie daies, and doth oftentimes bring foorth fiue Beare-whelpes: which at first doe seeme to be but an heape of white flesh, without any forme, with­out eies, without haire, and is as small as a mouse, with some little apparance of nailes, but through very much licking the she Beare reduceth them into such forme as they haue. When this beast is vnprouided of a caue, he buildeth his lodging with wood; of which he makes so huge an heape, and piles it so well, that the raine cannot enter thereinto. After that he paues it, and makes [Page 389] his litter with the softest leaues of trees that he can finde. In win­ter time the male keepeth within his den for fortie daies long, and neuer bougeth, and the female for fowre moneths: and the first fourteene daies they sleepe so profoundly, that it is impos­sible to wake them, though they be beaten with staues: and one would not thinke how fatte they then be: this time being past, they sit vpon their taile and liue of nothing else, but by sucking their forefeete. Being come foorth of their denne, they first eate of the herbe called Wake-Robbin, or Cuckow-pintle, to open their pipes, which are all as it were stopped vp. Their foode is corne, leaues of trees, grapes, apples, honie, creuises, and ants: which they vse especially licking them vp with their toongs from off the ground, when they are sicke with eating the fruite of Mandrakes: for by this meanes they heale themselues. They go vpright vpon their hinder feete when they list, & descend downe trees backwards. And when they fight against the bull, or other horned beast, they hang themselues by all their fowre feete vpon them, and vpon their head, that they may thereby tire their eni­mie, and so vanquish him. To conclude, there is no creature more subtile in his simplicitie.

But if we would speake of craftie beasts,Of the Ape. subtile in all agilitie and sport, then must we haue respect to the Ape. For nature hath bestowed very good sense and meruailous craft vpon him. Also he doth verie neere approch to the shape of man, both in his forme of countenance, nose, eies, and eie-lids: the vnder part of which there is no beast that hath except the Ape. He hath also nipples vpon his brest like a man, and vseth his hands and legs as man; hauing nailes and fingers made and disposed as ours, of which the middle most is longest. His intrailes likewise are almost like to those of man. Africa and many Isles of the New-found lands nourish these creatures in great plenty, and of diuers kinds; some whereof are called Monckeies, and they haue long tailes; and others are Iackes or Marmusets, and they haue none: they liue of herbes, and corne: and when they meane to steale some cares of corne, there assemble twenty or thirtie of them togither, and one staies for a scout out of the fielde, where he no sooner espieth the Lord of the ground to come, but he squeakes verie loud, at whose crie all the rest runne away, and do saue them­selues by nimble flight, climing vp trees, and skipping from one to another, yea and the she apes, with their yoong ones vpon [Page 390] their shoulders, will leape from tree to tree like the rest. And they are commonly so fond of their yoong ones, that with too of­ten embracing, and too much clasping them, they at last kill them. They which are tamed and taught, do meruailous and in­credible things. Besides the author of the vniuersall Cosmogra­phie hath noted,Lib. 3. c. 16. that in the solitarie Island there are Apes, grea­ter, vnhappier, and wilder then are in all the world else, which be named Magots: who being seene a farre off, a man would iudge them to be humaine people. Whereupon he thinketh that some are a little deceiued, who haue written concerning Sauages, and men being rough all ouer their bodies like goats, liuing vpon snailes and rawe flesh, hauing perhaps taken such Magots, (be­cause they haue not beene neere to distinguish them) for verie men. But enough of this, I would now haue you (ARAM) to pur­sue the subiect of our discourse.

Of the Hart, of the Bore, and of the Vnicorne. Chapter 87.

I Will now speake of the most gentle and simple beast of all the world,Of the Hart. in his nature, and which neuer­thelesse is endued with great force, which he some­times vseth to the cost of those who hunt him: and that is the Hart or Stag, in whose chase great Lords take much pleasure. He is so simple that he museth, & is astonished at euerie thing: in such sort, as if he see a cowe or an horse come neere vnto him, he neuer taketh regard who rides him; or if he perceiue him, hee lookes downe at his feet, as if he were amased, what bowe & ar­rowes, or weapons soeuer he haue. He museth also at the songs and piping of shepheards. When stagges be not in rut, they are verie sharpe at their victuals: and feeling themselues fat, they search out solitarie places apart, and there abide, knowing verie wel, that they are not thē apt for the course, & that they are then also chiefly hunted. Being pursued, they doe ofttimes stay their flight to take breath, and looke here & there round about them; but when they perceiue the hounds that follow them, they runne as before. And they make these stops, by reason of a certaine pipe, which doth greatly paine them, and which is so tender, that it presently breaketh with the least wound that may be. They [Page 391] endeuour to runne with the winde, that it may carrie with them the sent away from the hounds, so that they may not easily take them. They heare a farre off, and haue a verie good eare, when they stand vpon their feete: but if they lye downe they be verie deafe. Plinie recounteth,Hist. nat. lib. 8. c. 32. that when the harts or stags of Cilicia will passe from thence into Cyprus, they swimme ouer the sea, but alwaies in troupes, and in order, resting the heads of the one vpon the crupper of the other, and that by turnes, in such sort, that the hindermost goe before in their turne, and the foremost turne behinde: directing their course by the smell of the lande, because they cannot see the shore. The bucks onely are armed with hornes, and they alone of all beasts cast their hornes euerie springtime: yet some haue seene (but verie seldome) horned-does marked to twelue yeers. When they feele that their hornes will fall, they seeke out the most solitarie and desert places that they can finde, whether it bee to hide them because they are ashamed to haue lost their armes, or else to disappoint men of the benefit that doth redound vnto them thereby, for their horne hath many properties in vse. And many say that of those hornes which harts cast: the right are neuer found againe, so that it is holden for certaine, that they bury their right horne. Their age is knowne by their heads, because that euerie yeere they haue a knag more, and there are some seene that are marked to two and twentie: Beyond which, none doth note their age, although they liue much longer. For Histories record that aboue an hun­dred yeeres after the death of Alexander the Great, there was an Hart taken, about whose necke this Prince whilest hee liued had put a coller of gold, and that he was growne so great after­wards, and so fat, that the said coller was hid within his flesh, and couered with his skinne. Moreouer, stags doe change their place of aboade, and their food according as the sunne doth approch in height. For in the moneth of Nouember, they keepe them­selues to bushes and briers, the tops whereof they eate to restore their nature after they haue beene in rut. In December they withdraw themselues into the thickest of forrests, which may de­fend them from the cold windes, snowes and yee. In Ianuarie they come to the borders of the forrests, and to tilled landes, to feede on greene corne, as rie, and such like. In Februarie and March, because they loose and cast their hornes, they thrust themselues amongst the bushes, wherein they remaine all Aprill [Page 392] and May. In Iune and Iuly they goe into woods and corne-fields, and then are they fattest. And in September and October they leaue their woods, and fall to rut: and then haue they neither any certaine place, nor meat, because they follow the waies which the does haue passed: liuing then with a little, and feeding vpon what they chaunce to meete with.

Of the Bore.The Bore is another beast, in whose chase many exercise themselues, and take singular pleasure: but as the Hart is gentle and fearfull; so is the Bore hardie and furious, not fearing the dogs, but attendeth for them in quiet, and oftentimes also hee pursueth them, to teare them in pieces with his teeth; the biting whereof, chiefly in the chest of the bodie is almost incurable. His place of aboad is neuer certaine; & therfore some say he is but a guest, bicause he doth but run out of one forrest & wood into an­other: and yet he delighteth to remaine in the same countrey and place wherein he was first farrowed: so that if any dogs chase him out of any wood or forrest, he presently runs without any stay to his natiue place, which he supposeth to be his safeguard and re­fuge. The meate which he liketh best, is hasell-nuts, beech-mast, and acornes. His flesh is better then harts-flesh: And therefore the auncient Romanes made such account thereof, that in their most magnificent bankets, they would serue in whole Bores to be set vpon the table.Hist. nat. lib. 11. c. 53. Yet Plinie saith, that the Bores of the mountaines in Pamphilia and Cilicia, hauing eaten Salaman­ders, become verie venemous; in such sort as they poyson those that eate of their flesh. Besides, when these beasts feele them­selues more heauie then of custome, they seeke for iuie, and eate thereof: or else for crabs, which they finde in sande when the sea ebs. The sow or female beareth but once a yeere, although the Bore be verie apt to couer her. And the Author of the aforesaide naturall historie doth affirme vnto vs, that in the Indies there are verie great wilde bores, which haue two tuskes in their mouth of a cubit long, and two other that issue out of their front like the hornes of a cow. And Cardanus saith, that in the same countrey there are bores like to others in forme, in voice and maners, and in their litteridge, which are growne in two moneths, and yet are smaller then conies, and can scarce bite: differing nothing from other, saue that they haue fiue or sixe toes vpon their feete in­steed of nailes.

But let vs leaue these fierce beasts, to consider vpon some [Page 393] others, and let vs speake first of the Vnicorne,Of the Vni­corne. which at this day is so greatly esteemed of, the horne of whom is holden of great vertue in phisicke, and singular against all poysons.Hist. nat. lib. 8. c. 21. Plinie de­scribeth the Vnicorne, to haue a bodie altogether like an horse, an head like an hart, feete of an Elephant, and the taile of a bore, bearing an horne in the midst of his front, of two cubits in length: and he saith that these beasts are nourished in the lande of the Orsians in India. Lewes de Barthema in his nauigations into Ara­bia, affirmeth that he did at Meca see two Vnicornes: and saith that the bodie and colour of this beast is like an horse, of a darke gray, hauing feet clouen before, and hoofed like a goat. And that these two beasts had been giuen to the Soldan of Meca, for a ve­rie rich and precious present, by a king of Aethiopia, to the ende to haue peace with him.Lib. 1. de obser­uat. c. 14. Belon hath obserued out of the testimo­nies of diuers authors, that there are two sorts of beasts, who beare one horne onely; one of which is the Asse of India, which hath not clouen feete; and the other is the Orix, being a kinde of goate, that hath clouen feete. And he maketh mention of ma­nie Vnicornes hornes, esteemed to be of verie great price: espe­cially of two, which are in the treasurie of Saint Marks at Venice; each of them being of a cubit and halfe long, the greatest ende whereof exceedeth not aboue three inches ouer. He speaketh also of that which our king hath, which is at Saint Denis, being seuen foote long, and waigheth thirteene pounds, and fower ounces, in fashiō like a taper, being broad at the lower end about a plame and three fingers, and so groweth lesse and lesse towards the ende, and hath a pit in the great ende aboue a foot deepe, which is the place, wherein the bone is fastned that holds it firme to the head of the beast that beareth it. But this author doth mocke at the folly of those, who many times doe buie pieces of bone, which are cut of the teeth of the Rohart, & of the hornes and ribs of many other beasts, for true Vnicornes horne; paying sometimes for one of these little pieces three hundred ducats: so much is Vnicornes horne esteemed, being most excellent for many vses in phisicke. Theuet also flouteth at these abuses,Lib. 5. de co [...] ­mog. and at many fables inuented vpon this matter: alleaging that he had seene an horne taken from a beast of a cleane contrarie shape to that, which the Vnicorne is described to be of, whereto the same vertue was neuerthelesse attributed. And that the countrey of the Sauages breedeth a beast called Pyrassouppi, as big as the [Page 394] foale of a Mule hauing almost such an head, as rough as a Beare, and clouen footed like an Hart, which beareth two long straight hornes, that do come neere to Vnicornes horne: and wherewith the Sauages cure themselues when they be bitten and wounded by venemous beasts and fishes. But now chaunge we our talke, and (ACHITOB) let vs heare you speake againe concerning some of the most rare and worthie beasts of the Earth.

Of the Hiena or Ciuet-cat, of the Muske-cat, of the Beuer, and of the Otter. Chap. 88.

