substance or as ayre and thin clouds by transmitting the rayes quite thorow their bodies or as those things that are of an opacous nature and smooth superficies which reflect the light only in one place or else as those things which are of an opacous nature and rugged superficies which by a kind of circumfluous reflexion are at the same time discernable in many places as our Earth and the Moone 2. It is compact and not a spungie and porous substance But this is denied by Diogenes Vitellio and Reinoldus and some others who held the Moone to be of the same kind of nature as a Pumice stone this say they is the reason why in the Suns eclipses there appeares within her a duskish ruddy colour because the Sun beames being refracted in passing through the pores of her body must necessarily be represented under such a colour But I reply if this be the cause of her rednesse then why doth shee not appeare under the same forme when shee is about a Sextile Aspect and the darkned part of her body is discernable for then also doe the same rayes passe through her and therefore in all likelyhood should produce the same effect and notwithstanding those beames are then diverted from us that they cannot enter into our eyes by a straight line yet must the colour still remaine visible in her body And besides according to this opinion the spots would not alwayes be the same but divers as the various distance of the Sunne requires Againe if the Sun beames did passe through her why then hath she not a taile saith Scaliger as the Comets why doth she appeare in such an exact round and not rather attended with a long flame since it is meerely this penetration of the Sunne beames that is usually attributed to be the cause of beards in blazing starres 3. It is opacous transparent or diaphanous like Crystall or glasse as Empedocles thought who held the Moon to be a globe of pure congealed ayre like haile inclosed in a spheare of fire for then 1. Why does shee not alwayes appeare in the full since the light is dispersed through all her body 2. How can the interposition of her body so darken the Sunne or cause such great eclipses as have turned day into night that have discovered the starres and frighted the birds with such a suddaine darknesse that they fell downe upon the earth as it is related in divers Histories And therefore Herodotus telling of an eclipse which fell in Xerxes time describes it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sun leaving his wonted seat in the heavens vanished away all which argues such a great darknesse as could not have beene if her body had beene perspicuous Yet some there are who interpret all these relations to be hyberbolicall expressions and the noble Tycho thinks it naturally impossible that any eclipse should cause such darknesse because the body of the Moone can never totally cover the Sunne However in this he is singular all other Astronomers if I may beleeve Keplar being on the contrarie opinion by reason the Diameter of the Moone does for the most part appeare bigger to us than the Diameter of the Sunne But here Iulius Caesar once more puts in to hinder our passage The Moone saith he is not altogether opacous because 't is still of the same nature with the heavens which are incapable of totall opacity and his reason is because perspicuity is an inseparable accident of those purer bodies and this hee thinks must necessarily be granted for he stops there and proves no further but to this I shall deferre an answer till hee hath made up his argument Wee may frequently see that her body does so eclipse the Sunne as our Earth doth the Moone And besides the mountains that are observed there doe cast a dark shadow behind them as shall be shewed afterwards Since then the like interposition of them both doth produce the like effect they must necessarily be of the like natures that is alike opacous which is the thing to be shewed and this was the reason as the Interpreters guesse why Aristotle affirmed the Moone to be of the Earths nature because of their agreement in opacity whereas all the other elements save that are in some measure perspicuous But the greatest difference which may seeme to make our Earth altogether unlike the Moone is because the one is a bright body and hath light of its owne and the other a grosse dark body which cannot shine at all 'T is requisite therefore that in the next place I cleare this doubt and shew that the Moone hath no more light of her owne than our Earth Proposition 5. That the Moone hath not any light of her owne T Was the fancie of some of the Jewes and more especially of Rabbi Simeon that the Moone was nothing else but a contracted Sunne and that both those planets at their first creation were equall both in light and quantity For because God did then call them both great lights therefore they inferred that they must be both equall in bignesse But a while after as the tradition goes the ambitious Moone put up her complaint to God against the Sunne shewing that it was not fit there should be two such great lights in the heavens a Monarchie would best become the place of order and harmony Vpon this God commanded her to contract her selfe into a narrower compasse but shee being much discontented hereat replies What! because I have spoken that which is reason and equity must I therefore be diminished This sentence could not chuse but much trouble her and for this reason was shee in great distresse and griefe for a long space but that her sorrow might be some way pacified God bid her be of good cheere because her priviledges and Charter should be greater than the Sunnes he should appeare in the day time onely shee both in the day and night but her melancholy being not satisfied with this shee replied againe That that alas was no benefit for in the day time shee should be either not seene or not noted Wherefore God to comfort her up promised that his people the Israelites should celebrate all their feasts and holy dayes by a computation of her moneths but this being not able to content her shee has looked very melancholy ever since however she hath still reserved much light of her owne Others there were that did think the Moone to be a round globe the one halfe of whose body was of a bright substance the other halfe being dark and the divers conversions of those sides towards our eyes caused the variety of her appearances of this opinion was Berosus as hee is cited by Vitruvius and St. Austin thought it was probable enough But this fancie is almost equally absurd with the former and both of them sound rather like fables than Philosophicall truths You may commonly see
terram nobis ex alto liceret intueri quemadmodum deficientem lunam ex longinquo spectare possumus videremus tempore eclipsis solis terrae aliquam partem lumine solis deficere eodem planè modo sicut ex opposito luna deficit If we might behold this globe of earth at the same distance as we doe the Moon in her defect wee might discerne some part of it darkened in the Sunnes eclipses just so as the Moone is in hers For as our Moone is eclipsed by the interposition of our earth so is their Moone eclipsed by the interposition of theirs The manner of this mutuall illumination betwixt these two you may plainly discerne in this Figure following Where A represents the Sunne B the Earth and C the Moone Now suppose the Moone C to be in a sextile of increase when there is onely one small part of her body enlightened then the earth B will have such a part of its visible Hemispheare darkned as is proportionable to that part of the Moone which is enlightened and as for so much of the Moone as the Sun-beames cannot reach unto it receives light from a proportionall part of the earth which shines upon it as you may plainly perceive by the Figure You see then that agreement and similitude which there is betwixt our earth and the Moone Now the greatest difference which makes them unlike is this that the Moone enlightens our earth round about whereas our earth gives light onely to that Hemispheare of the Moone which is visible unto us as may be certainly gathered from the constant appearance of the same spots which could not thus come to passe if the Moone had such a diurnall motion about its owne axis as perhaps our earth hath And though some suppose her to move in an epicycle yet this doth not so turne her body round that wee may discerne both Hemispheares for according to that hypothesis say they the motion of her eccentrick doth turne her face towards us as much as the other doth from us But now if any question what they doe for a Moone who live in the upper part of her body I answer the solving of this is the most uncertaine and difficult thing that I know of concerning this whole matter But yet unto mee this seemes a probable conjecture That the upper Hemispheare of the Moone doth receive a sufficient light from those Planets about it and amongst these Venus it may bee bestowes a more especiall brightnesse since Galilaeus hath plainly discerned that she suffers the same increases and decreases as the Moone hath and 't is probable that this may bee perceived there without the help of a glasse because they are farre neerer it than wee When Venus saith Keplar lies downe in the Perige or lower part of her supposed Epicycle then is she in conjunction with her husband the Sunne from whom after shee hath departed for the space of ten moneths shee gets plenum uterum and is in the full But you 'll reply though Venus may bestow some light when she is over the Moone and in conjunction yet being in opposition she is not visible to them and what shall they then doe for light I answer then they have none nor doth this make so great a difference betwixt those two Hemispheares as there is with us betwixt the places under the poles and the line And besides 't is considerable that there are two kinde of Planets 1. Primarie such whose proper circles doe encompasse the body of the Sunne whereof there are six Saturne Iupiter Mars Ceres or the Earth Venus Mercury As in the Frontispice 2. Secondary such whose proper circles are not about the Sunne but some of the other primarie Planets Thus are there two about Saturne foure about Iupiter and thus likewise dos the Moone encompasse our earth Now t is probable that these lesser secondary Planets are not so accommodated with all conveniences of habitation as the others that are more principall But it may seeme a very difficult thing to conceive how so grosse and darke a body as our earth should yeeld such a cleere light as proceeds from the Moone and therefore the Cardinall de Cusa who thinks every Starre to be a severall woâ—ld is of opinion that the light of the Sunne is not able to make them appeare so bright but the reason of their shining is because wee behold them at a great distance through their regions of fire which doe set a shining lustre upon those bodies that of themselves are darke Vnde si quis esset extra regionem ignis terra ista in circumferentia suae regionis per medium ignis lucida stella appareret So that if a man were beyond the region of fire this earth would appeare through that as a bright Starre But if this were the onely reason then would the Moone be freed from such increases and decreases as shee is now lyable unto Keplar thinks that our earth receives that light whereby it shines from the Sunne but this saith he is not such an intended cleare brightnes as the Moon is capable of and therefore he guesses that the earth there is of a more chokie soyle like the I le of Crete and so is better able to reflect a stronger light whereas our earth must supply this intention with the quantity of its body But this I conceive to bee a needlesse conjecture since our earth if all things were well considered will bee found able enough to reflect as great a light For 1. Consider its opacity if you marke these sublunary things you shall perceive that amongst them those that are most perspicuous are not so well able to reverberate the Sunne-beames as the thicker bodies The rayes passe singly through a diaphanous matter but in an opacous substance they are doubled in their returne and multiplyed by reflexion Now if the moone and the other Planets can shine so cleerely by beating backe the Sunne-beames why may not the earth also shine as well which agrees with them in the cause of this brightnesse their opacity 2. Consider what a cleare light we may discerne reflected from the earth in the middest of Summer and withall conceive how much greater that must bee which is under the line where the rayes are more directly and strongly reverberated 3. 'T is considerable that though the Moon dos in the night time seeme to be of so cleere a brightnesse yet when wee looke upon it in the day it appeares like some little whitish cloud Not but that at both times she is of an equall light in her selfe The reason of this difference is because in the night wee looke upon it through a darke and obscure medium there being no other enlightned body whose brightnesse may abate from this Whereas in the day time the whole heavens round about it are of an equall clearenesse and so make it to appeare with a weaker light Now because wee cannot see how the enlightned parts of our earth
doe looke in the night therefore in comparing it with the Moone wee must not consider her as she is beheld through the advantage of a darke medium but as she seemes in the day-time Now in any cleere sun-shine-Sun-shine-day our earth does appeare as bright as the Moone which at the same time does seeme like some duskish cloud as any little observation may easily manifest Therefore we need not doubt but that the earth is as well able to give light as the Moone To this it may be added that those very clouds which in the day-time seeme to be of an equall light to the moone doe in the evening become as darke as our earth and as for those of them which are looked upon at any great distance they are often mistaken for the mountaines 4. T is considerable that though the moone seeme to bee of so great a brightnesse in the night by reason of its neerenesse unto those severall shadowes which it casts yet is it of it selfe weaker than that part of twilight which usually wee have for halfe an houre after Sunne-set because wee cannot till after that time discerne any shadow to be made by it 5. Consider the great distance at which we behold the Planets for this must needs adde much to their shining and therefore Cusanus in the above cited place thinks that if a man were in the Sunne that Planet would not appeare so bright to him as now it doth to us because then his eye could discerne but little whereas here we may comprehend the beames as they are contracted in a narrow body Keplar beholding the earth from a high mountaine when it was enlightned by the Sunne confesses that it appeared unto him of an incredible brightnes whereas then he could onely see some small parts of it but how much brighter would it have appeared if hee might in a direct line behold the whole globe of earth and these rayes gathered together So that if we consider that great light which the earth receives from the Sunne in the Summer and then suppose wee were in the Moone where wee might see the whole earth hanging in those vast spaces where there is nothing to terminate the sight but those beames which are there contracted into a little compasse I say if we doe well consider this wee may easily conceive that our earth appeares as bright to those other inhabitants in the Moone as theirs doth to us But here it may bee objected that with us for many days in the yeare the heavens are so overclowded that wee cannot see the Sunne at all and for the most part in our brightest dayes there are many scattered clouds which shade the earth in sundry places so that in this respect it must needs be unlike the Moon and will not be able to yeeld so cleare unintermitted a light as it receives from that planet To this I answer 1. As for those lesser brighter clouds which for the most part are scattered up and down in the clearest days these can be no reason why our earth should be of a darker appearāce because these clouds being neere unto the earth and so not distinguishable at so great a distance from it and likewise being illuminated on their back parts by the Sunne that shines upon them must seeme as bright to those in the Moone as if the beames were immediately reflected from our earth 2. When these clouds that are interposed are of any large extension or great opacity as it is in extraordinary lasting and great rains then there must be some discernable alteration in the light of our earth But yet this dos not make it to differ from the Moone since it is so also with that Planet as is shewed in the later part of the next chapter Proposition 12. That t is probable there may be such Meteors belonging to that world in the Moone as there are with us PLutarch discussing this point affirmes that it is not necessary there should be the same meanes of growth and fructifying in both these worlds since nature might in her policy finde out more wayes than one how to bring about the same effect But however he thinks it is probable that the Moone her selfe sendeth forth warme winds and by the swiftnesse of her motion there should breathe out a sweet and comfortable ayre pleasant dewes and gentle moisture which might serve for refreshing and nourishment of the inhabitants and plants in that other world But since they have all things alike with us as sea and land and vaporous ayre encompassing both I should rather therefore thinke that nature there should use the same way of producing meteors as shee doth with us and not by a motion as Plutarch supposes because shee doth not love to vary from her usuall operations without some extraordinary impediment but still keepes her beaten path unlesse shee bee driven thence One argument whereby I shall manifest this truth may bee taken from those new Stars which have appeared in divers ages of the world and by their paralax have been discerned to have been above the Moone such as was that in Cassiopeia that in Sagittarius with many others betwixt the Planets Hipparchus in his time tooke especiall notice of such as these and therefore fancied out such cōstellations in which to place the Starrs shewing how many there were in every asterisme that so afterwards posterity might know whether there were any new Starre produced or any old one missing Now the nature of these Comets may probably manifest that in this other world there are other meteors also for these in all likelyhood are nothing else but such evaporations caused by the Sunne from the bodies of the Planets I shall prove this by shewing the improbabilities and inconveniences of any other opinion For the better pursuite of this 't is in the first place requisite that I deale with our chiefe adversary Caesar la Galla who doth most directly oppose that truth which is here to be proved Hee endeavouring to confirme the incorruptibility of the Heavens and being there to satisfie the argument which is taken from these Comets He answers it thus Aut argumentum desumptum ex paralaxi non est efficax aut si est efficax eorum instrumentorum usum decipere vel ratione astri vel medii vel distantiae aut ergo erat in suprema parte aeris aut si in coelo tum forsan factum erat ex reflectione radiorum Saturni Iovis qui tunc in conjunctione fuerant Either the argument from the paralax is not efficacious or if it bee yet the use of the instruments might deceive either in regard of the star or the medium or the distance and so this comet might be in the upper regions of the ayre or if it were in the heavens there it might be produced by the reflexion of the rayes from Saturne and Iupiter who were then in conjunction You see what shifts hee is driven to how he runnes up and downe to
the Aire did move round with the earth But this saith he they dare not avouch for then the Comets would always seem to stand stil being carried about with the revolution of this aire and then they could not rise or set as experience shews they doe To this it may be answered that most Comets are above that Sphaere of Aire which is turned round with our Earth as is manifest by their height The motion that appeares in them is caused by the revolution of our Earth whereby we are turned from them As for those which are within the Orbe of our Aire these do seem to stand still Such a one was that mentioned by Iosephus which did constantly hang over Ierusalem and that likewise which appeared about the time of Agrippa's death and for many dayes together did hang over the City of Rome Wherefore Seneca do's well distinguish out of Epigenes betwixt two sorts of Comets the one being low and such as seeme immovable the other higher and such as did constantly observe their risings and settings as the Starres I have done with all the Arguments of any note or difficultie that are urged against this diurnall motion of the Earth Many other cavils there are not worth the naming which discover themselves to be rather the Objections of a captious than a doubtfull minde Amongst which I might justly passe over those that are set down by Alex. Rosse But because this Author do's proceed in his whole discourse with so much scorne and triumph it will not be amisse therefore to examine what infallible evidence there is in those Arguments upon which hee grounds his boastings We have in one chapter no lesse than these nine 1 If the Earth did move then would it bee hotter than the Water because motion do's produce heate and for this reason likewise the Water would be so hot and rarified that it could not bee congealed since that also do's partake of the same motion with the Earth 2 The Aire which is next the Earth would be purer as being rarified with motion 3 If the Earth did move the Aire it would cause some sound but this is no more audible than Pythagoras his Harmony of the Heavens 4 'T would have been in vaine for Nature to have endowed the Heavens with all conditions requisite for motion if they had been to stand still As first they have a round Figure Secondly they have neither gravitie nor levity Thirdly they are incorruptible Fourthly they have no contrary 5 All similarie parts are of the same nature with the whole But each part of the Earth do's rest in it's place therfore also doth the whole 6 The Sun in the World is as the Heart in a mans Body But the motion of the Heart ceasing none of the members do stir therefore also if the Sunne should stand still the other parts of the World would be without motion 7 The Sun and Heavens do worke upon these inferior Bodies by their light and motion So the Moone do's operate upon the Sea 8 The Earth is the Foundation of Buildings and therefore must be firme and stable 9 'T is the constant opinion of Divines that the Heavens shall rest after the day of Iudgement which they prove from Isa. 60. 20. They Sun shall no more goe downe neither shall thy Moone withdraw it selfe So likewise Rev. 10. 6. The Angell sweares that there shall be time no longer and therefore the Heavens must rest since by their motion it is that time is measured And S. Paul sayes Rom. 8. 20. That all the Creatures are made subject to vanity Now this can be no other in the Heavens than the Vanitie of Motion which the Wise man speaks of Eccles 1. 4. The Sunne riseth and the Sunne goeth downe c. To these it may be answered In the first you may note a manifest contradiction when hee will have the Earth to bee hotter than the Water by reason of this motion when as notwithstanding he acknowledges the Water to move along with it and therefore too in the next Line he infers that the Water because of that heate and rare faction which it receives from this motion with the earth must be incapable of so much cold as to be congealed into Ice But unto that which may be conceived to bee his meaning in this and the next Argument I answer if he had fully understood this opinion which hee opposes he would easily have apprehended that it could not be prejudiced by either of these consequences For we suppose that not only this Globe of Earth and Water but also all the vaporous Aire which invirons it are carried along by the same motion And therfore though what hee sayes concerning the heate which would bee produced by such a motion were true yet it would not bee pertinent since our Earth and Water and the Aire next unto them are not by this meanes severed from one another and so doe not come within the compasse of this Argument If any reply That this will notwithstanding hold true concerning the upper part of the Aire where there is such a separation of one body from another and so consequently an answerable heate I answer 1 'T is not generally granted That motion in all kind of bodies do's produce heate some restraine it onely to follid bodies affirming That in those which are fluid it is rather the cause of coldnesse This is the reason say they why running Waters are ever to our sence the coolest and why amongst those Winds which proceed from the same coasts of Heaven about the same time of the yeare the strongest alwaies is the coldest If you object that running Waters are not so soone frozen as others They answer this is not because they are thereby heated but because unto congellation it is requisite that a Body should settle and rest as well as be cold 2 If wee should grant a moderate heate in those parts of the Aire we have not any experiment to the contrary nor would it prejudice the present opinion or common Principles As the sound of this motion is not more heard than the Harmony of the Heavens so neither is there any reason why this motion should cause a sound more than the supposed motion of the Heavens which is likewise thought to be continued unto the Aire hard by us This will prove the Earth to move as well as the Heavens For that ha's first a round Figure as is generally granted Secondly being considered as whole and in it's ptoper place it is not heavy as was proved before and as for the two other conditions neither are they true of the Heavens nor if they were would they at all conduce to their motion 1 This Argument would prove that the Sea did not ebbe and flow because there is not the same kind of motion in euery drop of Water or that the whole Earth is not sphaericall because every little
vulgar Qui fecit Coelos intellectu That the Heavens are moved by an intelligent Soule If wee consider the originall of this opinion we shall find it to proceed from that mistake of Aristotle who thought the Heavens to be Eternall and therefore to require such a moving cause as being of an immateriall Substance might be exempted from all that wearinesse and inconstancie which other things are liable unto But now this ground of his is evidently false since 't is certain That the Heavens had a beginning and shall have an end However the imploying of Angels in these motions of the World is both superfluous and very improbable 1 Because a naturall Power intrinsicall to those Bodies will serve the turne as well And as for other operations which are to bee constant and regular Nature do's commonly make use of some inwarde Principle 2 The Intelligences being immateriall cannot immediatly worke upon a Body Nor do's any one tell us what Instruments they should make use of in this businesse They have not any hands to take hold of the Heavens or turne them about And that opinion of Aquinas Dur and Soncinas with other School-men seemes to bee without all reason who make the faculty whereby the Angels move the Orbs to be the very same with their Vnderstandings and Will So that if an Angell doe but meerely suspend the Act of willing their Motion they must necessarily stand still and on the contrary his only willing them to move shall bee enough to carry them about in their severall courses Since it were then a needlesse thing for Providence to have appointed Angels unto this businesse which might have been done as well by the only Will of God And besides how are the Orbes capable of perceiving this Will in the Intelligences Or if they were yet what motive Facultie have they of themselves which can inable them to obey it Now as it would bee with the Heavens so likewise is it with the Earth which may bee turned about in it's diurnall revolution without the helpe of Intelligences by some motive Power of it's owne that may be intrinsicall unto it If it be yet enquired what cause there is of it's annuall motion I answer 'T is easily conceivable how the same Principle may serve for both these since they tend the same way from West to East However that opinion of Keplar is not very improbable That all the Primary Planets are moved round by the Sunne which once in twenty five or twenty six dayes do's observe a revolution about it's owne Axis and so carry along the Planets that encompasse it which Planets are therefore slower or swifter according to their distances from him If you aske by what means the Sunne can produce such a motion He answers By sending forth a kind of Magneticke Vertue in strait Lines from each part of it's Body of which there is alwaies a constant succession so that as soone as one beame of this vigor ha's passed a Planet there is another presently takes hold of it like the teeth of a Wheele But how can any vertue hold out to such a distance He answers First as light and heate together with those other secret influences which work upon Minerals in the Bowels of the Earth so likewise may the Sunne send forth a magneticke motive vertue whose power may bee continued to the farthest Planets Secondly if the Moone according to common Philosophy may move the Sea why then may not the Sun move this Globe of Earth In such Quaere's as these wee can conclude only from conjectures that speech of the wise man Eccl. 3. 11. being more especially verified of Astronomicall questions concerning the Frame of the whole Vniverse That no man can finde out the Works of God from the beginning to the end Though wee may discerne diverse things in the World which may argue the infinite Wisedome and Power of the Author yet there will bee alwaies some particulars left for our dispute and enquiry and we shall never bee able with all our industry to attaine a perfect comprehension of the creatures or to find them wholly out from the beginning to the end The Providence of God having thus contrived it that so man might look for another Life after this when all his longing and thirst shall be fully satisfied For since no naturall appetite is in vain it must necessarily follow that there is a possibilitie of attaining so much knowledge as shall bee commensurate unto these desires which because it is not to be had in this World it will behove us then to expect and provide for another PROP. X. That this Hypothesis is exactly agreeable to common appearances IT hath been already proved that the Earth is capable of such a scituation and motion as this opinion supposes it to have It remaines that in the last place we shew how agreeable this would bee unto those ordinary seasons of Dayes Moneths Yeres and all other appearances in the Heavens 1 As for the difference betwixt days and nights 't is evident That this may be caused as well by the revolution of the Earth as the motion of the Sunne since the Heavenly Bodies must needs seeme after the same manner to rise and set whether or no they themselves by their owne motion do passe by our Horizon and Verticall point or whether our Horizon and Verticall point by the revolution of our Earth doe passe by them According to that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There will not appeare any difference whether or no the Eye be moved from the Object or the Object from the Eye And therfore I cannot chuse but wonder that a man of any reason or sence should make choise of no better an Argument to conclude his booke withall than that which were read at the later end of Al. Ross. where he infers that the Earth do's not move because then the shadow in a Sunne-diall would not be altered 2 As for the difference of Moneths we say That the diverse illumination of the Moone the different bignes of her Body her remaining for a longer or shorter time in the earth's shadow when she is eclipsed c. may well enough be solved by supposing her to move above our Earth in an Eccentricall Epicycle Thus In which kinde of Hypothesis there will bee a double difference of motion The one caused by the different scituation of the Moones Body in it's owne Eccentricke The other by the different scituation of the Moons Orbe in the Earth's Eccentricke which is so exactly answerable to the motions and appearances of this Planet that from hence Lansbergius drawes an Argument for this Systeme of the heavens which in the strength of his confidence hee calls Demonstrationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui nullâ ratione potest contradici 4 As for the difference betwixt winter summer betwixt the number and length of days which appertain to each of those seasons the seeming motion of the sun from one signe to
