Speculum mundi· Or A glasse representing the face of the world shewing both that it did begin, and must also end: the manner how, and time when, being largely examined. Whereunto is joyned an hexameron, or a serious discourse of the causes, continuance, and qualities of things in nature; occasioned as matter pertinent to the work done in the six dayes of the worlds creation.

Sect. 3. Of the offices given to the Sunne, Moon, and Starres, in the day of their creation.

Paragr. 1. Shewing that their first office is to shine upon the earth, to rule over the day and night, &c.

Artic. 1. Of light, what it is: and whether the Sunne be the onely fountain of light.

THe former part of my discourse hitherto in this dayes work, was chiefly founded upon these words, Let there be lights in the firmament of heaven; and upon these, And God made the starres also. But now I come to speak of their offices: The first whereof is that exquisite one above the rest; I mean their bright and radiant shining, by which the dismall clouds of foggie dark∣nesse are daintily devoured, and the sweet comelinesse of the worlds ornament made apparent. For without light all things would appeare like the face of hell or hor∣rour, and each parcell of the worlds fabrick lie buried in black obscuritie, & dismall squalour. Whereupon one speaketh worthily, saying, that amongst those * 1.1 qualities subject to sense, there is none more fit to shew the due decorum and comely beauty of the worlds brave stru∣cture, none more fit then light. For where it spreads it self (either above us, or below us) all things are then en∣compast with such a splendour, as if a golden garment were dilated over them, or curiously put upon them. Let it not then be ashamed to shine & shew it self to the praise of him who made it; For, Praise him sun and moon: praise him oh ye stars and light, was Davids song. But to proceed.

Authours make a difference between Lux and Lumen.

It is called Lux as it is in the fountain, that is, in a bodie which is lucid of it self; as in the sunne: so saith Zanchius. But it is Lumen as it is in some Medium, that is, in cor∣pore diaphano, as is the aire, or water. Lumen enim nihil aliud est quàm lux, lucisve imago, in corpore diaphano. From whence may be gathered, that that primarie light, which we comprehend under the name of Lux, is no other thing then the more noble part of that essence which is either in the sunne, moon, or starres: and so far as a corporeall substance may be given to fire, it may be also attributed to that which is properly called light; be∣ing in and of those lamps of heaven which were made ex primava luce chiefly, and so came to appeare of a fiery colour. Whereupon Patricius, writing against the Peri∣pateticks, saith, Lux est essentia stellarum. Nihil enim aliud flamma quàm lumen densius; & lumen, non aliud quàm flamma rarior. Calor quoque, non aliud quàm ignis rarefa∣ctus atque diffusus; & ignis, non aliud quàm calor densatus, sive lux compacta. Take therefore my meaning rightly, lest I be supposed to be much mistaken.

And again, concerning Radius, which is a Beam or Ray, it is no primarie light neither: but rather (as Patricius also writeth) it is Fulgor à Luce exiliens in rectam & acu∣tam figuram, seu in modum Pyramidis & Coni promicans. To which, Scaliger is affirming; saying, Lux est alia in cor∣pore lucido, ab eo non exiens; & alia à corpore lucis exiens, ut Lumen & Radius. And Zaharel also saith, Lux, alia est pro∣priè dicta in astris ipsis; alia, à luce producta in perspicuo. Whereupon I cannot but be perswaded, that light in it self, properly & primarily taken, must be an essentiall pro∣pertie; as formerly I have related: but to the aire, or other things enlightned by it, it is an * 1.2 accidentall quality ap∣proved of God as good, both to himself & the future crea∣tures. For although it be commonly said of compound things, that they are such as we may distinguish of them

in ipsam essentiam susceptricem, & in eam quae ipsi accidit qualitatem: yet here the case proves otherwise; because the sunne and starres have susceptam semel, secúmque immixtam lucem. And again (as saith Theodoret) Lucem quidem condidit ut voluit. Quemadmodum verò firma∣mento aquas divisit, ità lucem illam dividens ut voluit, lu∣minaria magna ac parva in coelo collocavit.

And as touching the brightnesse of the starres, the sunne may well be called Oculus mundi, The eye of the world. For he is indeed the chief fountain from whence the whole world receiveth lustre; shining alone, and enlightning our whole hemisphere, when all the other starres are hid. From whence some Philosophers and Astronomers have been of opinion that the fixed starres shine not but with a borrowed light from the sunne. Plutarch, in his 2 book and 17 chap. of the opinions of Philosophers, saith that Metrodorus, and his disciples the Epicures, have been of this minde. But according to the mindes of the best authours, and nearest equipage to truth, the starres are called lights, as well as the sunne and moon; although there be a difference between them, either of more or lesse. For Paul distinguisheth between* 1.3 the starres and sunne, non privatione lucis, sed tantùm gradu. And when God said, Let there be lights in the firmament of heaven, he made not the sunne alone, but the sunne, moon, and starres: the light in the starres be∣ing in very deed darkened by that in the sunne; which doth but differ in degree from that in them: Whereup∣on it is that the starres shew themselves by night onely when the sunne is hid, or in some deep pit whither the sunne-beams cannot pierce. If therefore we cannot see them, Id non solis, non stellarum culpâ fit, sed oculorum nostrorum hic est defectus: ob solaris enim luminis copiam ac vigorem debilitantur.

Also, some adde their influences; as that of the Little

dogge, the Pl•…•…iadas, and others, being plain testimonies of their native light: For if they had not their proper and p•…•…culiar light (being fo farre distant from the inferiour bodies) it is thought they could not alter them in such sort as they sometimes do: and evermore the further they be from the sunne, the better and brighter we see them.

And as for the diversitie of their influence, the differ∣ing qualitie of the subject causeth this diversitie. So that though this light, for the first three dayes, was but one in qualitie, it came to have divers effects as soon as it was taken and bestowed upon the starres and lights. And (perhaps) as there is in them the more of this fire, the •…•…otter is their qualitie: but little fire, and more water, the moister and cooler; and so also, the more earthy substance, the darker.

Neither do I think that we may altogether exempt* 1.4 the moon from her native light. For although she shi∣neth to us with a borrowed light, yet it is no conse∣quence to say, she hath therefore no own proper light. There is (saith Goclenius) a double light of the moon; Proper, and Strange. The Proper is that which is Homo∣geneall to it self, or lux congenita, a light begotten toge∣ther with the moon, and essentiall to it, although it be but weak. The other is that which it borroweth from the sunne; as is seen in eclipses & monethly revolutions: For she is one while full, another while hid; one while horned, another while half lightened; which is but in respect of us, who cannot see what light she borroweth, but as she approacheth from the sunne: for otherwise she is half lightened alwayes. Or (if you please) consi∣der it thus, that as a well polished Mirrour transporteth the light of the fire, or the sunne, against a wall or a floore; so the moon receiveth her light from the sunne, and reflecteth it in the night upon the earth: for the

sunne, being then absent, gives an abundant and free leave to see it. And again, as in a Mirrour, which hath behinde it his foil of lead scratched and torn, a man may perceive certain spots; So in the moon, because her bo∣die* 1.5 is in some places rare and transparent, and in other places massie, thick, and solid, there appeare certain Maculae or blemishes: for those places and parts are not of a fit temper to reflect the light of the sunne.