IF in all our discourses we haue any woorthy matter, wherein to admire the workes of God in the nature which he hath ordained vnto them, wee shall finde no lesse in the consideration of these, whereof I pur­pose now to speake, the odour of whom is very sweete. And amongst the rest the Ciuet cat called by ancients the Hiena, is woorthie of great maruell. For from her commeth an excre­ment so odoriferous, that assoone as it is smelt, doth pierce through all the senses and spirits, and serueth to compose verie excellent perfumes.Of the Hiena. This beast is fashioned like a Bedouant but of bigger bodie, hauing blacke haires about her necke, & along the ridge of her backe, which she setteth vpright being angrie. She is mouthed like a cat, and hath fierie and redde eies with two blacke spots vnder them, and round eares like vnto those of a Badger. Besides she hath white haire, full of blacke spots vpon her bodie; with a long taile blacke aboue, but hauing some white spots vnderneath. The ancients haue spoken of this beast as of a wilde cat,Lib. 9. and Iohn Leo in his description of Africke, doth name her so, saying that she is common in the woods of Aethio­pia, where the people do catch her with her yoong, whom they nourish in cages with milke, and porridge made of branne and flesh: and that they receiue ciuet from her twise or thrise a day, which is the sweate of this beast: for they beate her with a little sticke, making her leape vp and downe about the cage, till such time as she doth sweate, which they take off from vnder her thighes, [...]. Lib. obseru. [...]. 20. and taile, and that is it which is called ciuet. Belon re­porteth to haue seene one in Alexandria, so tame, that playing [Page 395] with men, she would bite their noses, eares and lips, without do­ing them any harme: and that she was alwaies nourished with womens milke. Mathiolus likewise saith, that he hath seene ma­nie Ciuet cats at Venice, which had bin brought out of Syria, and attributeth certaine properties to their excrements; for which cause they haue beene more sought after now; then in the daies of our fathers: so that they are nourished at this day euen in France.Lib. 1. de. Dici. c. 20. De. subt. lib. 10. Cardanus also maketh mention of a beast called Zibe­tum, which is found in Spaine, that is like to a cat, and carieth a bladder in her members, the seede whereof is receiued into a spoone, being of so excellent an odour, that three drops thereof surmounteth the waight of three pounds of anie odoriferous tree.

But the Musk-cat doth yet surpasse all other odour,Of the Musk-catte. and me­riteth all maruell in the nature thereof. For it is a beast like vnto a goate in forme and haire, but that she is of a more blewish co­lour, and hath but one horne, and is bigger of bodie. There are many in Africa, but chiefly in Tumbasco and Sini. When this beast is in rutte, with the heate and rage that he then endureth, his nauell swelleth, and filleth it selfe with a certaine bloud, in manner of an impostume: which at length through much wal­lowing, and rubbing against trees, he maketh to breake, out of which runneth this bloud, being halfe corrupted, which in tract of time becommeth very odoriferous. And the people of the country do gather it amongst stones, or vpon the stocks of trees, as the best muske that is: bicause it is full ripe, after that it hath rested some certaine time out of the bodie of the beast which en­gendreth it, and that it hath beene perfectly concocted by the sunne; which the other muske cannot be, that is taken out of the liuing beast, after that it is catched in chase. And therefore this most precious muske is shut vp and reserued in boxes, and in the bladders of such of these beasts, as haue at any time beene taken, to serue to such vses as it is fit for: wherupon commeth that there are muskes very different in goodnes. For there is but little brought to vs in true bladders of this perfect muske, being ripe, and gathered as before saide: but all the flesh of this beast being beaten togither with the bones, is commonly put into an old bladder, and sold vs for pure muske. Which we may verie well know in that we vsually finde little peeces of bone in our muske. And yet this same thus prepared smelleth so sweetely, that we [Page 396] may easily iudge, how precious and exquisite the odour of the true and perfect muske is.

Of the Casto­reum.The Castoreum which proceedeth from the Beuer, is also ve­rie much esteemed for the vertue of the sent thereof. This beast is as bigge as a dogge, long, gentle, of blacke and a shining haire, with a very long taile, and feete like a goose, hauing strong teeth, and so sharpe, that he vseth them as a sawe to sawe and cleaue timber, whereof he maketh himselfe a lodging with marueilous cunning. They are found neere to the riuer of Ister, or Danubi­us, and neere to the Rhine also, and in many places of Africke. In his stones doth lie a most exquisite licour, which is proper to him: And therefore Plinie reporteth,Hist. nat. lib. 8. c. 30. that the Beuer feeling himselfe oppressed with hunters, biteth off his stones with his teeth, as if he knew wherefore he were pursued: and that is it which Phisi­tions call Castoreum.De subt. lib. 10. Cardanus affirmeth that this beast is a kinde of Otter, euen as house-wesels are a kinde of wilde wesels. For (saith he) in one selfe same kinde of beasts, nature doth by little and little conuert it selfe from small to great ones, from foule to faire ones, and from weake to strong ones. Besides the Otter (called by Plinie Lutra) liueth commonly in the earth,Of the Otter. and in the water, and hath haire softer then feathers: and his stones are fit and profitable for the same that Castoreum is. But (as Matthiolus hath very well noted) the vse of strange compositi­ons doth bring many discommodities to those,De Dios. lib. 6. c. 25. which thinke to serue themselues therewith, bicause they are either sophisticate, or corrupted before they come to vs. And therefore he saith, that the vse of ponticke or common Castoreum, which is blacke with rottennes and putrefaction, is very venemous. But me thinketh (companions) that we stretch out too long our discourse concer­ning terrestriall beasts, considering that we haue not vndertaken to write a perfect historie of them, but only to set before our eies some of the most rare & most excellent, to make vs meditate vp­on, & to admire the workes of God. There are many authors out of which one may gather the entire knowledge of liuing crea­tures, and especially out of Aristotle, who hath described their nature in fiftie bookes, by the commandement of Alexander the great; and after him, Plinie hath declared vnto vs, in his naturall historie many things concerning the same subiect, which were not knowne before. Wherefore as when we entreated of the spheres & meteors, we referred al to the true astronomy & philo­sophie [Page 397] of Christians: so let vs now do as much vpon [...] discourse concerning beasts, reducing all that which we haue spoken to an inward meditation vpon the prouidence of God, considering that the effects thereof do continually appeere in the commodi­tie, profit, and vtilitie which redound vnto vs by these crea­tures, yea by the most venomous of them: as (ASER) you may giue vs to vnderstand.

Of the right vse of venemous creatures, and wilde beasts; and of the iustice and bountie of God which shineth in them. Chapter 89.

VVE must needes beleeue for a principle, that if sinne had not entred into the world, there had neuer any creature beene hurtfull vnto man. For hee had beene a peaceable Lord, and master of all liuing things, and all things had beene obedient vnto him, if hee had beene obedient vnto God, as he ought to haue beene.Genes. 7. We haue a cleere testimonie thereof, after the fall of Adam, in those beasts which came vnto Noah at the floud, to enter and remaine within the ark with him:Dan. 6. as also in those lions into whose denne Daniel was cast. But as man hath beene very rebellious towards God, not acknowledging him for his Lord, according as duty did re­quire him: euen so all creatures, which should shew obedience to man, not onely haue beene, and are rebellious towards him, but do also many times make war against him, and do greatly annoy him, euen according as it pleaseth the soueraine Lord to chastice and punish the sinnes of men, by the meanes of them. In this sort then must wee thinke vpon venemous and cruell beasts, who doe not onely seeke to hurt vs, but doe also serue the wicked, where­with to compound their poisons. For wee behold how God hath created many and diuers kindes of them, who beeing good in their nature, insomuch as they haue all beene created by God, and in that hee is a worker, who cannot performe any euill busi­nes, they doe neuerthelesse oftentimes greatly hurt men, in steade of ministring aide vnto them, yea they do sometimes also worke their death. And therefore wee must consider, that the fault doth not proceed from the creature created good, but from [Page 398] the sinn [...] [...]n, beeing punished by the iust iudgement of God, by such sc [...]ges of his iustice, as it pleaseth him to make choise of the worke neuerthelesse, which he hath done by his creatures remaining good, insomuch as it serueth to chastice those, who do deserue it.

Of the diuers vses of vene­mous beasts.There are in earth, and in the sea many very venemous beasts, who by their poison kill men, as are serpents, vipers, scorpions, and such like. And although it may seeme that these creatures haue beene created onely but to doe hurt: yet hath not God gi­uen their beeing without good and iust reason. For hee hath so well disposed all things, that venims and poisons themselues serue very well for many other vses then to kill, and impoison: for they are profitable and necessarie in many occasions, and serue for medicines and remedies in diuers accidents. And concerning their particular effects, which turne to the dommage of man, be­sides that which wee haue said, that they are instruments of the diuine vengeance vpon sinne; God will thereby moreouer make them acknowledge, and perceiue their infirmity, and what all humaine power is, when it riseth vp against his maiestie, and that men thinke to resist him. For who may bee so dull, and disfurni­shed of reason, that cannot vnderstand how vnsure their life is, and how feeble their force and power; considering that there needeth but some small venemous herb, or some little portion of other venim and poison, or the stinging of some small beast, or the biting of some others, which are but as wormes creeping vp­on the earth, I doe not onely say greatly to torment, but also to bereaue of life the greatest, and most fearefull giant, or prince in all the world. Herein then haue wee a goodly example to teach vs to know what we are, what we can do, and how we must feare, and bee in continuall doubt, though wee suppose our selues to be neuer so strong and mightie. And we may also instruct our selues, when we behold that there is no man so assured but that is some­what mooued, and receiueth some feare, yea and many times ve­ry much, at the onely sight and meeting of an adder, or viper, or of some other venemous beast. Wee may also imagine that if the eternall creator of euery soule, doth shew himselfe so much to be feared in such small and vile creatures, who doe not subsist, nor retaine any power, but such as proceedeth from him, what might this bee in comparison of his whole puissance, if he would declare it vpon his enimies? But indeede this neede not, because he can [Page 399] doe his pleasure by far lesse force:Exod. 8. Psal. 78. & 105. Nomb. 11. as when he was displeased with the proud arrogancie, and peruerse obstinacie of Pharaoh, and of the Egyptians, who held the God of the Hebrewes in disdaine, he would not war vpon them with great armies of men, but did onely raise vp troupes of frogs, of flies, and of lice, against which the proud tyrants could not resist, but remained vanquished. A­gaine, how did hee after that chastice his people in the wildernes by fierie serpents? How many times afterwards did he bring ma­ny people into extreme necessity, as if a strong armie,Leuit. 26. Deut. 28. Ioel. 1. or fire had passed through their country, and that onely by cankerwormes, catterpillers, grasse-hoppers, and such like vermine, wherewith he threatneth those that rebell against his statutes? And doe we not consider what vexation oftentimes flies, lice, wormes, rats and mice, doe put vs vnto? Haue we not goodly occasion to bee proud, high minded, and to esteeme much of our selues, seeing that there is not so much power in vs as to inuent the meanes how to defend and saue our selues from such little creatures, who trouble vs day and night, both at home and abroad? And may we not heereby iudge, how we could defend our selues from wolues, beares, lions, tigres, and other sauage and wilde beasts, in whom there is no doubt, but that we haue verie euident signes and testimonies proposed of the wrath and furie of God? For who is so stout that is not much scared to encounter with, or to heare the voice onely of any of these beasts? We know that God hath menaced the transgressors of his commandemēts with them. For he saith thus, [I will send the teeth of beasts vpon them, with the venim of serpents creeping in the dust.Deut. 32. Ose. 13. 2. King. 7. 2. King. 2.] And so hath he oftentimes done in the lande of Samaria, and in Iudea, yea not sparing the yoong children, as was declared in them, who were deuoured by the beares, because they mocked the Prophet Eliseus. How many such examples of the wrath of God, do Histo­ries set before our eies that haue beene executed in the daies of our fathers; yea amongst vs, who cannot be ignorant how that many times wolues haue deuoured little children, digging down the house sides for them, they beeing close by their parents? Wherefore sith the Lord did say by Amos [The lion hath roared,Amos. 3. who will not be afraide? The Lord God hath spoken, who can but prophesie?] Let vs learne two things: first, that if the onely voice of the lion terrifie those which heare it, by much more rea­son must the word of God mooue vs: secondly, that the true ser­uants [Page 400] of God cannot be silent, when the Lord shall haue com­manded them to speake: but will attribute all glorie to his name not standing in feare of venemous serpents, wilde beasts, and other scourges of his wrath, but dreading the Omnipotent only, who executeth vengeance vpon the wicked, when, and how he pleaseth.

