The French academie Fully discoursed and finished in foure bookes. 1. Institution of manners and callings of all estates. 2. Concerning the soule and body of man. 3. A notable description of the whole world, &c. 4. Christian philosophie, instructing the true and onely meanes to eternall life. This fourth part neuer before published in English. All written by the first author, Peter de la Primaudaye, Esquire, Lord of Barre, Chauncellour, and Steward of the French Kings house.

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

AMANA.

THe learned & venerable antiquity figureth, and maketh the vniuersal world (to be) one, and threefold, as signifying and representing (though very far off and much behinde) the omnipotent, triple one, most wise, and most good worker, by whom it hath beene created, formed and ordained. For there is the vppermost world of all, which Diuines name, the Angelicall, and philosophers call the intellectuall world: which * 1.1 (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 elementa∣ry world which we inhabite, vnder the concauity 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 tempe∣red with light and darknes. The elementary world is designed to vs by the flowing waters, and instable substance: the Angelicall by fire, because of the shining of the light, & eleuation of the place: and the heauen of meane nature is called of the Hebrews by a name signifying the same to be composed of water and fire. In this low world life and death striue for maste∣ry, 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 certen assurance of life, but there is changing of works and of places. The elementary is built of the perishing substance of bo∣dies: the intellectual of a nature more diuine and excellent: and the meane 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 almigh∣ty, which was, which is, and which is to come. And it seemeth that our great Prophet, of whom wee haue learnt the creation of heauen and earth, hath euidently described these three worlds in the structure of his maruellous tabernacle. For he deuideth it into 3. parts, * 1.2 whereof each doth liuely represent each world: so that the first being not couered with any roofe or couering, was open and exposed to raine, snowes windes, sun, heate and cold: (and which hath more reference to our elementary world) in this former part haunted not only men both cleane and polluted, temporall and ecclesiasticall, but also beastes of all sorts: and there was likewise, because of the ordinarie sacrifices and offerings, a perpetuall ex∣change of life and death. The two other partes of the tabernacle were closed on euery side, and defended from all outward iniury: 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 sa∣cred. So likewise the sphericall world is holy, because that it perseuering in the order, which was appointed it by the soueraigne creator, hath in it no fault or crime: but the Angeligall is euen the most holy and most diuine, wherein the blessed soules, incessantely resound this song [Thou art woorthy, O Lord, to receiue honour, and glorie, and power; for thou * 1.3 hast created all things; and for thy wils sake they are and haue beene created.] But moreouer, if wee consider how the last part of the tabernacle was common to men and beastes: how the second all shining with the splendor of the gold, was lightled with the candlesticke diuided into seuen lampes) which, as many Greeke, Latine and Hebrew in∣terpreters will haue, doe signifie the seuen planets,) and how in the third the most holy were the winged Cherubins: should wee not say that these three partes manifest vnto our sight three worlds? To wit, this which men and all kinde of creatures frequent: the celesti∣all 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 beene opened by the crosse, and bloud∣shed of our Sauiour Iesus Christ, true God & 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 * 1.4 thereof, renting and tearing at the death of our Sauiour, was a certaine sacrament to vs? For thereby we had assurance, that from thencefoorth was free accesse granted man to the king¦dome

of God (of God, I say, who flieth aboue the Cherubins) through the very same en∣trance, that from the beginning for the sinne of the first man, had beene barred vp by the lawes of iustice.