But if it be so in the moon, why may not the other starres shine likewise with a borrowed light as well as she?

I answer, Because we have not the like reasons to de∣clare it. Neither is it like (saith Patricius) that that un∣measurable companie of fixed starres in the highest part of heaven (which is so much more noble then the place of the sunne, by how much it comes nearer to the Hea∣ven of heavens) should shine but by the light of the sunne: For neither in them, nor in any other of the Pla∣nets, doth any man see a waxing and waning of light; nor yet are they ever eclipsed, but shew alwayes of one and the same brightnesse: and therefore it is not the same reason between the moon and them. Perhaps, if their bodies were composed in the same manner with the bodie of the moon, or had the like proportions and tem∣peraments that she hath, it might be so▪ but her lownesse shews her gravitie; and her gravitie her soliditie; and her soliditie shews, not onely her own light to be weak through a want of that fierie matter, or lux primaeva, which is in the other starres in a differing degree, but also her aptnesse for reflexion is declared to be such, as she may well shine by a borrowed light.

Howbeit I do also think that the starres have aliquid lucis alienae, which they receive from the sunne. To which Patricius also assenteth (as he is mentioned by * 1.6 Casman in the first part of his Astrologie) saying, Tri∣buit

quidem omnibus, sed lucere nequaquam facit. Nam & ipsa flammae sunt, & suâ essentiâ lux sunt, non minùs & suis viribus lucere possunt, & lucent. Sed lumen suum eis sol addit, lucémque eorum reddit lucidiorem. Lucem ergò eis non indit, sed insitam adauget: meaning that the sunnes light inereaseth the light of the starres, making it the brighter and the clearer: which must be understood of them, so long as they are at a convenient distance from the sunne. For if they be too neare, either the lesser light is obscured by the greater (as is seen in the Planets, being often hid by the beams of the sunne) or else such a dark starre as Mercurie, will with the losse of his light shew us his dark bodie, which sometimes happeneth, being then seen as a spot in the sunne: For if you take Mercu∣rie in his best hue, he hath but a cloudie countenance, and a leaden look; which therefore argueth that he hath a thick bodie and little light: of which I shall need to say no more.

Artic. 2. Of the twinkling of starres, or vibration of their light.

THe twinkling of the starres is the vibration or trem∣bling of their light. Or rather thus; It is when the light of any starre seemeth to tremble. For indeed, to speak properly, the starres themselves do not twinkle, as we think they do; but either from the trembling of the eye, or motion of the aire, this appearance proceed∣eth. For when the eye looks long at a sensible object whose brightnesse excelleth the sense, it then beginneth to faint, and being weak and wearie, is possessed with a kinde of trembling; and thereupon we think that the starre it self twinkleth. Also the Optick Masters confesse and prove, that the forms of the starres are compre∣hended

of the sight reflectly, and not rightly: that is, a right line drawn from the eye falleth not into the centre of the starre, but into the form of it reflected and re∣fracted in the aire to the sight. Now it is manifest, that as the aire hath one motion proper to it, which is up∣wards; so hath it another motion improper, caused by the revolution of the heavens every 24 houres, which draweth all the airie region about therewith: by which means the apparent form of the starres is distracted, seeming to cast forth sparkles, called twinkling. For if the bodie move wherein the form of the starre appear∣eth, it must be so: which we may well prove by a piece of silver in the bottome of a swift running brook, or by the reflexion of the starres seen in the same: for by the running of the water the reflected form is distracted, and as it were broken: and so it is likewise in the aire with the starres.

But may not this twinkling be seen in the Planets as well as in the other starres? I answer, that not alwayes, yet sometimes it may: and this is but when a watrie va∣pour is neare unto them, which is carried and tossed of the windes with a various motion: for then the forms of the Planets also being refracted in the said vapour, ap∣peare to the sight as if they twinkled. Now this is most of all perceived in the East at the time of their rising: whereupon it comes to passe that the common people* 1.7 have supposed they have sometimes seen the sunne dance, and as it were hop up and down; which, why some have attributed it to such and such dayes, is * 1.8 fabu∣lous: For this may be upon any day when the sunne meets with a fit portion of vapours at the time of his rising; and the other Planets may also in some sort sometimes shew it, when they have climbed to an in∣different height above the Horizon: which because it is not ordinarie, some have falsely supposed that the Pla∣nets

twinkle not at all. And again, let this be remem∣bred, that (if there be fit vapours rightly placed) Mars and Venus twinkle more then Saturn, Jupiter, and Mer∣cury: but otherwise this appearance is neither in Mars nor Venus, nor any of the rest.

Parag. 2. Of that other office which was given to the starres; viz. that they should be for signes, &c.

Artic. 1. That the starres are signes of future events; and that by their naturall qualities, they work upon the infe∣riour world, and all the parts of the same.

IF I should expound the words of Moses so nicely as some have done, the starres must then either signifie nothing in the course of nature, or else be for signes one∣ly of seasons (as Spring, Summer, Autumne, Winter) and of dayes and yeares. Which exposition doth cer∣tainly tie up the sense in too strait bands: For it is plain enough that Moses very positively setteth down as a di∣stinct office by it self, that they were made for signes: And then he proceedeth, adding therewithall, And let them be for seasons, and for dayes, and for yeares.

In consideration whereof, the sentence certainly must be divided.

And first let us observe out of it, that the starres, by a divine ordination, were set in the heavens to be for signes of future events: wherefore it is said, Let them be for signes.

Secondly, they were appointed to be (as it were) heavenly clocks, and remarkable measures, by their mo∣tions defining and discerning Time and the parts there∣of, as dayes, weeks, moneths and yeares: And therefore it is also added, And let them be for seasons, and for dayes,

and for yeares. Of which two offices I purpose to dis∣course a while; beginning with the first, as being most pertinent to this Paragraph.

And lest it may be thought that Moses his meaning is here mistaken by me, besides other things that I purpose to remember, I would have him compared with the Prophet Jeremie, in the 10 chap. at the 2 vers. where, when the Prophet commands the people that they should not learn the way of the Heathen, he calleth the starres (like unto Moses in this very text) The signes of heaven. From whence * 1.9 Melancthon gathereth, that the Prophet doth not onely name them signes, but also sheweth that they were set to be signes of portending something. For, Non ait Ieremias, nihil esse signa coeli; sed, A signis nolite timere. Imò cùm nominat signa, portendi aliquid affirmat. And Luther also affirmeth, in his com∣mentarie upon the words of Moses, Simpliciter lunam cum sole & stellis in firmamento coeli Moses dicit positas, ut essent signa futurorum eventuum, sicut experientia de Eclipsibus, magnis conjunctionibus, & aliis quibusdam Me∣teoris, docet. Which is, Moses plainly saith, that the moon, with the sunne and starres, were placed in the firmament of heaven that they should be for signes of future events, as experience teacheth us in Eclipses, great conjunctions, Me∣teors, and the like. To which may be also joyned the testimonie of learned Philo, alledged by S^r Christapher Heidon in his defence of Judiciall Astrologie. This man (saith he) was familiar with Peter the Apostle, and with Mark: and in divers places, but specially in his book De Mundi fabricatione, in his exposition of that in the 1 of Genesis, viz. LET THEM BE FOR SIGNES, he thus speaketh, saying, They were created, not onely that they might fill the world with their light, but also that they might be for signes of future things. For by their rising, setting, defections, apparitions, occultations, and other dif∣ferences

of motion, they teach men to conjecture of the event of things: as of plentie and dearth; of the growing up or de∣cay of creatures animate; of cleare weather and storms; of calms and windes; of overflowings and of droughts; of the quiet motion of the sea, and the boisterous times of waves; of the anniversarie changes of times, either when the Summer shall be tossed with tempests, or the Winter scorched with heat; or when the Spring shall be clothed with the nature of Autumne, or Autumne imitate the Spring. Yea (saith he) by these some have foreshewed when there should be a shaking or trembling of the earth, with infinite other things which have certainly come to passe, insomuch that it may be truely said, The starres were appointed for signes and seasons. Thus farre Philo: then which what can be plainer?