for it but when a new and an unheard of truth shall come before it though it have good grounds and reasons yet the understanding is afraid of it as a stranger and dares not admit it into his beleefe without a great deale of reluctancie and triall And besides things that are not manifested to the senses are not assented unto without some labour of minde some travaile and discourse of the understanding and many lazie soules had rather quietly repose themselves in an easie errour than take paines to search out the truth The strangenesse then of this opinion which I now deliver will be a great hinderance to its beliefe but this is not to be respected by reason it cannot be helped I have stood the longer in the Preface because that prejudice which the meere title of the booke may beget cannot easily be removed without a great deale of preparation and I could not tell otherwise how to rectifie the thoughts of the Reader for an impartiall survey of the following discourse I must needs confesse though I had often thought with my selfe that it was possible there might be a world in the Moone yet it seemed such an uncouth opinion that I never durst discover it for feare of being counted singular and ridiculous but afterward having read Plutarch Galileus Keplar with some others and finding many of mine owne thoughts confirmed by such strong authority I then concluded that it was not onely possible there might be but probable that there was another habitable world in that Planet In the prosecuting of this assertion I shall first endeavour to cleare the way from such doubts as may hinder the speed or ease of farther progresse and because the suppositions imply'd in this opinion may seeme to contradict the principles of reason or faith it will be requisite that I first remove this scruple shewing the conformity of them to both these and proving those truths that may make way for the rest which I shall labour to performe in the second third fourth and fifth Chapters and then proceede to confirme such Propositions which doe more directly belong to the maine point in hand Proposition 2. That a plurality of worlds doth not contradict any principle of reason or faith T Is reported of Aristotle that when he saw the Books of Moses hee commended them for such a majestick stile as might become a God but withall hee censured that manner of writing to be very unfitting for a Philosopher because there was nothing proved in them but matters were delivered as if they would rather command than perswade beliefe And 't is observed that hee sets downe nothing himselfe but hee confirmes it by the strongest reasons that may be found there being scarce an argument of force for any subject in Philosophy which may not be picked out of his Writings and therefore 't is likely if there were in reason a necessity of one onely world that hee would have found out some such necessary proofe as might confirme it Especially since hee labours for it so much in two whole Chapters But now all the arguments which hee himselfe urges in this subject are very weake and farre enough from having in them any convincing power Therefore 't is likely that a plurality of worlds doth not contradict any principle of reason However I will set downe the two chiefe of his arguments from his owne works and from them you may guesse the force of the other The first is this since every heavie body doth naturally tend downwards and every light body upwards what a hudling and confusion must there be if there were two places for gravity and two places for lightnesse for it is probable that the earth of that other world would fall down to this Center and so mutually the ayre and fire here ascend to those Regions in the other which must needs much derogate from the providence of nature and cause a great disorder in his works But ratio haec est minimè firma saith Zanchy And if you well consider the nature of gravity you will plainely see there is no ground to feare any such confusion for heavinesse is nothing else but such a quality as causes a propension in its subject to tend downwards towards its owne Center so that for some of that earth to come hither would not be said a fall but an ascension since it moved from its own place and this would be impossible saith Ruvio because against nature and therefore no more to be feared than the falling of the Heavens If you reply that then according to this there must be more Centers of gravity than one I answer 'T is very probable there are nor can we well conceive what any piece of the Moon would doe being severed from the rest in the free and open ayre but only returne unto it againe Another argument hee had from his Master Plato that there is but one world because there is but one first mover God Infirma etiam est haec ratio saith Zanchy and we may justly deny the consequence since a plurality of worlds doth not take away the unity of the first mover Vt enim forma substantialis sic primum efficiens apparentem solummodo multiplicitatem induìt per signatam materiam saith a Country-man of ours As the substantiall forme so the efficient cause hath only an appearing multiplicity from its particular matter You may see this point more largely handled and these Arguments more fully answered by Plutarch in his booke why Oracles are silent and Iacob Carpentarius in his comment on Alcinous But our opposites the Interpreters themselves who too often doe jurare in verba magistri will grant that there is not any strength in these consequences and certainly then such weake arguments could not covince that wise Philosopher who in his other opinions was wont to be swayed by the strength and power of reason wherefore I should rather think that he had some by-respect which made him first assent to this opinion and afterwards strive to prove it Perhaps it was because hee feared to displease his scholler Alexander of whom 't is related that he wept to heare a disputation of another world since he had not then attained the Monarchy of this his restlesse wide heart would have esteemed this Globe of Earth not big enough for him if there had beene another which made the Satyrist say of him Aestuat infoelix angusto limite mundi That he did vex himselfe and sweat in his desires as being pend up in a narrow roome when hee was confin'd but to one world Before he thought to seat himselfe next the Gods but now when hee had done his best hee must be content with some equall or perhaps superiour Kings It may be that Aristotle was moved to this opinion that hee might thereby take from Alexander the occasion of this feare and discontent or else perhaps Aristotle himselfe was as loth to hold the
approbata quae coelum pluribus realibus atque imperviis orbibus citra rem replevit That this opinion comes neerer to the truth than that common one of Aristotle which hath to no purpose filled the Heavens with such reall and impervious Orbs. 2. There is no element of fire which must be held with this opinion here delivered for if wee suppose a world in the Moone then it will follow that the sphere of fire either is not there where 't is usually placed in the concavity of his Orbe or else that there is no such thing at all which is most probable since there are not any such solid Orbs that by their swift motion might heat and enkindle the adjoyning ayre which is imagined to be the reason of that element The arguments that are commonly urged to this purpose are these 1 That which was before alledged concerning the refractions which will be caused by a different medium For if the matter of the heavens be of one thicknesse and the element of fire another and the upper Region of ayre distinct from both these and the lower Region severall from all the rest there will then be such a multiplicity of refractions as must necessarily destroy the certainty of all Astronomicall observations All which inconveniences might be avoyded by supposing as wee doe that there is onely one Orbe of vaporous ayre which encompasses our earth all the rest being Aethereall and of the same perspicuity 2 The situation of this element does no way agree with Aristotles own principles or that common providence of nature which wee may discerne in ordinary matters For if the heavens be without all elementary qualities as is usually supposed then it would be a very incongruous thing for the element of fire to be placed immediatly next unto it Since the heat of this is the most powerfull and vigorous quality that is amongst all the rest And Nature in her other works does not joyne extreames but by something of a middle disposition So in the very frame of our bodies the bones which are of a hard substance and the flesh of a soft are not joyned together but by the intercession of membranes and grissels such as being of a middle nature may fitly come betwixt 3 'T is not conceiveable for what use or benefit there should be any such element in that place and certaine it is that Nature does not doe any thing in vaine 4 Betwixt two extreams there can be but one Medium and therefore betweene those two opposite elements of earth and water it may seeme more convenient to place onely the ayre which shall partake of middle qualities different from both 5 Fire does not seeme so properly and directly to be opposed to any thing as Ice and if the one be not an element why should the other If you object that the fire which we commonly use does alwayes tend upwards I answer This cannot prove that there is a naturall place for such an element since our adversaries themselves doe grant that culinary and elementary fire are of different kinds The one does burne shine and corrupt its subject the other disagrees from it in all these respects And therefore from the ascent of the one wee cannot properly inferre the being or situation of the other But for your farther satisfaction herein you may peruse Cardan Iohannes Pena that learned Frenchman the noble Tycho with divers others who have purposely handled this proposition 3. I might adde a third viz. that there is no Musick of the spheares for if they be not solid how can their motion cause any such sound as is conceived I doe the rather meddle with this because Plutarch speakes as if a man might very conveniently heare that harmony if he were an inhabitant in the Moone But I guesse that hee said this out of incogitancy and did not well consider those necessary consequences which depended upon his opinion However the world would have no great losse in being deprived of this Musick unlesse at somtimes we had the priviledge to heare it Then indeed Philo the Jew thinks it would save us the charges of dyet and wee might live at an easie rate by feeding at the eare only and receiving no other nourishment and for this very reason sayes he was Moses enabled to tarry forty dayes and forty nights in the Mount without eating any thing because hee there heard the melody of the Heavens Risum teneatis I know this Musick hath had great Patrons both sacred prophane Authors such as Ambrose Bede Boetius Anselme Plato Cicero and others but because it is not now I think affirmed by any I shall not therefore bestow either paines or time in arguing against it It may suffice that I have onely named these three last and for the two more necessary have referred the Reader to others for satisfaction I shall in the next place proceed to the nature of the Moones body to know whether that be capable of any such conditions as may make it possible to be inhabited and what those qualities are wherein it more neerely agrees with our earth Proposition 4. That the Moone is a solid compacted opacous body I Shall not need to stand long in the proofe of this Proposition since it is a truth already agreed on by the generall consent of the most and the best Philosophers 1 It is solid in opposition to fluid as is the ayre for how otherwise could it beat back the light which it receives from the Sunne But here it may be questioned whether or no the Moone bestow her light upon us by the reflection of the Sun-beames from the superficies of her body or else by her owne illumination Some there are who affirme this latter part So Averroes Caelius Rhodiginus Iulius Caesar c. And their reason is because this light is discerned in many places whereas those bodies which give light by reflexion can there only be perceived where the angle of reflexion is equall to the angle of incidence and this is only in one place as in a looking-glasse those beams which are reflected from it cannot be perceived in every place where you may see the glasse but onely there where your eye is placed on the same line whereon the beames are reflected But to this I answer That the argument will not hold of such bodies whose superficies is full of unequall parts and gibbosities as the Moone is Wherfore it is as wel the more probable as the more common opinion that her light proceeds frō both these causes from reflexion illumination nor doth it herein differ from our earth since that also hath some light by illumination for how otherwise would the parts about us in a Sunne-shine day appeare so bright when as the rayes of reflexion cannot enter into our eye For the better illustration of this we may consider the several wayes wherby divers bodies are enlightned Either as water by admitting the beams into its
it We may conceive that in every rough body there are as it were innumerable superficies disposed unto an innumerable diversitie of inclinations Ita ut nullus sit locus ad quem non pertingant plurimi radii reflexi a plurimis superficieculis per omnem corporis scabri radiis luminosis percussi superficiem dispersis So that there is not any place unto which there are not some beams reflected from these diverse superficies in the severall parts of such a rugged body But yet as I said before the earth dos receive a great part of its light by illumination as wel as by reflexion So that notwithstanding those doubts yet this proposition may remaine true that the spots may be the Sea and the brighter parts the Land Of this opinion was Plutarch unto him assented Keplar and Galilaeus whose words are these Si quis veterum Pythagoreorum sententiam exuscitare velit lunam scilicet esse quasi tellurem alteram ejus pars lucidior terrenam superficiem obscurior verò aqueam magis congruè repraesentet Mihi autem dubium fuit nunquam terrestris globi à longè conspecti atque a radiis solaribus perfusi terream superficiem clariorem obscuriorem vero aqueam sese in conspectum daturam If any man have a mind to renue the opinion of the Phythagoreans that the Moone is another earth then her brighter parts may fitly represent the earths superficies and the darker part the water and for my part I never doubted but that our earthly globe being shined upon by the Sunne and beheld at a great distance the Land would appeare brightest and the Sea more obscurely The reasons may be 1. That which I urged about the foregoing chapter because the water is the thinner part and therefore must give lesse light Since the Starres and Planets by reason of their brightnesse are usually concluded to bee the thicker parts of their orbe 2. Water is in it selfe of a blacker colour saith Aristotle and therefore more remote from light than the earth Any parts of the ground being moistned with raine dos looke much more darkely than when it is dry 3. 'T is observed that the secondary light of the Moone which afterwards is proved to proceede from our earth is sensibly brighter unto us for two or three dayes before the conjunjunction in the morning when she appeares Eastward than about the same time after the conjunction when shee is seene in the West The reason of which must be this because that part of the earth which is opposite to the Moone in the East has more land in it than Sea Whereas on the contrary the Moone when she is in the West is shined upon by that part of our earth where there is more Sea than Land from whence it will follow with good probabilitie that the earth dos cast a greater light than the water 4. Because observation tels us that the spotted parts are alwayes smooth and equall having every where an equality of light when once they are enlightned by the Sunne whereas the brighter parts are full of rugged gibbosities and mountaines having many shades in them as I shall shew more at large afterwards That in this Planet there must bee Seas Campanella indeavours to prove out of Scripture interpreting the waters above the Firmament spoken in Genesis to bee meant of the Sea in this world For saith he 't is not likely that there are any such waters above the Orbes to moderate that heate which they receive from their swift motion as some of the Fathers think Nor did Moses meane the Angels which may be called spirituall waters as Origen and Austin would have it for both these are rejected by the generall consent Nor could he meane any waters in the second region as most Commentators interpret it For first there is nothing but vapours which though they are afterwards turned into water yet while they remayne there they are onely the matter of that element which may as well bee fire or earth or ayre 2 Those vapours are not above the expansum but in it So that hee thinkes there is no other way to salve all but by making the Planets severall worlds with Sea and Land with such Rivers Springs as we have here below Especially since Esdras speakes of the springs above the Firmament But I cannot agree with him in this nor doe I thinke that any such thing can bee proved out of Scripture Before I proceede to the next position I shall first answer some doubts which might be made against the generalitie of this truth whereby it may seeme impossible that there should be either Sea or Land in the Moone for since she moves so swiftly as Astronomers observe why then does there nothing fall from her or why doth she not shake something out by the celerity of her revolution I answer you must know that the inclination of every heavy body to its proper Center doth sufficiently tie it unto its place so that suppose any thing were separated yet must it necessarily returne againe And there is no more danger of their falling into our world than there is feare of our falling into the Moone But yet there are many fabulous relations of such things as have dropped thence There is a tale of the Nemean Lyon that Hercules slew which first rushing among the heards out of his unknowne den in the Mountaine of Cytheron in Boeotia the credulous people thought hee was sent from their Goddesse the Moone And if a whirlewinde did chance to snatch any thing up and afterwards raine it downe againe the ignorant multitude were apt to believe that it dropt from Heaven Thus Avicenna relates the story of a Calfe which fell downe in a storme the beholders thinking it a Moone-calfe and that it fell thence So Cardan travelling upon the Apennine Moūtaines a sudden blast tooke off his hat which if it had been carryed farre he thinks the peasants who had perceived it to fall would have sworne it had rained hats After some such manner many of our prodigies come to passe and the people are willing to believe any thing which they may relate to others as a very strange and wonderfull event I doubt not but the Trojan Palladium the Romane Minerva and our Ladies Church at Loretto with many sacred reliques preserved by the Papists might drop from the Moone as well as any of these But it may be againe objected suppose there were a bullet shot up in that world would not the Moone runne away from it before it could fall downe since the motion of her body being every day round our earth is farre swifter than the other and so the bullet must be left behind and at length fall downe to us To this I answer 1. If a bullet could bee shot so far till it came to the circumference of those things which belong to our center then it would fall downe to us 2. Though there
the Moones descending to the earth for the love of Endymion with such ridiculous interpretations of these and the like fables which any reasonable considering man cannot conceive to proceed from any but such as are distracted No lesse fantasticall in this kind are the Jewish Rabbies amongst whom is not any opinion whether in nature or policy whether true or false but some of them by a Cabalisticall interpretation can father it upon a darke place of Scripture or if need bee upon a text that is cleane contrary There being not any absurditie so grosse and incredible for which these abusers of the text will not find out an argument Whereas 't is the more naturall way and should be observed in all controversies to apply unto every thing the proper proofes of it and when wee deale with Philosophicall truths to keepe our selves within the bounds of humane reason and authority But this by the way For the better proofe of this proposition I might here cite the testimony of Diodorus who thought the Moone to bee full of rugged places velut terrestribus tumulis superciliosam but hee erred much in some circumstances of this opinion especially where he sayes there is an Iland amongst the Hyperboreans wherein those hills may to the eye bee plainly discovered and for this reason Caelius calls him a fabulous Writer But you may see more expresse authority for the proofe of this in the opinions of Anaxagoras and Democritus who held that this Planet was full of champion grounds mountains and vallies And this seemed likewise probable unto Augustinus Nifus whose words are these Forsitan non est remotum dicere lunae partes esse diversas veluti sunt partes terrae quarum aliae sunt vallosae aliae montosae ex quarum differentia effici potest facies illa lunae nec est rationi dissonum nam luna est corpus imperfectè Sphaericum cum sit corpus ab ultimo coelo elongatum ut supra dixit Aristoteles Perhaps it would not be amisse to say that the parts of the Moone were divers as the parts of this earth whereof some are vallies and some mountaines from the difference of which some spots in the Moone may proceed nor is this against reason for that Planet cannot be perfecty sphericall since 't is so remote a body from the first orbe as Aristotle had said before You may see this truth assented unto by Blancanus the Jesuit and by him confirmed with divers reasons Keplar hath observed in the Moones eclipses that the division of her inlightned part from the shaded was made by a crooked unequall line of which there cannot bee any probable cause conceived unlesse it did arise from the ruggednes of that Planet for it cannot at all be produc'd from the shade of any mountaines here upon earth because these would bee so lessened before they could reach so high in a conicall shadow that they would not be at all sensible unto us as might easily bee demonstrated nor can it be conceived what reason of this difference there should be in the Sun Wherefore there being no other body that hath any thing to doe in eclipses we must necessarily conclude that it is caused by a variety of parts in the Moone it selfe and what can these be but its gibbosiâ—â—ties Now if you should aske a reason why there should bee such a multitude of these in that Planet the same Keplar shall jest you out an answer Supposing saith hee that those inhabitants are bigger than any of us in the same proportion as their dayes are longer than ours viz. by fifteen times it may be for want of stones to erect such vast houses as were requisite for their bodies they are faine to digge great and round hollowes in the earth where they may both procure water for their thirst and turning about with the shade may avoid those great heats which otherwise they would be liable unto or if you will give Caesar la Galla leave to guesse in the same manner he would rather thinke that those thirsty nations cast up so many and so great heaps of earth in digging of their wine cellars but this onely by the way I shall next produce the eye-witnesse of Galilaeus on which I most of all depend for the proofe of this Proposition when he beheld the new Moone through his perspective it appeared to him under a rugged and spotted figure seeming to have the darker and enlightned parts divided by a tortuous line having some parcels of light at a good distance from the other and this difference is so remarkable that you may easily perceive it through one of those ordinary perspectives which are commonly sold amongst us but for your better apprehending of what I deliver I will set downe the Figure as I find it in Galilaeus Suppose A B C D to represent the appearance of the Moones body being in a sextile you may see some brighter parts separated at a pretty distance from the other which can be nothing else but a reflexion of the Sun beames upon some parts that are higher than the rest and those obscure gibbosities which stand out towards the enlightened parts must be such hollow and deepe places whereto the rayes cannot reach But when the Moone is got farther off from the Sunne and come to that fulnesse as this line B D doth represent her under then doe these parts also receive an equall light excepting onely that difference which doth appeare betwixt their sea land And if you doe consider how any rugged body would appeare being enlightned you would easily conceive that it must necessarily seeme under some such gibbous unequall forme as the Moone is here represented Now for the infallibility of these appearances I shall referre the reader to that which hath been said in the sixth Proposition But Caesar la Galla affirmes that all these appearances may consist with a plaine superficies if wee suppose the parts of the body to be some of them Diaphanous and some Opacous and if you object that the light which is convayd to any diaphanous part in a plaine superficies must bee by a continued line whereas here there appeare many brighter parts among the obscure at some distance from the rest To this he answers it may arise from some secret conveyances and channels within her body that doe consist of a more diaphanous matter which being covered over with an opacous superficies the light passing through them may break out a great way off whereas the other parts betwixt may still remaine darke Just as the River Arethusa in Sicily which runnes under ground for a great way and afterwards breaks out againe But because this is one of the chiefest fancies whereby hee thinks hee hath fully answered the argument of this opinion I will therefore set downe his answer in his owne words least the Reader might suspect more in them than I have expressed Non est impossibile coecos