Of the bounty of God which shineth in vene­mous beasts.And as by this discourse, we must acknowledge the image of God being angrie, and the pattern of his furie in all those crea­tures, which may hurt vs, and how much he is to bee feared and dreaded in his most high Maiestie, considering that his iudge­ments are so terrible, being executed but by the smallest crea­tures of the earth: so on the other side must we consider vpon the great bountie and benignitie of God, of which he giues vs te­stimonies, not onely in beasts created to the onely purpose to serue and profit man; but also in those which seeme not to haue beene made, but onely for their hurt. For as we haue alreadie said, venims and poysons may serue to many other vses, then to kill men, and venemous beasts are not so full of poyson through­out all their bodie, but that they may profit in sundrie occasions: witnes the viper (a most fearfull serpent) whose flesh is verie re­quisite in the composition of true treacle, which is a most soue­raigne remedie against all venim and poyson. And there are ma­nie verie dangerous diseases, against which this flesh of the viper and of other serpents is verie profitable, according to the testi­monie of phisitions. Who likewise teach, that the Scorpion (whose stinging is mortall) carrieth with him the true remedie for health, if he be brayed, and laide vpon the wound which hee hath made; or else if being burnt, the ashes of him bee drunke with wine. But how many rare properties doe they assigne to the oyle which is made of scorpions? In briefe to speake in a word, there is no beast so venemous, none so sauage, none so cru­ell, be it great or small, by which men may not receiue much pro­fit, if their nature were well knowne. All which we may better learne, if we consider how that many creatures are nourished with that, which to others is venim and poyson: the discourse whereof (AMANA) let vs receiue from you.

Of the nourishment of many animals, by that which is ve­nim and poyson to others; and of the natu­rall amitie and enimitie which is amongst them. Chap. 90.

IT may seeme to many, that hornets, caterpillers, canker-wormes, grasse-hoppers, spiders, and such like vermin, were not created to any other ende, saue to endomage men: but though we doe omit a thousand properties, which all these creatures haue by nature seruing to vse in phisicke, and that we doe but onely consider, how they serue for food and nourishment to many other creatures: yet shall we in this haue enough wherein to acknowledge the profit, which doth returne vnto vs from most vile and contemptible creatures; and by so much the more magnifie the prouidence of God, who ordaineth all things for our good. For it is verie cer­taine, that these small creatures (which otherwise seeme to bee vnprofitable) doe serue for food and meate to birds and foules, and to such fishes as we doe ordinarily eate of, so that we may rightfully say, that we our selues are nourished by catter-pillers, grasse-hoppers, and such other vermin, considering that we eate those beasts that deuoure them, and doe liue vpon them. Let vs but onely note the meate which Turkie-cockes, and other com­mon foules, whom we so carefully bring vp for vs to feede vpon, do most seeke after. Certainely, there is no beast which eateth more vncleanely and filthie meate, for they spare neither ser­pents nor toads: and yet we esteeme of their flesh, egs and chic­kens, as of verie good and delicate meat. This is in truth a mar­uellous kinde of naturall chimistrie and inimitable art,Excellent chi­mistrie in the nature of beasts. so to subli­mate that which of it selfe is poison, and would prooue so to man, that hauing passed through the limbeck and fire of a small crea­ture, it is not onely purged thereby from al annoyance; but doth also sustaine life, and serue afterwards for holesome nouriture to man. And do we not behold, that the nightingall and the wood-sparrow (are fat with eating venemous spiders) which serue both for meat and a medicine to them? Plinie hath written, [Page 402] that deere and quailes do feede vpon poyson,Hist. nat. lib. 10. c. 72. Lib. 11. c. 53. and yet euerie one knoweth that their flesh is a delicious kinde of meate. But what another woonder is this which the same author declareth, that there be certaine beasts which are not venemous of themselues, and yet are dangerous meat, when they haue eaten any vene­mous beast or herbe? For in the mountaines of Pamphilia and of Cilicia, the bores that haue eaten Salamanders, are verie vene­mous; in such sort as they poyson those who eate of their flesh: and yet they themselues can conuert such poyson to their owne nourishment. What reason can we giue of so excellent a secret in the nature of beasts? I haue neuer yet learned any reason of the Philosophers. Let vs then stay at the admirable effects of the prouidence of God, who in those beasts, which we doe common­ly eate for our sustenance, doth performe this maruellous chimi­strie whereof wee but now spake, and who causeth the force of poysons to be spent in the deserts, to the small hurt of man, to the end that his omnipotencie, bountie and benignitie may be de­clared in all things towards vs.

Of the naturall amitie, and eni­mitie of beasts.Moreouer, haue we not also worthie matter, whereby to giue glorie to his name, in that he hath created the beasts so different in nature, with a naturall and secret amitie, and enimitie which they do greatly beare one towards another? For it is verie cer­taine, that God maketh all this serue to the profit and commo­ditie of men: in so much as there is a kinde of amitie commonly in priuate and tame beasts, towards such as they are, all seruing him who hath bin established for their master: and that enimitie doth rather remaine amongst wilde beasts, as also in tame beasts towards the wilde: In such sort as many sauage beasts, which doe nothing but harme, haue by this meanes many of their owne kinde their aduersaries to make head against them, and to resist them in whatsoeuer they would doe. But wee may especially woonder in that the most mightie, great and strong beasts, yea the most furious and cruell are commonly put in feare, by the smallest and most weake. For what is an hog in regard of an E­lephant? or a cocke in respect of a lion? there seemeth to be no comparison betwixt them: And yet the onely voice and grun­ting of an hog maketh the Elephant afraide; and the lion is not onely seized with feare at the crowing of the cocke, but is much troubled when he seeth him but set vp his crest. Also there are verie little beasts, who doe not onely put verie great and cruell [Page 403] ones in feare, but do also kill them: as the Ichneumon, which is a little rat of India, doth kill the great and cruell crocodile (a most dangerous serpent) cleauing and piercing his belly, after it is secretly entred thereinto thorough the mouth of this beast, which is able to deuoure men, and yet striketh no feare into this feeble creature.Hist. nat. lib. [...]. c. 24. Which (as Plinie recordeth) hath ano­ther warre against the Aspis, ouer whom it remayneth vic­torious by this meane. It doth manie times wallowe and tumble in the dirt, and as many times doth dry it selfe in the sun: then feeling it selfe sufficiently armed with slime, it assaileth the aspis, alwaies holding vp the taile against him, to receiue the blowes thereupon, which the serpent shall strike, wherewith hee can in no wise offend the bodie of the Ichneumon: in the meane space it picketh out some such fit place to strike him through the throat, that hee therewith dieth: and presently after it doth pre­pare it selfe, as before, to fight with another. In this discourse wee may behold a perfect image of humaine things, considering that we cannot be ignorant, how that it commeth oftentimes to passe, that God abateth the most mightie and strong tyrants, by the most lowlie and abiect persons; and kings, princes and high-esteemed people, by meane and very lowe-esteemed men. And let vs also note, that although the amitie and enmitie amongst li­uing creatures, proceedeth from a certaine instinct of nature, so disposed by the creator, and the causes whereof are either hid­den, or hardly knowne: that neuerthelesse, the best reason, and most certaine which may bee alleadged concerning those exam­ples, which wee haue here touched, is, that God would declare vnto vs in them, how hee doth mock at the pride and arrogancie of men, and at all their puissance and force. For if hee bestowe so much power vpon little beasts, as to affright, yea euen to slay the most furious, and that hee can ouerthrowe, and destroy the most stout and valiant amongst men, by their owne selues, how much more should hee astonish them, if with his almightie hand hee should beate downe their pride, and punish their sins in his ire? Though the people (saith the prophet) rage and murmur;Psal. 2. though kings band themselues, and princes bee assembled togither a­gainst the Lord, yet hee that dwelleth in the heauens shall laugh, the Lord shall haue them in derision, also they shall perish in the way, when his wrath shall suddainely burne.

Now concerning that, which particularly respecteth the ami­tie [Page 404] betwixt priuate and domesticall beasts, and their hate towards those that are wilde, although that the neerest cause be very eui­dent (as that they do loue one another, because they are nouri­shed togither, and receiue no domage one from another, hating the wildenes of those, who desire to deuoure them) yet must wee passe farther, and acknowledge another more remote, and yet most certaine cause therein, which is a naturall instinct to con­serue and multiplie their owne kinde for the vtility and seruice of man, according as the bountie and benignitie of our God hath by his admirable prouidence disposed of their nature, whereupon let vs heare you (ARAM) plot out the 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.

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 [Page 405] 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. [Page 406] 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 [Page 407] 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 houses. And doe we not see how that souldiers, especially Almaines doe commonly carrie these creatures with them, to serue as a trumpet to them to sound out the approch of day.Matth. 26. Mark. 14. Luke. 22. Iohn. 13. Goodly do­ctrine that we ought to learne by the crowing of the Cock. But the cocke did not serue for a clocke only to S. Peter, but for a preacher also, to recall into his memorie the words, which he had heard of his master, and for to draw him out of his sinne, and to induce him to true repentance as he did. And the like ought we to doe, so often as this birde croweth in the morning, not onely to thinke our selues aduerti­sed of the approch of the Sunne, which bringeth vs the temporall day, after the darknes of the night, but we must euerie day wake out of the sleepe of sinne, wherein we are so soundly laide; and prepare and dispose our selues to receiue Iesus Christ, the true Sunne of Iustice, which bringeth vs the eternall and perpetuall day, that is neuer changed into night; & the light which cānot be obscured by darknes. By this briefe discourse then we may iudge how many excellēt matters we should find to entreat vpon con­cerning the nature of liuing things, to make vs still more and more acknowledge the woonders of the prouidence of God, if we would pursue to the full, that which might be said concerning this matter in searching out the secrets of the diuers faculties of creatures. But we will content our selues onely to adde to this, which we haue said, that which well deserueth to be considered of in this place, concerning the multiplication of such beasts as are most profitable for men, and by whom they receiue most commodities, whereupon (ACHITOB) let vs heare you pre­sently discourse.

Of the blessing and prouidence of God, in the multiplication and conseruation of those beasts, that are most pro­fitable to men, and by whom they re­ceiue most commodities. Chapter 92.

THE holy Scripture teacheth vs, how that God after he had created the beasts, he bles­sed them, saying, [Increase and multiply,Genes. 1. and [Page 408] fill the waters, and the earth.] And that afterwards when the de­luge had ouerwhelmed euerie liuing soule, saue Noah and his fa­mily, and two of euerie kinde of beasts; God likewise repeated the same benediction of them,c. 9. saying, [Bring foorth fruit, and multiply, and fill the earth.] Through which word that admira­ble fruitfulnes, which we behold in all creatures, did first come, and is for euer conserued. Wherein, if we haue any woorthie matter deliuered vnto vs to acknowledge the prouidence, boun­tie and benignitie of God towards men, it is principally in this point which is notorious vnto all, that the vertue of this blessing hath beene such, that those beasts, from whom we might receiue most commoditie, and which are most tame and familiar, haue much more multiplied, then the other wilde and cruell beasts, who might bring any perill or endomagement vnto vs. Whereto God himselfe had in some sort, a regard when he com­manded Noah to enter into the arke,c. 7. & to take of cleane beasts, seuen and seuen, male and female: but of vncleane beasts, two and two onely. So that by this meane, there did most remaine of the number of those, the vse of whom was most necessarie for man: giuing vs also a certaine testimonie of his fatherly bountie towards vs, by which he is induced to haue respect vnto vs in all things.