Neither are we to take them as bare, naked, and simple* 1.10 signes onely, but as causes also of worldly events: which whilest some have denied, what do they but runne mad with reason, and plainly oppose themselves to more then common sense? For it is certain that the same thing may be both a signe and a cause: a cause, as it worketh to an effect; and a signe, as, being presented to the sense, it leadeth us to the knowledge of the effect: And there∣fore when the starres are called signes, their causalitie is not excluded. Howbeit, in some things, when they work upon a subject not immediately but by accident, they be then occasions rather then causes.

But let me enlarge my self upon this discourse a little more: and because some have denied that the starres have any vertue at all, or that we ought to attribute no more power to them then to the signes at an Inne-keep∣ers post or tradesmans shop, I purpose to shew the vani∣tie of that errour as plainly as I can, both by Scripture, and also by daily experience.

And first for Scripture; Those oracles tell us that great

is the force and dominion which the starres have; heaven being the admired instrument of the glorious God, whereby he governeth the frame of this corruptible world. For had the heavens and starres no force at all, the Scriptures would never distinguish between the sweet influences of the Pleiades, and the binding ver∣tues of Orion: but the Scripture makes such a distinction: therefore the starres have their power. The minor is pro∣ved out of the book of Job, chap. 38. 31. where the words are these, Canst thou binde the sweet influences of Pleiades? or loose the bands of Orion? by which speech the Almighty doth not onely shew that the starres have their vertues, but also declare that their power and ver∣tue is such as no man on earth is able to restrain, unloose, or binde it: and here S. Austin also teacheth us, that God comprehendeth all the rest of the starres, by the figure Synechdoche, putting the part for the whole; which is an intimation that the rest have their severall vertues, as well as these. For further proof whereof see, concern∣ing some of the other, in Deuteronomie, chap. 33. 14. Of Ioseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious things brought forth by the sunne, and for the precious things put forth by the moon: where we see that the sunne and moon have power to thrust forth the fruits of the earth. And again, * 1.11 I will heare the heavens, and the heavens shall heare the earth: where see last of all, that the vegetation of the fruits of the earth dependeth not upon one or two con∣stellations, but upon the whole heavens.

Also were the starres and lights without power, the Scriptures would never tell us of their dominion over the earth: but the Scripture speaketh of their dominion: therefore they be not destitute of power and vertue. The minor is proved in Genesis, chap. 2. 1. and in the second

book of Kings, chap. 17. 16. and chap. 21. 3. and chap. 23. 5. and in Jeremie, chap. 19. 13. and in Zeph. chap. 1. 5. and in the Acts, chap. 7 42. For in all these places the holy Ghost calleth the starres, the host and ar∣mies of heaven; thereby amplifying the divine power of God by the force and power of these glorious creatures: and this also is further confirmed by that in the song of Deborah, Judg. 5. 20. where it is expressely testified that The starres fought from heaven, the starres in their courses fought against Sisera. Thus farre Scripture.

And now let experience also speak, that thereby they who will not frame their understandings to be taught by the one, but will seek for strange expositions, may be forced to yeeld and acknowledge the truth by compulsion of this other: in the front whereof, I cannot but remember the noble * 1.12 Poets saying,

Senselesse is he, who (without blush) denies What to sound senses most apparent lies: And' gainst experience he that spits fallacians, Is to be hist from learned disputations: And such is he, that doth affirm the starres To have no force on these inferiours.

1. As for example, when the sunne shifts his habita∣tion, how diversly are the seasons differing! insomuch that although the frostie beard of winter makes us trem∣ble and shiver through extremitie of cold, the warm lustre of the summers raies causeth us on the contrary to sweat and as it were pant through heat.

2. Also the terrible accidents that succeed eclipses may not be forgotten nor vilipended: for these testifie that the sunne, by his heat and light, quickeneth, after an admirable fashion, all earthly creatures, being as it were the sourse and conserver of vitall heat; and that the moon also hath a great power over inferiour bodies. For if it were otherwise, such lights coming to be hidden

from the earth, where there is a continuall revolution of generation and corruption, could not cause after their eclipses the nature of inferiour things to be so al∣tered and weakened as they are, both in the elements, and also in bodies composed of them.

3. And furthermore, who seeth not how orderly the tides keep their course with the moon? of which I have spoken in the third dayes work.

4. Also, it is an observation that seldome faileth, viz. that we have thunder and lightning in the summer time at the meeting of Mars with Jupiter, Sol, or Mercurie; and for the most part great windes, when Sol and Jupi∣ter, or Jupiter and Mercurie, or Mercurie and Sol, are in conjunction.

5. And again, the increase and decrease of bodies, or of marrow, bloud, and humours in the bodie, according to the increase and decrease of the moon, doth speak for that horned queen, and signifie that her vertue is not little. For as she fills with light, the marrow abounds in bones, the bloud in veins, the sap in trees, the meat and moisture in the oister, crab, and creafish.

6. Moreover, experience also teacheth, that all such wood as is cut for timber, if it be not cut after the full moon, will soon be rotten.

7. Also those pease which are sown in the increase, never leave blooming. And (as some report) the pome∣granate will bear no fruit any longer then just so many yeares as the moon was dayes old when it was first set and planted. The Heliotropium, with certain other flowers and plants, we likewise see that they keep their course with the sunne. And Plinie reports in his 37 book at the 10 chapter, that the Selenite is a stone which hath the image of the moon in it, increasing and decreasing according to her course in the heavens. And doth not Cardan also report for certain (as Sir Christopher Heydon 〈2 pages missing〉〈2 pages missing〉

it may be affirmed that the heavens in some sort do work upon mens mindes and dispositions. And hereup∣on it comes to passe that Mars doth sometimes sow the seeds of warre by his working upon adult choler, and the like. Or the aire being greatly out of tune, causeth not onely many sicknesses, but strange disorders of the minde; and they breaking out into act, do many times disturb states, translate kingdomes, work unluckie disasters and the like: of which I spake before in the * 1.13 se∣cond dayes work.