in lunâ ubi magis lunatici in terra magis materiales crassi ut illi intellectualis naturae solares sint multum in actu parum in potentia terreni verò magis in potentia parum in actu lunares in medio fluctuantes Hoc quidem opinamur ex influentia ignili solis aquatica simul aerea lunae gravedine materiali terrae consimiliter de aliis stellarum regionibus suspicantes nullam habitationibus carere quasi tot sint partes particulares mundiales unius universi quot sunt stellae quarum non est numerus nisi apud eum qui omnia in numero creavit Wee may conjecture saith hee the inhabitants of the Sunne are like to the nature of that Planet more cleare and bright more intellectuall than those in the Moone where they are neerer to the nature of that duller Planet and those of the earth being more grosse and materiall than either so that these intellectuall natures in the Sunne are more forme than matter those in the earth more matter than forme and those in the Moone betwixt both This we may guesse from the fierie influence of the Sunne the watery and aereous influence of the Moone as also the materiall heavinesse of the earth In some such manner likewise is it with the regions of the other starres for we conjecture that none of them are without inhabitants but that there are so many particular worlds and parts of this one universe as there are starres which are innumerable unlesse it be to him who created all things in number For hee held that the stars were not all in one equall orbe as wee commonly suppose but that some were farre higher than others which made them appeare lesse and that many others were so farre above any of these that they were altogether invisible unto us An opinion which as I conceive hath not any great probability for it nor certainty against it The Priest of Saturne relating to Plutarch as hee faignes it the nature of these Selenites told him they were of divers dispositions some desiring to live in the lower parts of the Moone where they might looke downewards upon us while others were more surely mounted aloft all of them shining like the rayes of the Sunne and as being victorious are crowned with garlands made with the wings of Eustathia or Constancie It hath beene the opinion amongst some of the Ancients that their heavens and Elysian fields were in the Moone where the ayre is most quiet and pure Thus Socrates thus Plato with his followers did esteeme this to bee the place where those purer soules inhabite who are freed from the Sepulcher and contagion of the body And by the Fable of Ceres continually wandring in search of her daughter Proserpina is meant nothing else but the longing desire of men who live upon Ceres earth to attaine a place in Proserpina the Moone or heaven Plutarch also seemes to assent unto this but he thinks moreover that there are two places of happines answerable to those two parts which he fancies to remaine of a man when he is dead the soule and the understanding the soule hee thinks is made of the Moone and as our bodies doe so proceede from the dust of this earth that they shall returne to it hereafter so our soules were generated out of that Planet and shall be resolved into it againe whereas the understanding shall ascend unto the Sunne out of which it was made where it shall possesse an eternity of well-being and farre greater happinesse than that which is enjoyed in the Moone So that when a man dies if his soule be much polluted then must it wander up and downe in the middle region of the ayre where hell is and there suffer unspeakable torments for those sins whereof it is guilty Whereas the soules of better men when they have in some space of time beene purged from that impurity which they did derive from the body then doe they returne into the Moone where they are possest with such a joy as those men feele who professe holy mysteries from which place saith he some are sent downe to have the superintendance of oracles being diligent either in the preservation of the good either from or in all perills and the prevention or punishment of all wicked actions but if in these imployments they mis-behave themselves then are they againe to bee imprisoned in a body otherwise they remaine in the Moone till their souls bee resolved into it and the understanding being cleared from all impediments ascends to the Sunne which is its proper place But this requires a diverse space of time according to the divers affections of the soule As for those who have beene retired and honest addicting themselves to a studious and quiet life these are quickly preferred to a higher happinesse But as for such who have busied themselves in many broyles or have beene vehement in the prosecution of any lust as the ambitious the amorous the wrathfull man these still retaine the glimpses and dreames of such things as they have performed in their bodies which makes them either altogether unfit to remaine there where they are or else keepes them long ere they can put off their souls Thus you see Plutarchs opinion concerning the inhabitants and neighbours of the Moone which according to the manner of the Academicks hee delivers in a third person you see hee makes that Planet an inferior kind of heaven and though hee differ in many circumstances yet doth hee describe it to bee some such place as wee suppose Paradise to be You see likewise his opinion concerning the place of the damned spirits that it is in the middle region of the aire and in neither of these is hee singular but some more late and Orthodox Writers have agreed with him As for the place of Hell many think it may be in the aire as well as any where else True indeed S. Austin affirmes that this place cannot bee discovered But others there are who can shew the situation of it out of Scripture Some holding it to be in another world without this because our Saviour calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outward darknesse But the most will have it placed towards the center of our earth because 't is said Christ descended into the lower parts of the earth and some of these are so confident that this is its situation that they can describe you its bignesse also and of what capacity it is Francis Ribera in in his Comment on the Revelations speaking of those words where 't is said that the blood went out of the wine-presse even unto the horses-bridles by the space of one thousand and six hundred furlongs interprets them to be meant of hell and that that number expresses the diameter of its concavity which is 200 Italian miles But Lessius thinkes that this opinion gives them too much roome in hell and therefore he guesses that 't
vilenesse of our Earth because it consists of a more for did and base matter than any other part of the World and therefore must bee scituated in the centre which is the worst place and at the greatest distance from those purer incortuptible bodies the Heavens I answer This Argument do's suppose such propositions for grounds which are not yet prooved and therfore not to be granted As 1 That bodies must bee as farre distant in place as in Nobilitie 2 That the Earth is a more ignoble substance than any of the other Planets consisting of a more base and vile matter 3 That the centre is the worst place All which are if not evidently false yet very uncettaine 2 From the nature of the centre which is the place of rest and such as in all circular motions is it's selfe immooveable And theresore will be the fittest scituation for rhe Earth which by reason of it's heavinesse is naturally unfit for motion I answer This Argument likewise is grounded upon these two foolish foundations As 1 That the whole Frame of Nature do's moove round excepting onely the Earth 2 That the whole Earth considered in it's whole and in it's proper place is heavy or more unfit for a naturall motion than any of the other Planets Which are so farre from being such generall grounds from which contro versies should be discussed That they are the very thing in question betwixt us and our adversaries 3 From the nature of all heavy bodies which is to fall towards the lowest place From whence they conclude that our Earth must be in the centre I answer This may proove it to be a centre of gravitie but not of distance or that it is in the midst of the World Yea but say our adversaries Aristotle for this urges a demonstration which must needs be infallible Thus the motion of light bodies do's apparantly tend upward towards the circumference of the World but now the motion of heavy bodies is directly contrary to the ascent of the other wherefore it will necessarily follow that these doe all of them tend unto the centre of the World I answer Though Aristotle were a Master in the art of Syllogismes and he from whom we received the rules of disputation yet in this particular 't is very plain that hee was deceived with a fallacie whilst his Argument do's suppose that which it do's pretend to proove That light bodies doe ascend unto some circumference which is higher and above the Earth is plaine and undeniable But that this circumference is the same with that of the World or concentricall unto it cannot be reasonably affirmed unlesse he suppose the earth to bee in the centre of the Vniverse which is the thing to be prooved I would fain know from what grounds our adversaries can proove that the descent of heavy bodies is to the centre or the ascent of light bodies to the circumference of the World The utmost experience we can have in this kinde do's but extend to those things that are upon our Earth or in the aire above it And alas what is this unto the vaste frame of the whole Vniverse but punctulum such an insensible point which do's not beare so great a proportion to the whole as a small sand do's unto the Earth Wherefore it were a sencelesse thing from our experience of so little a part to pronounce any thing infallibly concerning the scituation of the whole The Arguments from Astronomy are chiefly these foure each of which are boasted of to be unanswerable 1 The Horizon do's everie where divide all the great circles of a Sphaere into two equall parts So there is always halfe the Equinoctiall above it and half below Thus likewise there will constantly be six signs of the Zodiacke above the Horizon and other six below it And besides the circles of the Heaven and Earth are each way proportionable to one another as fifteen Germane miles on the Earth are every where agreeable to one degree in the Heavens and one houre in the Earth is correspondent to fifteen degrees in the Equator From whence it may bee inferred that the Earth must necessarily bee scituated in the midst of these circles and so consequently in the centre of the World I answer This Argument do's rightly proove the Earth to be in the midst of these circles but we cannot hence conclude that it is in the centre of the World from which though it were never so much distant yet would it still remaine in the midst of those circles because it is the eye that imagines them to be described about it Wherefore it were a weake and preposterous collection to argue thus That the Earth is in the centre of the World because in the midst of those circles or because the parts and degrees of the Earth are answerable in proportion to the parts and degrees in Heaven Whereas it follows rather on the contrary That these circles are equally distant and proportionall in their parts in respect of the Earth because it is our eye that describes them about the centre of it So that though a farre greater part of the world did appeare at one time than at another yet in respect of those circles which our eye describes about the Earth all that wee could see at once would seem to be but a perfect Haemisphere As may bee manifested by this following Figure Where if wee suppose A. to bee our Earth B. C. D. E. one of the great circles which we fancy about it F. G. H. I. the orbe of fixed Starres R. the centre of them Now though the Arke G. F. I. bee bigger than the other G. H. I. yet yet notwithstanding to the eye on the Earth A. one will appeare a semicircle as well as the other because the imagination do's transferre all those Starres into the lesser circle B. C. D. E. which it do's fancy to be described above that centre Nay though there were a habitable Earth at a far greater distance from the centre of the world even in the place of Iupiter as suppose at Q. yet then also would there bee the same appearance For though the Arke K. F. L. in the starry heaven were twice as big as the other K. H. L. yet notwithstanding at the Earth Q. they would both appeare but as equall Hemispheres being transferred into that other circle M. N. O. P. which is part of the Sphaere that the eye describes to it selfe above the Earth From whence wee may plainely discern That though the Earth be never so farre distant from the centre of the World yet the parts and degrees of that imaginarie Sphaere about it will always be proportionall to the parts and degrees of the Earth 2 Another demonstration like unto this former frequently urged to the same purpose is this If the Earth be out of the centre of the World then must it be scituated in these three positions either in the Equator but out of the Axis
ten or twenty foot thicke or when I see the body of a Tree that may be halfe a mile from me and perceive that my approaching neerer to it by thirty or forty paces do's not sensibly make any different appearance I may then inferre that the Tree is forty paces thicke with many the like absurd consequences that would follow from that foundation upon which this Argument is bottomed To the third I answer 'T is too much presumption to conclude that to bee superfluous the usefulnesse of which we doe not understand There be many secret ends in these great works of Providence which humane wisedome cannot reach unto and as Solomon speakes of those things that are under the Sunne so may we also of those things that are above it That no man can find out the works of God for though a man labour to seek it out Yea further Though a wise man thinke to know it yet shall he not be able to finde it He that hath most insight into the works of nature is not able to give a satisfying reason why the Planets or Stars should be placed just at this particular distance from the Earth and no neerer or farther And besides this Argument might as well be urged against the Hypothesis of Ptolomy or Tycho since the Starres for ought we know might have been as serviceable to us if they had been placed farre neerer than either of those Authors suppose them Againe were there any force in such a consequence it would as well conclude a great improvidence of nature in making such a multitude of those lesser Stars which have lately discovered by the perspective For to what purpose should so many Lights be created for the use of man since his eyes were not able to discerne them So that our disabilitie to comprehend all those ends which might be aimed at in the works of nature can bee no sufficient Argument to proove their superfluitie Though Scripture doe tell us that these things were made for our use yet it do's not tell us that this is their only end 'T is not impossible but that there may be elsewhere some other inhabitants by whom these lesser Stars may be more plainly discerned And as was said before why may not we affirm that of the bignesse which our adversaries doe concerning the motion of the Heavens That God to shew his owne immensitie did put a kinde of infinitie in the creature There is yet another Argument to this purpose urged by Al. Ross. which was not referred to any of the former kinde because I could scarsely beleeve I did rightly understand it since he puts it in the front of his other Arguments as being of strength and subtilty enough to be a leader unto all the rest and yet in the most likely sence of it 't is so extremely simple to be pressed in a controversie that every fresh man would laugh at it The words of it are these Quod minimum est in circulo debet esse centrum illius at terra longè minor est Sole Aequinoctialis terrestris est omnium in Coelo circulus minimus ergo c. By the same reason it would rather follow that the Moon or Mercury were in the centre since both these are lesse than the Earth And then whereas he sayes that the Aequinoctiall of the Earth is the least circle in the Heavens 't is neither true nor pertinent and would make one suspect that hee who should urge such an Argument did searse understand any thing in Astronomy There are many other objections like unto this not worth the citing The chiefe of all have bin already answered by which you may discerne that there is not any such great necessitie as our adversaries pretend why the Earth should bee scituated in the midst of the Vniverse PROP. VII 'T is probable that the Sunne is in the centre of the World THe chiefe reasons for the confirmation of this truth are implyed in the inconveniences of this Hypothesis above any other whereby wee may resolve the motions and appearances of the Heavens into more easie and naturall causes Hence will the frame of nature bee freed from that deformitie which it ha's according to the Systeme of Tycho who though he make the Sunne to be in the midst of the Planets yet without any good reason denies it to be in the midst of the fixed Starres as if the Planets which are such eminent parts of the World should bee appointed to move about a distinct centre of their owne which was beside that of the Vniverse Hence likewise are wee freed from many of those inconveniences in the Hypothesis of Ptolomy who supposed in the Heavens Eppicides and Eccentrickes and other Orbes which he calls the differents of the Apoge and the Perige As if nature in framing this great engine of the World had been put unto such hard shifts that shee was faine to make use of wheeles and screwes and other the like artificiall instruments of motion There bee sundry other particulars whereby this opinion concerning the Sunnes being in the centre may bee strongly evidenced which because they relate unto severall motions also cannot therefore properly be insisted on in this place You may easily enough discerne them by considering the whole frame of the Heavens as they are according to the Systeme of Copernicus wherein all those probable resolutions that are given for divers appearances amongst the Planets doe mainly depend upon this supposition that the Sunne is in the centre Which Arguments were there no other might be abundantly enough for the confirmation of it But for the greater plenty there are likewise these probabilities considerable 1 It may seem agreeable to reason that the light which is diffused in severall Starres through the circumference of the World should be more eminently contained and as it were contracted in the centre of it which can only be by placing the Sunne there 2 'T is an Argument of Clavius and frequently urged by our adversaries That the most naturall scituation of the Sunnes body was in the midst betwixt the other Planets and that for this reason because from thence he might more conveniently distribute amongst them both his light and heate The force of which may more properly bee applyed to proove him in the centre 3 'T is probable that the planetarie Orbes which are speciall parts of the Vniverse doe moove about the centre of the World rather than about any other centre which is remote from it But now 't is evident that the Planet Saturne Iupiter Mars Venus Mercury doe by their motion encompasse the body of the Sunne 'T is likely therefore that thâ—s is scituated in the midst of the World As for the three upper Planet 't is found by observation that they are alwaies neerest to the Earth when in opposition to the Sunne and farthest from us when in conjunction with it which difference is so eminent that Mars in his Perige do's appeare sixty times
adversaries Sundry of which objections to speak as the truth is do beare in them a great shew of probabilitie and such too as it seemes was very efficacious since Aristotle and Ptolomy c. men of excellent parts and deep judgements did ground upon them as being of infallible and necessarie consequence I shall reckon them up severally and set downe such answers unto each as may yeeld some satisfaction to every indifferent seeker of truth 1 First then 't is objected from our sences If the Earth did move we should perceive it The Westerne mountaines would then appeare to ascend towards the Starres rather than the Stars to descend below them I answer The sight judges of motion according as any thing do's desert the plane whereon it selfe is seated which plane every where keeping the same scituation and distance in respect of the eye do's therefore seem immovable unto it and the motion will appeare in those Starres and parts of the Heaven through which the verticall Line do's passe The reason of such deceit may be this Motion being not a proper object of the sight nor belonging to any other peculiar sence must therefore be judged of by the sensus communis which is liable to mistake in this respect because it apprehends the eye it self to rest immovable whilest it do's not feel any effects of this motion in the body As it is when a man is carried in a Ship so that sence it but an ill judge of naturall secrets 'T is a good rule of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Philosopher must not bee carried away by the bare appearance of things to sight but must examine them by reason If this were a good consequence The Earth do's not move because it do's not appeare so to us we might then as well argue that it do's move when we goe upon the water according to the verse Provehimur portu terraeque verbesque recedunt Or if such Arguments would hold it were an easie matter to prove the Sunne and Moone not so big as a Hat or the fixed stars as a Candle Yea but if the motions of the Heavens bee onely apparant and not reall then the motion of the clouds will be so too since the eye may bee as well deceived in the one as the other I answer 'T is all one as if he should inferre that the sence was mistaken in every thing because it was so in one thing and this would be an excellent Argument to prove that opinion of Anaxagoras that the Snow was blacke The reason why that motion which is caused by the Earth do's appeare as if it were in the Heavens is because the sensus communis in judging of it do's conceive the eye to be it selfe immovable as was said before there being no sence that do's discerne the effects of any motion in the body and therefore it do's conclude every thing to move which it do's perceive to change it's distance from it So that the clouds do not seem to move sometimes when as notwithstanding they are every where carried about with our Earth by such a swift revolution yet this can be no hinderance at all why wee may not judge aright of their other particular motions for which there is not the same reason Though to a man in a Ship the Trees and Bankes may seeme to move yet it would be but a weak Argument to conclude from hence that therefore such a one could not tell whether his friend do's really stirre whom he sees to walke up and downe in the Ship or that hee might as well bee deceived in judging the Oares to move when they doe not 'T is againe replyed by the same Objector That it is not credible the eve should bee mistaken in judging of the Starres and Heavens because those being light bodies are the primarie and proper Objects of that sence I answer The deceit here is not concerning the light or colour of those bodies but concerning their motion which is neither the primarie nor proper Object of the Eye but reckoned amongst the Objecta Communia 2 Another common Argument against this motion is taken from the danger that would thence arise unto all high buildings which by this would quickely bee ruinated and scattered abroad I answer This motion is supposed to be naturall and those things which are according to nature have contrary effects to other matters which are by force and violence Now it belongs unto things of this later kind to be inconstant and hurtfull whereas those of the first kinde must be regular and tending to conservation The motion of the Earth is alwaies equall and like it selfe not by starts and fits If a glasse of Beere may stand firmely enough in a Shippe when it moves swiftly upon a smooth streame much lesse then will the motion of the Earth which is more naturall and so consequently more equall cause any danger unto those buildings that are erected upon it And therefore to suspect any such event would bee like the feare of Lactantius who would not acknowledge the being of any Antipodes lest then he might bee forced to grant that they should fall downe unto the Heavens We have equall reason to be afraid of high buildings if the whole World above us were whirled about with such a mad celeritie as our adversaries suppose for then there would be but small hopes that this little point of Earth should escape from the rest But supposing saith Rosse that this motion were naturall to the Earth yet it is not naturall to Townes and Buildings for these are artificiall To which I answer Ha ha he 3 Another Argument to this purpose is taken from the rest and quietnes of the aire about us which could not be if there were any such swift motion of the Earth If a man riding upon a fleet horse doe perceive the aire to beat against his face as if there were a winde what a vehement tempest should wee continually feele from the East if the Earth were turned about with such a swift revolution as is supposed Vnto this 't is usually answered That the aire also is carried along with the same motion of the Earth For if the concavitie of the Moones Orbe which is of so smooth and glabrous a superficies may according to our adversaries drive along with it the greatest part of this Elementarie World all the regions of Fire and all the vast upper regions of Aire and as some will have it the two lower Regions together with the Sea likewise for from hence saith Alex. Rosse lib. 1. sect 1. cap. 3. is it that betwixt the Tropicks there is a constant Easterne wind and a continuall flowing of the Sea Westward I say if the motion of the Heavens which are smooth bodies may bee able to carry with it so great a part of the elementarie World or if the rugged parts of the Moons Body be able to carry with it so great a part of the aire as
Fromondus Ant. c. 16. affirms much more then may our earth which is a rugged mountainous Body be able to turne about so little a part of the world as that vaporous aire next unto it Suppose the inward circle to represent the Earth and the outward the thicker aire which encompasses it Now it is easily conceivable that the revolution of so great a Body as this Globe of Earth may turne about by it's meere motion if there were nothing els so little a part of the adjoyning aire as is here represented And yet 1 The disproportion betwixt the thicknesse of the Earth and this Orb of Aire is farre greater than could bee exprest in the Figure being but as twenty miles which is at most the thicknesse of this Aire unto 3456 miles which is the semidiameter of our Earth and so is but as an insensible number in respect of this other 2 Besides the meere motion of the Earth which in probabilities being such a rugged body might bee enough to carry so little a part of the aire along with it there is also as wee suppose a magneticall vigor which proceeds from it whereby 't is more able to make all things that are neere unto it to observe the same revolution But if it be so saith Alex. Ross. that not only the man but the medium also and the Object bee moved this must needs be such a great hinderance to the sight that the eye cannot judge exactly of any thing For suppose the man alone to be in a motion hee could not see so well as when hee is still but now if not only he but his spectacles and booke were all mooved he would not bee able to discerne any thing distinctly I answer the consequence were pertinent if all these were severall motions but if the Subject and Medium and Object were all carried with one and the same equall motion as it is here supposed this could be no impediment to the act of seeing but it would bee all one with the rest because by this means they are not severed from one another and therefore the species are not disturbed 'T is an excellent saying of Gallilaeus and may serve for the resolution of many such doubts as these Motus eatenus tanquà m motus operatur quatenus relationem habet ad eas res quae ìpso distituuntur in ijs verò-rebus quae totae aequaliter de eo participant nihil operatur ita se habet ac si nullus esset If a man be within some roome of a Ship he may read altogether as easily when the Ship moves as when it stands still 4 Another Argument against this circular motion of the earth is grounded upon that common Principle amongst the Aristotelians Vnius corporis simplicis unum tantum est motus One kind of body ha's but one kind of motion But now the Earth and Water ha's a motion of descent the Aire a motion of ascent and therefore none of them can have any circular motion naturall unto them I answer First these right motions of elementarie bodies belong onely to the parts of them and that too when they are out of their proper places so that the whole to which they belong may notwithstanding this have another motion of it's owne But secondly this saying which Aristotle cals a Principle will not consist with other evident experiments of nature Thus though a Loadstone in respect of it's matter and condensitie naturally tends downward yet this do's not hinder but that in respect of some other qualities as it 's desire of union and coition to another loadstone it may also naturally move upwards From whence it will follow that the same elementarie bodie may have divers natural motions 5 The gravitie and magnitude of this Earthy Globe do make it altogether unfit for so swift a motion I answer First Heavinesse can onely be applyed unto those bodies which are out of their proper places or unto such parts as are severed from the whole to which they belong And therefore the Globe of Earth considered as whole and in it's right place cannot truly bee called heavy I deny not but that there is in it and so likewise in the other Planets an ineptitude to motion by reason of the matter and condensitie of their bodies And so likewise there is as truly though not according to the same degrees in the least particle of a materiall condensed substance so that this cannot reasonably be pretended as a just impediment why the earth should be incapable of such a motion Secondly and though this Globe be of so vast a magnitude yet as nature bestowes upon other creatures for instance an Eagle and a Flye spirits and motive powers proportionable to their severall bodies so likewise may she indowe the Earth with a motive facultie answerable to it's greatnesse Or if this may make the Earth incapable of so swift a motion as is supposed much more then will the Heavens bee disabled for that greater swiftnesse which is imagined in them I might adde the Globe of the Sun and Iupiter are observed to move about their owne centres and therefore the Earth which is farre lesse than either of them is not by reason of it 's too great magnitude made unfit for such a revolution Thirdly as for the swiftnesse of the Earth's course it do's not exceed all circumstances well considered the celeritie of some other motions with which we are acquainted as that of the clouds when driven by a tempestuous wind that of a Bullet shot from a Cannon which in the space a minute do's fly 4 miles Or as another hath observed in the second scruple of an hour it may passe the fifteenth part of a Germane mile Than which there is not any point in the Earth's Equinoctiall that moves faster and though a Bullet bee much slower in moving a greater distance yet for so little a space while the force of the pouder is most fresh and powerfull it do's equal the swiftnesse of the Earth And yet 1 A bullet or cloud is carried in it's whole body being fain to break it's way through the aire round about it but now the earth in respect of this first motion do's remaine still in the same scituation and move onely about it's owne centre 2 The motion of a Bullet is violent and against it's nature which do's strongly incline it to move downwards Whereas the Earth being considered as whole and in it's proper place is not heavy nor do's it containe any repugnancie to a circular motion 6 The chiefe Argument on which our adversaries do most insist is this If there were such a motion of the Earth as is supposed then those bodies which are severed from it in the Aire would be forsaken by it The clouds would seeme to rise and set as the Starres The Birds would be carried away from their nests No heavy body could fall perpendicular An Arrow or Bullet being shot from East to West by the