But if we consider what fecunditie there is in certaine sauage beasts, and yet how it vanisheth, and is surmounted by the multi­plication of the other sort (wherewith we serue our selues) by a certaine kinde of manner, which is altogether incomprehensible vnto vs: there is no person, but will finde himselfe rauished in the contemplation thereof. For let vs take for instance the wolues only. It is certaine, that they are more fertile then sheepe, kine, & other priuate & domestical beasts, which serue for the maintenāce of our life, & to other vses for the commodity of the same. For the sheepe doth bring forth,Goodly con­templations vpon the ferti­lity of beasts. & nourish but one lambe, the cowe one calfe, the mare one foale, and so of the rest: whereas the woolfe bringeth forth and nourisheth many whelpes. Moreouer none of those tame beasts, no nor man himselfe doth eat any woolues: but they, & many other wilde beasts, which liue vpon praie, yea man himselfe, doe eate vp lambes, sheepe, kine, and their calues, and many times foales escape not: and yet we neuerthelesse do daily behold, how all these poore beasts which are a continuall praie to men and other creatures, do encrease and multiply each [Page 409] one more in his kinde, then woolues and other cruell beasts, who eat and deuour them. Are not these then admirable effects of the prouidence of God, the reason whereof doth surpasse the capaci­tie of our vnderstanding? In very truth these things are no lesse woonderfull (although there be great diuersitie of the subiect) then the multiplication of the people of Israell amongst the Egyptians, which was by so much the greater, by how much the more they were oppressed by tyrannie and cruell dealing.

Let vs also note,Other conside­rations to the same purpose. how that this eternall wisedome fauouring the fertilitie of those beasts, that are most profitable for man, hath assigned to such as liue vpon praie and rapine, an habitation in desart and obscure places, in rockes, caues, and in dens. For so it pleased God to separate them from the other, to the ende that they might the lesse annoy them. Moreouer he sundered them amongst themselues: in such sort that they do not liue to­gither in companies, as others do, that they might not ouerrun them. For woolues, beares, lions, and such like do not commu­nicate one with the other, as priuate and domesticall beasts doe: bicause they cannot agree one with another, as the peaceable and innocent beasts. So likewise eagles, haukes, faulcons, and other birdes of praie, do not flie togither in volees and troupes, as pigeons, cranes, geese, & such like do, which serue vs for foode. Thereupon then ensueth, that wilde beasts cannot gather so much power, as to hurt the other, vpon whom they make conti­nuall warre: and who by this meane are oftentimes saued from perill. Let vs adde in regard of birds, that they of pray are not so fruitefull as those which are giuen vnto vs for foode: Witnesse the great number of chickens which the henne doth hatch at one time, and the number of the yoong ones of patridges & quailes, in comparison of those who flie to deuour them. And although doues doe bring foorth but one at a time, yet they recompence that, insomuch as they breed almost euery moneth in the yeere. In meditation then vpon these things, we must consider what, and how great the bountie of God is towards vs: and that all his creatures must be as so many preachers still to anounce vnto vs the puissance and infinite wisedome of him; and as mirrors wherein he presenteth himselfe euery where before our eies. And when we serue him not according to our dutie, we are well woorthie to be set to schoole to such masters, as being beasts, more brute, more wilde, more sauage, then they who liue [Page 410] with vs, and are created for to serue vs. It is then as Isay saide to the Israelites who were ingratefull and rebellious against their God: [The oxe knoweth his owner, and the asse his masters crib: but Israell hath not knowne, my people hath not vnderstoode.] And indeed in these two kindes of creatures we haue a goodly example to raise vs out of our sloth and ingratitude towards God: if we do but consider onely, what benefits do redound vn­to vs by the seruice which we haue of oxen in tilling of our lands, and drawing of carts and wagons: and by asses in bearing all loades and burdens which are laide vpon their backs. Wherein we are also to esteeme of the prouidence of God, in regard of the forme of the bodies, and members of these beasts. For he hath so disposed them, that their onely figure and composition doth admonish men of the workes wherein these creatures must be imployed, & of the vses, whereto they must be put. For oxen do cleerely shew vs, that their back is not fit to beare packs nor sad­dle, but that their necke is fitte for the yoke, and their shoulders to draw carts and wagons: whereby one may easily iudge as also by their heauines, that they are vnfit to beare burdens like the asse, whose backe, head and shoulders, are apt for the same.

Of the docility of Bulles.Moreouer shall we not consider of the great bountie, and prouidence of God, in that he hath created the puissant & strong buls so docible, that men doe easily teach them to leaue all their fiercenes, and make them so tame, that a little yoong boy shall lead them like sheepe, and put the yoke vpon their necke, cou­ple them, and make them labour as he listeth? This may make vs woonder at the indocilitie and wildnes of man, being so diffi­cult to correct and tame. For wee see that one onely childe can easily direct a great troupe of beasts, be they oxen or buls, and gouerne them himselfe: But contrariwise, the nature of man is so vntoward, that many masters and gouernors are scarce sufficient to guide one onely childe. And what may we more say, in that all the gouernment of these beasts is done without any need to muzzle their mouthes, or to tye and fasten them in chaines or halters, and without keeping them in bits and bridles like hor­ses, which men tame by such meanes? Surely wee neede not doubt, but if God had not ordayned by his prouidence, that oxen and buls should serue men in those vses whereto they would em­ploy them, that we should be able to draw no more seruice out of them, then out of the wildest beasts that are in the world. By [Page 411] so many testimonies then, as we haue in the nature of beasts, of the puissance, bountie and benignitie of the creator of all things: let vs conclude, that we may verie well say to all such as doe not consider vpon the so admirable workes of God, and vpon his prouidence therein, that which Iob said to his friends, speaking thus, [Aske the beasts, and they shall teach thee,Iob. 12. and the fowles of the heauen, and they shall tell thee: or speake to the earth, and it shall shew thee; or to the fishes of the sea, and they shall declare vnto thee, who is ignorant of all these, but that the hand of the Lord hath made all these?] And to morrow (companions) wee will take a view of the goodly riches and treasures, which are hidden within the earth: to wit, of mettalles and precious stones, the discourse whereof (ASER) you shall begin.

Of mettals and especially of Gold. Chapter 93.

AS we haue alreadie contemplated those things, which appeere to be most rare vpon the earth; so doe we now desire somewhat to re­fresh our spirits by the considera­tion of those things which are hid­den within the intrailes thereof. That then shall be the subiect of our discourse for this day, to the end that as the contemplation of the highest heauens did open an entrance into our discourse, so we should conclude it, by a treatise vpon that, which is within the earth, neerest to the center of this great Vniuers: to wit, vp­on mettals and stones. Not that we intend to speake of them, as by a particular description of their nature and species: for then I dare affirme that there are so many kindes of mettals engendred [Page 412] within the earth, that they cannot be particularly described: and sith that nature adorneth the earth with aboue fiue hundred kindes of plants, and with as many beasts, it is verie likely, that she exerciseth no fewer meanes vnder earth, whereby to enrich it. But as we haue proposed vnto our selues no other ende in all our discourses of heauen, of earth, and of the creatures therein contayned; but onely to consider vpon the most worthie things therein, which might incite vs to an holy meditation of the pro­uidence of God, thereby the more to glorifie him: euen so will we doe in that which we now intend to declare, concerning met­tals and precious stones.

What mettall is, and of the kindes thereof.Mettall is that which is pliable by the hammer, and hard: stones are hard, but not pliable; and wax and mud are pliable, but not hard. Mettalles are seuen in number, as the planets are. For gold representeth the Sun; siluer, the Moone: amber called electrum, Mercurie: iron, Mars: lead, Saturne: brasse, Venus: and copper, Iupiter: or else wee distinguish them in this sort. All met­tall is perfect, soft, and pure as gold: or, it is pure and hard, as sil­uer: or, it is hard and impure, as iron: or, it is soft and impure, as lead. And for amber it is compounded of gold, and siluer; as cy­prus copper is made of brasse, and iron: containing an equall sub­stance of brasse, and of iron: which causeth that iron too much concocted and high tincted is easily changed into brasse, and re­changed againe into copper. But wee will now speake of gold, which is the most perfect and purest of all mettalles. In very truth nature neuer tooke delight to make a more perfect elementary substance then gold is: for it is as pure, and neate in the qualitie thereof, as are the simple elements whereof it is composed. And therefore by good right do wee hold it in price of excellencie far aboue all other riches, and do esteeme it in our iudgement to bee much more precious then all other mettalles. For beeing in the composition thereof proportioned in equall qualitie, fitly corres­pondent in the symmetry of the elements which compound it, it is euen from the originall thereof so purified already, as are the simple elements: In such sort, that by their coniunction togither in equall power, there is engendred so delicate, and perfect a mixture of indissoluble vnion, composing an accord so faithfully, that there is made thereby an incorruptible paste, which is per­manent to all eternity in the excellencie and goodnes thereof. Wherefore gold cannot bee vanquished by iniurie of time, and [Page 413] of antiquitie, neither can containe in it selfe nor support any ex­crescence and superfluitie of rust. For though it bee put into the water, or fire, and there remaine for any long space of time, yet is it neuer stained, neither doth accept any other quality, but that which is naturall, nor yet doth faile any whit: which is the par­ticular priuiledge that it hath aboue other mettalles. For they are all subiect to alteration, and therefore change, and corrupt for a small matter, and accept a good or bad qualitie in their originall, or end. But gold is incorruptible, and therefore not subiect to such mutations: yea though it bee drawne out in so small wire, that it be as fine as threeds in a spiders web, and though it be bu­ried in most piercing medicaments, as are sublimatum, and ver­degrease, salt, and vineger, & that it remaine two thousand yeeres therein, it will not for all that bee corrupted, but contrarywise the more refined; but all gold hath not one selfe same perfection: for their mines and sources are different in goodnes. Sometimes also gold is counterfait, sophisticate, and falsified through the infideli­tie or auarice of those, who mingle it, and multiplie it with other mixtures of mettals of lesse value, and lesse pure then it is. But pure and refined gold is alwaies perfect by nature in all those qualities, which wee haue already touched.How gold is found. And it is found in di­uers manners; to wit, mixed with sand, as in Bohemia: on the shore-side amongst the waters neere to Goldebourgh, and Rise­gronde: and amongst the stones in mountaines as in Calecut, and in the Indies. But the first generation thereof is at the top of mountaines, in the highest places, because that the sun doth there more easily purifie that, which retaineth too much earthines in it. And when the raine, and torrents do flowe downe the moun­taines, they carry the gold downe with them to the foote there­of, where it is gathered amongst the sand: or else in waters neere thereunto whither it is driuen by violence of the flouds: except perhaps the ground open with those raines, and the gold doe there stick, as it oftentimes chaunceth. And that, which is alwaies found in the entrance of the mine, is not the finest: but the far­ther you goe, the finer and purer it is, of better waight, and grea­ter value. That then which is found in waters and riuers, is fished for and is in forme of little graines: and in rocks and mountaines it is taken out, by deluing and digging.Three sorts of gold-mines. And therefore there are holden to bee three sorts of gold mines. For some are called pen­dent, some iacent, and others oblique and running. The pendent [Page 414] are those which are found in the superficies of mountaines, and haue the earth vnder them. They which are iacent or lie, are be­lowe in the fielde and plaine ground, carried thither by torrents and stormes of raine. And the other that are oblique, haue a crosse course whether it bee in that which hangeth, or lieth, all whereof is driuen by flouds into the next riuers: for which cause there are riuers throughout all the world, the sand whereof seemeth to bee of azure and gold, hauing indeede pure and fine graines of good gold.How gold is taken out of mines. Now according as the mines are, so are there diuers meanes vsed to take out the mettall. For in those places which are dry, without water, they which are expert in the veine of mines, hauing true knowledge what may be in that place, do cause it to be digged eight or ten foote deepe, and as many foote long and broad: and as they proceede in their worke, they still wash the earth that is digged vp, continuing so till such time as they finde the gold, which is sometimes so deepe, that they are driuen to set vp arches of wood ouer them, that the earth may not ouerwhelm them. And when the mines are pendent along the mountaines, the difficultie is then more great, wherefore they also set vp en­gines to defend them from dangers, which are there verie im­minent. For some, to wit, those that dig into the rocke, are quite hidden therein, euen as those that cut stone, are within a quarrie; others creepe scrambling vp the sharpe rockes, with a basket at their backes, seeking out the earth of the mine to carrie it to the water: others wash the same earth in a sieue, by meanes where­of the gold is separated, remayning in the sieue, after that the earth is runne out by little and little. Moreouer, out of these mines there issueth a stinking breath or damp, which doth often­times choake and kill them that worke therein, being not able to indure so bad an aire: some also are drowned by waters, which suddenly gush out of those places where they haue digged, when they thinke not of any such thing, quickly ouerwhelming them, before they can make signe to those that are aboue to helpe them. Againe, these miserable poore soules are oftentimes af­frighted by euill spirits, who inhabite in great numbers in those hollow and solitarie places, as many haue experimented to their great hurt. For sometimes it happeneth, that these diuels tumble great stones and whole rockes vpon them, throw downe their engines, ouerturne their ladders, breake their cordage, and doe a thousand other mischiefes, whereby men are oftentimes slaine. [Page 415] Concerning riuers wherein the graines and sands of gold are found, the dangers are not so great therein, but the paine is no lesse. For if the riuer be little, the Indians vse to emptie and let it out till it be dry: and then take off the bottome thereof, and wash it, as beforesaid: and if the water be verie great, they turne it out of the channell; which done, they goe to gather the gold in the midst of the riuer, betwixt the stones and great pibbles, so that sometimes there commeth greater profit by this fishing, then by washing the digged earth, to separate the gold. But howsoeuer, yet is there great paines alwaies vsed to obtaine the riches of this mettall, so much coueted by men, and whereof the abuse is verie great, as we may in some sort touch, after that we haue spoken of other mettals, which shall serue (AMANA) for the subiect of your discourse.