And now know that if the operation of the heavens in this, be but so farre forth as the soul depends upon the bodily instruments, all that is done to the soul is but an inclination: for there can be no compulsion where the cause is so remote. And therefore let it be observed that it is one thing to cause, another thing to occasion; or one thing to inferre a necessitie, another thing to give an inclination: The former we cannot averre to be in the power of the starres, forasmuch as mans will, which is the commandresse of his actions, is absolutely free from any compulsion, and not at all subject to any naturall necessitie or externall coaction. Howbeit we cannot deny a certain inclination, because the soul of man is too much † 1.14 indulgent to the body, by whose mo∣tion (as one worthily observeth) it is rather perswaded then commanded. There is therefore no Chaldean fate to be feared, nor any necessitie to be imposed upon the wills of men; but onely an inclination: and this incli∣nation is not caused by an immediate working of the starres on the intellectuall part or minde of man, but occasioned rather, mediately, or so farre forth as the soul depends on the temperaments and materiall organs of the bodie. In which regard I hope ne∣ver to be afraid of the signes of heaven, neither is there cause why I should ever curse my starres, seeing

I know in this the utmost of their power. And as it was said to that Apostle, My grace is sufficient for thee; so may every one take it for granted, that there is a second birth which overswayes the first. To which purpose one makes this an observation,

Iustè age—Sapiens dominabitur astris; Et manibus summi stant elementa Dei.

Do godly deeds, so shalt thou rule the starres: For then God holds the elements from warres.

Or, as another not unfitly also speaketh,

Qui sapit, ille animum fortunae praeparat omni, Praevisumque potest arte levare malum.

The wise, for ev'ry chance doth fit his minde, And by his art makes coming evils kinde.

And in a word, that pithie † 1.15 saying of Ioannes de Indagine shall close this Article, Quaeris a me quan∣tum in nobis operantur actra? dico, &c. Dost thou demand of me how farre the starres work upon us? I say, they do but incline, and that so gently, that if we will be ruled by reason, they have no power over us; but if we follow our own nature and be led by sense, they do as much in us as in brute beasts, and we are no better. For, agunt, non co∣gunt, is all that may be said.

Artic. 2. Whether it be not a derogation from the perfection of things created, to grant that the starres have any kinde of power over the actions of men.

AS for the power which the starres can have in this kinde, I have, in the end of the former Article, al∣readie declared. Howbeit, that I may leave as few scru∣ples behinde me as I can, my purpose is to cleare this que∣stion a little more. For it hath been the serious perswasion of not a few, that (according to the tenent of Basil, in his Hexameron, and some others) the dispositions of men may

not be imputed any whit to the starres, without wrong either to God or them. If (say they) vicious inclinations or evil actions be stirred up by the starres, then God should be the cause of humane outrages, wickednesse, and the like. Or again, if the moderation of our actions* 1.16 dependeth upon the stars, then many absurdities would follow. For first, those starres whose aspect is said to be evil, should either of themselves be created evil by their maker; or else it must be that in respect of their own wills they made themselves evil afterwards: neither of which may be affirmed. Not the first, because every thing th•…•… God made was very good, Gen. 1. Not the second, because seeing the stars are inanimate & creatures with∣out life and soul, it were wickednesse to attribute a will unto them.

To all which objections and doubts it may be thus answered, viz. that the starres are no malicious agents, voluntarily striving to do mischief to the world; but ra∣ther such as do harmlesly send down their naturall influ∣ences and powers into the universe: and had it been that man had not fallen, their inclinations in him had been no inclinations, nor their power in occasioning felt any jot at all: The evil proceeds from the nature of man, who lost his puritie and strength of will, in yeelding to that which was forbidden: it comes not from the starres, but from our selves. And so a 1.17 Melancthon doth in effect an∣swer to that of Basil, saying, that we ought in this to con∣sider what excellencie of condition our humane nature hath lost; and thereby observe how grievous and evil sinne is, by which our temperatures are become brutish; and not rashly condemne, or without consideration go throw the starres out of heaven. For in this present state of things (Nè nunc quidem stellas scelerum causas esse, they be his own words) we say not, that the starres are causes of our sinne; in regard, that though our inclinations

rise from them, yet they are not sole or chief causes of our actions, but our will is the principall cause thereof, which was first created in perfect libertie, by which it both had power to withstand, even as still it ought to refrain all inordinate inclinations. Non enim fatalem necessitatem constituimus, nec cogi Nero∣nem à stellis, &c. For we do not constitute fatall necessi∣tie, nor affirm that Nero was compelled by the starres unto his so great and monstrous sinnes: but yeelding to his lusts he willingly entertained those rages, which the devil more and more instigated, and so became worse then his nature (though bad enough) had made him. Hitherto Melancthon to that of Basil. Wherefore when we fall into a due consideration of these things, and finde that it was the fall of our first parents which hath induced this disproportion between our natures and the influences of the starres, we shall soon see where the fault resteth, namely in our selves. For (as that worthy b 1.18 Knight observeth) we must consider, that the impression or operation of every agent is alwayes answe∣rable, not to the power of it self, but to the capacitie and aptnesse of the patient: according to which rule, the starres produce their effects, even as the subject or mat∣ter is, in which their influence doth work. Which is but as I said before, viz. that if man had not fallen, their in∣clinations in him had been no inclinations, nor their power in occasioning felt any jot at all. For as the fire hurteth sore eyes, but warmeth cold hands; so the starres are formaliter bona, although effectivè (according to the unapt qualitie of the subject) they produce a sad effect. Or, to use again the words of the said authour, as we see the wine, which is healthfull and comfortable to some, how quickly it hurteth the constitution of another who hath but a weak brain; so the sunne doth soften and melt wax, but stiffen and make clay hard: yet no man for

this affirmeth either the wine to be drunk, or the sunne to be formally soft, or hard. Wherefore (saith he) by this I may boldly conclude, that although it be confes∣sed, that the starres are efficient causes of our inclinati∣ons; yet there is no consequence to conclude them such themselves as the effects are that they produce: for where the fault resteth, hath been declared. Further∣more, he also proveth against those who say the starres are tainted in being causes by accident, or occasions ma∣ny times of ill, he proveth (I say) that every occasion to sinne is not to be accounted a provocation to sinne, or to be held unlawfull: for if this were admitted, we must al∣so pollute God himself with sinne, because he hath made fair women, and sweet wine, by means whereof many men fall; yet neverthelesse none will denie them to be good: for they have their lawfull use and right end. Wherefore he doth here also excellently conclude, that as no man will say, that the Physician or his medicines do sinne, though, when they restore a spent and difeased bodie, accidentally they procure lust: no more are the starres to be accounted bad or to sinne, though in consti∣tuting the temperature of our bodies, they may be truely confessed causes by accident, or occasions of sinne. The question is therefore resolved, that it is no derogation from the perfection of things created although we grant the starres to have a kinde of power over the actions of men: which power, both how and what it is, hath been declared.

Artic. 3. Of predictions, or whether the signes of heaven may be understood or searcht into.