Thus haue we many notable things cōcerning the diuision of the vniuersal world, which we may also call [One,] not onely because the three worlds doe proceede of one onely and selfe cause, and tend to the like end; or else because being duly tempered by numbers, they * 1.5 are ioyned together by an harmonious accord and affinity of nature, and by ordinary suc∣cession of degrees: but also because 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, do not remaine. It is most certaine, that that which remaineth in this low world, is in the vpper∣most of far better stuffe: and that which is in those aboue, is seene also in this of farre worse condition, & as it were of a bastard and sophicall nature, for here heat is an elementary qua∣litie, in heauen it is an heating vertue; and the Angelicall thoughts, and Idea and exemplary forme. Or to shew this more cleerely; wee 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, for burning intellect is another fire. But let vs note how much they differ: The element bur∣neth; the celestiall fire quickneth, and the supercelestiall is imbraced by loue. There is also here below water; and so there is another water aboue beeing motresse and mistresse of this belowe, which is the moone, in the first circle of heauen, but the cherubin, or cleere∣sighted spiritual substances, are the waters that flow aboue the heauen. And as touching the disagreeable condition among these 3. kinds of waters, the elementary humour quencheth vitall heat: that of heauen nourisheth it: & the supercelestiall hath an intellectuall apprehen∣sion of it. Furthermore in the first world, God the first vnitie ruleth ouer the nine hierarchies of Angels, like so many spheres, and remaining immoueable moueth them all vnto him: In the celestiall and meane world the imperial heauen commandeth likewise, as a captain 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 elementary world, after the first matter being the foundation thereof nine spheres, or circular reuolu∣tions 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 com∣pounded, but vnperfectly: and such as are the impressions which appeare in the aire. Then are there three reuolutions of vegetable nature, distinguished likewise into three kinds, as of herbs, shrubs & wood of old 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 be∣tweene things sensitiue & plants:] or very perfect; but such as are within the bounds of the fantasie not reasonable: & in the third place that which is found excellent in beasts, beeing capable of mans teaching; a mean thing betweene man & beast, as the Zoophyta partaketh of the plant & animal. But it may be we haue said more concerning these things then is re∣quisite for our purpose: I will only therfore adde, that the mutual vicinity & communicatiō 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.) And Saint Paul saith of himselfe, that he was rauished into the third heauen, which afterwards he calleth Paradise. We reade also that * 1.6 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 ter∣restriall surnames: when as sometimes they are figured by stars: sometimes by wheeles and beasts, and sometimes by elements, as we sometimes also appropriate diuine and celestiall * 1.7 names to terrestriell natures. For euen as the the three worlds being girt and buckled with the bands of concord doe by reciprocall libertie, interchange their natures; the like do they also by their appellations. And this is the principle from whence springeth & groweth the discipline of allegoricall sense. For it is certaine that the ancient fathers could not conueni∣ently * 1.8 haue represented one thing by other figures, but that they had first learned the secret amity and affinitie of all nature. Otherwise there could bee 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 of∣tentimes, and very fitly figured the natures of the one world, by that which they knew to bee 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 wee haue also distinguished, there is also another, a fourth, wherin may likewise be found all that which subsisteth in the others. And this is (man) who for this cause as our doctors shew, * 1.9 is vnderstood in the Gospell by the name of euery creature, then when Iesus Christ com∣mandeth to preach to men the good newes, not to boasts nor Angels, being neuerthelesse * 1.10 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 body is composed of the elements, the reasonable soule is celestiall, the vegetable power common to men and plants, the sense common to bruit beastes, the reason participated to Angels: and finally the image of God is therein seene and considered. But of him wee haue sufficiently intreated in the se∣cond part of our Academicall discourses; wherefore of this great vniuersall world must our ensuing talke be. And as we diuided it into three generall parts, so must we particular∣ly discourse of them. First therefore let vs say something concerning the Angelicall and in∣tellectuall world, and of the celestiall intelligences or Angels: (ARAM) shall bee subiect of your discourse.

Notes

• * 1.1

  Euseb. 11. de prepar. Euan∣gel. Plat. in Phedro. Of the three worlds.
• * 1.2

  Exod. 25. The figure of the three worlds in the tabernacle of Moses.
• * 1.3

  Apocal. 4.
• * 1.4

  Matth 27. Luke 23. Psal. 18. Genes. 3.
• * 1.5

  Why the tri∣ple is called one.
• * 1.6

  Psal. 136. 2. Cor. 12. Psal. 103. & 104.
• * 1.7

  Apocal. 2. Ezech. 1. 3. Apocal. 2. Apocal. 21.
• * 1.8

  The originall of allegorical sense.
• * 1.9

  Of a fourth world.
• * 1.10

  Marke 16.