difference in their bignesse you may then conceive if you can what a kinde of celeritie that must be by which the primum mobile wil be whirled about Tycho makes the distance of the Stars to bee much lesse and their motion flower and yet hee is faine to confesse that it is omni cogitatione celerior Clavius likewise speaking concerning the swiftnesse of the Starry Orbe do's acknowledge Quod velocitas ejus captum humani ingenij excedit What then could he thinke of the primum mobile Dr Gilbert being it seems astonished at the consideration of this strange swiftnesse sayes of it that it is motus supra omnes cogitationes somnia fabulas licentias poeticas insuperabilis ineffabilis incomprehensibilis A man may more easily conceive the possibilitie of any Fable or Fiction how Beasts and Trees might talke together than how any materiall Body should bee moved with such a swiftnesse Not but that 't is possible for God to turne them about with a farre greater velocitie Nay 't is possible for Art to contrive a motion which shall be equally slow in that proportion as this is swift But however the question here is not what can be done but what is most likely to be don according to the usuall course of Nature 'T is the part of a Philosopher in the resolution of naturall events not to fly unto the absolute Power of God and tell us what he can doe but what according to the usuall way of Providence is most likely to be done to find out such causes of things as may seem most easy probable to our reason If you ask what repugnancy there is in the Heavens unto so great a swiftnes we answer Their being such vast materiall condensed substances with which this inconceivable motion cannot agree Since Motion and Magnitude are two such Geometricall things as beare a mutuall proportion to one another therefore it may seeme convenient that slownesse should be more agreeable to a great Body and swiftnes to a lesser and so it would bee more consonant to the Principles of Nature that the Earth which is of a lesser quantitie should be appointed to such a motion as is somewhat proportionable to it's bignes than that the Heavens that are of such a vast magnitude should bee whirled about with such an incredible swiftnes which do's as farre exceed the proportion of their bignesse as their bignesse do's exceed this Earth that is but as a point or centre to them 'T is not likely that nature in these constant and great workes should so much deviate from that usual harmony and proportion which she observes in lesser matters If this Globe of Earth onely were appointed to move every day round the Orbe of the fixed Starres though it be but a little Body and so more capable of a swift motion yet that swiftnesse would be so extremely disproportionable unto it that wee could not with reason conceive it possible according to the usuall course of nature But now that the Heavens themselves of such strange bignesse with so many Starres which do so farre exceed the magnitude of our Earth should bee able to turne about with the same celeritie Oh 't is altogether beyond the fancy of a Poet or a mad man For answer unto this Argument our adversaries tell us that there is not in the Heavens any repugnancie to so swift a motion and that whether wee consider the nature of those Bodies or secondly the swiftnesse of this motion 1 For the nature of those Bodies either their Qualities Quantity 1 There is not in them the Qualities of lightnesse or heavinesse or any the least contrarietie that may make them reluctant to one another 2 Their magnitude will helpe them in their swiftnesse For the greater any body is the quicker will it be in it's motion and that not onely when it is moved by an inward Principle as a milstone will descend faster than a little pibble but also when it 's motion do's proceed from some externall Agent as the Winde will drive a great Cloud or a heavy Ship when it is not able to stir a little Stone 2 As for the swiftnesse of this motion the possibilitie of it may be illustrated by other particulars in Nature As 1 The sound of a Cannon in a little time is carried for twenty miles distance 2 Though a Starre bee scituated so remotely from us yet the Eye discerns it in a moment which is not without some motion either of the Species of the Starre or the Rayes of the Eye Thus also the Light do's in an instant passe from one side of the Heaven to another 3 If the force of Pouder be able to carry a Bullet with so great a swiftnesse we need not doubt then but that the Heavens are capable of such a celeritie as is usually attributed unto them Vnto these it may be answered 1 Where they say that the heavenly Bodies are without all gravitie wee grant it in the same sence as our Earth also being considered as whole and in it's proper place may bee denied to bee heavy since this qualitie in the exactest sence can onely bee ascribed unto such parts as are severed from the whole to which they belong But however since the Heavens or Stars are of a materiall substance 't is impossible but there should bee in them some ineptitude to motion because matter is of it selfe a dull and sluggish thing and by so much the more as it is kept close and condensed together And though the followers of Ptolomey doe with much confidence deny the Heavens to be capable of any reluctancie to motion yet it were easie to prove the contrary out of their owne Principles 'T is not conceivable how the upper Sphaere should move the nether unlesse their Superficies were full of rugged parts which they deny or else one of the Orbes must leane upon the other with it's weight and so make it partake of it's owne motion And besides they tell us that the farther any Sphaere is distant from the primum mobile the lesse is it hindered by that in it's proper course and the sooner do's it finish it 's owne revolution From whence it will easily follow that these Bodies have resistency from one another I have often wondred why amongst the inchanted Buildings of the Poets they have not fained any Castle to bee made of the same materials with the sollid Orbs since in such a fabrick there would have been these eminent conveniences 1 It must needs be very pleasant by reason of it's perspicuitie because it is more diaphanous than the Aire it selfe and so the Walls of it could not hinder the prospect any way 2 Being so solid and impenitrable it must needs be excellent against al violence of weathers as also against the assaults of the enemy who should not be able to breake it with the most furious batteries of the Ram or pierce it with any Cannon shot 3 Being void of all
heavinesse a man may carry it up and downe with him as a Snaile do's his House and so whether hee follow the enemy or fly from him hee ha's still this advantage that he may take his castle and defence along with him But then againe there are on the other side as many inconveniences For 1 It's perspicuitie would make it so open that a man should not bee able to retire himselfe into any private part of it And then 2 Being so extremely sollid as wel as invisible a man should be stil in danger of knocking his head against every Wall and Pillar unlesse it were also intangible as some of the Peripatetickes affirme 3 It 's being without all gravitie would bring this inconvenience that every little puffe of wind would blow it up and downe since some of the same sect are not ashamed to say that the Heavens are so utterly devoid of heavinesse that if but a little Fly should justle against the vast frame of the Coelestiall Sphaeres hee would move them out of their places A strong fancy that could bee at leisure might might make excellent sport with this Astronomicall fiction So that this first evasion of our Adversaries will not shelter them from the force of that Argument which is taken from the incredible swiftnes of the Heavens 2 Whereas they tell us in the second place that a bigger Body as a Milstone will naturally descend swifter than a lesse as a Pibble I answer This is not because such a great Body is in it selfe more easily movable but because the bigger any thing is which is out of it 's owne place the stronger will bee it 's naturall desire of returning thither and so consequently the quicker it's motion But now those Bodies that move circularly are alwayes in their proper scituations and so the same reason is not applyable unto them And then whereas 't is said that Magnitude do's alwayes adde to the swiftnesse of a violent motion as Winde will move a great Shippe sooner than a little Stone Wee answer This is not because a Shippe is more easily movable in it selfe than a little Stone For I suppose the Objector will not thinke hee can throw the one as farre as the other but because these little Bodies are not so liable to that kinde of violence from whence their motion do's proceed As for those instances which are cited to illustrate the possibilitie of this swiftnesse in the Heavens wee answer The passage of a sound is but very slow in comparison to the motion of the Heavens And then besides the swiftnesse of the Species of sound or sight which are accidents are not fit to infer the like celeritie in a materiall substance and so likewise for the Light which Aristotle himselfe and with him the generalitie of Philosophers doe for this very reason prove not to bee a Body because it moves with such swiftnesse of which it seemes they thought a Body to bee incapable Nay the Objector himselfe in another place speaking of Light in reference to a substance do's say Lumen est accidens sic species rei visae alia est ratio substantiarum alia accidentium To that of a Bullet wee answer Hee might as well have illustrated the swiftnes of a bullet which wil passe 4 or 5 miles in 2 minutes by the motion of a hand in a Watch which passes 2 or 3 inches in 12 houres there being a greater disproportion betwixt the motion of the heavens and the swiftnes of a Bullet than there is 'twixt the swiftnes of a bullet and the motion of a hand in a watch Another Argument to this purpose may be taken from the chiefe end of the Diurnall and Annuall motions which is to distinguish betwixt Night and Day Winter and Summer and so consequently to serve for the commodities and seasons of the habitable World Wherfore it may seeme more agreeable to the Wisedome of Providence for to make the Earth as well the efficient as the finall cause of this motion Especially since nature in her other operations do's never use any tedious difficult means to performe that which may as well bee accomplished by shorter and easier wayes But now the appearances would be the same in respect of us if only this little point of Earth were made the subject of these motions as if the vast Frame of the World with all those Stars of such number and bignes were moved about it 'T is a common Maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature do's nothing in vaine but in all her courses do's take the most compendious way 'T is not therefore I say likely that the whole Fabricke of the Heavens which do so much exceed our Earth in magnitude and perfection should bee put to undergoe so great and constant a Worke in the service of our Earth which might more easily save all that labour by the circumvolution of it's owne Body especially since the Heavens doe not by this motion attaine any farther perfection for themselves but are made thus serviceable to this little Ball of Earth So that in this case it may seeme to argue as much improvidence in nature to imploy them in this motion as it would in a Mother who in warming her Childe would rather turne the fire about that than that about the sire Or in a Cook who would not rost his Meat by turning it about to the fire but rather by turning the fire about it Or in a man who ascending some high Tower to save the labour of stirring his head should rather desire that all the Regions might successively bee turned before his eye that so hee might easily take a view of them Wee allow every Watch-maker so much wisdome as not to put any motion in his Instrument which is superfluous or may bee supplied an easier way and shall wee not thinke that Nature ha's as much providence as every ordinary Mechanicke Or can wee imagine that She should appoint those numerous and vast Bodies the Stars to compasse us with such a swift and restlesse motion so full of confusion and uncertainties when as all this might as well be done by the revolution of this little Ball of Earth Amongst the severall parts of the World there are six Planets which are generally granted to move As for the Sun and the Earth and the fixed Starres it is yet in question which of them are naturally indowed with the same condition Now common reason will dictate unto us that motion which is most agreeable to that which in kind and properties is most neer to those Bodies that undoubtedly are moved But now there is one eminent qualification wherin the Earth do's agree with the Planets wheras the Sun together with the fixed stars do in the same respect differ from them and that is Light which all the Planets and so too the Earth are fain to borrow elswhere whilest the Sun and the Stars have it of their owne From whence it may
bee probably concluded that the Earth is rather the subject of this motion than the other To this it may be added that the Sun and Stars seem to be of a more excellent Nature than the other parts of the World and therfore should in reason be indowed with the best qualifications But now motion is not so noble a condition as rest That is but a kind of wearisome and servile thing wheras this is usually ascribed to God himself Of whom 't is said Immotus stabilisque manens dans cuncta moveri Aristotle tells us 't is very agreeable to reason that the time appointed for the revolution of each Orbe should be proportionable to it's bignesse But now this can onely be by making the Earth a Planet and the subiect of the annuall and diurnall motions Wherefore 't is probable that this do's rather move than the Heavens According to the common Hypothesis the primum mobile will move round in a day Saturne in thirty yeares Iupiter in twelve Mars in two The Sunne Venus and Mercury which have severall Orbes yet will agree in their revolutions being each of them about a yeare in finishing their courses Whereas by making the Earth a Planet there will be a just proportion betwixt the bignesse of the Orbes and the time of their motions For then next to the Sunne or Centre there will be the Sphaere of Mercury which as it is but narrow in it's diameter so likewise is it quick in it's motion running it's course in eighty eight days Venus that is next unto it in 224 dayes The Earth in 365 daies or a yeare Mars in 687 dayes Iupiter in 4332 dayes Saturne in 10759 dayes Thus likewise is it with those Medicean Starres that encompasse Iupiter That which is lowest amongst them finishes his course in two and twenty houres the next in three dayes and a half the third in seven dayes and the farthest in seventeen days Now as it is according to Aristotles confession more likely that Nature should observe such a due proportion betwixt the Heavenly Orbes so is it more probable that the Earth should move rather than the Heavens This may likewise be confirmed from the appearance of Comets Concerning which there are three things commonly granted or if they were not might be easily proved namely 1 That there are divers Comets in the Aire betwixt the Moone and our Earth 2 That many of these Comets do seeme to rise and set as the Stars 3 That this appearing motion is not properly their owne but communicated unto them from somewhat else But now this motion of theirs cannot be caused by the Heavens and therefore it must necessarily proceed from the revolution of our Earth That the Moones Orbe cannot carry along with it the greater part of the aire wherein these Comets are placed might easily be proved from the common grounds For the concave Superficies of that Sphaere is usually supposed to bee exactly terse and smooth so that the meer touch of it cannot turne about the whole Element of Fire with a motion that is not naturall unto it Nor could this Elementarie Fire which they imagine to be of a more rarified and subtle Nature communicate the same motion to the thicker Aire and that to the waters as some affirme For by what meanes could that smooth Orbe take hold of the adjoyning Aire To this Sarsius answers that there are great gibbosities and mountainous inequalities in the concavitie of the lowest Sphaere and by these is it inabled to carry along with it the Fire and Aire But Fromondus tels him Fictitiaista ad fugam reperta sunt And yet his owne Conjecture is scarse so good when hee affirmes that this motion of the aetheriall Aire as also of that elementary Aire hard by us is caused by that ruggednesse which there is in the Bodies of the Planets of which opinion wee may with as good reason say as hee sayes to Sarsius Fictitia ista ad fugam reperta These things are meere fictions invented for shifts and without any probable ground But now this appearance of the Comets may easily be resolved if wee suppose the earth to move For then though they did still remaine in their wonted places yet this by it's diurnall revolution successively with drawing it self from them they wil appear to rise set And therefore according to this common naturall experiment it is more probable that the Earth should move than the Heavens Another Argument urged by some to prove that this Globe of Earth is easily movable is taken from the opinion of those who affirme that the accesse of any weight unto a new place as suppose an army do's make the Earth poise it selfe afresh and change the centre of gravitie that it had before but this is not generally granted and therefore not to bee insisted on as a common ground To this purpose likewise is that inference of Lansbergius who from Archimedes his saying that hee could move the Earth if he knew where to stand and fasten his instrument concludes that the Earth is easily movable whereas 't was the intent of Archimedes in that speech to shew the infinit power of Engines there being no weight so great but that an instrument might be invented to move it Before we finish this Chapter t is requisite that we enquire what kind of facultie that is from which those motions that Copernicus ascribes unto the Earth do's proceed Whether or no it be some Animall Power that do's assist as Aristotle or informe as Keplar thinks or else some other naturall motive qualitie which is intrinsicall unto it Wee may observe That when the proper genuine cause of any motion is not obvious men are very prone to attribute unto that which they discerne to be the most frequent Originall of it in other things Life Thus the Stoicks affirme the Soule of the Water to bee the cause of the ebbing and flowing of the Sea Thus others thinke the Winde to proceed from the Life of the Aire whereby it is able to move it selfe severall waies as other living creatures And upon the same grounds doe the Platonicks Stoicks and some of the Peripateticks affirme the Heavens to bee animated From hence likewise it is that so many do maintaine Aristotle his opinion concerning Intelligences which some of his followers the Schoole-men doe confirme out of Scripture From that place in Mat. 24. 29. where 't is said The Powers of the Heaven shall bee shaken In which words by Powers say they are meant the Angels by whose power it is that the Heavens are moved And so likewise in that Iob 9. 13. Where the vulgar ha's it Sub quo curvantur qui portant orbem that is the Intelligences Which Text might serve altogether as well to prove the Fable of Atlas and Hercules Thus Cajetan concludes from that place in the Psalme 136. 5. Where 't is said God by wisdome made the heavens or according to the
annuum a Copernicanis astrui quam illo stationis directionis regressionis Planetarum There is not any more probable Argument to prove the annuall motion of the Earth than it's agreeablenesse to the station direction and regression of the Planets Lastly that Copernicus his Systeme of the Heavens is very answerable to the exactest observations may bee manifest from this following description of it Suppose the Sunne to be scituated at A. Now because Mercury is found by experience to be alwaies very neere the Sunne so that he do's for the most part lye hid under his Raies As also because this Planet hath a more lively vigorous Light than any of the other therefore wee may inferre that his Orbe is placed next unto the Sunne as that at B. As for Venus 't is observed That She do's alwaies keep at a set distance from the Sunne never going from him above forty degrees or thereabouts that her Body appeares through the perspective to be forty times bigger at one time than at another that when She seemes biggest and neerest unto us wee then discerne her as being perfectly round Therefore doth this Planet also move in a Circle that incompasses the Sun Which Circle do's not containe the Earth within it because then Venus would sometimes be in opposition to the Sunne whereas 't is generally granted that She never yet came so far as to be in a Sextile Nor is this Circle below the Sun as Ptolomey supposeth because then this Planet in both it's Conjunctions would appeare horned which She do's not Nor is it above the Sunne because then She would alwaies appeare in the Full and never Horned From whence it will follow that this Orbe must necessarily bee betwixt the Earth and the Sunne as that at C. As for Mars 't is observed That hee do's appeare sixty times bigger when he is neer us than at his greatest distance that he is sometimes in opposition to the Sunne From whence we may conclude that his Orbe do's containe our Earth within it 'T is observed also that he do's constantly appeare in the Full and never Horned from whence likewise it is manifest that the Sunne is comprehended within it's Orbe as it is in that which is represented by the Circle E. And because the like appearances are observed in Iupiter and Saturne though in lesse degrees therefore wee may with good reason conceive them to be in the Heavens after some such maner as they are here set downe in the Figure by the Circles F. G. As for the Moone because Shee is sometimes in opposition to the Sunne therefore must her Orbe comprehend in it the Earth because She appeares dark in her Conjunction and sometimes eclipses the Sunne therefore that must necessarily be without her Orbe as it is in that Epicycle at H. In the Centre of which the Earth must necessarily bee scituated according to all those appearances mentioned before So that the Orbe of it's annuall motion will bee represented by the Circle D. All which appearances cannot so well be reconciled by Ptolomey Tycho Origanus or by any other Hypothesis as by this of Copernicus But the application of these to the severall Planets together with sundry other particulars concerning the Theoricall part of Astronomy you may see more fully set downe by those who have purposely handled this subject Copernicus Rheticus Galilaeus but more especially Keplar nnto whom I doe acknowledge my selfe indebted for sundry particulars in this discourse I have done with that which was the chiefe purpose of the present Treatise namely the removall of those common prejudices that men usually entertaine against this opinion It remaines that by way of conclusion I endeavour to stirre up others unto these kind of Studies which by most men are so much neglected 'T is the most rationall way in the prosecution of severall Objects to proportion our love and endeavour after every thing according to the excellencie and desireablenesse of it But now amongst all Earthly Contentments there is nothing either better in it selfe or more convenient for us than this kind of Learning and that whether you consider it according to it's generall Nature as a Science or according to it 's more speciall Nature as such a Science 1 Consider it as a Science Certaine it is that amongst the varietie of Objects those are more eligible which conduce unto the welfare of that which is our best part our Soules 'T is not so much the pleasing of our sences or the increasing of our Fortunes that do's deserve our industry as the information of our Iudgements the improvement of our Knowledge Whatever the World may thinke yet it is not a vast Estate a Noble Birth an eminent place that can adde any thing to our true reall Worth but it must be the degrees of that which makes us Men that must make us better Men the endowments of our Soule the enlargement of our Reason Were it not for the contemplation of Philosophy the heathen Seneca would not so much as thanke the gods for his Being Nisi ad haec admitterer non fuit opere pretium nasci Detrahe hoc inestimabile bonum non est vita tanti ut sudem ut aestuem Take but away this benefit he would not thinke Life worth the sweating for So much happinesse could hee discerne in the Studies of Nature And therfore as a Science in generall it may very well deserve our Love and Industry 2 Consider it as such a particular Science Astronomy the Word signifies the Law of the Stars and the Hebrewes who doe not ordinarily admit of composition call it in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coelorum statuta or the Ordinances of Heaven because they are governed in their courses by a certain rule as the Psalmist speaks in the hundred forty eighth Psa. ve 6. God ha's given them a Law which shall not be broken Now this of all naturall Sciences may best of all challenge our Industry and that whither you consider it 1 Absolutely as it is in it selfe or 2 As it stands in reference to us 1 As it is in it selfe The excellencie of any Science may be judged of saith the Philosopher first by the excellency of the Object Secondly by the certaintie of it's demonstrations 1. For the Object It is no lesse than the whole World since our Earth also is one of the Planets more especially those vast and glorious Bodies of the Heavens So that in this respect it far exceeds all those barren empty speculations about Materia prima and Vniversale and such like cob webs of learning in the study of which so many doe misplace their younger yeares And for the same reason likewise is it to be preferr'd before all those other Sciences whose subjects are not either of so wide an extent or so excellent a Nature 2 For the demonstrations of Astronomy they are as infallible as truth it self and for this reason also do's it excel all other
name unto divers constellations Now if the Holy Ghost had intended to reveale unto us any naturall secrets certainly hee would never have omitted the mention of the planets Quorum motu nihilest quod de Conditoris sapientiâ testatur evidentius apud eos qui capiunt Which doe so evidently set forth the wisedome of the Creator And therefore you must know that 't is besides the scope of the old Testament or the new to discover any thing unto us concerning the secrets of Philosophy 't is not his intent in the new Testament since wee cannot conceive how it might any way belong either to the Historical exegeticall or propheticall parts of it nor is it his intent in the old Testament as is well observed by our Countrey-man Master WRIGHT Non Mosis aut Prophetarum institutum fuisse videtur Mathematicas aliquas aut Physicas subtilitates promulgare sed ad vulgi captum loquendi morem quemadmodum nutrices infantulis solent sese accommodare 'T is not the endeavour of Moses or the Prophets to discover any Mathematicall or Philosophicall subtilties but rather to accommodate themselves to vulgar capacities and ordinary speech as nurses are wont to use their Infants True indeed Moses is there to handle the History of the Creation But 't is certaine saith Calvin that his purpose is to treat only of the visible forme of the world and those parts of it which might be most easily understood by the ignorant and ruder sort of people and therefore we are not thence to expect the discovery of any naturall secret Artes reconditas aliunde discat qui volet hic spiritus Dei omnes simul sine exceptione docere voluit As for more hidden Arts they must be looked for else-where the Holy Ghost did here intend to instruct all without exception And therefore 't is observed that Moses does not any where meddle with such matters as were very hard to be conceived for being to informe the common people as well as others he does it after a vulgar way as it is commonly noted declaring the originall chiefely of those things which are obvious to the sense and being silent of other things which then could not well be apprehended And therefore Pererius proposing the question why the Creation of plants herbs is mentioned but not of mettalls and mineralls Answers Quia istarum rerum generatio est vulgo occulta ignota Because these things are not so commonly knowne as the other and hee adds Moses non omnia sed manifesta omnibus enarranda suscepit Moses did not intend to relate unto us the beginnings of all things but those onely which were most evident unto all men And therefore too Aquinas observes that hee writes nothing of the ayre because that being invisible the people knew not whether there were any such body or no. And for this very reason St. Ierom also thinks that there is nothing exprest concerning the Creation of Angels because the rude and ignorant vulgar were not so capable of apprehending their natures And yet notwithstanding these are as remarkable parts of the Creation and as fit to be knowne as another world And therefore the Holy Ghost too uses such vulgar expressions which set things forth rather as they appeare than as they are as when he calls the Moone one of the greater lights whereas 't is the least that wee can see in the whole heavens So afterwards speaking of the great raine which drowned the world hee sayes The windowes of heaven were opened because it seemed to come with that violence as if it were poured out from windowes in the Firmament And in reference to this a drowth is described in sundry other places by the heavens being shut up So that the phrases which the Holy Ghost uses concerning these things are not to be understood in a literall sense but rather as vulgar expressions and this rule is set down by Saint Austin where speaking concerning that in the Psalm who stretched the earth upon the waters he notes that when the words of Scripture shall seeme to contradict common sense or experience there are they to be understood in a qualified sence and not according to the letter And 't is observed that for want of this rule some of the Ancients have fastned strange absurdities upon the words of the Scripture So Saint Ambrose esteemed it a heresie to think that the Sunne and Starres were not very hot as being against the words of Scripture Psalm 19. 6. where the Psalmist sayes that there is nothing that is hid from the heat of the Sunne So others there are that would prove the heavens not to be round out of that place Psal. 104. 2. Hee stretched out the heavens like a curtaine So Procopius also was of opinion that the earth was founded upon the waters nay hee made it part of his faith proving it out of Psal. 24. 2. He hath founded the earth upon the seas and established it upon the floods These and such like absurdities have followed when men looke for the grounds of Philosophy in the words of Scripture So that from what hath beene said I may conclude that the silence of Scripture concerning any other world is not sufficient argument to prove that there is none Thus for the two first arguments Vnto the third I may answer that this very example is quoted by others to shew the ignorance of those primitive times who did sometimes condemne what they did not understand and have often censur'd the lawfull and undoubted parts of Mathematicks for hereticall because they themselves could not perceive a reason of it And therefore their practise in this particular is no sufficient testimonie against us But lastly I answer to all the above named objections that the terme World may be taken in a double sense more generally for the whole Vniuerse as it implies in it the elementarie and aethereall bodies the starres and the earth Secondly more particularly for an inferiour World consisting of elements Now the maine drift of all these arguments is to confute a plurality of Worlds in the first sense and if there were any such it might perhaps seem strange that Moses or St. Iohn should either not know or not mention its creation And Virgilius was condemned for this opinion because hee held quòd sit alius mundus sub terrâ aliusque Sol Luna as Baronius that within our globe of earth there was another world another Sunne and Moone and so he might seeme to exclude this from the number of the other creatures But now there is no such danger in this opinion which is here delivered since this World is said to be in the Moone whose creation is particularly exprest So that in the first sense I yeeld that there is but one world which is all that the arguments doe prove but understand it in the second sense and so