THey be Davids words, that The works of the Lord are great, and sought out of those who have pleasure therein. And Moses here, in testifying that God created

the starres for signes, doth likewise shew that they may be understood; otherwise to us they were no signes at all. Neither do I doubt, but that even Moses himself, and Daniel likewise, who were * 1.19 brought up, the one in the learning of the Egyptians, the other in the skill of the Caldeans, did understand the signification of these signes. And from whence was it that those nations had their knowledge, but from Noah and Abraham; if Iosephus or Berosus may be credited? For concerning Noah, do not those authours storie, that soon after the floud he taught the Armenians and Scythians the secrets of these things? Whereupon they said, that he participated of a divine spirit. So also Abraham, that Father of many nations, did equally instruct the Caldeans and Egyptians: al∣though indeed afterwards it was their bold adventure to mix magick, and superstitious vain inventions, with this their lawfull skill.

And for us, experience hath travelled in the manifesta∣tion* 1.20 of the severall qualities belonging to the lamps of heaven. For as we know the fire to be hot, the water moist, this herb to be cold, that to be drie: so also by ob∣servation, it doth manifestly appeare that the sunne gives heat and cherisheth, the moon moisteneth, Mars drieth; and so of the rest. Or thus, ♄ Saturn is cold and drie, stirres up and increaseth melancholy. ♃ Jupiter is temperately hot and moist, works most upon sanguine complexions, stirring up and increasing that humour. ♂ Mars, through his heat and immoderate drinesse, stirres up and increaseth choler; and so, often proves an acci∣dentall cause of brawlings, fightings, warres, and the like, beside such sicknesses as may come by the supera∣bundancie of that humour. ☉ Sol is moderately hot and drie, greatly cherishing all kinde of creatures. ♀ Venus is cold and moist, but it is in a temperate manner; and as for her operation it is seen most in flegmatick complexi∣ons.

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☿ Mercurie is said to be drie in respect of his own na∣ture, but joyned to any of the other Planets, he puts up∣on him their natures, and works as they work. Then followeth (the Moon, and she is well known to be the mistris of moisture. Neither can you truely say that it is impossible to finde their natures to be either thus or thus: for it is but 30 yeares that the longest of these did ever spend in his periodicall revolution: and but 72 yeares (as Tycho teacheth) can runne about whilest the fixed starres alter one degree in their longitude. Insomuch that Saturn (whose period is but 30 yeares) cometh twice to the same point of heaven before the eighth sphere is moved one degree: and Jupiter (whose revolu∣tion is 12 yeares) cometh 6 times to the same place: and Mars (who accomplisheth his period in little lesse then 2 yeares) meets 36 times with the same starres in the same place: and as for the Sunne, Venus, Mercurie, and the Moon, their meetings with them be oftner. Al∣so it is certain that the great conjunction of Jupiter and Saturn, is once every 20 yeares; and Mars and Saturn visit each other in lesse then every two yeares: by means whereof it is no hard thing, or as a thing impossible, to finde out the simple natures either of the Planets or fixed starres.

And from these natures thus known, and their mix∣tures, and places observed, it is that the effect is fore∣seen and the judgement given: which, if it be modestly, carefully, deeply, and deliberately done, by one well versed or conversant in these things, doth for the most part happen as is foretold: for the most part, I say, and not alwayes. For as the Physician knoweth that the same portion of either single or mixed simples, will not work upon all bodies alike; so neither can the like portion and power of qualities stirre up, or work alwayes ad idem, but may sometimes receive either intention or remission, ac∣cording

to the indisposed aptnesse of the subject, the ele∣ments or elementary bodies not alwayes admitting of their powers alike; or when they be overswayed by more potent and prevailing operations. For universall and particular causes do many times differ, and then the one hinders the operation of the other. As for example, particular causes (as the conjunction of Venus and the Moon, or some such like meeting) may promise rain, snow, or sleet, when universall causes (which are not so easily seen) do often turn it into more fair and warm weather. And so also particular influences may seem to work upon such or such humours, and thereupon make the bodie subject to this or that sicknesse, and the minde enclined to this or that kinde of action, with ma∣ny such other like things: howbeit it may so happen that nature may be at this time so abstrusely shut up, that what we see not may overpower and work beyond what we see.

A man had need therefore have Argus his eyes to pierce throughly into these causes, and examine with∣out rashnesse either what may help or what may hin∣der; otherwise his judgement may fail him even in things wrought by the course of nature (for of other things he ought not to judge.) And indeed when there is a divers mixture of qualities, all in a manner of equall portions (as it may sometimes be) how hard a thing is it then to finde out (without a sound judgement) the true event! for there be many difficulties proceeding from the weaknesse of our judgements. And for that again which I said before of natures abstruse kinde of work∣ing, although I be no Stoick to tie Gods mightie hand to second causes, yet I verily suppose that all things are not beyond the course of nature which seem to be extra∣ordinarie; but even many strange seeming things are wrought by the power of nature: as sometimes in un∣wonted

storms, tempests, droughts, strange appearances, or other like accidents. And this again I also think, that one man may see the cause when another cannot: whereupon it comes to passe that there is such diversitie of judgements and thwarting of opinions many times about one and the same thing. Also I might adde some∣thing (which one or other will be readie to object) con∣cerning the devils permission in raising unwonted windes, storms, and such like. Or I might speak, not onely of Gods power, but of his providence likewise in disposing his creatures to manifest their operation ra∣ther in one place then in another; which is an act pro∣ceeding from his secret purpose and divine wisdome: as when the clouds (according to his decree) do disburden themselves of their wearie drops rather here then there, or there then here: For, saith he in the 4 chap. of Amos, at the 7 vers. I have caused it to rain upon one citie, and it hath not rained upon another, and the citie where it hath not rained was barren. But I shall not need to meddle further: For (notwithstanding these difficulties) it is manifest enough that the signes of heaven may be both sought into, and also in some ample measure under∣stood.

For it is true that God Almightie having both set and foreseen the course of nature long before, doth now uphold it by his providence, instrumentally to perform his will. Neither every day doth he make the windows of heaven to stand open, or the fountains of the great deep to be broken up; nor yet doth he every day make the sunne or moon to stand still, or the shadow to go back, or an Eclipse to be at a quite contrarie time, or the moon again to arise before her usuall course: but hath undoubtedly left his works to be sought out of all those who take pleasure therein; and, according to that portion of sound judgement which he hath given to

every one, they may understand either more or lesse of these signes: For as one starre differeth from another in lustre and beautie; so one mans knowledge and better judgement transcends not seldome above the rest. Neither can the devil every day have it in his commission to go and blow down houses upon the heads of Jobs children. Nay (saith one) if these significations are not to be considered, why are they so divinely written and painted in the heavens? Surely it were impietie altoge∣ther to pluck or draw away our mindes from the obser∣vation of these things. For if the heavens (as they do) declare the glorie of God, or the firmament shew forth his handie work, we may well beleeve that they expresse what God effecteth by them: for otherwise every thing which God created, doth declare his handie work as well as they. Eclipses, conjunctions, prodigious sights, flashings, comets, new starres, what are they but the Oracles of God? by which, changes, alterations, and sundrie calamities are threatned to the world: And these, if any one contemne them, what doth he but despise the admonitions of God? Also, how much these observati∣ons have profited the Commonwealth, let Thales teach us: For they that have Thales his skill, may by these signes judge of cheapnesse and plentie, of dearth and deernesse, with other like things whose knowledge can∣not but be profitable to the life of man.