Of Siluer, Amber, Iron, Lead, Brasse and Copper. Chap. 94.

THE most noble amongst mettals next to gold is siluer, for although that copper in co­lour, and lead in waight do neerest approch vnto gold: yet in tenuitie of substance, in purenes and fastnes,Of siluer. siluer is so like vnto it, that good siluer may be rightly said to be imperfect gold in substance, failing in colour, and that by succes­sion of time it is sometimes changed into gold; as in many yeeres space lead turneth into siluer. The mines thereof are more ordi­narie then gold mines; for Fraunce, Italy, Spaine, England, Ger­manie, and many other regions of Europe do beare siluer in di­uers places, as well as the other parts of the world. And it is there engendred in fower manners: to wit, either in the earth, which being gathered together, and then molten in the fire, doth yeeld siluer; or in lead, wherwith it is often found mingled; or in brasse, or in stones, out of which it is also extracted by fire. For in the mountaine called (Mons regius) stones retaine verie much sil­uer: which being also put into the fire, there is found in euerie pound of siluer that runneth out of them, halfe an ounce of gold at least. Siluer is also many times found to be mixed with copper, as in Alsaria neer to the Rhine, in the mountaines of Saint Anne, [Page 416] and in Meissen: for there are stones full of copper, in which is great abundance of siluer. And when it is separated from lead, it leaueth a scumme,Of litharge. which we call (Lithargyrium) which is a kinde of impure lead,Of quicksiluer. retayning some vertue of siluer. For quick­siluer, though it agree in name with siluer, yet it approcheth nee­rer to gold: for it is like vnto it in tenuitie, and waight, and to sil­uer in colour onely. But for all this it is no mettall, but a water condensate, not by heat (for it is not hardned) nor by cold (for then it would be a stone or mettall) but by some other terrestri­all, rare and pure portion, wherby it commeth to be verie waigh­tie and cold, splendent and liquide: and is therefore rancked among those mettalline substances, which differ but little from water: and indeed the mountaines where quicksiluer groweth are verie greene, and full of fountaines.

Of amber.Let vs speake now of Amber, which wee haue put into the number of mettals. Many authors do disagree verie much in the discourse of Amber. For some reckon that which is called (Elec­trum) amongst pliable and hard mettalline substances: others will not acknowledge it to be any other then a gumme of a tree, which is verie much like to that of the Pine and Fir-tree, produ­cing Rosin, and is verie common in Arabia the happie. Philemon writeth, that in two places of Scythia, Amber is digged out of the ground, like a kinde of stone; and in one place it is white, in ano­ther yealow. But omitting this argument, we will follow those who make Amber a mettall, whose nature and propertie is in meane betwixt gold and siluer: and that such is the true and na­tural amber; as that, which we vse in our beads is artificial. And it partaketh more of gold then of siluer, because it is more pure and perfect, and apt to be wrought. For if it did consist more of siluer, it could not endure the forge and hammer. There are ves­sels made thereof for beautie and profit: for good amber doth discouer poysons in these two manners, by cracking and making the signe of an arch within. For when the rare humiditie there­of commeth to be consumed by the force of venim, it cracketh: and the colour changing, it seemeth that in steed of the great splendor thereof, there doth a kinde of staine represent it selfe like vnto an arch. Now that this kinde of amber is verie rare, it is not because there is not enough to be had in mines: but auarice and ignorance of the vertue thereof causeth that the gold is ex­tracted, whereby it ceaseth to be amber.

[Page 417]Concerning Iron; it is taken out of the earth,Of iron. and to make it malleable, the masse thereof is (when it is taken vp) laid to drie in the sunne, and that which is earthy doth soften in the raine, as that which is moist doth melt by the sun, and the most sharp part thereof, which is as the venim of it, is consumed by the fire. The mines of this mettall are common in Europe, as in diuers parts of France, which are enriched by the forges that are there set vp, to bring this minerall substance to his perfection. Which by how much the more it is concocted and purged, by so much the more is it better in goodnes: in such sort, as that which is earthy, doth at last turne to scales and drosse, and the most subtile part there­of doth conuert into steele, after it hath beene well purged, and a little marble added thereto. And this is artificiall steele.Of steele. For there is in many places naturall steele, namely in Persia very good, in the Chaldean Isle, and neere Damascus, whereof the best cemi­ters in the world are made, which cut so well, that there is no ra­sor bee it neuer so well steeled and tempered that hath a more fine and sharper edge. For this cause some say that there are some kindes of steele and iron so excellent, that waight for waight they are esteemed of greater price then gold. Moreouer men may see what art can doe in iron, when by much beating thereof, and through the power of water, iron, bee it neuer so thin, is made vn­frangible by blowes: because that such water, by meanes of fire doth consume the terrestriall and waterie excrement, which is found in this mettall. When then the iron is brought to be most pure, most hard, and most light, then is it most subtile, and there­fore most strong, and resisteth best.

Lead consisteth of foure kindes. For there is black, common,Of lead. & low-pricked lead: white, which is ordinarily called tinne: Bi­semutum which is of meane quality betwixt black and white, and is rare, and knowne but to few people though it bee found in the mountaines of Bohemia: and the fourth kind is compounded of Stibium. The ore of lead is molten in furnaces prepared for that purpose, and beeing molten, it is let runne through pipes out of the furnace, whither the workmen will. And whilest it remai­neth very hot, they cast cleere water vpon it to make the foure a­rise: which waxeth very massiue, hard to breake, yealow, and bright as glasse: and this is that which is called litharge of lead. But this difference is betwixt white lead, and true tinne;Of tinne. that this doth alwaies grow with siluer, & the other doth grow of it selfe: in [Page 418] such sort that tinne is almost white lead blaunched by siluer. Brasse (as wee haue already said) is made of a matter verie neere approching to that of iron:Of brasse, and copper. and so also is copper. But brasse hath this propertie, that it neuer rusteth; as iron and steele doth: and therefore it will continue longer. In times past also, it was verie vsuall to make armor and bucklers thereof, yea, and launces like­wise: witnes Homer, who recounteth that Menelaus pursued Pa­ris with a brasen launce. Flutes and pipes of organes, and other musicall instruments are commonly made of brasse: but it doth properly agree with trumpets, because it maketh a great noise in dorick musicke, and inflameth men to combat. That of cyprus is harder, and better then any other. Some also because of copper make two kindes of brasse: to wit, naturall, whereof the best hath spots of shining gold intermingled; and there is reported to haue bin found in new Spaine in America a peece of it of two hundred pound waight. Then is there artificial brasse, which is called cop­per, or latten: and the most excellent is that, which in fower pounds of brasse doth containe one pound of white lead called tinne: also when the white lead is mixed to the eight part of brasse, then is the copper very good: but it is base beeing mixed with black lead. For the vse of copper, it is chiefly fit for faire in­struments, as ordinance, cauldrons, and such like: wherein it is more excellent then brasse; because also it doth not giue a bad tast, nor smell to such meat as is boiled therein. Thus haue wee summarily runne ouer that, which wee thought most conuenient to bee spoken concerning mettals: wee will now speake of preti­ous stones: whereof (ARAM) do you begin to entreate.

Of precious stones, and chiefely of the Diamond. Chap. 95.

IF wee first say somewhat concerning the originall and matter of stones, the nature and vertue of them shall bee so much the more easie for vs to compre­hend. Now the originall of stones, as of mettals, is in the earth: and they bee all made of an elementarie substance, or of a pure and equall matter which is gathered togither, or else is runne on an heape, or else hath beene purified in some sort howsoeuer. In which,Of the originall, and substance of stones. heat doth chiefly operate. For that is it which boileth the matter naturallie engendred to perfect the humor, whereof af­terwards [Page 419] the minerall matter or stone doth consist. Theophrastus distinguishing al that which doth so grow within the earth, saith, that some things participate with the water, as gold, and siluer, and other mettals: some accord with the earth, as stones, yea pre­cious stones, and all such earths as are in estimation because of their colours, or of their sauors, or of some other properties. But if he would infer (as it seemeth) that all precious stones are terre­striall, if this opinion were true, then should there be no precious stone bright & cleere, & yet almost al of them are so. Wherefore we may rather say, that they are not earthie, but watry: that is to say, that they are composed of a certaine humor, which retaineth more of water then of earth: for it is a certaine kinde of clammy slime, wherein there is more water then earth, which being dried and thickned through contiunance of the same operation, and by the vehemencie thereof, doth at last become a stone. Now that a grosse and clammy humour doth easily conuert into stone, we see euident in all liuing creatures, and chiefly in our selues. For those stones and grauell, which breed in the bladder and in the reines, are ingendred of such humours, as in tract of time haue beene boyled and hardned by the naturall heat of our bodie. So then precious stones, which are bright and transparent, are not composed of earth, nor yet of water onely: but are ingendred of a pure and liquid humour, which retaineth in it selfe more of wa­ter then of earth. For in that these stones, being cast into water, sinke to the bottome, it is manifest, that they are not made of wa­ter onely, for then they should swim aloft like yee and haile.

For the splendor and light of some, and obscuritie,Of the splendor and light in stones. or thick­nes of others: we must first note, that the elements operating (as in all things else) in the generation of stones, they participate more with the water and with the earth, then with the fire and with the aire. And because that the earth is not transparent nor shining, as it is euident that the water is, & cleer also; it followeth, that al the brightnes & splendor of stones, doth proceed from the water. Therfore we say, that al cleere & transparent stones are in­gendred of humours alike in cleernes & light: and contrariwise, that they which are troubled, obscure & thicke, do proceed from the earth: to wit, from a slimie & blacke humour that retayneth much earth, and but little water. And for so much as some stones are more cleere, and more shining then others, that proceedeth from the diuersitie of humors, whereof they haue bin engendred: [Page 420] for some humors are more cleere and more purified then others. Whereupon ensueth that some precious stones which are white, haue beene generated by an humour hauing the colour of water, which maketh them more cleere and more transparent then others: and so of the varietie which is in the colours of all stones, be they greene, blew, red, purple, yealow, or of many mingled colours, one must iudge the humours whereof they did proceed at first to haue beene such: and that other precious stones which are not transparent proceed from troubled, blacke and obscure humours; for the water it selfe though it be neuer so cleere, doth become blacke, if it be mixed with neuer so little blacknes. And such precious stones as are splendant, do shine by reason of their great brightnes, which maketh their light continue and abound. As much must we iudge of the cause of staines, spots, shadowings, cloudes, vaines and other vices, which are found in precious stones: and of the difference that is in their massiuenes, spungi­nes, lightnes, waight and hardnes: for all these things proceed from the diuersitie of the nature and of the colours of such hu­mours as haue engendred them.