how this latter does contradict frequent and easie experience for 't is observed that that spot which is perceived about her middle when shee is in the encrease may be discern'd in the same place when she is in the full whence it must follow that the same part which was before darkned is after inlightened and that the one part is not alwayes dark and the other light of it selfe But enough of this I would be loth to make an enemy that I may afterwards overcome him or bestow time in proving that which is already granted I suppose now that neither of them hath any patrons and therefore need no confutation 'T is agreed upon by all sides that this Planet receives most of her light from the Sunne but the cheife controversie is whether or no shee hath any of her owne The greater multitude affirme this Cardan amongst the rest is very confident of it and hee thinks that if any of us were in the Moone at the time of her greatest eclipse Lunam aspiceremus non secus ac innumeris cereis splendidissimis accensis atque in eas oculis defixis caecutiremus Wee should perceive so great a brightnesse of her owne that would blinde us with the meere sight and when she is enlightened by the Sun then no Eagles eye if there were any there is able to look upon her This Cardan sayes and hee doth but say it without bringing any proofe for its confirmation However I will set downe the arguments that are usually urged for this opinion and they are taken either from Scripture or reason from Scripture is urged that place 1 Cor. 15. where it is said There is one glory of the Sunne and another glory of the Moone Vlysses Albergettus urges that in Math. 24. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Moon shall not give her light therefore sayes he shee hath some of her owne But to these we may easily answer that the glory and light there spoken of may be said to be hers though it be derived as you may see in many other instances The arguments from reason are taken either 1. From that light which is discerned in her when there is a totall eclipse of her owne body or of the Sunne 2. From the light which is discerned in the darker part of her body when shee is but a little distant from the Sunne 1. For when there are any totall eclipses there appeares in her body a great rednesse and many times light enough to cause a remarkable shade as common experience doth sufficiently manifest but this cannot come from the Sun since at such times either the earth or her own body shades her from the Sun-beames therfore it must proceed from her owne light 2. Two or three dayes after the new Moone we may perceive light in her whole body whereas the rayes of the Sun reflect but upon a small part of that which is visible therefore 't is likely that there is some light of her owne In answering to these objections I shall first shew that this light cannot be her owne and then declare that which is the true reason of it That it is not her owne appeares 1 Because then she would alwayes retaine it but shee has beene sometimes altogether invisible when as notwithwanding some of the fixed Starres of the fourth or fifth magnitude might easily have been discerned close by her As it was in the yeare 1620. 2 This may appeare likewise from the variety of it at divers times for 't is commonly observed that sometimes 't is of a brighter sometimes of a darker appearance now redder and at another time of a more duskish colour The observation of this variety in divers eclipses you may see set downe by Keplar and many others But now this could not be if that light were her owne that being constantly the same and without any reason of such an alteration So that thus I may argue If there were any light proper to the Moone then would that Planet appeare brightest when she is eclipsed in her Perige being neerest to the earth and so consequently more obscure and duskish when shee is in her Apoge or farthest from it the reason is because the neerer any enlightned body comes to the sight by so much the more strong are the species and the better perceived This sequell is granted by some of our adversaries and they are the very words of noble Tycho Si Luna genuino gauderet lumine utique cum in umbra terrae esset illud non amitteret sed eò evidentiùs exereret omne enim lumen in tenebris plus splendet cum alio majore fulgore non praepeditur If the Moone had any light of her own then would she not lose it in the earths shadow but rather shine more clearely since every light appeares greater in the dark when it is not hindered by a more perspicuous brightnesse But now the event falls out cleane contrary as observation doth manifest and our opposites themselves doe grant the Moone appearing with a more reddish and cleare light when she is eclipsed being in her Apoge or farthest distance and a more blackish iron colour when shee is in her Perige or nearest to us therefore she hath not any light of her owne Nor may wee think that the earths shadow can cloud the proper light of the Moone from appearing or take away any thing from her inherent brightnesse for this were to think a shadow to be a body an opinion altogether misbecomming a Philosopher as Tycho grants in the fore-cited place Nec umbra terrae corporeum quid est aut densa aliqua substantia ut Lunae lumen obtenebrare possit atque id visui nostro praeripere sed est quaedam privatio luminis solaris ob interpositum opacum corpus terrae Nor is the earths shadow any corporall thing or thick substance that it can cloud the Moones brightnesse or take it away from our sight but it is a meere privation of the Sunnes light by reason of the interposition of the earths opacous body 3 If she had any light of her owne then that would in it selfe be either such a ruddy brightnesse as appeares in the eclipses or else such a leaden duskish light as wee see in the darker parts of her body when shee is a little past the conjunction That it must be one of these may follow from the opposite arguments but it is neither of these therefore shee hath none of her owne 1 'T is not such a ruddy light as appeares in eclipses for then why can we not see the like rednesse when wee may discerne the obscurer parts of the Moone You will say perhaps that then the neerenesse of that greater light takes away that appearance I reply this cannot be for then why does Mars shine with his wonted rednesse when hee is neere the Moone or why cannot her greater brightnesse make him appeare white as the other Planets nor can there be any
reason given why that greater light should represent her body under a false colour 2. 'T is not such a duskish leaden light as we see in the darker part of her body when shee is about a sextile Aspect distant from the Sunne for then why does shee appeare red in the eclipses since meere shade cannot cause such variety for 't is the nature of darknesse by its opposition rather to make things appeare of a more white and cleare brightnesse than they are in themselves Or if it be the shade yet those parts of the Moone are then in the shade of her body and therefore in reason should have the like rednesse Since then neither of these lights are hers it followes that she hath none of her owne Nor is this a singular opinion but it hath had many learned Patrons such was Macrobius who being for this quoted of Rhodiginus hee calls him vir reconditissimae scientiae a man who knew more than ordinary Philosophers thus commending the opinion in the credit of the Author To him assents the venerable Bede upon whom the glosse hath this comparison As the Looking-glasse represents not any image within it selfe unlesse it receive some from without so the Moone hath not any light but what is bestowed by the Sunne To these agreed Albertus Magnus Scaliger Maeslin Keplar and more especially Mulapertius whose words are more pat to the purpose than others and therefore I shall set them down as you may finde them in his Preface to his Treatise concerning the Austriaca sydera Luna Venus Mercurius terrestris humidae sunt substantiae ideoque de suo non lucere sicut nec terra The Moone Venus and Mercury saith he are of an earthly and moyst substance and therefore have no more light of their owne then the earth hath Nay some there are who think though without ground that all the other Starres doe receive that light whereby they appeare visible to us from the Sunne so Ptolomie Isidore Hispalensis Albertus Magnus and Bede much more then must the Moone shine with a borrowed light But enough of this I have now sufficiently shewed what at the first I promised that this light is not proper to the Moone It remaines in the next place that I tell you the true reason of it And here I think 't is probable that the light which appeares in the Moone at the eclipses is nothing else but the second species of the Sunnes rayes which passe through the shadow unto her body and from a mixture of this second light with the shadow arises that rednesse which at such times appeares unto us I may call it Lumen crepusculinum the Aurora of the Moon or such a kinde of blushing light that the Sunne causes when he is neere his rising when he bestowes some small light upon the thicker vapours Thus we see commonly the Sunne being in the Horizon and the reflexion growing weak how his beames make the waters appeare very red The Moabites in Iehorams time when they rose early in the morning and beheld the waters afarre off mistooke them for blood Et causa hujus est quia radius solaris in Aurora contrahit quandam rubedinem propter vapores combustos manentes circa superficiem terrae per quos radij transeunt ideo cum repercutiantur in aqua ad oculos nostros trahunt secum eundem ruborem faciunt apparere locū aquarum in quo est repercussio esse rubrum saith Tostatus The reason is because of his rayes which being in the lower vapours those doe convay an imperfect mixed light upon the waters Thus the Moone being in the earths shadow and the Sunne beames which are round about it not being able to come directly unto her body yet some second rayes there are which passing through the shadow make her appeare in that ruddy colour So that shee must appeare brightest when shee is eclipsed being in her Apoge or greatest distance from us because then the cone of the earths shadow is lesse and the refraction is made through a narrower medium So on the contrary shee must be represented under a more dark and obscure forme when she is eclipsed being in her Perige or neerest to the earth because then shee is involved in a greater shadow or bigger part of the cone and so the refraction passing through a greater medium the light must needs be weaker which doth proceed from it If you ask now what the reason may be of that light which wee discerne in the darker part of the new Moone I answer 't is reflected from our earth which returnes as great a brightnesse to that Planet as it receives from it This I shall have occasion to prove afterward I have now done with these propositions which were set downe to cleare the passage and confirme the suppositions implied in the opinion I shall in the next place proceed to a more direct treating of the chiefe matter in hand Proposition 6. That there is a World in the Moone hath beene the direct opinion of many ancient with some moderne Mathematicians and may probably be deduced from the tenents of others SInce this opinion may be suspected of singularity I shall therefore first confirme it by sufficient authority of divers Authors both ancient and moderne that so I may the better cleare it from the prejudice either of an upstart fancie or an absolute errour This is by some attributed to Orpheus one of the most ancient Greek Poets Who speaking of the Moone sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it hath many mountaines and cities and houses in it To him assented Anaxagoras Democritus and Heraclides all who thought it to have firme solid ground like to our earth containing in it many large fields champion grounds and divers Inhabitants Of this opinion likewise was Xenophanes as he is cited for it by Lactantius though that Father perhaps did mistake his meaning whilst hee relates it thus Dixit Xenophanes intra concavum Lunae esse aliam terram ibi aliud genus hominum simili modo vivere sicut nos in hac terra c. As if hee had conceived the Moone to be a great hollow body in the midst of whose concavity there should be another globe of sea and land inhabited by men as our earth is Whereas it seemes to be more likely by the relation of others that this Philosophers opinion is to be understood in the same sence as it is here to be proved True indeed the Father condemnes this assertion as an equall absurdity to that of Anaxagoras who affirmed the snow to be black but no wonder for in the very next Chapter it is that hee does so much deride the opinion of those who thought there were Antipodes So that his ignorance in that particular may perhaps disable him from being a competent Judge in any other the like point of Philosophy
Orbs supplied if so Caesar la Galla was much mistaken I think his assertions are equally true that Galilaeus and Keplar did not hold this and that there were none which ever held that other Thus much for the testimony of those who were directly of this opinion But in my following discourse I shall most insist on the observation of Galilaeus the inventor of that famous Perspective whereby we may discern the Heavens hard by us whereby those things which others have formerly guest at are manifested to the eye and plainely discovered beyond exception or doubt of which admirable invention these latter Ages of the world may justly boast and for this expect to be celebrated by posterity 'T is related of Eudoxus that hee wished himselfe burnt with Phaeton so hee might stand over the Sunne to contemplate its nature had hee lived in these dayes he might have enjoyed his wish at an easier rate and scaling the heavens by this glasse might plainely have discerned what hee so much desired Keplar considering those strange discoveries which this Perspective had made could not choose but cry out in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rapture of admiration O multiscium quovis sceptro pretiosius perspicillum an qui te dextrâ tenet ille non dominus constituatur operum Dei And Iohannes Fabricius an elegant Writer speaking of the same glasse and for this invention preferring our age before those former times of greater ignorance sayes thus Adeo sumus superiores veteribus ut quam illi carminis magici pronunciatu demissam representâsse putantur nos non tantum innocenter demittamus sed etiam familiari quodam intuitu ejus quasi conditionem intueamur So much are wee above the Ancients that whereas they were faine by their Magicall charmes to represent the Moones approach we cannot onely bring her lower with a greater innocence but may also with a more familiar view behold her condition And because you shall have no occasion to question the truth of those experiments which I shall afterwards urge from it I will therefore set downe the testimony of an enemie and such a witnesse hath alwayes beene accounted prevalent you may see it in the above-named Caesar la Galla whose words are these Mercurium caduceum gestantem coelestia nunciare mortuorum animas ab inferis revocare sapiens finxit antiquitas Galilaeum verò novum Iovis interpretem Telescopio caduceo instructum Sydera aperire veterum Philosophorum manes ad superos revocare solers nostra aetas videt admiratur Wise antiquity fabled Mercury carrying a rod in his hand to relate newes from Heaven and call back the soules of the dead but it hath beene the happinesse of our industrious Age to see and admire Galilaeus the new Embassadour of the Gods furnished with his Perspective to unfold the nature of the Starres and awaken the ghosts of the ancient Philosophers So worthily highly did these men esteeme of this excellent invention Now if you would know what might be done by this glasse in the sight of such things as were neerer at hand the same Author will tell you when he sayes that by it those things which could scarce at all be discerned by the eye at the distance of a mile and a half might plainly and distinctly be perceived for 16 Italian miles that as they were really in thēselves without any transposition or falsifying at all So that what the ancient Poets were faine to put in a Fable our more happy Age hath found out in a truth and wee may discerne as farre with these eyes which Galilaeus hath bestowed upon us as Lynceus could with those which the Poets attributed unto him But if you yet doubt whether all these observations were true the same Author may confirme you when hee sayes they were shewed Non uni aut alteri sed quamplurimis neque gregariis hominibus sed praecipuis atque disciplinis omnibus necnon Mathematicis Opticis praeceptis optimè instructis sedulâ ac diligenti inspectione Not to one or two but to very many and those not ordinary men but to those who were well vers'd in Mathematicks and Opticks and that not with a meere glance but with a sedulous and diligent inspection And least any scruple might remaine unanswered or you might think the men who beheld all this though they might be skilfull yet they came with credulous minds and so were more easie to be deluded Hee adds that it was shewed Viris qui ad experimenta haec contradicendi animo accesserant To such as were come with a great deale of prejudice and an intent of contradiction Thus you may see the certainty of those experiments which were taken by this glasse I have spoken the more concerning it because I shall borrow many things in my farther discourse from thsoe discoveries which were made by it I have now cited such Authors both ancient and moderne who have directly maintained the same opinion I told you likewise in the Proposition that it might probably be deduced from the tenents of others such were Aristarchus Philolaeus and Copernicus with many other later Writers who assented to their hypothesis so Ioach. Rhelicus David Origanus Lansbergius Guil. Gilbert and if I may beleeve Campanella Innumeri alij Angli Galli Very many others both English and French all who affirmed our Earth to be one of the Planets and the Sunne to be the Center of all about which the heavenly bodies did move And how horrid soever this may seeme at the first yet is it likely enough to be true nor is there any maxime or observation in Opticks saith Pena that can disprove it Now if our earth were one of the Planets as it is according to them then why may not another of the Planets be an earth Thus have I shewed you the truth of this Proposition Before I proceed farther 't is requisite that I enforme the Reader what method I shall follow in the proving of this chiefe assertion that there is a World in the Moone The order by which I shall be guided will be that which Aristotle uses in his book De mundo if that book were his First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those chiefe parts which are in it not the elementary and aethereall as hee doth there since this doth not belong to the present question but of the Sea and Land c. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those things which are extrinsecall to it as the seasons meteors and inhabitants Proposition 7. That those spots and brighter parts which by our sight may be distinguished in the Moone doe shew the difference betwixt the Sea and Land in that other World FOr the cleare proofe of this Proposition I shall first reckon up and refute the opinions of others concerning the matter and forme of those spots and then shew the greater probability of this present assertion and how agreeable it is to
her to produce this variety and this in all probability was her intent to make it a fit body for habitation with the same conveniences of sea and land as this inferiour world doth partake of For since the Moone is such a vast such a solid and opacous body like our earth as was above proved why may it not be probable that those thinner and thicker parts appearing in her doe shew the difference betwixt the sea and land in that other world and Galilaeus doubts not but that if our earth were visible at the same distance there would be the like appearance of it If wee consider the Moone as another habitable earth then the appearances of it will be altogether exact and beautifull and may argue unto us that it is fully accomplished for all those ends to which Providence did appoint it But consider it barely as a starre or light and then there will appeare in it much imperfection and deformitie as being of an impure darke substance and so unfit for the office of that nature As for the forme of those spots some of the vulgar thinke they represent a man and the Poëts guesse t is the boy Endymion whose company shee loves so well that shee carries him with her others will have it onely to be the face of a man as the Moone is usually pictured but Albertus thinkes rather that it represents a Lyon with his taile towards the East and his head the West and some others have thought it to be very much like a Fox and certainly 't is as much like a Lyon as that in the Zodiake or as Vrsa major is like a Beare I should guesse that it represents one of these as well as another and any thing else as well as any of these since 't is but a strong imagination which fancies such images as schoole-boyes usually doe in the markes of a wall whereas there is not any such similitude in the spots themselves which rather like our Sea in respect of the land appeares under a rugged and confused figure and doth not represent any distinct image so that both in respect of the matter and the forme it may be probable enough that those spots and brighter parts may shew the the distinction betwixt the Sea and Land in that other world Proposition 8. The spots represent the Sea and the brighter parts the Land WHen I first compared the nature of our earth and water with those appearances in the Moone I concluded contrary to the proposition that the brighter parts represented the water and the spots the land of this opinion likewise was Keplar at the first But my second thoughts and the reading of others have now convinced me as after he was of the truth of that proposition which I have now set downe Before I come to the confirmation of it I shall mention those scruples which at first made mee doubt the truth of this opinion 1. It may be objected 't is probable if there bee any such sea and land as ours that it beares some proportion and similitude with ours but now this proposition takes away all likenesse betwixt them For whereas the superficies of our earth is but the third part of the whole surface in the globe two parts being overspread with the water as Scaliger observes yet here according to this opinion the Sea should be lesse than the land since there is not so much of the bespotted as there is of the enlightened parts wherefore 't is probable that there is no such thing at all or else that the brighter parts are the Sea 2. The water by reason of the smoothnesse of its superficies seemes better able to reflect the Sun-beames than the earth which in most places is so full of ruggednesse of grasse and trees and such like impediments of reflexion and besides common experience shewes that the water shines with a greater more glorious brightnesse than the earth therfore it should seeme that the spots are the earth and the brighter parts the water But to the first it may be answered 1. There is no great probability in this consequence that because 't is so with us therefore it must be so with the parts of the Moone for since there is such a difference betwixt them in divers other respects they may not perhaps agree in this 2. That assertion of Scaliger is not by all granted for a truth Fromondus with others thinke that the superficies of the Sea and Land in so much of the world as is already discovered is equall and of the same extension 3. The Orbe of thicke and vaporous aire which incōpasses the Moone makes the brighter parts of that Planet appeare bigger than in themselves they are as I shall shew afterwards To the second it may be answered that that though the water be of a smooth superficies and so may seeme most fit to reverberate the light yet because 't is of a perspicuous nature therefore the beames must sinke into it and cannot so strongly and clearely be reflected Sicut in speculo ubi plumbum abrasum fuerit saith Cardan as in Looking-glasses where part of the lead is razed off and nothing left behind to reverberate the image the species must there passe through and not back againe so it is where the beames penetrate and sinke into the substance of the body there cannot be such an immediate and strong reflexion as when they are beate back from the superficies and therefore the Sunne causes a greater heate by farre upon the Land than upon the water Now as for that experiment where it is sayd that the waters have a greater brightnesse than the Land I answer 't is true onely there where they represent the image of the Sunne or some bright cloud and not in other places especially if wee looke upon them at any great distance as is very plaine by common observation And 't is certaine that from any high mountaine the land dos appeare a great deale brighter than any lake or river This may yet be farther illustrated by the similitude of a looking glasse hanging upon a wall in the Sun-shine where if the eye be not placed in the just line of reflexion from the glasse t is manifest that the wall will bee of a brighter appearance than the glasse True indeed in the line of reflexion the light of the glasse is equall almost unto that which comes immediately from the Sunne it selfe but now this is onely in one particular place and so is not like that brightnesse which wee discerne in the Moone because this dos appeare equally in severall situations like that of the wall which doe seeme bright as well from every place as from any one And therefore the ruffnesse of the wall or as it is in the objection the ruggednesse of our earth is so farre from being an hinderance of such a reflexion as there is from the Moone that it is rather required as a necessary condition unto
were some heavie body a great height in that ayre yet would the motion of its center belong by an attractive vertue still hold it within its convenient distance so that whether their earth moved or stood still yet would the same violence cast a body from it equally far That I may the plainer expresse my meaning I will set downe this Diagramme Suppose this earth were A which was to move in the circle C D. and let the bullet be supposed at B. within its proper verge I say whether this earth did stand still or move swiftly towards D yet the bullet would still keepe at the same distance by reason of that Magnetick vertue of the center if I may so speake whereby all things within its spheare are attracted with it So that the violence to the bullet being nothing else but that whereby 't is removed from its center therefore an equall violence can carry a body from its proper place but at an equall distance whether or no this earth where its center is dos stand still or move The impartiall Reader may finde sufficient satisfaction for this and such other arguments as may be urged against the motion of that earth in the writings of Copernicus and his followers unto whom for brevities sake I will referre them Proposition 9. That there are high Mountaines deepe Vallies and spacious Plaines in the body of the Moone THough there are some who think Mountaines to be a deformitie to the earth as if they were either beate up by the Flood or else cast up like so many heaps of rubbish left at the Creation yet if well considered they will bee found as much to conduce to the beauty and conveniency of the universe as any of the other parts Nature saith Pliny purposely framed them for many excellent uses partly to tame the violence of greater Rivers to strengthen certaine joynts within the veines and bowels of the earth to break the force of the Seas inundation and for the safety of the earths inhabitants whether beasts or men That they make much for the protection of beasts the Psalmist testifies The highest hils are a refuge for the wild goates and the rocks for conies The Kingly Prophet had likewise learned the safety of these by his owne experience when he also was faine to make a mountaine his refuge from the fury of his Master Saul who persecuted him in the wildernesse True indeed such places as these keepe their neighbours poore as being most barren but yet they preserve them safe as being most strong witnesse our unconquered Wales and Scotland whose greatest protection hath beene the naturall strength of their Countrey so fortified with Mountaines that these have alwayes beene unto them sure retraites from the violence and oppression of others Wherfore a good Author doth rightly call them natures bulwarks cast up at God Almighties owne charges the scornes and curbes of victorious armies which made the Barbarians in Curtius so confident of their owne safety when they were once retired to an inaccessible mountaine that when Alexanders Legate had brought them to a parley and perswading them to yeeld told them of his masters victories what Seas and Wildernesses he had passed they replied that all that might be but could Alexander fly too Over the Seas hee might have ships and over the land horses but hee must have wings before hee could get up thither Such safety did those barbarous nations conceive in the mountaines whereunto they were retired Certainly then such usefull parts were not the effect of mans sin or produced by the Worlds curse the Flood but rather at the first created by the goodnesse and providence of the Almightie This truth is usually concluded from these and the like arguments 1. Because the Scripture it selfe in the description of that generall deluge tells us it overflowed the highest mountaines 2. Because Moses who writ long after the Flood dos yet give the same description of places and rivers as they had before which could not well have been if this had made so strange an alteration 3. 'T is evident that the trees did stand as before For otherwise Noah could not so well have concluded that the waters were abated from this reason because the Dove brought an Olive leafe in her mouth when she was sent forth the second time whereas had the trees been rooted up she might have taken it the first time from one of them as it was floating on the top of the waters Now if the motion of the water was not so violent as to subvert the trees much lesse was it able to cast up such vast heapes as the mountaines 4. When the Scripture doth set forth unto us the power and immensisitie of God by the varietie or usefulnesse of the creatures which hee hath made amongst the rest it doth often mention the mountaines Psal. 104. 8. item 148. 9. Isai. 40. 12. And therefore 't is probable they were created at the first Unto this I might adde that in other places Divine Wisdome in shewing of its owne antiquitie saith that he was From the beginning before the earth or the mountains were brought forth 5. If we may trust the relations of Antiquitie there were many monuments left undefaced after the Flood So that if I intend to prove that the Moone is such a habitable world as this is 't is requisite that I shew it to have the same conveniences of habitation as this hath and here if some Rabbi or Chymick were to handle the point they would first prove it out of Scripture from that place in Moses his blessing where hee speakes of the ancient mountaines and lasting hills Deut. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for having immediately before mentioned those blessings which should happen unto Ioseph by the influence of the Moone he does presently exegetically iterate them in blessing him with the chiefe things of the ancient mountaines and lasting hills you may also see the same expression used in Iacobs blessing of Ioseph But however we may deale pro or con in Philosophy yet we must not bee too bold with divine truths or bring Scripture to patronize any fancy of our owne though perhaps it be a truth I am not of their mind who think it a good course to confirme Philosophicall secrets from the letter of the Scripture or by abusing some obscure text in it Mee thinks it savors too much of that Melancholly humor of the Chymicks who aiming in all their studies at the making of gold doe perswade themselves that the most learned and subtile of the antient Authors in all their obscure places doe meane some such sence as may make to their purpose And hence it is that they derive such strange mysteries from the fables of the Poëts and can tell you what great secret it was that antiquitie did hide under the fiction of Iupiter being turned into a shower of gold of Mercuries being made the interpreter of th◠gods of