Onely beware that more be not attributed to the hea∣vens,* 1.21 then to him that made the heavens; not more to the servants then to the Master, as they did who made them gods; or they who trust and rely upon them, not daring to take a journey, or begin a work, or speak with a friend about any businesse, without a needlesse consul∣tation.

Also know that the observing of these signes must not be mixed with magicall spells, as charmers do, when in

stead of using, they come to abusing of herbs: For as the herbs on the ground were not made to be abused in such damned and forbidden practises; no more were the starres in the skie. Neither ought the observing of these signes to be mixed with charactericall practises, diabo∣licall or superstitious divinations, making of images un∣der such or such a constellation, dangerous elections of times, either to procure good or bring down ill from heaven, as they did who blasphemously maintained, that men are long-lived and their souls go to heaven when Saturn is in Leo: or they, who have not quaked to af∣firm, that when the Moon is joyned with Jupiter in the head of the Dragon, whatsoever a man then asketh at the hands of God, he shall receive. Neither ought we to flie unto them for finding of things lost: for where you cannot argue from the cause to the effect, their use is unlawfull. Nor may we use them in the contingencie of things when the cause is unknown or indeterminate. Nor were they made to decide horarie questions, or sor∣tilegious demands. Nor yet may we erect figures, there∣by to answer to certain questions: as to know whether a man shall have the thing he hopeth or looketh for; to know what shall become of a mans secret enemies; to know of the speedie or slack return of him that taketh in hand any journey, and of such things as shall happen in the journey; or to know, by the eighth house, whether a man shall enjoy the goods and dowrie of his wife; or by the seventh, whether a man shall obtain that woman in marriage which he desireth; or by the sixth, to know whether a man shall keep or leave his servant; with other the like questions, of which can be given or known no cause, why the starres should ever be thought to effect them: in somuch that it is a kinde of wonder to think how it should come to passe, that ever any one could forge out such inquiries to be answered from the

signes of heaven. For the starres were not made to justi∣fie the dangerous practises of wicked impostours, nor to give answer to the causelesse curiosities of superstitious demanders; but made to be both signes and causes of such things as already I have mentioned: for when the state of the question is come beyond the course of the foure principall qualities of cold, heat, moisture, and drinesse, it will finde succour neither in sound philoso∣phie, nor in the holy Word of written veritie.

Last of all, let this one thing be remembred, that the constellations (as is well known, and apparently per∣ceived of Astronomers) by reason of a slow motion which the fixed starres hath, sliding from the equinocti∣all point about one degree in 72 yeares, are now remo∣ved into other signes of the divided Zodiack, causing those signes, by the qualitie of the starres which are now in them, to be of another nature: as Aries which was hot and drie in the dayes of Ptolomie, is (by reason that the starres of Pisces are moved thither) cold and moist: and Taurus which was cold and drie, is now of the na∣ture of the starres of Aries, that is, hot and drie: and so of all the residue of the fixed starres, they are removed into new houses, or other mansions. Which if it be not pro∣portionably considered, let any mean capacitie judge how grosse an errour may heedlessely be produced by an unskilfull artist.

Parag. 3. Of that other office given to the starres; viz. that they were appointed to be heavenly clocks, and remark∣able measurers of time and the parts thereof. This office is laid down in these words, And let them be for seasons, and for dayes, and yeares.

Artic. 1. Of Seasons.

IF we take seasons, dayes, and yeares together, it is no hard thing to see how the whole and parts are joyned. For Tempus is the whole: and Annus is pars temporis: and Dies is pars anni. Not that these are the onely parts of time; but because the other do chiefly consist of these. Howbeit, seeing they be laid down severally, it is fit they be explained sunderly. And first of Seasons.

We need not with the Jews understand here their feasts onely, and anniversarie dayes of solemnitie; for then this distinction of seasons had not been in use till af∣ter the coming out of Egypt: neither is it enough to ap∣plie them to the monethly revolution of the moon, or to the sunnes changing into a new signe or partition of the Zodiack. But by the name of Seasons, we ought rather to be led unto those Quatuor anni Cardines, or foure Quarters of the yeare, when the reviving sunne crosseth the Equinoctiall, and again toucheth upon either solstice: which last, is (as it were) solis statio, because the dayes seem to stand at a stay: and the two other have their names from equall day and night, because the dayes and nights are then of equall length, Sol cheerfully riding in his gold-like fierie chariot, just in the middest between the Artick and Antartick Poles. For these were those seasons which God again established for ever, when he

renewed that face upon the decayed world, which by the impartiall Floud was blemished: saying, (as it is in Gen. chap 8. 22.) While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter shall not cease.

And as for us, we commonly call these times by the names of Spring, Summer, Autumne, and Winter.

The Spring is a time never unwelcome, nor unwished:* 1.22 for the weather begins then to appeare like a pitifull and truely kinde-hearted cherisher; and Sol ascending, disperseth the superfluous humours, stirreth up the bloud in our bodies, and sap in herbs and trees; clothing the earth with sweet new liveries, and plants with boughs and beauteous branches: nay the harmlesse choristers of the rebounding woods and echoing groves, do then be∣gin to tune again their sugred throats, and ravish revi∣ved mortalls with their melodious aires; bidding good morning to the day, and morrow to the morn. For no sooner can Aurora wake, and peep above the purple verges of the Eastern hills, but cheerfully they chaunt her out a mirthfull cantilene: whilest in the mean time, sweet-breathing Zephyrus playes with the wanton tres∣ses of his late dead, and decayed, but now again revived mistris; and in comely hue doth beauteous Flora prank her self, cheerfully coming forth to meet her kinde sweet-causing lover. The prettie lambes are now at play, whilest the watchfull shepherd sits piping on an hill to please that queen of his heart, his dearest shep∣herdesse, whom ruthfully he moveth to grant his suit, and pitie his complaint.

Ver praebet flores, saith the Poet; and from † 1.23 viresco it may well be said to take the name. For will you heare?

The mealie mountains which were late unseen, Change now their coats, all into lustie green.

The gardens prank them with their flowrie buds; The ••••••ds with grasse, with leaves the naked woods. Sweet Zephyrus begins to busse his Flora,* 1.24 Swift-winged fingers to salute Aurora; And wanton Cupid, through this universe, With pleasing wounds, each creatures heart' gins pierce. "Yea Titans presence doth again revive "As well things sensible as vegetive.

But next after Spring we reckon Summer; which* 1.25 may well be called the mother of plentie and daughter of bountie. For the earth hath now her lap full of eve∣ry kinde of grain, her belly is bigge and ready to be de∣livered, that she might thereby enrich the weary labour∣er, and feed each hungry soul. Formosa est messibus Aestas, saith Ovid: Summers beautie consisteth in his fruitfull fields of corn.

—For now he crowns his Ceres With gilded eares, as yellow as her hair is; Till th'reaper, panting both for heat and pain, With crooked rasor crops the tufted plain.