Of the princi­pall stones, and of their proper praises.Now amongst precious stones, these beare away the prise, and are praised with especiall praise: the white diamond, for hardnes, and soliditie: the greene emerauld for beawty: the red carbuncle, called the rubie, for liuely colour: the skie coloured saphir, for grace: the yealow chrysolite for splendor: the diuers coloured opall, for varietie: and the cleere pearle for whitenes, and round­nes. First then let vs speake of the diamond.Of the diamond. For as gold amongst mettals, so the diamond amongst stones is most precious. For the substance thereof is hard, and for that cause the more exquisite: as that is amongst mettals, which is the most pliable. By reason then of the hardnes and soliditie thereof, the diamond beareth away the price amongst precious stones: for in colour it is inferior to the emeraulde, to the rubie, and to the opall. But that which ma­keth it most to bee esteemed, is, because that the filings, and small peeces thereof are precious: so that one scruple is sold for sixe crownes of gold: and because that by the hardnes thereof, it cut­teth all other stones, beeing not onely commodious in sculpture but also very necessarie. Neither will it bee well cut or polished, but by the onely filings thereof, so hard it is. For which cause ma­ny haue written, that the point of a dart, beeing rubbed with the pouder of a diamond, it will easily pierce any armor: wherein this [Page 421] reason is apparant, that the iron or steele is heated by the blowe, whereupon it may be penetrated by the subtilitie and hardnes of the diamond. Which is also commended for this vertue, that being polished, it doth greatly glister amongst precious stones: & for that it resisteth fire for the space of nine daies time, without hauing any sense therof, and afterwards it remaineth many other daies, without being annoyed. Which sufficiently declareth that this stone doth cōsist of most subtile parts: for otherwise it would haue pores & smal holes, by which the fire entring, it should easily breake. The diamond then retayneth a liuely and strong splen­dor, in such sort that it doth not only shine, but doth also sparkle, and is besides that, vnchangeable, not being corrupted by iron, by moisture, by fire, by age, nor by vse. It hath also this property, that being tied to the flesh of the left arm, it doth hinder & with­stand the feares of night. It is not then without good cause that this stone is so much esteemed by vs, and almost by all nations. For euen in the Indies, in Calicut, in Persia, in Tartaria, and other places, where rocks of Diamonds are commonly found, they are verie deere and of great trafficke: so that they are transported into all places, how far remote soeuer they be: witnes the isle of Carge, which lyeth in the bosome of the Persian-sea, where bar­gaines are vsually made for Diamond stone: it remayning yet vncut from the rocke, although it be scarce within sixe hundred and threescore miles of that place where it is had. And therefore it is no great maruel, if diamonds be at so high a price as they are, considering that they are so much in request by euerie one: wherefore there are some found which are sold for twentie and thirtie thousand crownes a piece and aboue; for we our selues know, that there is one in the treasurie of our kings which did cost seuentie thousand crownes. Wee are to note, that in the mountaine of Cugarquel, which is neer to the riuer of Goa in the East Indies, are the best and finest diamonds of all the world: as to the contrarie in the isle of Canada, which neighboureth vpon Florida, there are found false ones, but so faire and well cut by nature, that the most subtile Lapidaries are verie much troubled to discerne the one from the other: whereupon this Prouerbe did arise. Loe, theres a Canada-diamond. But I haue said enough hereof. Now (ACHITOB) doe you speake of the nature and propertie of other precious stones.

Of the Emeraud, of the Carbuncle or Rubie, of the Sa­phir, of the Iacinth, and of the Amethyst. Chapter 96.

THE Emeraud hath beene long time hol­den for the most precious stone of all o­ther, as well because of the beautie there­of, as by reason of the manie great properties which are naturall thereunto: in such sort as the price therof did exceed that of the diamond. But as the rarenes of some things make them deere, so doth the abundance of other things make them to be lesse estee­med: as it came to passe,Of the eme­raud. that the great quantitie of Emerauds, which not long since were found in the new-found countries of America, hath much abated their price, but not their beautie nor vertue, which euer remayneth, and is most excellent in those which are brought out of the East-Indies: for they of Peru are of much lesse woorth. The greene Emeraud then is the fairest of all precious stones, but yet the most brittle. For it sometimes hap­peneth to breake euen in the act of coiture. Being drunke, it doth much resist poysons, by the nature of the softnes thereof: by reason that the abundance of the well concocted humour which is therein, doth refresh the spirit by the perspicuitie thereof: and so it is profitable to the nature of man, and resisteth the force of venim: and for so much as it is a stone it retayneth the vertue thereof stable. For we may note, that all things which are pleasant to the sight, are profitable for man; whether it be in precious stones, or gold, or siluer, silke or purple: but aboue all, the Emeraud is faire, if that the art therein deceiue not the sight, for as well this stone, as others are oftentimes counterfeited and falsified in diuers ma [...]ers. Moreouer, as the Emeraud is verie soft, so is it verie subiect to all casual chaunces: for it is corrupted by fire and heat, and by the touch of other precious stones which are harder, chiefly of the Diamond, yea by euerie thing that can giue a blow. That which shineth most, and almost like the sunne, and which refresheth the sight, as forrests and greene medowes doe, is most to be esteemed. But I beleeue there was neuer any mention made of a more rich basin then that of an Emeraud, be­ing one of the greatest treasures of Italie, which is in the citie of [Page 423] Genoa: for it is reported that it was pawned in the necessitie of the common-weale for fourteene hundred thousand ducats: thinke then but how much this Emeraud must bee woorth. But that which is also said, that this is the same platter, wherin our Sa­uiour Iesus Christ did eat the Paschal Lamb in his last supper, ma­keth me to doubt much, whether there be any people that vpon one onely stone would lend so great a summe of money.

The red Carbuncle called the ruby is another precious stone,Of the carbun­cle called the rubie. which is verie beautifull, and hath the propertie to quicken the spirite, and make it ioyfull. Some authors haue made mention of three kinds of carbuncles, saying that there be some, which shine in the darke: others also that shine, if water bee powred thereup­on: and the third kinde is of those, whose cleerenes is onely seene in another light, to wit by day time, or by candle light. Theophra­stus saith, that there are some of the colour of water, some of the colour of the Amethyst, others of the colour of the Iacinth, and some of a red colour, which are called Rubies. In the Indies these stones are plentifully found: and Lewes de Barthema reporteth, that the king of Pegum, which is a citie in India, hath carbuncles called in Greeke Pyropi, of such magnitude and splendor, that if any one should see the king in a darke place, with these stones vpon him, he would seeme to shine like a cleere light, euen as if he were fired by the beames of the sunne.

The saphir doth approch neere to the excellencie of the di­amond, in great hardnes: in fairenes of colour,Of the saphir. beeing of a skie co­lour; and in beawtie: and is very good for the sight if it bee not sophisticated. It refresheth a man, and beeing drunke is profita­ble for melancholy people, and for blowes & bitings of scorpions and serpents. Albertus Magnus affirmeth that he had twise found by experience, that the saphir would heale an anthrax, which is a kinde of bile. Which may be beleeued considering the medici­nable vertue which is in this stone. For as thirst cōmeth through the biting of a certaine snake called Dipsas, and as the hand is be­nummed by the touching of a little fish, called Remora, so the ve­nemous fire of the Anthrax may bee extinguished by the long touching of the saphir: but it must needes bee so big as it may co­uer the head of the bile.

Hauing already made mention of the Iacinth, and of the ame­thyst, to which there are great properties assigned, I will now touch some principall points in them. And first wee are to note, [Page 424] that the iacinth is commonly of a yealow colour, but the best is red: yet it is not so big as the other: beeing put into the fire it be­commeth more obscure, and redder: and beeing out of the fire it shineth greatly. Also this kinde of hyacinth doth differ but little from the carbuncle in estimation of price. They that are of the colour of water are counted for base, and of no force. But Serapio hath written, that the good iacinth keepeth men that beareth it out of the peril of thunder: and defendeth them from the plague, and prouoketh sleepe. Albertus Magnus likewise saith, that the iacinth doth augment riches, and authoritie, and that it doth greatly comfort the hart, and cause much ioy. Now because these things might seeme to be paradoxes to many, we will here make a little discourse, following the precept of the philosopher, who thinketh it sufficient in hard and intricate questions, if wee can well auoide and shun absurd doctrine. For by this meanes many shal be induced to esteeme more then they do of precious stones, and to beleeue the properties, which are attributed vnto them, if not as true,Good reasons of the vertue of stones. at least wise yet as possible. I say then that the iacinth is of cold temperature: for that is almost common to all precious stones, and causeth them, especiallie the diamond, not to receiue fire very easily: forsomuch as the coldnes doth greatly helpe the soliditie and subtiltie thereof, which maketh that stones do resist fire. Besides the iacinth is good for the breath of man, either be­cause of the likenes of substance, or by cleerenes, or through some other mysticall cause, whereby repairing and confirming the breath and the spirit, it maketh man ioyfull: for sadnes is nothing else but the contraction of breath, and shortnes and difficultie of the same. By such reason then, as some haue said that they haue experimented, that if any thing doe comfort the heart, it doth likewise resist the plague, which doth chiefly come through feare and imbecillitie of heart (as experience sheweth vs in regard of children, women, and fearefull people, who are sooner taken with this disease, then stout and hardie men:) the Iacinth aboli­shing these two things (feare and faintnes of heart) it may, I say, helpe greatly to resist the plague. So also making the heart and the spirit ioyful, and by that meanes more capable of good coun­sell, it shall be the easier for man to encrease in authoritie, and to augment in richesse. For being defended from thunder, although that the Iacinth be (as we haue said) of cold temper, which cau­seth that it will not easily receiue endomagement by fire: yet do [Page 425] not we attribute to it therefore, that it will preserve a man from being hurt. But we may rather say, that the spirit of his heart be­ing reioyced by the vertue of this stone, may haue the grace to direct him into some place where he may be cleane out of the perill of thunder. Concerning the Amethyst,Of the ame­thyst. it is also a precious stone and orientall, although it be but of a low price in regard of others: in it is seene the colour and grace of wine, bearing a pur­ple lustre: and it is thought to hinder drunkennes if it be tyed to the nauell; and to stir vp dreames. Now (ASER) let vs heare you pursue our discourse of stones.

Of the Chrysolite, Topaze, Opall, Turkesse, and of the Agath. Chap. 97.

VVHosoeuer will neerely consider vpon that, which hath beene written by the Ancients concerning the Chrysolite and Topaze,Of the chrysolite. shal finde that that, which wee call a Chrysolite, was their Topaze, and contrariwise our Topaze was their Chrysolite. This stone is of yellow colour, not pure, but greenish, and is nothing inferiour to the Saphir in hardnes, if it be orientall. For you must note, that the Germaine Chrysolite, and many other pretious stones, which are found vnder the North, cold, Septentrionall Zone, are not so hard as the orientall; because that there the heat is not so suffi­cient that it may much attenuate the humour, which composeth the stone, and harden it: for the perfect concretion and gathe­ring together is the cause of hardnes, which is done, when some verie small parts are mixed and conioyned together, as commeth to passe in the generation of euerie stone. Moreouer the Chry­solite is seldome found, without some blacke spots wherewith it is foyled: and but for this, it is a verie excellent precious stone. It is thought greatly to represse lust, if it be carried next to ones skin. Besides, it is of great coldnes, whereby this argument is appa­rant, that being laide vpon the toong of one that hath a feuer, it appeaseth his thirst. Plinie recordeth,Hist. nat. lib. 37. c. 8. that from an Isle called To­pazos, there was brought a Chrysolite to Queene Berenice, mo­ther of king Ptolemey the second, which was fower cubites long: and that the king of Egypt did afterwards cause a statue to be [Page 426] made thereof in the honor of the Queene Arsinoe his sister and wife, which was placed in the gilded Temple, that this Prince caused to be erected.