there that shee appeares as exactly round through it as shee doth to the bare eye certainely then either there is no such thing as you imagine or else the glasse failes much in this discovery To this I shall answer out of Galilaeus 1. You must know that there is not meerely one ranke of mountaines about the edge of the Moone but divers orders one mountaine behind another and so there is somewhat to hinder those void spaces which otherwise perhaps might appeare Now where there be many hils the ground seemes even to a man that can see the tops of all Thus when the sea rages and many vast waves are lifted up yet all may appeare plaine enough to one that stands at the shore So where there are so many hils the inequality will bee lesse remarkable if it be discerned at a distance 2. Though there be mountains in that part which apeares unto us to be the limbe of the Moone as well as in any other place yet the bright vapors hide their appearance for there is an orbe of thicke vaporous aire that doth immediatly compasse the body of the Moone which though it have not so great opacity as to terminate the sight yet being once enlightened by the Sunne it doth represent the body of the Moone under a greater forme and hinders our sight from a distinct view of her true circumference But of this in the next Chapter 3. Keplar hath observed that in the solary Eclipses when the rays may passe thorough this vaporous ayre there are some gibbosities to be discerned in the limbe of the Moone I have now sufficiently proved that there are hills in the Moone and hence it may seeme likely that there is also a world for since providence hath some speciall end in all its works certainly then these mountaines were not produced in vaine and what more probable meaning can wee conceive there should be than to make that place convenient for habitation Proposition 10. That there is an Atmo-sphaera or an orbe of grosse vaporous aire immediately encompassing the body of the Moone AS that part of our aire which is neerest to the earth is of a thicker substance than the other by reason 't is alwayes mixed with some vapours which are continually exhaled into it So is it equally requisite that if there be a world in the Moone that the aire about that should be alike qualified with ours Now that there is such an orbe of grosse aire was first of all for ought I can reade observed by Meslin afterwards assented unto by Keplar and Galilaeus and since by Baptista Cisacus Sheiner with others all of them confirming it by the same arguments which I shall onely cite and then leave this Proposition 1. 'T is not improbable that there should be a sphere of grosser aire about the Moone because 't is observed that there are such kind of evaporations which proceed from the Sun it selfe For there are discovered divers moveable spots like clouds that doe encompasse his body which those Authors who have been most frequently versed in these kind of experiments and studies doe conclude to be nothing else but evaporations from it The probabilitie and truth of which observations may also bee inferred from some other appearances As 1. It hath been observed that the Sunne hath sometimes for the space of foure days together appeared as dull and ruddy almost as the Moone in her Ecclipses In so much that the Starrs have been seene at midday Nay he hath been constantly darkned for almost a whole yeare and never shined but with a kind of heavy and duskish light so that there was scarse heate enough to ripen the fruits As it was about the time when Caesar was killed Which was recorded by some of the Poëts Thus Virgil speaking of the Sunne Ille etiam extincto miseratus Caesare Romam Cum caput obscurâ nitidum ferrugine texit Impiaque aeternam timueruut saecula noctem He pittying Romé when as great Caesar dyde His head within a mourning vaile did hide And thus the wicked guilty world did fright With doubtfull feares of an eternall night Ovid likewise speaking of his death Solis quoque tristis imago Lurida sollicitis praebebat lumina terris The Suns sad image then Did yeeld a lowring light to fearefull men Now these appearances could not arise from any lower vapor For then 1. They would not have been so universall as they were being seene through all Europe or else 2. that vapor must have covered the starres as well as the Sunne which yet notwithstanding were then plainly discerned in the day time You may see this argument illustrated in another the like case Chap. 12. Hence then it will follow that this fuliginous matter which did thus obscure the Sunne must needs bee very neere his body and if so then what can we more probably guesse it to be than evaporations from it 2. 'T is observed that in the Suns totall Ecclipses when there is no part of his body discernable yet there dos not always follow so great a darknesse as might bee expected from his totall absence Now 't is probable that the reason is because these thicker vapors being enlightned by his beames doe convey some light unto us notwithstanding the interposition of the Moone betwixt his body and our earth 3. This likewise is by some guest to be the reason of the crepusculum or that light which wee have before the Suns rising Now if there be such evaporations from the Sunne much more then from the moone which does consist of a more grosse and impure substance The other arguments are taken from severall observations in the Moon herselfe and doe more directly tend to the proofe of this proposition 2. 'T is observed that so much of the Moone as is enlightned is alwayes part of a bigger circle than that which is darker The frequent experience of others hath proved this and an easie observation may quickly confirme it But now this cannot proceede from any other cause so probable as from this orbe of aire especially when we consider how that Planet shining with a borrowed light doth not send forth any such rayes as may make her appearance bigger than her body 3. When the Moone being halfe enlightned begins to cover any Starre if the Starre bee towards the obscurer part then may it by the perspective be discerned to bee neerer unto the center of the moone than the outward circumference of the enlightned part But the moone being in the full then dos it seeme to receive these starres within its limbe 4. Though the Moone doe sometime appeare the first day of her change when so much as appeares enlightned cannot be above the 80 part of her diameter yet then will the hornes seeme at least to be of a fingers breadth in extension Which could not bee unlesse the ayre about it were illuminated 5. 'T is observed in the Solary ecclipses that there is
radiis illustrata non aliam profecto visam iri probabile est quam qualis modo visatur lunaris globi species If you conceive your selfe to bee in some such high place where you might discerne the whole Globe of the earth and water when it was enlightned by the Sunnes rayes 't is probable it would then appeare to you in the same shape as the Moone doth now unto us So Paulus Foscarinus Terra nihil aliud est quà m altera Luna vel Stella talisque nobis appareret si ex convenienti elongatione eminus conspiciretur in ipsaque observari possent eaedem aspectuum varietates quae in Lunâ apparent The earth is nothing else but another Moone or Starre and would appeare so unto us if it were beheld at a convenient distance with the same changes and varieties as there are in the Moon Thus also Carolus Malapertius whose words are these Terra haec nostra si in luna constituti essemus splendida prorsus quasi non ignobilis planeta nobis appareret If wee were placed in the Moone and from thence beheld this our earth it would appeare unto us very bright like one of the nobler Planets Unto these doth Fromondus assent when he sayes Credo equidem quod si oculus quispiam in orbe lunari foret globum terrae aquae instar ingentis syderis à sole illustrem conspiceret I believe that this globe of earth and water would appeare like some great Star to any one who should looke upon it from the Moone Now this could not bee nor could it shine so remarkably unlesse the beames of light were reflected from it And therefore the same Fromondus expresly holds that the first region of ayre is there terminated where the heate caused by reflexion begins to languish whereas the beames themselves doe passe a great way further The chiefe argument which doth most plainely manifest this truth is taken from a common observation which may bee easily tryed If you behold the Moone a little before or after the conjunction when she is in a sextile with the Sunne you may discerne not onely the part which is enlightned but the rest also to have in it a kind of a duskish light but if you chuse out such a situation where some house or chimney being some 70 or 80 paces distant from you may hide from your eye the enlightned hornes you may then discerne a greater and more remarkable shining in those parts unto which the Sunne beames cannot reach nay there is so great a light that by the helpe of a good perspective you may discerne its spots In so much that Blancanus the Jesuite speaking of it sayes Haec experientia ita me aliquando fefellit ut in hunc fulgorem casu ac repente incidens existimarim novo quodam miraculo tempore adolescentis lunae factum esse plenilunium This experiment did once so deceive mee that happening upon the sight of this brightnesse upon a sudden I thought that by some new miracle the Moone had beene got into her full a little after her change But now this light is not proper to the Moone it doth not proceed from the rayes of the Sunne which doth penetrate her body nor is it caused by any other of the Planets and Starres Therefore it must necessarily follow that it comes from the earth The two first of these I have already proved and as for the last it is confidently affirmed by Caelius Quod si in disquisitionem evocet quis an lunari syderi lucem foenerent planetae item alii asseveranter astruendum non foenerare If any should aske whether the other Planets lend any light to the Moone I answer they doe not True indeed the noble Tycho discussing the reason of this light attributes it to the Planet Venus and I grant that this may convey some light to the Moone but that it is not the cause of this whereof wee now discourse is of it selfe sufficiently plaine because Venus is sometimes over the Moone when as shee cannot convey any light to that part which is turned from her It doth not proceed from the fixed starres for then it would retaine the same light in ecclipses whereas the light at such times is more ruddy and dull Then also the light of the Moone would not be greater or lesser according to its distance from the edge of the earths shadow since it did at all times equally participate this light of the starres In briefe this is neither proper to the Moone nor does it proceed from any penetration of the Suns rays or the shining of Venus or the other Planets or the fixed starrs Now because there is no other body in the whole Universe save the earth it remaines that this light must necessarily be caused by that which with a just gratitude repaies to the Moone such illumination as it receives from her And as loving friends equally participate of the same joy and griefe so doe these mutually partake of the same light from the Sunne and the same darkenesse from the eclipses being allo severally helped by one another in their greatest wants For when the Moone is in conjunction with the Sun her upper part receives all the light then her lower Hemispheare which would otherwise be altogether darke is enlightened by the reflexion of the Sunne-beames from the earth When these two Planets are in opposition then that part of the earth which could not receive any light from the Sunne-beames is most enlightened by the Moone being then in her full and as shee doth most illuminate the earth when the Sunne-beames cannot so the gratefull earth returnes to her as great nay greater light when shee most wants it so that alwayes that visible part of the Moone which receives nothing from the Sunne is enlightened by the earth as is proved by Galilaeus with many more arguments in that Treatise which he calls Systema mundi True indeed when the Moone comes to a quartile then you can neither discerne this light nor yet the darker part of her body and that for a double reason 1. Because the neerer it comes to the full the lesse light dos it receive from the earth whose illumination dos always decrease in the same proportion as the Moone dos increase 2. Because of the exuperancy of the light in the other parts Quippe illustratum medium speciem recipit valentiorem the clearer brightnesse involves the weaker it being with the species of sight as it is with those of sound and as the greater noise drowns the lesse so the brighter object hides that which is more obscure But as they do always in their mutuall vicissitudes participate of one anothers light so also doe they partake of the same defects and darknings for when our Moone is eclipsed then is their Sunne darkned and when our Sun is eclipsed thē is their Moon deprived of its light as you may see affirmed by Meslin Quod si
many starting holes that he may find some shelter and in stead of the strength of reason he answers with a multitude of words thinking as the Proverbe is that hee may use haile when hee hath no thunder Nihil turpius saith Seneca dubio incerto pedem modo referente modo producente What can there be more unseemely in one that should bee a faire disputant than to be now here now there and so uncertaine that one cannot tell where to find him Hee thinks that there are not Comets in the heavens because there may bee many other reasons of such appearances but what he knowes not perhaps hee sayes that argument from the paralax is not sufficient or if it be then there may bee some deceit in the observation To this I may safely say that he may justly bee accounted a weake Mathematician who mistrusts the strength of this argument nor can hee know much in Astronomy who understands not the paralax which is a foundation of that Science and I am sure that hee is a timerous man who dares not believe the frequent experience of his senses or trust to a demonstration True indeed I grant 't is possible that the eye the medium and the distance may all deceive the beholder but I would have him shew which of all these was likely to cause an error in this observation Meerely to say they might be deceived is no sufficient answer for by this I might confute the positions of all Astronomers and affirme the starres are hard by us because 't is possible they may bee deceived in their observing distance But I forbeare any further reply my opinion is of that Treatise that either it was set forth purposely to tempt a confutation that hee might see the opinion of Galilaeus confirmed by others or else it was invented with as much haste and negligence as it was printed there being in it almost as many faults as lines Others thinke that these are not any new Comets but some ancient starres that were there before which now shine with that unusuall brightnesle by reason of the interposition of such vapors which doe multiply their light and so the alteration will be here only and not in the heavens Thus Aristotle thought the appearance of the milkie way was produced For hee held that there were many little starres which by their influence did constantly attract such a vapour towards that place of heaven so that it alwayes appeared white Now by the same reason may a brighter vapor bee the cause of these appearances But how probable soever this opinion may seeme yet if well considered you shall finde it to bee altogether absurd and impossible for 1. These starres were never seene there before and t is not likely that a vapour being hard by us can so multiply that light which could not before be at all discerned 2. This supposed vapour cannot be either contracted into a narrow compasse or dilated into a broad 1. it could not bee within a little space for then that starre would not appeare with the same multiplied light to those in other climates 2. it cannot be a dilated vapour for then other starres which were discerned through the same vapour would seeme as bigge as that this argument is the same in effect with that of the paralax as you may see in this Figure Suppose A B to be a Hemispheare of one earth C D to be the upper part of the highest region in which there might be either a contracted vapour as G or else a dilated one as H I. Suppose E F likewise to represent halfe the heavens wherein was this appearing Comet at K. Now I say that a contracted vapour as G could not cause this appearance because an inhabitant at M could not discerne the same starre with this brightnesse but perhaps another at L betwixt which the vapour is directly interposed Nor could it be caused by a dilated vapour as H I because then all the starres that were discerned through it would bee perceived with the same brightnesse 'T is necessary therfore that the cause of this appearance should be in the heavens And this is granted by the most best Astronomers But say some this doth not argue any naturall alteration in those purer bodies since t is probable that the concourse of many little vagabond starres by the union of their beames may cause so great a light Of this opinion were Anaxagoras and Zeno amongst the ancient and Baptista Cisatus Blancanus with others amongst our moderne Astronomers For say they when there happens to be a concourse of some few starres then doe many other flie unto them from all the parts of heaven like so many Bees unto their King But 1. 't is not likely that amongst those which wee count the fixed starres there should be any such uncertaine motions that they can wander from all parts of the heavens as if Nature had neglected them or forgot to appoint them a determinate course 2. If there be such a conflux of these as of Bees to their King then what reason is there that they doe not still tarry with it that so the Comet may not bee dissolved But enough of this You may commonly see it confuted by many other arguments Others there are who affirme these to bee some new created starres produced by an extraordinary supernaturall power I answer true indeed t is possible they might be so but however t is not likely they were so since such appearances may be salved some other way wherfore to fly unto a miracle for such things were a great injury to nature and to derogate from her skill an indignity much mis-becoming a man who professes himselfe to be a Philosopher Miraculum saith one est ignorantiae Asylum a miracle often serves for the receptacle of a lazy ignorance which any industrious Spirit would be ashamed of if being but an idle way to shift off the labour of any further search But here 's the misery of it we first tye our selves unto Aristotles principles and then conclude that nothing could contradict them but a miracle whereas 't would be much better for the Common-wealth of learning if wee would ground our principles rather upon the frequent experiences of our owne than the bare authority of others Some there are who thinke that these Comets are nothing else but exhalations from our earth carryed up into the higher parts of the Heaven So Peno Rothmannus Galilaeus But this is not possible since by computation 't is found that one of them is above 300 times bigger than the whole Globe of Land and Water Others therefore have thought that they did proceed from the body of the Sunne and that that Planet only is Cometarum officinae unde tanquam emissarii exploratores emitterentur brevi ad solem redituri The shop or forge of Comets from whence they were sent like so many spies that they might in some short space returne againe But
this cannot be since if so much matter had proceeded from him alone it would have made a sensible diminution in his body The Noble Tycho therefore thinks that they consist of some such fluider parts of the Heaven as the milky way is framed of which being condenst together yet not attaining to the consistency of a Starre is in some space of time rarifyed againe into its wonted nature But this is not likely because the appearance of the milky way dos not arise from some fluider parts of the heaven as he supposes but from the light of many lesser starrs which are thereabouts And therefore it is usually thus described Via lactea nihil aliud est quà m innumerabiles stellarum fixarum greges qui confuso pallenti lumine tractum illum inalbant The milky way is nothing else but the pale and confused light of many leser starres whereby some parts of the heaven are made to appeare white And beside what likely cause can we conceive of this condensation unlesse there bee such qualities there as there are in our ayre and then why may not the Planets have the like qualities as our earth and if so then 't is more probable that they are made by the ordinary way of nature as they are with us and consist of such exhalations from the bodies of the Planets as being very much rarified may bee drawne up through the orbe of grosse vaporous ayre that incompasses them Nor is this a singular opinion but it seemed most likely to Camillus Gloriosus Th. Campanella Fromondus with some others But if you aske whither shall all these exhalations returne I answer every one into his own Planet If it be againe objected that then there will be so many centers of gravity and each severall Planet will be a distinct world I reply wee have not like probabilitie concerning the rest but yet perhaps all of them are so except the Sunne though Cusanus and some others think there is one also and later times have discovered some lesser clouds moving round about him But as for Saturne he hath two Moones on each side Iupiter hath foure that incircle him with their motion Which are likwise ecclipsed by the interposition of his body as the Moone is by our earth Venus is observed to increase and decrease as the Moone And this perhaps hath been noted by former ages as may be guest by that relation of Saint Austin out of Varro Mars and all the rest derive their light from the Sunne Concerning Mercury there hath been little or no observation because for the most part hee lies hid under the Sunne-beames and seldome appeares by himselfe But when he dos yet the compasse of his body is so little and his light of so cleare a brightnesse by reason of his neerenesse to the Sunne that the perspective cannot make the same discoveries upon him as from the rest So that if you consider their quantity their opacity or these others discoveries you shall finde it probable enough that each of them may bee a severall world Especially since every one of them is allotted to a severall orbe and not altogether in one as the fixed starres seeme to bee But this would bee too much for to vent at the first the chiefe thing at which I now ayme in this discourse is to prove that there may bee one in the Moone It hath been before confirmed that there was a spheare of thick vaporous ayre encompassing the Moone as the first and second regions doe this earth I have now shewed that thence such exhalations may proceed as doe produce the Comets now from hence it may probably follow that there may be winde also and raine with such other Meteors as are common amongst us This consequence is so dependant that Fromondus dares not deny it though hee would as he confesses himselfe for if the Sunne be able to exhale from them such fumes as may cause Comets why not then such as may cause winds and why not such also as may cause raine since I have above shewed that there is Sea and Land as with us Now raine seemes to be more especially requisite for them since it may allay the heate and scorchings of the Sunne when hee is over their heads And nature hath thus provided for those in Peru with the other inhabitants under the line But if there bee such great and frequent alterations in the Heavens why cannot we discerne them I answer 1. There may be such and wee not able to perceive them because of the weaknesse of our eye and the distance of those places from us they are the words of Fienus as they are quoted by Fromondus in the above cited place Possunt maximae permutationes in coelo fieri etiamsi a nobis non conspiciantur hoc visus nostri debilitas immensa coeli distantia faciunt And unto him assents Fromondus himselfe when a little after he sayes Si in sphaeris planetarum degeremus plurima forsan coelestium nebularum vellera toto aethere passim dispersa videremus quorum species jam evanescit nimiâ spatii intercapedine If we did live in the spheares of the Planets we might there perhaps discerne many great clouds dispersed through the whole Heavens which are not now visible by reason of this great distance 2. Maeslin and Keplar affirme that they have seene some of these alterations The words of Maeslin are these as I find them cited In eclipsi Lunari vespere Dominicae Palmarum Anni 1605. in corpore Lunae versus Boream nigricans quaedam macula conspecta fuit obscurior caetero toto corpore quod candentis ferri figuram repraesentabat dixisses nubila in multam regionem extensa pluviis tempestuosis imbribus gravida cujusmodi ab excelsorum montium jugis in humiliorae convallium loca videre non rarò contingit In that lunary eclipse which happened in the even of Palme-sunday in the yeere 1605 there was a certaine blackish spot discerned in the Northerly part of the Moone being darker than any other place of her body and representing the colour of red hot iron You might conjecture that it was some dilated cloud being pregnant with showers for thus doe such lower clouds appeare from the tops of high mountaines And a little before this passage the same Author speaking of that vaporous ayre about the Moone tells us Quod circumfluus ille splendor diversis temporibus apparet limpidior plus minusve That it dos at divers times appeare of a different clearnesse sometimes more and sometimes lesse which he guesses to arise from the clouds and vapors that are in it Unto this I may adde another testimony of Bapt. Cisatus as he is quoted by Nicrembergius grounded upon an observation taken 23 yeeres after this of Maeslin and writ to this Euseb. Nicremberg in a letter by that diligent judicious Astronomer The words of it runne thus Et quidem