In Latine we call it Aestas; which is, because this season derives the name ab aestu, from the exceeding heat: and so also doth the English word Summer expresse it. For Summer is a word taken out of the Germane language; and in the Germane tongue it is said to be Sunne-mehr, that is, plus solis, or more sunne then at other times.

And now come to Autumne (for Autumne is the next* 1.26 Quarter) and this is a season which bringeth that to perfection, which the Spring and Summer hath but be∣gun. For now the barns are full, the presses and fats overflow with an abundance of wine and oyl, and men do now eat the late gathered labours of their hands, and joy in the surpassing plentie that the earth hath brought them. This time is indeed the yeares very barbour; or (if you will) it is like unto a kinde-hearted prodigall,

who by little and little gives all away so freely, that in conclusion there is nothing left him. He takes his name therefore from Autumno, which signifieth to make ripe; for as fast as he can see the fruits ripened or brought to perfection, he yeelds them up to others. Or else it is Autumne, à bonorum anni augmentatione; as some suppose.

Th' earth by degrees her lovely beautie ba•…•…es, Fills others full with her deare delicates: The apron and the osier-basket (both) Catch dainty fruits to please each daintie tooth: Untill at last trees, gardens, meads and all, Are naked stript and robbed quite of all.

And here in this Quarter was undoubtedly the begin∣ning of the first yeare: For that it should be so, we have grounds both in reason, Scripture, and other writings; as in the second chapter of this book I have proved at large.

But leaving Autumne, look now at Winter: it is a* 1.27 season which can boast of little. For it lies entrenched with gloomie mists of night, and weeps almost as often as it wants the sunne, or findes it hid within the compasse of a close cloud. Nay see but with what a palsie pace it cometh. He that of late was sweating in the fields, cast∣ing off his clothes, & fainting through heat, is now glad to call for more and thicker garments, and not ashamed by the help of fire to mitigate the freezing cold. For Winter is like unto an old man with a gray head and white beard; insomuch that when hoarie-headed Hy•…•…ms doth but brush or shake his hairs, the trees and herbs, (as I may so say) in stead of leaves, are periwigd with snow: Or if he doth but let his churlish breath blow out upon us, the waters are turned soon into a crystall crust, and without wonder men are seen to walk upon it,

Et celsis dependet stiria tectis; yea and the drops hang fro∣zen then at the eaves of houses.

That therefore of Ovid must needs be true, Igne leva∣tur Hyems. To which let that † 1.28 Bacchi massicus humor be also added: For these two will now do wondrous well; according to that of the noble Poet,

All lusks in sloth; and till this quarters end, Bacchus, and Vulcan both, must us befriend.

This season is called by the Latines Hyems, which seem∣eth to be derived from the Greek word * 1.29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying to make moist or wet: And in Hebrew (as some affirm) it is called Choreph, coming of the root Charaph, which signi∣fieth to reproach or disgrace; because when winter co∣meth, the earth is as it were disgraced and exposed to re∣proach, in being spoiled of all its pleasant greennesse, beauty and splendour.

And in a word to shut up all, thus you may remember these seasons, together with their sundry qualities;

Poma dat Autumnus: Formosa est messibus Aestas: Ver praebet Flores: Igne levatur Hyems. Ovid.

Autumne gives fruit: And corn makes Summer fair: Spring shews us gayes: Fire helps cold Winters aire.

Artic. 2. Of Dayes.

A Day is either artificiall or naturall.

1. The artificiall is from sunne-rising to sunne∣setting, agreeable to the words of our * 1.30 Saviour, when he demanded if there were not twelve houres in the day.

Now this kinde of day is not alwayes equall, but va∣ries according to the sunnes unequall time of rising and setting: and thereupon the houres likewise are to be reckoned according to the dayes proportionable differ∣ence; being (even as the dayes) longer in Summer then in Winter.

Also for this artificiall day, Ioannes de sacro Bosco di∣vides it into foure quarters; calling the first rubens, the se∣cond splendens, the third urens, and the fourth tepens.

2. And as for that which is a day naturall, it evermore containeth the just number of 24 equall houres; in which space of time the sunne is carried by the motion of the Primum Mobile from any one part of heaven un∣till it comes to the same point again.

This kinde of day amongst divers nations hath divers beginnings.

England, the 17 Provinces, some part of Germanie,* 1.31 the Mysians, and the Romanes, account from midnight untill midnight; because at that time (as is supposed) our Lord was born: and from hence, as Verstegan thinketh, came the word Seanight, being a week of dayes and nights, or a Sennight.

The Babylonians, Persians, Norimbergians, &c. begin* 1.32 at sunne-rising, (and so do our † 1.33 lawyers in England, end∣ing again at sunne-setting: for he who hath a summe of money to pay on a set day by bond, neither before nor af∣ter sunne need tender his money:) These, I say, begin at one sunne-rising, accounting untill the next; according to that of * 1.34 Plinie, Babylonii (saith he) inter duos solis exortus.

And as for the Umbrians, Arabians, and Astronomers,* 1.35 they reckon from noon untill noon again.

But the Athenians, Jews, Silesians, Italians, Bohemi∣ans,* 1.36 &c. account alwayes from the evening or setting of the sun; beginning their day when the night approach∣eth and the sunne departeth, being as it were gone to his bed or western rest.

1. They who begin from midnight may seem to have this warrant, viz. that the sunne is then again returning towards our Hemisphere; and (as I said before) midnight is that time when the sunne of righteousnesse arose to the world. For it is supposed that Christ † 1.37 was born about

the middle of the night, whilest the shepherds were keeping watch over their flocks. The day therefore be∣ginneth from midnight.

2. Again, they who account from the time of sunne∣rising have this plea, saying that the day is fitly to take beginning, when the cause thereof, viz. the sunne, doth first appeare and shew himself to the inhabitants of the world, calling them out unto their daily labours, and sum∣moning them by his beauteous light to arise, and leave their sleepie beds. Therefore when the sunne ariseth, the day beginneth.

3. Also, they who reckon from noon, suppose that they ought to account from that time when the sunne is in the most * 1.38 eminent place of heaven, and hath the great∣est number of eyes enlightned by it. And as for Astrono∣micall calculations, this also is the fittest time, because it falleth alwayes at one and the same certaintie. The day therefore beginneth from noon.

4. Last of all, they who begin from the setting of the* 1.39 sunne have the truest and strongest plea. For this begin∣ning is agreeable to the whole progresse of the worlds creation, and best fitteth the divine institution of natu∣rall dayes; being in very deed a true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of night and day, as of right it ought to be. For darknesse was be∣fore the diurnall light: and God (saith the Apostle) com∣manded that light should shine out of darknesse. And so the evening, as well as the morning, was pertinent to one and the same day; of which see more in the first dayes work.

Artic. 3. Of Yeares.

A Yeare, being the chief and most usuall part of time, whereby the ages of men, of the world, and other things are principally measured, is the periodicall revolu∣tion

of the sunne through Mazzaroth, or the twelve signes of the Zodiack, Job 38. 32. For by the sunnes uncessant motion, a set number of dayes are as it were wheeled about to terminate one yeare, and to give each season his due period of time. And in a true measured yeare, there is not alwayes a set or cer∣tain equalitie: For there is either the great, or the lesser quantitie. In the greatest quantitie a yeare hath 365 dayes, 5 houres, 56 minutes, and 53 seconds; And in the least quantitie, 365 dayes, 5 houres, 44 minutes, and 38 seconds.