Of the topaze.The Topaze is of a greene colour, and softer then the Chry­solite, for it is easily brought into dust with a file: in lapse of time also it loseth his splendor of it selfe; so that although it be verie faire,De subt. lib. 7. yet none desireth much to weare it. Cardanus affirmeth him­selfe to haue found that fifteene graines of this stone beeing drunke, make a singular remedie for melancholy persons.

Of the opall.Now speake we of the Opall, which for varietie of colours is accounted amongst the most precious stones. For in it the fire of the Rubie, the purple of the Amethyst, and the greene sea of the Emeraud, shine altogether by a maruellous kinde of mixture. There are some which haue a lustre so mixed with all colours, that there can no more be seene in a rich tablet nor more liuely. Others seeme to sparkle with violet flames, changing in manner of a fire made of brimstone, or of a fire kindled with oyle. Plinie saith, that the Greekes did call the Opall, Paederos, that is to say, pastime for little children,Hist. nat. lib. 17. c. 6. & .9. because of the great grace and beautie which this stone hath in it. For (saith he) first one would say that there were a greene heauen in a pure chrystal, mixed with a pur­ple colour, and a golden lustre, enclining to the colour of wine, which is alwaies the last colour that doth present it selfe. And yet one would say that this stone hath the head crowned with a pur­ple chaplet, and that it is confusedly tincted with all these fore­saide colours, and respectiuely with each of them. Moreouer, there is no stone more cleere then this: and some say that it is ve­rie good for the head, and comfortable to the sight. Nonius a Se­natour of Rome did so loue an Opall that he had, that he chose rather to be banished out of Rome, then to giue it to Marcus Antonius, carrying nothing with him of all his wealth but the ring onely, wherein that stone was set. Opals are found in many places of Egypt, of Arabia, and of the Indies: but the best are brought from Zeila, and Isle of East India, which produceth them as great as walnuts. But we must note, that the Indians can coun­terfeit them so finely with simple glasse, that it is an hard matter to discerne the natural, from false ones: yet their deceit is found in the sunne. For holding betwixt the thumbe and fore-finger a false Opall against the sunne, all the diuersitie of colours which seemed to be in this stone will turne into one: But the naturall [Page 427] Opall changeth lustre euerie minute, and spreadeth it heere and there, so that the diuersitie of the colours thereof will shine vpon your fingers, beeing holden (as is saide) and exposed to the Sunne.

Shall we say nothing of the Turkesse which is garnished with the colour of heauen, and which hath admirable vertue?Of the turkesse. For it is of a skie colour and celestiall blewe, and verie bright. It is estee­med, because that in the night it likewise looketh greene: that part which is vpon the earth is marked with veines: it is soft, and not of too cold a substāce. Also lime slaked & laid vpon this stone, seemeth to be blew, and receiueth the colour of a precious stone. It is commonly made bunching, and swelling out like an eie: and is found in this forme sowed and set along the rocks in many places of the Indies: but the fairest Turkesses are in the kingdom of Rasigut. And because of the difficultie to come to those pla­ces where they grow, the inhabitants of the countrey beat them downe with staues, in such sort that they fall with their earth and mosse: and the people doe esteeme so much of them, that they account them as their greatest riches and delight, hanging them about their necks in manner of Carcanets. It is no maruell then if these stones bee rare amongst vs: for wee see no verie com­mon trafficke made of them, and yet they are much in request at this day. Their vertue and propertie according to the report of some, is verie maruellous. For they say, that the Turkesse being worne in a ring, doth keepe a man from hurt that falleth, yea though it be from his horse: and that it receiueth all the blow, and is oftentimes broken in pieces: which is lesse credible then that which some also affirme, that the vertue thereof doth resist poysons.

Now let vs speake of the Agath,Of the agath. which is the biggest of all such as are called precious stones. But it is of so variable a kinde, that one can scarcely thinke it to be one onely stone. For the Agath is white, red, yellow, ash-coloured, greene, black, change­able, blew: in briefe, the colours of all precious stones, and of all other besides do concur in it. And nature exerciseth so many fa­shions vpon it, that we may see it represent forrests, fields, floods, flowers & trees. Histories haue celebrated verie much the Agath of king Pyrrhus, which represented the nine Muses, with Apollo in the middest of them playing vpon his harp, beeing all in sun­drie garments: in such sort, as it seemed that nature did contend [Page 428] with the painter to carry away the price of such a representation. Cardanus reporteth that hee had in his keeping two Agaths,Lib. 7. de. subt. in one of which, nature had painted the hemisphere of heauen, the distinct circles, with the round earth in the midst, enuironed by the waters: and in the other, an open gulf of the earth, seemed to breath out a fume that darkened the aire: wherein this was most admirable, that the colour of the smoke should seeme to differ from that of the aire, which was thereby darkened: this appea­ring white, and thick, and the aire reddish, and somewhat cleere. But though the agath bee noble and excellent for the varietie thereof, yet because it is but little bright, and shining, it is but sel­dome esteemed to bee of great valew amongst precious stones. Some doe attribute this propertie thereto, to bee good against stingings of scorpiōs: especially that Agath which is spotted with little graines of gold, which the Isles of Candie, and Sicilie doe produce. The same vertue is attributed to the agaths of India and to refresh the sight much, by but onely looking vpon them: and they say, that they staunch thirst beeing held neuer so short a while in ones mouth. But enough of this: now (AMANA) doe you looke to that, which resteth for vs to consider vpon, concer­ning these most precious stones that deserue to enrich our dis­course.

Of Pearle, Corall, and Chrystall. Chapter 98.

IT is no maruel though pearles bee so much sought after in these daies, by euery one for ornaments, especially for women: for of old they haue beene in such or more request: so that while the Romaine empire flou­rished this was a common prouerbe. That a woman could or might goe without pearles, aswell as a consull might go without officers: meaning thereby that pearles were an honor to women, and made way to be giuen them in the street, as the sergeants did for the consull before whome they marched.Of pearle. Pearle is placed among precious stones, and is of great price, beeing esteemed for whitenes, splendor, and roundnes: and when it is found big, po­lished, and heauy, then may it bee said to bee faire in all perfecti­on. But there are very few pearles that haue all these bewties, & [Page 429] conditions. Concerning the generation thereof, the ancient opi­nion hath euer beene, that the pearle was engendred in shelles of fishes, wherewith the Indian sea doth abound, which engendring at one time of the yeere, doe open and gape in the night time, by that meanes filling themselues with dewe, whereby they con­ceiue pearles, which they make according to the qualitie of the dewe receiued: if it bee cleere, they are cleere: if troubled so, are they troubled, and fowle: if aboundant, the pearles are great: if scarce, they are little. Moreouer if it happen to thunder the shels shut togither for feare that they haue; so that they haue no lea­sure to take in dewe enough, whereby they remaine lanck and emptie, as if they had fasted: and thereof also pearles do proceed that are without substance, and full of winde. But marke what our French cosmographer saith:Lib. 10. de. cosm. c. 4. if these shels or oisters haue no other substance within them, but this pearle so conceiued of dew, how doth the race of this shell-fish maintaine it selfe? Moreouer in the west Indian seas, where aboundance of these pearles are found, it cannot bee seene how their generation may bee iudged by the cleere, or obscure disposition of the weather: for if that were so, there is no doubt, but that all the pearles, which were found in one shell, should be all of one manner: whereas the con­trary is seene, that within one shell are found some darke pearles, others drawing to a tawnie, some pale, some greenish, and some againe blewish, and very few there are, which haue the perfecti­on required in a faire pearle. Thereupon he concludeth, that this pearled fish maintaineth the kinde thereof by the egs which it breedeth: and that the pearles come out of the sand and grauell wherein they breede and are hidden: because that by little and little this grauell refineth it selfe, and groweth into these shels, or oisters, till such time as it hath attained to an entire and perfect forme, remaining still soft, for so long time as the oister is within the water, but beeing out, it presently hardneth, and becommeth such pearle as wee see. But without much disputing hereupon, euery man is of opinion, that these pearles are bred in the shels of fishes. And the experience hereof is not onely seene in the In­dian sea, but also in the British seas, yea in all seas, and fresh wa­ters: because that such oisters do swim aswell as fishes: of which there haue beene some fished vp in the riuer Garonne. But the industry of such as fish, for them in the bottome of the sea is won­derfull: for from thence they fetch their best mother of pearle, [Page 430] which lie within, and vpon rocks hidden in the waters. They which are appointed to such fishing, enter into boats, and after­wards (leauing some within to gouerne them, and to help them­selues also vp, when they haue done their fishing) they cast them­selues into the water, diuing downe to the bottome, where they sometimes remaine for the space of halfe an hower, and with nets catch these shels: hauing taken some, they returne againe to the top of the water, and are receiued by those in the vessell, where refreshing themselues with meat, and drinke, and hauing fitted on that, which they put before their face, which is, as of little pee­ces of seare cloth very fine like a thinne bladder, made that they may see cleerely through within the water; they leap in fiue, or six times a day. These oisters are also found fastned vpon rocks, which appeare aboue water, from whence they are fetched with paine, and beeing catched, the pearles are straightwaies taken out, which otherwise would consume and lose their fresh colour: and in one shell there are sometimes thirty, or forty small and meane ones, but few great ones, to wit, one, or two. They were, doubtlesse,Pearles of great price. woonderfull faire, which were giuen to Ferdinand Magellano, in a certaine Isle of the Moluccaes, which were fower in number, each one of the bignes of a pigeons egge, esteemed to bee woorth fiue and twentie thousand crownes a peece. But this was a very smal matter in comparison to the two Vnions of Cleo­patra Queene of Egypt, esteemed woorth fifteene hundred thou­sand crownes: one whereof she dissolued in very strong vineger, and dranke it vp at a banket, because it might bee said, that shee had surpassed in sumptuousnes of cost, the feast which Anthonie had made hir. Now for the vertues of pearles, they are very good for passions, and faintnes of hart, and purge the bloud, and bee­ing put into medicines, they take away clowdes, and dimnes from before the eies, and drie vp the moisture that runnes from them.

Of corall.Corall is likewise fished for in the sea, and put into the num­ber of stones, although indeed it is a plant, or shrubbe, which be­ing drawne out of the Mediterranean sea, and feeling the aire, doth waxe hard by the power thereof. And there is found, white, red and blacke, in one selfe same plant, which groweth amongst stones and rocks in the bottome of the water: but the best coral is the red if it be euenly congealed: for the white is not so mas­siue nor heauie: but is light, rare, and full of holes like a spunge. [Page 431] When it is fished for, it is all couered with mosse, and hath no signe or apparition of rednes. But being clensed, it taketh co­lour, and appeereth fairely polished: now those graines of round corall, which are put in bracelets and collers, are not found so in the shrubbe: but it consisteth of many little branches, whereof these graines are made with a wheele, and files, and are after­wards polished with vermilion, & with a certaine earth which is brought frō Tripoly in Africa. The properties which are attribu­ted to coral, are marueilous: for some say, that being hāged about the necke, or taken in drinke, it is good for them that haue the falling euill, for bloodie flixes and loosenes of the belly, to fasten the teeth, to heale sorenes in the mouth: to prouoke sleepe in such as haue feuers, to diminish the spleene: for those that vo­mite and spit bloud. Auicen placeth it amongst those medicines that comfort the hart, and Plinie saith that being burnt and pul­uerized, and so drunke with water, it is good for them that haue wringing in their belly, and the stone in the bladder. The ashes thereof also are put into medicines for the eies: it thickneth, re­frigerateth, and doth incarnate hollow vlcers, and maketh skars smooth. But amongst other properties this is most admirable and true, that red corall, which is pure and fulgent like the car­buncle, being tyed about ones necke so that it touch the skinne, when that person is sicke, or shall be in short space after, or hath drunke any venim, which he yet feeleth not, the corall doth wax pale and lose the splendor thereof: which Cardanus hath often testified to haue prooued by experience.