in eclipsi nupera solari quae fuit ipso die natali Christi observavi clarè in luna soli supposita quidpiam quod valde probat id ipsum quod Cometae quoque maculae solares urgent nempe coelum non esse à tenuitate variationibus aeris exemptum nam circa lunam adverti esse sphaeram seu orbem quendam vaporosum non secus atque circum terram adeoque sicut ex terra in aliquam usque sphaeram vapores exhalationes expirant it a quoque ex luna In that solary eclipse which happened on Christmas day when the Moone was just under the Sun I plainly discerned that in her which may clearely confirme what the Comets and Suns spots doe seeme to prove viz. that the heavens are not so solid nor freed from those changes which our aire is liable unto for about the Moon I perceived such an orbe or vaporous aire as that is which doth encompasse our earth and as vapours and exhalations are raised from our earth into this aire so are they also from the Moone You see what probable grounds and plaine testimonies I have brought for the confirmation of this Proposition many other things in this behalfe might bee spoken which for brevity sake I now omit and passe unto the next Proposition 13. That t is probable there may be inhabitants in this other World but of what kinde they are is uncertaine I Have already handled the Seasons and Meteors belonging to this new World t is requisite that in the next place I should come unto the third thing which I promised and say somewhat of the inhabitants Concerning whom there might bee many difficult questions raised as whether that place bee more inconvenient for habitation than our World as Keplar thinks whether they are the seed of Adam whether they are there in a blessed estate or else what meanes there may be for their salvation with many other such uncertaine enquiries which I shall willingly omit leaving it to their examination who have more leisure and learning for the search of such particulars Being for mine owne part content only to set downe such notes belonging unto these which I have observed in other Writers Cum tot a illa regio nobis ignota sit remanent inhabitatores illi ignoti penitus saith Cusanus since wee know not the regions of that place we must be altogether ignorant of the inhabitants There hath not yet beene any such discovery concerning these upon which we may build a certainty or good probability well may wee guesse at them that too very doubtfully but wee can know nothing for if wee doe hardly guesse aright at things which bee upon earth if with labour wee doe find the things that are at hand how then can wee search out those things that are in heaven What a little is that which wee know in respect of those many matters contained within this great Universe This whole globe of earth and water though it seeme to us to bee of a large extent yet it beares not so great a proportion unto the whole frame of Nature as a small sand doth unto it and what can such little creatures as we discerne who are tied to this point of earth or what can they in the Moone know of us If we understand any thing saith Esdras t is nothing but that which is upon the earth and hee that dwelleth above in the heavens may onely understand the things that are above in the height of the heavens So that 't were a very needelesse thing for us to search after any particulars however we may guesse in the generall that there are some inhabitants in that Planet for why else did providence furnish that place with all such conveniences of habitation as have beene above declared But you will say perhaps is there not too great and intolerable a heate since the Sunne is in their Zenith every moneth and doth tarry there so long before he leaves it I answer 1. This may perhaps be remedied as it is under the line by the frequency of mid-day showers which may cloud their Sunne and coole their earth 2. The equality of their nights doth much temper the scorching of the day and the extreme cold that comes from the one requires some space before it can bee dispelled by the other so that the heat spending a great while before it can have the victory hath not afterwards much time to rage in Wherfore notwithstanding this doubt yet that place may remaine habitable And this was the opinion of the Cardinal de Cusa when speaking of this Planet he sayes Hic locus Mundi est habitatio hominum animalium atque vegetabilium This part of the world is inhabited by men beasts and plants To him assented Campanella but he cannot determine whether they were men or rather some other kinde of creatures If they were men then he thinks they could not be infected with Adams sinne yet perhaps they had some of their owne which might make them liable to the same misery with us out of which it may bee they were delivered by the same means as we the death of Christ and thus he thinks that place of the Ephesians may be interpreted where the Apostle sayes God gathered all things together in Christ both which are in earth and which are in the heavens So also that of the same Apostle to the Colossians where he sayes that it pleased the Father to reconcile all things unto himselfe by Christ whether they be things in earth or things in heaven But I dare not jest with divine truths or apply these places according as fancy directs As I thinke this opinion doth not any where contradict Scripture so I thinke likewise that it cannot bee proved from it Wherefore Campanella's second conjecture may be more probable that the inhabitants of that world are not men as we are but some other kinde of creatures which beare some proportion and likenesse to our natures Or it may be they are of a quite different nature from any thing here below such as no imagination can describe our understandings being capable only of such things as have entered by our senses or else such mixed natures as may bee composed from them Now there may be many other species of creatures beside those that are already knowne in the world there is a great chasme betwixt the nature of men and Angels It may bee the inhabitants of the Planets are of a middle nature between both these T is not improbable that God might create some of all kindes that so he might more compleatly glorifie himselfe in the works of his Power and Wisedome Cusanus too thinks they differ from us in many respects I will set downe his words as they may be found in the above cited place Suspicamur in regione solis magis esse solares claros illuminatos intellectuales habitatores spiritualiores etiam quà m
is not so wide for saith hee the diameter of one league being cubically multiplyed will make a spheare capable of 800000 millions of damned bodies allowing to each six foot in the square whereas sayes he t is certaine that there shall not bee one hundred thousand millions in all that shall bee damned You see the bold Iesuit was carefull that every one should have but roome enough in hell and by the strangenesse of the conjecture you may guesse that hee had rather bee absurd than seeme either uncharitable or ignorant I remember there is a relation in Pliny how that Dionysiodorus a Mathematician being dead did send a letter from this place to some of his friends upon earth to certifie them what distance there was betwixt the center and superficies hee might have done well to have prevented this controversie and enformed them the utmost capacity of that place However certaine it is that that number cannot be knowne and probable it is that the place is not yet determined but that hell is there where there is any tormented soule which may bee in the regions of the ayre as well as in the center And therefore perhaps it is that the Divell is stiled the prince of the ayre But of this only occasionally and by reason of Plutarchs opinion concerning those that are round about the Moone as for the Moone it selfe hee esteemes it to bee a lower kind of heaven and therefore in another place he calls it a terrestriall starre and an Olympian or celestiall earth answerable as I conceive to the paradise of the Schoolemen And that paradise was either in or neere the Moone is the opinion of some later Writers who derived it in all likelyhood from the assertion of Plato and perhaps this of Plutarch Tostatus layes this opinion upon Isiodor Hispalensis and the venerable Bede and Pererius fathers it upon Strabus and Rabanus his Master Some would have it to bee situated in such a place as could not bee discovered which caused the penman of Esdras to make it a harder matter to know the out-goings of Paradise than to weigh the weight of the fire or measure the blasts of wind or call againe a day that is past But notwithstanding this there bee some others who think that it is on the top of some high mountaine under the line and these interpreted the torrid Zone to be the flaming sword whereby Paradise was guarded 'T is the consent of divers others that Paradise is situated in some high and eminet place So Tostatus Est etiam Paradisus situ altissima supra omnem terrae altitudinem Paradise is situated in some high place above the earth and therefore in his Comment upon the 49 of Genesis he understands the blessing of Iacob concerning the everlasting hills to bee meant of Paradise and the blessing it selfe to bee nothing else but a promise of Christs comming by whose Passion the gates of Paradise should bee opened Unto him assented Rupertus Scotus and most of the other Schoolemen as I find them cited by Pererius and out of him in Sir Walter Rawleigh Their reason was this because in probability this place was not overflowed by the Flood since there were no sinners there which might draw that curse upon it Nay Tostatus thinks that the body of Enoch was kept there and some of the Fathers as Tertullian and Austin have affirmed that the blessed soules were reserved in that place till the day of Judgement and thereford 't is likely that it was not overflowed by the Flood It were easie to produce the unanimous consent of the Fathers to prove that Paradise is yet really existent Any diligent peruser of them may easily observe how they doe generally interpret the Paradise whereto Saint Paul was wrapt and that wherein our Saviour promised the Thiefe should be with him to bee locally the same from whence our first parents were banished Now there cannot be any place on earth designed where this should bee And therefore it is not altogether improbable that it was in this other world And besides since all men should have went naked if Adam had not fell 't is requisite therefore that it should be situated in some such place where it might be priviledged from the extremities of heat and cold But now this could not be they thought so conveniently in any lower as it might in some higher ayre For these and such like considerations have so many affirmed that Paradise was in a high elevated place Which some have conceived could bee nowhere but in the Moone For it could not b◠in the top of any mountaine nor can wee thinke of any other body separated from this earth which can be a more convenient place for habitation than this Planet therefore they concluded that it was there It could not bee on the top of any mountaine 1. Because we have expresse Scripture that the highest of them was overflowed 2. Because it must be a greater extension and not some small patch of ground since t is likely all men should have lived there if Adam had not fell But for a satisfaction of the argum̄ets together with a farther discourse of Paradise I shall referre you to those who have written purposely upon this subject Being content for my owne part to have spoken so much of it as may conduce to shew the opinion of others concerning the inhabitants of the Moone I dare not my selfe affirme any thing of these Selenites because I know not any ground wheron to build any probable opinion But I thinke that future ages will discover more and our posterity perhaps may invent some meanes for our better acquaintance with these inhabitants Proposition 14. That t is possible for some of our posteritie to find out a conveyance to this other world and if there be inhabitants there to have commerce with them ALL that hath been said concerning the people of the new world is but conjecturall and full of uncertainties nor can we ever looke for any evident or more probable discoveries in this kind unlesse there bee some hopes of inventing means for our conveyance thither The possibilitie of which shall bee the subject of our enquiry in this last Proposition And if we doe but consider by what steps and leasure all arts doe usually rise to their growth we shall have no cause to doubt why this also may not hereafter be found out amongst other secrets It hath constantly yet been the method of providence not presently to shew us all but to leade us on by degrees from the knowledge of one thing to another 'T was a great while ere the Planets were distinguished from the fixed stars and some time after that ere the morning and evening starre were found to be the same And in greater space I doubt not but this also and other as excellent mysteries will be discovered Time who hath alwayes been the father of new truths and hath revealed unto
us many things which our Ancestors were ignorant of will also manifest to our posteritie that which wee now desire but cannot know Veniet tempus saith Seneca quo ista quae nunc latent in lucem dies extrahet longioris aevi diligentia Time will come when the indeavors of after ages shall bring such things to light as now lie hid in obscuritie Arts are not yet come to their solstice But the industrie of future times assisted with the labors of their forefathers may reach that height which wee could not attaine to Veniet tempus quo posteri nostri nos tam aperta nescisse mirentur As wee now wonder at the blindnesse of our Ancestors who were not able to discerne such things as seeme plaine and obvious unto us so will our posterity admire our ignorance in as perspicuous matters In the first ages of the world the Ilanders thought themselves either to bee the only dwellers upon earth or else if there were any other they could not possibly conceive how they might have any commerce with them being severed by the deepe and broade Sea But after times found out the invention of ships in which notwithstanding none but some bold daring men durst venture according to that of the Tragoedian Audax nimium qui freta primus Rate tam fragili perfida rupit Too bold was he who in a ship so fraile First venturd on the trecherous waves to saile And yet now how easie a thing is this even to a timorous and cowardly nature And questionlesse the invention of some other means for our conveiance to the Moone cannot seeme more incredible to us than this did at first to them and therefore we have no just reason to bee discouraged in our hopes of the like successe Yea but you will say there can be no sayling thither unlesse that were true which the Poëts doe but faine that she made her bed in the Sea Wee have not now any Drake or Columbus to undertake this voyage or any Daedalus to invent a conveiance through the ayre I answer Though wee have not yet why may not succeeding times rayse up some spirits as eminent for new attempts and strange inventions as any that were before them T is the opinion of Keplar that as soone as the art of flying is found out some of their nation will make one of the first Colonies that shall transplant into that other world I suppose his appropriating this preheminence to his owne Countreymen may arise from an overpartiall affection to them But yet thus far I agree with him That when ever that Art is invented or any other wherby a man may be conveyed some twenty miles high or thereabouts then t is not altogether improbable that some or other may be successefull in this attempt For the better clearing of which I shall first lay downe and then answer those doubts that may make it seeme utterly impossible These are chiefly three The first taken from the naturall heavinesse of a mans body whereby it is made unfit for the motion of ascent together with the vast distance of that place from us 2. From the extreme coldnes of the aethereall ayre 3. The extreme thinnesse of it Both which must needs make it impassible though it were but as many single miles thither as it is thousands For the first Though it were supposed that a man could flie yet wee may well think hee would be very slow in it since hee hath so heavy a body and such a one too as nature did not principally intend for that kind of motion T is usually observed that amongst the varietie of birds those which doe most converse upon the earth and are swiftest in their running as a Pheasant Partridge c. together with all domesticall fowle are lesse able for flight than othhrs which are for the most part upon the wing as a Swallow swift c. And therefore wee may well think that man being not naturally endowed with any such condition as may inable him for this motion and being necessarily tied to a more especiall residence on the earth must needs be slower than any fowle and lesse able to hold out Thus is it also in swimming which Art though it bee growne to a good eminence yet he that is best skilled in it is not able either for continuance or swiftnesse to equall a fish Because he is not naturally appointed to it So that though a man could fly yet hee would be so slow in it and so quickly weary that hee could never think to reach so great a journey as it is to the Moone But suppose withall that hee could fly as fast and long as the swiftest bird yet it cannot possibly bee conceived how he should ever be able to passe through so vast a distance as there is betwixt the Moone and our earth For this Planet according to the common grounds is usually granted to bee at the least 52 semidiameters of the earth from us Reckoning for each semidiameter 3456 English miles of which the whole space will be about 179712. So that though a man could constantly keep on in his journey thither by a straite line though he could fly a thousand miles in a day yet he would not arrive thither under 180 dayes or halfe a yeare And how were it possible for any to tarry so long without dyet or sleep 1. For Diet. I suppose there could be no trusting to that fancy of Philo the Iew mentioned before who thinks that the musick of the spheares should supply the strength of food Nor can wee well conceive how a man should be able to carry so much luggage with him as might serve for his Viaticum in so tedious a journey 2. But if he could yet he must have some time to rest and sleep in And I yet they have not any present inclination or pronesse to one another And so consequently cannot bee styled heavy The meaning of this will bee more clearely illustrated by a similitude As any light body suppose the Sunne dos send forth his beames in an orbicular forme So likewise any magneticall body for instance a round loadstone dos cast abroad his magneticall vigor in a spheare Thus. Where suppose the inward circle at A to represent the Loadstone and the outward one betwixt B C the orbe that dos terminate its vertue Now any other body that is like affected comming within this sphere as B will presently descend towards the center of it and in that respect may be styled heavy But place it without this sphere as C and then the desire of union ceaseth and so consequently the motion also To apply then what hath been said This great globe of earth and water hath been proved by many observations to participate of Magneticall properties And as the Loadstone dos cast forth its owne vigor round about its body in a magneticall compasse So likewise dos our earth The difference is that it is
another kind of affection which causes the union betwixt the Iron and Loadstone from that which makes bodies move unto the earth The former is some kind of neerenesse and similitude in their natures for which Philosophie as yet has not found a particular name The latter dos arise from that peculiar qualitie whereby the earth is properly distinguished from the other elements which is its Condensitie Of which the more any thing dos participate by so much the stronger will bee the desire of union to it So gold and others metalls which are most close in their composition are likewise most swift in their motion of discent And though this may seeme to bee contradicted by the instance of metalls which are of the same weight when they are melted and when they are hard As also of water which dos not differ in respect of gravitie when it is frozen and when it is fluid yet we must know that metalls are not rarified by melting but mollified And so too for frozen waters they are not properly condensed but congealed into a harder substance the parts being not contracted closer together but still possessing the same extension But yet I say t is very probable that there is such a spheare about the earth which dos terminate its power of attracting other things unto it So that suppose a body to bee placed within the limits of this sphere and then it must needs tend downewards towards the center of it But on the contrary if it be beyond this compasse then there can bee no such mutuall attraction so consequently it must rest immoveable from any such motion For the farther confirmation of this I shall propose two pertinent observations The first taken in the presence of many Physitians and related by an eminent man in that profession Hieron Fracastorius There being divers needles provided of severall kindes like those in a Mariners Chart they found that there was an attractive power not only in the magnet But that iron also and steele and silver did each of them draw its owne mettle Whence hee concludes Omne trahit quod sibi simile est And as these peculiar likenesses have such a mutuall efficacy so t is probable that this more generall qualification of condensitie may bee the cause why things so affected desire union to the earth And though 't is likely that this would appeare betwixt two lesser condensed bodies as suppose two peeces of earth if they were both placed at libertie in the aethereall ayre yet being neere the earth the stronger species of this great globe dos as it were drownd the lesse 'T is a common experiment that such a lump of ore or stone as being on the ground cannot be moved by lesse than six men being in the bottom of a deep mine may be stirred by two The reason is because then t is compassed with attractive beams there being many above it as well as below it Whence we may probably inferre saith the learned Verulam that the nature of gravitie dos worke but weakly also far from the earth Because the appetite of union in dense bodies must bee more dull in respect of distance As we may also conclude from the motion of birds which rise from the ground but heavily though with much labor Whereas being on high they can keep themselves up and soare about by the meere extension of their wings Now the reason of this difference is not as some falsly conceive the depth of ayre under them For a bird is not heavier when there is but a foote of ayre under him than when there is a furlong As appeares by a ship in the water an instance of the same nature which dos not sinke deeper and so consequently is not heavier when it has but five fatham depth than when it has fifty But the true reason is the weaknesse of the desire of union in dense bodies at a distance So that from hence there might be just occasion to taxe Aristotle and his followers for teaching that heavines is an absolute qualitie of it selfe and really distinct from condensitie whereas it is onely a modification of it or rather another name given to a condensed body in reference to its motion For if it were absolute then it should alwayes be inherent in its subject and not have its essence depend upon the bodies being here or there But it is not so For 1. Nothing is heavy in its proper place according to his owne principle Nihil grave est in suo loco And then 2. Nothing is heavy which is so farre distant from that proper orbe to which it dos belong that it is not within the reach of its vertue As was before confirmed But unto this it may be objected Though a body being so placed be not heavy in actu secundo yet it is in actu primo because it retaines in it an inward proness to move downewards being once severed from its proper place And this were reason enough why the quality of heavinesse should have an absolute being I answer this distinction is only appliable to such naturall powers as can suspend their acts and will not hold in Elementary qualities whose very essence dos necessarily require an exercise of the second act as you may easily discerne by an induction of all the rest I cannot say that body has in it the quality of heate coldnesse drinesse moisture hardnesse softnesse c. which for the present has not the second act of these qualities And if you meane by the essence of them a power unto them why there is not any naturall body but has a power to them all From that which hath beene said concerning the nature of gravity it will follow That if a man were above the sphere of this magneticall vertue which proceeds from the earth hee might there stand as firmely as in the open aire as he can now upon the ground And not only so but he may also move with a farre greater swiftnesse than any living creatures here below because then hee is without all gravity being not attracted any way and so consequently will not be liable to such impediments as may in the least manner resist that kinde of motion which hee shall apply himselfe unto If you yet enquire how wee may conceive it possible that a condensed body should not be heavy in such a place I answer by the same reason as a body is not heavy in its proper place Of this I will set down two instances When a man is in the bottome of a deepe river though hee have over him a multitude of heavy waters yet he is not burdened with the weight of them And though another body that should be but of an equall gravity with these waters when they are taken out would be heavy enough to presse him to death yet notwithstanding whilst they are in the channell they doe not in the least manner crush him with their load The reason is because they are both in
their right places and t is proper for the man being the more condensed body to be lower than the waters Or rather thus Because the body of the man dos more nearely agree with the earth in this affection which is the ground of its attraction and therefore doth that more strongly attract it than the waters that are over it Now as in such a case a body may lose the operation of its gravity which is to move or to presse downewards So may it likewise when it is so far out of its place that this attractive power cannot reach unto it T is a pretty notion to this purpose mentioned by Albertus de Saxonia and out of him by Francis Mendoca That the aire is in some part of it navigable And that upon this Staticke principle any brasse or iron vessell suppose a kettle whose substance is much heavier than that of the water yet being filled with the lighter aire it will swimme upon it and not sinke So suppose a cup or wooden vessel upon the outward borders of this elementary aire the cavity of it being filled with fire or rather aethereall aire it must necessarily upon the same ground remaine swimming there and of it selfe can no more fall than an empty ship can sinke T is commonly granted that if there were a hole quite through the center of the earth though any heavy body as suppose a milstone were let fall into it yet when it came unto the place of the center it would there rest immoveable in the aire Now as in this case it s owne condensity cannot hinder but that it may rest in the open aire when there is no other place to which it should be attracted So neither could it be any impediment unto it if it were placed without the sphere of the earths magneticall vigor where there should be no attraction at all From hence then I say you may conceive that if a man were beyond this sphere hee might there stand as firmely in the open aire as now upon the earth And if he might stand there why might hee not also goe there And if so then there is a possibility likewise of having other conveniences for travelling And here t is considerable that since our bodies will then bee devoide of gravity and other impediments of motion wee shall not at all spend our selves in any labour and so consequently not much need the reparation of diet But may perhaps live altogether without it as those creatures have done who by reason of their sleeping for many dayes together have not spent any spirits and so not wanted any foode which is commonly related of Serpents Crocodiles Beares Cuckoes Swallowes and such like To this purpose Mendoca reckons up divers strange relations As that of Epimenides who is storied to have slept 75 yeeares And another of a rusticke in Germany who being accidentally covered with a hay-ricke slept there for all autumne and the winter following without any nourishment Or if this will not serve yet why may not a Papist fast so long as well as Ignatius or Xaverius Or if there be such a strange efficacy in the bread of the Eucharist as their miraculous relations doe attribute to it why then that may serve well enough for their viaticum Or if wee must needs feed upon something else why may not smells nourish us Plutrach and Pliny and divers other ancients tell us of a nation in India that lived only upon pleasing odors And t is the common opinion of Physitians that these doe strangely both strengthen and repaire the spirits Hence was it that Democritus was able for divers dayes together to feede himselfe with the meere smel of hot bread Or if it bee necessary that our stomacks must receive the food why then t is not impossible that the purity of the aethereall aire being not mixed with any improper vapors may be so agreeable to our bodies as to yeeld us sufficient nourishment According to that of the Poet Vescitur aurâ Aethereâ T was an old Platonicke principle that there is in some part of the world such a place where men might be plentifully nourished by the aire they breath Which cannot more properly be assigned to any one particular than to the aethereall aire above this I know t is the common opinion that no Element can prove Aliment because t is not proportionate to the bodies of living creatures which are compounded But 1. This aethereall aire is not an element and though it be purer yet t is perhaps of a greater agreeablenesse to mans nature and constitution 2. If we consult experience and the credible relations of others wee shall finde it probable enough that many things receive nourishment from meer elements First for the earth Aristotle and Pliny those two great naturalists tell us of some creatures that are fed only with this And it was the curse of the serpent Gen. 3. 14. Vpon thy belly shalt thou goe and dust shalt thou eate all the dayes of thy life So likewise for the water Albertus Magnus speaks of a man who lived seven weeks together by the meere drinking of water Rondoletius to whose diligence these later times are much beholding for sundry observations concerning the nature of Aquatils affirmes that his wife did keep a fish in a glasse of water without any other food for three yeares In which space it was constantly augmented till at first it could not come out of the place at which it was put in and at length was too big for the glasse it selfe though that were of a large capacity Cardan tells us of some wormes that are bred nourished by the snow from which being once separated they dye Thus also is it with the aire which wee may well conceive dos chiefly concurre to the nourishing of all vegetables For if their food were all sucked out from the earth there must needs be then some sensible decay in the ground by them especially since they do every yeare renew their leaves and fruits which being so many and so often could not be produced without abundance of nourishment To this purpose is the experimēt of trees cut down which will of themselves put forth sproutes As also that of Onyons the Semper-vive which will strangely shoot forth and grow as they hang in the open aire Thus likewise is it with some sensible creatures the Camelion saith Pliny and Solinus is meerely nourished by this And so are the birds of Paradise treated of by * many which reside constantly in the aire Nature having not bestowed upon them any legs and therefore they are never seene upon the ground but being dead If you aske how they multiply T is answered they lay their egges on the backes of one another upon which they sit til their young ones be fledg'd Rondoletius from the history of Hermolaus Barbarus tels us of