But if we reckon according to the course of the moon, then a yeare is that space of time wherein the moon, after some conjunctions with the sunne, is again in conjunction with him, not farre from that place where she first met him. Or if we reckon by the other starres, it is then that space of time which the sunne spendeth after his departure from any starre, untill he returneth to the said starre again.

And in all these, the sunne hath the chiefest prehemi∣nence, is the only guide, and most remarkable measurer. Whereupon I may not omit what I finde observed by Expositours, viz. that a yeare hath the name in Hebrew from Shanah, signifying a changing or iteration: which is in regard of the sunnes returning, after a yeares end, to the same point of heaven where it began. And as for the circuit of the moon, which we commonly tearm a moneth, it is derived from another word signifying to ronew; because in that space the moon is again renewed: neither is it found in any place of Scripture, that these names are perverted, or the one of them taken to signi∣fie the other; but by the one (say they) is meant a yeare, and by the other a moneth. See Gib. on Gen. chap. 5.▪ quest. 2. and Ainsworth on Gen. 1. 14.

In Latine the yeare is called Annus, because we may

say of it, revolvitur ut annulus. For as in a ring the parts touch one another, circularly joyning each to other; so also the yeare rolleth it self back again by the same steps that it ever went; whereupon it came to passe that the Egyptians, amongst other their hieroglyphicks, used to paint out the yeare like a snake winding her self as round as a ring, holding her tail in her mouth: Et sic sua per vestigia volvitur annus. The name likewise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which it hath from the Greek, is agreeable to the fore∣said derivation. And all this concerning naturall yeares.

But as for Politicall yeares, they be those which are diversly used by divers nations in their accounting of times: and they differ in lengths according as the com∣putatours fail in skill to regulate them to the motion of the heavens.

That which we now use is the Julian yeare, in∣stituted by Iulius Cesar, who, by the help of Sosi∣gines an Egyptian, an expert Mathematician, amend∣ed the old Romane yeare, and brought it to that form in which we now have it, making it to con∣sist of 365 dayes, and 6 houres: which 6 houres are not reckoned every yeare, but once every fourth yeare, being then increased to the just length of a day, which is alwayes inserted or put in the next be∣fore the 6 Calends of March, causing the said Calends to be twice repeated: from whence that yeare is cal∣led Bissextile of bis and sex, twice six; or Leap-yeare, because by this adding of a day, from thenceforth the fixed holydayes and the like, do as it were skip or leap one day further into the week then they were the former yeare.

Now the mean length of the Tropicall yeare be∣ing defined to have no more then 365 dayes, 5 houres, and 49 minutes, sheweth that this Julian

yeare is somewhat greater then it should be, exceeding the exactest measure which can be had, by the quantitie of eleven minutes or there abouts; causing thereby by little and little to be an apparent anticipation of the Equinoctiall and Solstitiall points: insomuch that the Vernall equinox, whose place at the first Councel of Nice, was upon the 21 day of March, is now come to be upon the 10 day of March. The reforma∣tion of which errour hath been wished for by divers learned men; and in some sort performed by Pope Gre∣gorie the 13 (using likewise in it the help of Christo∣pher Clavius, and some others) who in the yeare 1582, brought back the Equinoctiall day to the same place it was at the said Nicene Councel, by cutting off 10 dayes in the moneth of October, writing in the Ca∣lender next after the fourth day the fifteenth day: by means whereof all their moneths begin ten dayes sooner then ours, as do also all those feasts whose place is fixed and not moveable.

Now in this reformation it was likewise ordered, that the yeare should consist of 365 dayes, 5 houres, and 49 minutes. And, that the Equinox might not be subject any more to anticipation in 400 yeares, they thought it fit to omit three Leap-yeares; The first whereof will fall into the yeare of Christ 1715; the second into the yeare 1848; and the third into the yeare 1982, if God suffer the frame of the world to stand so long.

Howbeit in thus doing, although the alteration will be very little, yet the reformation is not exactly true, be∣cause there is an inequalitie of anticipation in the Equi∣noctiall, as the great Masters in Astronomie teach us, be∣ing (as they say) in some ages more, and in some lesse. But seeing (as I said) the alteration will be very little, if it ever come to that, it is fit the Leap-year be then omitted.

And thus am I come now to the end likewise of this fourth dayes work, wherein, after my plain manner, I have discoursed upon every such thing as is pertinent to the work done in it. Let me therefore concluding say with Moses.

The Eve and Morn confine the fourth of dayes, And God gives to his work deserved praise.

Notes

• * 1.1

  But how it is a qualitie see afterwards.
• * 1.2

  Observe this difference: be∣cause light com∣monly taken is said to be a qualitie.
• * 1.3

  1. Cor. 15. 41.
• * 1.4

  The ☽
• * 1.5

  The Macul•…•… l•…•….
• * 1.6

  Cap. 10. quest. 7.
• * 1.7

  A reason of the Sunnes dancing.
• * 1.8

  See Seal. Exer. 63. & Goclenius Disput. Phys.
• * 1.9

  Pr•…•…fat. in lib. Scho•…•…eri de juaiciis nativit.
• * 1.10

  The Starres are causes as well as signes.
• * 1.11

  Hoses 2. 21.
• * 1.12

  Du Ban.
• * 1.13

  Chap. 5. Sect. 2. Parag. 4. Artic. 1.
• † 1.14

  How our mindes do sym∣paih•…•…se with the body, see in the 2 day, Chap. 5. Sect. 2. Parag. 4. Artic. 1. prop•…•… 〈◊〉〈◊〉.
• † 1.15

  ••hirons. lib. 5.
• * 1.16

  Hyparius Method. Theol. lib. 2.
• a 1.17

  Pr•…•…fat. in lib. Ioh. Sch•…•…. de ju∣dici•…•… Nativ.
• b 1.18

  Sir Christo∣pher Hey don.
• * 1.19

  Act. 7. 22. Dan. 1. 17.
• * 1.20

  The natures of the starres may be known.
• * 1.21

  The signes of heaven must not be abused.
• * 1.22

  Spring.
• † 1.23

  Or thus, 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 & 〈◊〉〈◊〉▪ &•…•….
• * 1.24

  Partly out of Du Bart.
• * 1.25

  Summer.
• * 1.26

  Autumne
• * 1.27

  Winter.
• † 1.28

  A cup of good wine.
• * 1.29

  Which in La∣tine is Pl•…•….
• * 1.30

  Joh. 11. 9.
• * 1.31

  Midnight.
• * 1.32

  Sun-rising.
• † 1.33

  Which in them or all within the Parenthesis, though it be here inserted, is meant of the artificiall day.
• * 1.34

  Lib. 2. cap. 77.
• * 1.35

  Noon.
• * 1.36

  Evening.
• † 1.37

  Which is but an uncertain supposi∣tion.
• * 1.38

  Which they suppose to be the place it was first let in when it was made.
• * 1.39

  The naturall be∣ginning of the day is from sun∣setting. Gen. 1.