I will hereto adde some short discourse concerning Chrystall:Of chrystall. because that as it is engendred in the veines of the earth, of the same humour that the Diamond is, which opened the entrance of this discourse concerning precious stones; so now this speech of Chrystall may shut it vp againe. Plinie and many others haue supposed that it was made of yce or snow: in a word, that it was water congealed through great cold. But it appeereth that chrystall is engendred of some verie wel purified humour, in that it is the cleerest of all stones. Againe, if the oldest yce in the world be put into an hot place, it doth presently melt, which chrystall doth not. Moreouer, it is most certaine that it is not found on the tops of mountaines, where there is continuall snow and extreme coldnes: but in quarries of marble and of other stones, yea and in mines of diuers mettals. This also is ano­ther [Page 432] reason, that yce doth alwaies swimme aboue water, but chrystall sinketh to the bottome. That chrystall is best, which is white and cleere as water. It melteth with verie great fire, and doth conuert into glasse, whereof there are verie faire vessels made. In vertue it is restringent, and is therefore good for such as are sicke of Dysenterias to drinke, in good sharp wine, after it is wel and subtilly beaten to powder. The Ancients made a bowle of chrystall, wherewith phisitions cauterized those which feared the fire, and common fearing iron: to do which, they laide the same bowle directly toward the beames of the sunne: by the reuerberation whereof they did their surgerie worke vpon the grieued part. Now in this little which we (companions) haue declared concerning mettals and precious stones, we may ima­gine, that if there be sufficient matter to admire the effects of nature, ordayned by the diuine prouidence, what might we thinke, if we should enterprise to speake of fiue hundred kindes of mettals, earths, and precious stones, which the earth hideth within her bowels? But sith that we haue attayned to the ende of our discourse, which is to glorifie God in the knowledge and contemplation of his most noble creatures: let vs aduise our selues how to giue some good instructions vpon that which hath beene deliuered concerning minerals and stones hidden vnder ground as (ARAM) you can declare vnto vs.

Of the instructions that men must take, in that gold and siluer are hidden vnder the ground, and of their vse and abuse, as also of precious stones. Chapter 99.

AS God declareth a great and maruellous proui­dence in all his creatures (as we haue discoursed intreating vpon them) so also doth he manifest it vnto vs in the creation of mettals, & especially of gold & siluer, which are esteemed for the most precious. For we see how he hath hidden them in the most deepe places of the earth, & hath couered them with great and high mountaines: so that to dig and draw them out of their profound caues, men must therein so trauell, as if they had enterprised to ouerturne and to transport these loftie hils from one place to another, and to search and [Page 433] pierce through the earth from one side to another. For how is it searched by such as worke in mines? It is a maruell that they are not alreadie come vnto the Antipodes, considering the deep pits, gulfes and holes whereinto they are descended.Iob. 28. Iob hauing spoken of gold and siluer, doth presently make mention of the bounds of darknes and shadow of death. And in verie truth they are things which doe fitly agree with these two minerals: For they are hidden in verie obscure and darke places, and couered with a verie thicke shadow: yet cannot this limit the couetous­nes and auarice of men, notwithstanding that God hath suffici­ently admonished them to moderate themselues, seeing that he hath so hidden the gold and siluer, which prouoketh their aua­rice, making them so furious and insatiable. And therefore I might verie well compare them to bruite beasts, yea to a flocke of sheepe. For although that they daily behold by many ex­periences,Men compa­red to a flock of sheepe. the calamities which fall vpon the world through auarice, and especially vpon those, which are entangled with this vice, yet cannot one take example by another, but doe all followe one by one like poore brute beasts and sheepe, following one another when they are leade to that slaughter house, or when there is some one amongst them that hath lead the way to the rest, and hath made the first leape. For what daunger soeuer there bee, yea though it were to tumble headlong downewards, into some bottomelesse pit, it is suffici­ent if one begin the daunce: for hee shall presently haue good companie, yea such, as there is not one of the whole troupe, but will lustily rush after without thinking vpon any danger. Who doth not see that it is euen so in mans life? For according as some haue wickedly begun, others pursue them, and the latter cannot discouer their owne follie by that of the former, nor yet correct it by so many examples as they haue of euill ends, and pernicious euents, which haue willingly fallen vpon the couetous. For this cause the prophet hauing described the follie and presumption of men, which thinke to build an eternity vnto themselues with temporall riches; he addeth [Their way vttereth their foolishnes,Psal. 49. yet their posteritie delight in their talke: like sheepe they lie in the graue: death deuoureth them.] See there the shepheard and the flock of the couetous, death, and the sepulchre.

Now our meaning is not here to blame the vse of gold and sil­uer: but onely the abuse.Of the right vse of gold, and siluer. For wee behold the great commodities [Page 434] that men haue by communicating one with another, and mutu­allie aiding one another in all that which is rare and exquisite a­mongst them, and that by meanes of those mettals and mony that is coined thereof. For so may they furnish themselues of all things necessary for their vse, for their life, and according to their wish, not onely from one country to another, but (as wee may well say) from one end of the world to another. And if by their auarice they abuse not this great commoditie, it wil bee much more profitable to all. But their vnsatiable couetousnes of gaine is cause that the amiable communication, and the good desire of one neighbor to profite another, which should bee by meanes of gold and siluer, is conuerted oftentimes into plaine robberie. For their harts are so set on fire with loue of riches, that they propose no other determination vnto themselues, saue to heape vp trea­sures by a deceitfull meanes, which neuerthelesse they doe neuer enioy in peace and content, beeing no more able to settle their couetousnes, and asswage their appetite, then to quench a great fire with laying dry wood vpon it: but that it wil alwaies encrease and enflame the more. And to speake truth, what is this gold and siluer, but a little yealow and white earth? And if there bee any difference, it is onely, in that the substance is more hardned: and what doe they differ therein from the basest hard stones? It is onely in colour. Why then doe men trauaile and take great care to heap vp gold and siluer, rather then to heap vp dust, earth, and stones? But indeede this is much worse; for they heap vp an vn­happy treasure, when for earth and clay, they gaine vnto them­selues the treasure of the curse of God.Abat. 2. For it is written [Cursed be hee that heapeth vp that which is not his: how long will he lade himselfe with thick clay.] But what? This clay so yealow and white, firme and exquisite, doth dazzle their eies more then any thing else: and yet for all that, it is but earth. And therefore it is but opinion that causeth one thing to be esteemed more then an other. For if men had giuen that value to other mettals, which they haue appointed to gold and siluer, there would be almost no difference of the one from the other. I say moreouer that if they had but equall regard to the vtilitie and nature of things, according to the profit which they receiue thereby, and the need which they haue therof, they should more esteeme of iron, brasse and copper, then of gold and siluer: considering that by iron, the earth which nourisheth vs is plowed, and arts and occupati­ons [Page 435] mantained, and that by it we defend our selues from the furie of beasts and enemies: and of tinne and copper we make the most principall vtensils and tooles in our houses to boyle our vi­ctuals in, and for other infinite vses. In all these things then wee acknowledge the folly and want of iudgement in men, who go­uerne themselues more by opinion then by reason.

We may say as much concerning precious stones,Of the vse, and abuse of preci­ous stones. which they haue esteemed at a more high price then gold and siluer. For how many crownes doe they oftentimes giue for one pearle, or for a diamond, or for some other stone? If the fancie take them, and that they doe but onely like some small precious stone, then doe they spare gold, and siluer no more then if they were dust and clay: then that which they so much delight in, and for to ob­taine which, they direct and gouerne their whole course of life; yea, and put it into all confusion, is nothing with them in respect of a small iewell. And what profit can redound vnto them by all this? Nothing else, but a vaine persuasion that induceth them to obtaine a stone of such and such woorth, as it pleaseth them to esteeme it at. If they would thinke as much of a flint, a flint would no lesse content them. If it be for the beautie and colour that they so account of this merchandize: is there any thing fai­rer, cleerer, or cleaner then glasse? nay then chrystall? likewise the marble, alablaster, iasper, and such like matters, do they giue much place in beautie or hardnes, to the most excellent precious stones? If for their vertues and properties in phisicke they are so much respected; why then they should buy nothing more deere, not esteem of any thing more then of herbs and plants? I speake not this to despise or condemne the vse of precious stones, no more then of gold and siluer. For God did not create them, but for the seruice of man, and that he might please himselfe with them, as with all his other creatures.Exod. 25.26.27.28. For it was his will that his temple and the vessels therein, the garments of the high priest, and the seruice by him ordayned in the church of Israël, should be adorned and enriched with gold, siluer, and with precious stones. Againe, Dauid and Salomon, and the other kings of Israel were neuer reprehended nor condemned because they did a­bound in such riches. We doe not then condemne the vse, but the abuse. For God requireth that his creatures may be vsed ac­cording to his ordinance, and so moderated, that there be no ex­cesse, whereby he may be dishonored & offended, or our neigh­bour [Page 436] endomaged. But it is an hard matter to heape vp great store of gold and siluer, and to dispend so much vpon precious stones, and other the pomps of the world, but that great wrong must needs bee done to many persons, or at least wise that the deeds of charitie, for which we were borne, must needs waxe ve­rie slacke. Loethen that, which I haue thought worthy to instruct our selues in vpon our discourse this day concerning the richesse hiddē within the earth. And sith that we haue in the twelue daies of our meeting entreated of the principall parts of all this visi­ble world, and of the creatures contained therein, let vs now, to conclude our discourse, draw all these parts into one bodie, to the ende that we may shew in this masse of the Vniuers, and pro­pose as it were before our eies, the image of the greatnes, puis­sance, and maiestie of God, by the which men may in contempla­tion, & consideration of his works, learne to feare, honor, and put their whole trust and confidence in him, as they ought: which (ACHITOB) let vs heare you discourse vpon.

Of the doctrine and profit which euerie one must and may reape out of the totall workes of God in hea­uen and in earth, to acknowledge and glorifie him. Chap. 100.

IF we doe well consider vpon those goodly mat­ters, which wee haue heretofore entreated of touching the creation of the world, and ador­ning thereof in euery part: wee shall without doubtfeele our selues as it were lifted vp vpon an high scaffold, where wee may behold and contemplate God our creator in the excellent workes of his hands, and in the maruailous effects of his prouidence, in such sort as if all this visible vniuers were a shop, wherein wee doe see him worke before our eies; or else as if hee were seated in a stately roiall palace, wherein we behold him reigne vpon his celestiall throne ouer euery liuing soule: or as in a goodly temple wherein the glory of his Maiestie shineth on euery side, yea in euery creature, which is therein as an image, or mirrour to shew and manifest the creator and moderator of all things. And indeede without this contemplation and knowledge [Page 437] for which we are borne, and endued with reason, let vs not thinke but that brute beasts haue more whereof to brag in regard of the world, and of the beawtie and commoditie thereof, and that they receiue more rest, pleasure, and profite thereby then men. For they content themselues with that which they haue, and care not for that, which they cannot attaine vnto: enioying all that which is needfull for them, and that with pleasure, and without excesse, superfluitie, or any hurt. But men are to the contrary, neuer con­tent with their condition, aspire euermore to that which they en­ioy not, and which they might well let passe: haue many times neede of that, which is necessarie for them; and receiue no plea­sure, but that which is mixed with some greefe and bitternes: nei­ther yet can they content themselues, but that they must run in­to excesse to their great detriment.

This is that which hath enflamed vs with desire, in the pro­gresse of our worke, to discourse vpon heauen and earth. And hauing brought our intention to a desired end: wee will here re­present (for the last point of our speech, as wee did in the begin­ning thereof) all the parts of the world in one bodie, to declare in this great bodie of all the Vniuers, and to propose, as it were be­fore our eies the image of the greatnes of the power, and of the maiestie of God, and of his infinitenes: to the end that wee may all learne by the contemplation, and consideration of this image, to honour him, and to put all our trust and confidence in him, as wee ought to doe. For this is the true doctrine, and the great pro­fite, that 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 [Page 438] 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 [Page 439] 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.