in confuting the cause 'T is an excellent rule to bee observed in all disputes That Men should give soft Words and hard Arguments that they would not so much strive to vex as to convince an Enemy If this were but diligently practised in all cases and on all sides wee might in a good measure bee freed from those vexations in the search of Truth which the wise Solomon by his owne experience did so much complaine of Ecclesiastes 1. 18. In much Wisedome there is much Griefe and he that increaseth Knowledge increaseth Sorrow To conclude Though there should be nothing in this discourse conducible to your Information and Benefit yet it may serve in the Perusall as it did in the Composure for the recreation of such leisure houres as may conveniently bee spared from more weighty imploiments Farewell THE PROPOSITIONS that are insisted on in this Discourse PROP. I. THat the seeming Novelty and Singularity of this opinion can bee no sufficient reason to prove it erroneous PROP. II. That the places of Scripture which seeme to intimate the diurnall motion of the Sun or Heavens are fairely capable of another interpretation PROP. III. That the Holy Ghost in many places of Scripture do's plainly conforme his expressions to the errour of our conceits and do's not speake of sundry things as they are in themselves but as they appeare unto us PROP. IV. That divers learned men have fallen into great absurdities whilest they have looked for the grounds of Philosophy from the grounds of Scripture PROP. V. That the words of Scripture in their proper and strict construction doe not any where affirm the immobility of the Earth PROP. VI. That there is not any Argument from the words of Scripture Principles of Nature or observations in Astronomy which can sufficiently evidence the Earth to bee in the centre of the Vniverse PROP. VII 'T is probable that the Sun is in the centre of the World PROP. VIII That there is not any sufficient reason to prove the Earth incapable of those motions which Copernicus ascribes unto it PROP. IX That it is more probable the Earth do's move than the Heavens PROP. X. That this Hypothesis is exactly agreeable to common appearances Imprimatur A. FREVVEN Vicecan Imprimatur LONDINI SAMUEL BAKER That the Earth may be a Planet PROP. I. That the seeming Noveltie and Singularitie of this opinion can be no sufficient reason to prove it erronious IN the search of Theologicall Truths it is the safest method first of all to looke unto Divine Authority because that carryes with it as cleer an evidence to our Faith as any thing else can be to our reason But on the contrary in the examination of Philosophicall points it were a preposterous course to begin at the testimony and opinion of others and then afterwards to descend unto the reasons that may bee drawne from the Nature and Essence of the things themselves because these inartificiall Arguments as the Logicians cal them doe not carry with them any cleere and convincing evidence and therefore should come after those that are of more necessary dependance as serving rather to confirme than resolve the Iudgement But yet so it is that in those points which are besides the common opinion men are carried away at the first by the generall cry and seldome or never come so farre as to examine the reasons that may bee urged for them And therfore since it is the purpose of this discourse to remove those prejudices which may hinder our judgement in the like case 't is requisite that in the first place there bee some satisfaction given to those Arguments that may bee taken from the Authoritie of others Which Arguments are insisted on by our adversaries with much heate and violence What say they shall an upstart Noveltie thrust out such a Truth as hath passed by successive tradition through all Ages of the World and hath bin generally entertained not onely in the opinion of the vulgar but also of the greatest Philosophers and most learned men Shall wee thinke that amongst the multitude of those who in severall times have been eminent for new inventions and strange discoveries there was none able to finde out such a Secret as this besides some fabulous Pithagorians and of late Copernicus Is it possible that the World should last for above five thousand yeares together and yet the Inhabitants of it be so dull and stupid as to be unacquainted with it's motion Nay shall wee thinke that those excellent men whom the Holy Ghost made use of in the penning of Scripture who were extraordinarily inspired with supernaturall Truths should notwithstanding be so grossely ignorant of so common a matter as this Can wee beleeve if there were any such thing that Iosuah and Iob and David and Solomon c. should know nothing of it Certainly it must needs argue a strong affectation of Singularitie for a man to take up any groundlesse fancy against such antient and generall Authority I answer As wee should not bee so fondly conceited of our selves and the extraordinary Abilities of these present ages as to thinke every thing that is antient to be absolute Or as if it must needs bee with opinions as it is with cloths where the newest is for the most part best So neither should we be so superstitiously devoted to Antiquitie as to take up every thing for Canonicall which drops from the pen of a Father or was approved by the consent of the Antients 'T is an excellent saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoves every one in the search of Truth alwaies to preserve a Philosophicall liberty not to be so inslaved to the opinion of any man as to thinke what ever he sayes to be infallible We must labour to find out what things are in themselves by our owne experience and a through examination of their natures not what another sayes of them And if in such an impartiall enquiry we chance to light upon a new way and that which is besides the common rode this is neither our fault nor our unhappinesse Not our fault because it did not arise from Singularity or Affectation Not our unhappinesse because it is rather a Priviledge to be the first in finding out such Truths as are not discernable to every common eye If Noveltie should alwaies be rejected neither would Arts have arrived to that perfection wherein now wee enjoy them nor could we euer hope for any future reformation though all Truth be in it self Eternall yet in respect of mens opinions there is scarse any so antient but had a beginning and was once counted a Noveltie and if for this reason it had been condemned as an errour what a generall darknesse and ignorance would then have been in the World in comparison of that light which now abounds according to that of the Poet Quod si tam Antiquis Novit as invisa fuisset Quam nobis quid nunc esset vetus aut quid haberet Quod
was so utterly pusled that hee is faine afterwards to humble himselfe in this acknowledgement I have uttered that I understood not things too wonderfull for me which I knew not wherefore I abhorre my selfe and repent in dust and ashes So that 't is likely these holy Men had not these humane Arts by any speciall inspiration but by instruction and study and other ordinary meanes and therefore Moses his skill in this kinde is called the Learning of the Egyptians Now because in those times all Sciences were taughr onely in a rude and imperfect manner therefore 't is likely that they also had but a darke and confuse apprehension of things and were liable to the common errours And for this reason is it why Tostatus speaking of Iosuahs bidding the Moone stand still as well as the Sun sayes Quod forte er at imperitus circa Astrorum doctrinam sentiens ut vulgares sentiunt That perhaps hee was unskilfull in Astronomy having the same grosse conceit of the Heavens as the vulgar had From all which it may be inferred that the ignorance of such good Men and great Schollers concerning these Philosophical points can bee no sufficient reason why after examination we should deny them or doubt of their Truth 'T is considerable that in the rudiments and first beginnings of Astronomy and so in severall Ages after this opinion hath sound many Patrons and those too Men of eminent note and learning Such was more especially Pythagoras who was generally and highly esteemed for his divine wit and rare inventions under whose mysterious sayings there be many excellent Truths to bee discovered But against his testimony it is againe objected If Pythagoras were of this opinion yet his Authority should not be of any credit because he was the author of many other monstrous absurdities To this I answer If a mans errour in some particulars should take away his credit for every thing else this would abolish the force of all humane Authority for humanum est errane Secondly 't is probable that many of Pythagora's sayings which seeme so absurd are not to be understood according to their letter but in a mysticall sense 2 But he objects again that Pythagoras was not of this opinion and that for two reasons First because no antient author that he had read ascribes it unto him Secondly it is contradictory to his other opinions concerning the Harmony that was made by the motion of the Heavens which could not consist with this other of the Earth's motion To the first I answer The Objector could not chuse but know that this assertion is by many antient authors ascribed to that sect whereof Pythagoras was the chief He might have seene it expresly in Aristotle himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which the Philosopher do's compendiously reckon up the three chiefe particulars implyed in the opinion of the Pythagorians First the Suns being in the centre of the World Secondly the earth 's annuall motion about it as being one of the planets thirdly it 's diurnal revolution wherby it caused day night To his second reason I answer First that Pythagoras thought the Earth to be one of the Planets as appeares by Aristotles testimony concerning him and to move amongst them the rest So that his opinion concerning the motion of the heavens is not inconsistent with that of the earth Secondly but as for the coelestiall harmony he might perhaps under this mysticall expression according to his usuall custome shadow forth unto us that mutuall proportion harmonical consent which he did conceive in the severall bignes distance motions of the orbs So that notwithstanding these objections it is evident that Pythagoras was of this opinion and that his Authority may adde somwhat for the confirmation of it Vnto him assented Aristarchus Samius who flourished about 280 yeares before the Birth of our Saviour and was by reason of this opinion arraigned for prophanes and sacriledge by the Ariopagites because he had blasphemed the deity of Vesta affirming the earth to move To them agreed Philaus Heraclides Pontius Nicetas Syracusanus Ecphantus Lucippus and Plato himself as some think So likewise Numa Pompilius as Plutarch relates it in his life who in reference to this opinion built the temple of Vesta round like the universe in the middle of it was placed the perpetuall vest all fire by which he did represent the Sunne in the centre of the world All these men were in their severall times of speciall Note as well for their extraordinarie learning as for this opinion 'T is considerable that since this Science of Astronomy hath bin raised to any perfection there have been many of the best skill in it that have assented unto that assertion which is here defended Amongst whom was the Cardinall Cusanus but more especially Copernicus who was a man very exact and diligent in these studies for above 30 yeres together from the yeare 1500 to 1530 and upwards and since him most of the best Astronomers have been of this side So that now there is scarce any of note and skil who are not Copernicus his followers and if we should goe to most voices this opinion would carry it from any other It would be too tedious to reckon up the names of those that may be cited for it I wil only mention some of the chief Such were Ioachinus Rheticus an elegant writer Christopherus Rothman Mestilin a man very eminent for his singular skill in this Science who though at the first he were a follower of Ptolomy yet upon his second and more exact thoughts he concluded Copernicus to be in the right that the usual Hypothesis praescriptione potiùs quà m ratione valet do's prevaile more by prescription then reason So likewise Erasmus Reinholdus who was the man that calculated the Pratenicall Tables from Copernicus his observations and did intend to write a Commentarie upon his other Works but that he was taken out of this life before hee could finish those resolutions Vnto these also I might adde the Names of Gilbert Keplar Gallilaeus with sundry others who have much beautified and confirmed this Hypothesis with their new inventions Nay I may safely affirme that amongst the varietie of those opinions that are in Astronomy there are more of those which have skill in it that are of this opinion not only than any other side but than all the rest put together So that now it is a greater Argument of Singularitie to oppose it 'T is probable that many other of the Antients would have assented unto this opinion if they had been acquainted with those experiments which later times have found out for the confirmation of it And therefore Rheticus and Keplar doe so oten wish that Aristotle were now alive againe Questionlesse he was so rational ingenious a man not halfe so obstinate as many of his followers that upon such probabilities as these he
opinions concerning any obscure matter lest afterwards the truth being discovered which however it may seeme cannot bee repugnant to any thing in Scripture wee should hate that out of love to the error that wee have before entertained A little reading may informe us how these Texts have bin abused to strange and unmeant Allegories which have mentioned any naturall truth in such a manner as was not agreeable to mens conceits And besides if the Holy Ghost had propounded unto us any secrets in Philosophie we should have bin apt to be so busied about them as to neglect other matters of greater importance And therefore Saint Austin proposing the question what should be the reason Why the Scripture do's not cleerely set down any thing concerning the Nature Figure Magnitude and Motion of the Heavenly Orbes hee answers it thus The Holy Ghost being to deliver more necessarie Truths would not insert these lest men according to the varietie of their dispositions should neglect the more weighty matters and bestow their thoughts about the speculative naturall points which were lesse needfull So that it might seeme more convenient that the Scripture should not meddle with the revealing of these unlikely Secrets especially when it is to deliver unto us many other mysteries of greater necessitie which seeme to be directly opposite to our sense and reason And therefore I say the holy Ghost might purposely omit the treating of these Philosophicall Secrets till time and future discoverie might with leisure settle them in the opinion of others As he is pleased in other things of a higher kind to apply himselfe unto the infirmitie of our apprehensions by being represented as if hee were a humane nature with the parts and passions of a man So in these things likewise that he might descend to our capacities do's he vouchsafe to conforme his expressions unto the errour and mistake of our judgements But before we come to a further illustration let us a little examine those particular Scriptures which are commonly urged to prove the motion of the Sun or Heavens These as was said might be distributed under these three heads 1 Those places which mention the rising or setting of the Sunne as that in the Psalme The Sun like a Bridegroome commeth out of his chamber and rejoyceth as agyant to runne his race His going forth is from the end of Heaven and his circuit unto the end of it and there is nothing hid from the heate thereof And that in Ecclesiastes The Sunne ariseth and the Sunne goeth downe c. In which Scriptures we may observe divers phrases that are evidently spoken in reference to the appearance of things and the false opinion of the vulgar And therefore 't is not altogether unlikely That this which they seem to affirme concerning the motion of the Heavens should also bee understood in the same sence The Sun like a Bridegroome commeth out of his chamber alluding perhaps unto the conceit of ignorant people as if it took rest all the while it was absent from us and came out of it's chamber when it arose And reioyceth as a Gyant to run his race because in the Morning it appeares bigger than at other times and therfore in reference to this appearance may then be compared unto a Giant His going forth is from the end of Heaven and his circuit unto the ends of it Alluding againe unto the opinion of the vulgar who not apprehending the roundnesse of the Heavens doe conceive it to have two ends one where the Sun riseth the other where it setteth And there is nothing bid from the heate thereof speaking still in reference to the common mistake as if the Sunne were actually hot in it self and as if the heate of the weather were not generated by reflection but did immediately proceed from the body of the Sun So likewise for that in Ecclesiastes where 't is said the Sun riseth and the Sun goeth downe c. which phrases being properly understood doe import that he is sometimes in a higher place than at others whereas in a circumference there is no place higher or lower each part being at the same distance from the centre which is the bottome But now understand the phrase in reference to the Suns appearance and then we grant that he do's seem sometimes to rise and sometimes to go downe because in reference to the Horizon which common people apprehend to bee the bottome and in the utmost bounds of it to joyne with the heavens the Sun do's appeare in the Morning to rise up from it and in the Evening to goe down unto it Now I say because the Holy Ghost in the manner of these expressions do's so plainly allude unto vulgar errours and the false appearance of things therefore 't is not without probabilitie that hee should be interpreted in the same sence when he seemes to imploy a motion in the Sun or Heavens 2 The second place was that relation in Iosuah where 't is mentioned as a miracle That the Sunne did stand still And Iosuah said Sunne stand thou still upon Gibeon and thou Moone in the valley of Ajalon So the Sun stood still in the midst of Heaven and hasted not to goe downe about a whole day And there was no day like that before it or after it In which place likewise there are divers phrases wherin the Holy Ghost do's not expresse things according to their true nature and as they are in themselves but according to their appearances and as they are conceived in common opinion As 1 When he sayes Sun stand thou still upon Gibeon or over Gibeon Now the whole Earth being so little in comparison to the body of the Sun and but as a point in respect of that Orbe wherein the Sun is supposed to move and Gibeon being as it were but a point of this Globe of Earth therefore the words cannot be understood properly but according to appearance 'T is probable that Iosuah was then at Azecha a little East from Gibeon and the Sunne being somewhat beyond the Meridian did seeme unto him as he was in that place to bee over against Gibeon and in reference to this appearance and vulgar conceit do's hee command it to stand still upon that place 2 And so secondly for that other expression And thou Moone in the valley of Ajalon This Planet was now a little East from the Sun it being about three or foure dayes old as Commentators guesse Ajalon was three miles from Gibeon Eastward and Iosuah commanded the Moone to stand still there because unto him it did then seeme to be over against that valley whereas 't is certaine if he had been there himselfe it would still have seemed to be as much distant from him Iust as men commonly speak in shewing another the Stars we point to a Star over such a chimney or such a tree because to us it appeares so wheras the Star in it selfe is not sensibly more over
evidence unto us that the Scripture do's not only not speak exactly in these subtle and more secret points of Philosophy but also in the ordinarie obvious numbring of things do's conforme unto common custome and often use the round number for the whole 4 'T is yet objected by another adversarie That wee have no reason to expect the Holy Ghost should reveale unto us this secret in Nature because neither Archimedes nor any other had then found it out I reply and why then should we thinke that the Scripture must needs informe us of the Earths Motion when as neither Pithagoras nor Copernicus nor any else had then discovered it 5 In taking the compasse of this vessell they measured somewhat below the brim where it was narrower than at the top and so the circumference there might bee exactly but thirty cubites whereof it 's diameter was ten I answer 't is evident this is a meere shift there being not the least ground for it in the Text. And then besides why might not we affirme That the diameter was measured from that place as wel as the circumference since 't is very probable that the Holy Ghost did speak ad idem and not tell us the bredth of one place and the compasse of another So that all our adversaries evasions cannot well avoid the force of the Argument that is taken from this Scripture Again common people usually conceive the Earth to be such a plaine as in it's utmost parts is terminated by the Heavens so that if a man were in the farthermost coasts of it hee might touch the skie And hence also they think that the reason why some countries are hotter than others is because they lie neerer unto the Sun Nay Strabo tells us of some Philosophers too who in this point have grossely erred affirming that there was a place towards the utmost coasts of Lusitania where a man might heare the noise that the Sunne made as he quencht his Beames in his descent to the Ocean which though it be an absurd mistake yet we may note that the Holy Ghost in the expression of these things is pleased to conforme himselfe unto such kinde of vulgar and false conceits And therefore often speaks of the ends of Heaven and the ends of the world In this sence they that come from any far countrey are said to come from the end of Heaven Isaiah 13. 5. And in another place From the side of the Heavens Deut. 4. 32. All which phrases doe plainly allude unto the errour of vulgar capacities saith Sanctius which hereby is better instructed then it would be by more proper expressions Thus likewise because ignorant people cannot well apprehend how so great a weight as the Sea and Land should hang alone in the open aire without being founded upon some Basis to uphold it therefore in this respect also do's Scripture apply it selfe unto their conceits where it often mentions the foundations of the Earth Which phrase in the letter of it do's manifestly allude unto mens imaginations in this kinde Thus also the common people usually conceive the Earth to be upon the Water because when they have travelled any way as farre as they can they are at length stopped by the sea Therefore doth Scripture in reference to this affirme That God stretched the Earth upon the Waters founded the Earth upon the Seas and established it upon the Flouds Of which places saith Calvin Non disputat Philosophicè David de terrae situ sed populariter loquens ad rudium captum se accommodat 'T was not Davids intent to speak philosophically concerning the Earths scituation but rather by using a popular phrase to accommodate his speech unto the capacities of the ruder people In this sence likewise are wee to understand all those places of Scripture wherein the coasts of Heaven are denominated from the relations of Before Behinde the right hand or the left Which do not imply saith Scaliger any absolute difference in such places but are spoken meerely in reference to mens estimations and the common opinion of those people for whom the Scriptures were first penned Thus because it was the opinion of the Iewish Rabbies that man was created with his face to the East therefore the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Ante or the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Post or the West 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dextra or the South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinistra or the North. You may see all of them put together in that place of Iob Behold I goe forward and he is not there and backward but I cannot perceive him on the left hand where he doth work but I cannot behold him He hideth himselfe on the right hand that I cannot see him Which expressions are by some interpreters referred unto the foure coasts of Heaven according to the common use of those originall words From hence it is that many of the Antients have concluded hell to be in the North which is signified by the left hand unto which side our Saviour tels us that the Goats shall be divided Which opinion likewise seems to be favoured by that place in Iob where 't is said Hell is naked before God and destruction hath no covering And presently 't is added Hee stretched out the North over the empty place Vpon these grounds S. Ierome interprets that speech of the Preacher Eccles. 11. 3. If the tree fals towards the South or towards the North in the place where the tree falleth there shal it be Concerning those who shal go either to heaven or hell And in this sence also do's some expound that of Zachary 14. 4 Where 't is said that the mount of Olives shall cleere in the midst halfe of it shall remove towards the North and halfe of it towards the South By which is intimated that amongst those Gentiles who shall take upon them the profession of Christ there are two sorts Some that go to the North that is to Hell and others to the South that is to Heaven And therefore it is say they that God so often threatens evill out of the North and upon this ground it is saith Besoldus that there is no Religion that worships that way We read of the Mahumetans that they adore towards the South the Iewes towards the West Christians towards the East but none to the North. But of this onely by the way However certaine it is that the Holy Ghost do's frequently in Scripture set forth the severall coasts of Heaven by those relative tearmes of right hand and left hand c. which expressions doe not denote any reall intrinsicall difference betwixt those places but are rather fitted for the apprehension of those men from whose fancy it is that they have such denominations And though Aristotle concludes these severall positions to be naturall unto the Heavens yet his authoritie in this particular is not available because he delivers
in Isaiah 45. 13. My hands have stretched out the Heavens and all their hoast have I commanded Now say they none but intelligent creatures are capable of Precepts and therefore the Starres must needs have rationall Soules Of this opinion was Philo the Iew nay many of the Rabbies conclude that they do everie houre sing praises unto God with an audible reall voice Because of that in Iob 38. 7. which speakes of the Morning Starres singing together And Psal. 19. 3 4. where 't is said of the Heavens that there is no speech nor language where their voice is not heard and their words are gone to the ends of the World And whereas wee translate that place in the tenth of Iosuah concerning the standing still of the Heavens the originall Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do's properly signifie Silence and according to their opinion Iosuah did onely bid them hold their peace From such grounds 't is likely did Origen fetch his opinion that the Stars should be saved I might set downe many other the like instances were it not for being alreadie weary of raking into the errours of antiquitie or uncovering the nakednesse of our Forefathers That excuse of Acosta may justly serve to mitigate the mistakes of these antient Divines Facilè condonandum est patribus si cum cognoscendo colendóque Creatoritoti vacarent de creaturâ minus aptè aliqua ex parte opinati sunt Those good men were so wholly busied about the knowledge and worship of the Creator that they had not leisure enough for an exact search into the Essence of the Creatures However these examples that have been alreadie cited may sufficiently manifest how frequently others have been deceived in concluding the points of Philosophy from the expressions of Scripture And therefore 't is not certaine but that in the present case also it may bee insufficient for such a manner of arguing PROP. V. That the Scripture in it's proper construction do's not any where affirme the Immobilitie of the Earth THe same answer which was insisted on before concerning the conformitie of Scripture expressions to mens capacitie and common opinion may well enough satisfie all those other Arguments which seeme thence to affirme the Earth's setlednesse and Immobilitie since this is as well agreeable to outward appearance and vulgar apprehension as the other But now for more full satisfaction I shall set downe the particular places that are urged for it which being throughly examined wee may plainly discerne that none of them in their proper meaning will serve to infer any such conclusion One of these sayings is that of the Preacher Eccles. 1. 4. One generation commeth and another passeth but the Earth endureth for ever where the originall word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vulgar stat from whence our adversaries conclude that it is immooveable I answer the meaning of the word as it is here applyed is permanet or as we translate it endureth For it is not the purpose of this place to deny all kinde of motion to the whole Earth but that of generation and corruption to which other things in it are liable And though Pineda and others keep a great deale of impertinent stirre about this Scripture yet they grant this to be the naturall meaning of it which you may more cleerely discerne if you consider the chiefe scope of this Booke wherein the Preachers intent is to shew the extraordinarie vanitie of all earthly contentments ver 2. the utter unprofitablenesse of all a mans labours ver 3. and this hee illustrates by the shortnesse and uncertaintie of his life in which respect he is below many of his fellow creatures as may bee manifested from these foure comparisons 1 From the Earth which though it seem to be but as the sediment of the World as the rubbish of the Creation yet is this better than man in respect of his lastingnesse for one generation passeth away and another commeth but the Earth that abideth for ever ver 4. 2 From the Sunne who though he seeme frequently to goe downe yet hee constantly seemes to rise againe and shines with the same glory ver 5. But man dyeth and wasteth away yea man giveth up the ghost and where is he he lyeth down and riseth not till the Heavens be no more 3 From the wind the common emblem of uncertaintie yet it is more constant than man for that knowes it's circuits and whirleth about continually v. 6. whereas our life passeth away as doth the wind but returneth not againe 4 From the Sea though it bee as uncertaine as the Moone by whom 't is governed yet is it more durable than man and his happinesse For though the Rivers runne into it and from it yet is it still of the same quantitie that it was at the beginning v. 7. But man grows worser as he growes older and still neerer to a decay So that in this respect hee is much inferior to many other of his fellow creatures From whence it is manifest that this constancie or standing of the Earth is not opposed to it 's locall motion but to the changing or passing away of divers men in their severall generations And therefore thence to conclude the earth's Immobilitie were as weake and ridiculous as if one should argue thus One Miller goes and another comes but the Mill remaines still ergo the Mill hath no motion Or thus one Pilate goes and another comes but the Ship remaines still ergo the Ship doth not stirre R. Moses tells us how that many of the Iewes did from this place conclude that Solomon thought the Earth to be Eternall because he saith it abideth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forever questionles if we examine it impartially we shal find that the phrase seemes more to favour this absurditie than that which our adversaries would collect from hence that it is without motion But M. Fuller urging this text against Copernicus tells us if any should interprete these phrases concerning the Earth's standing still ve 4. and the Suns motion ver 5. in reference onely to appearance and common opinion he must necessarily also understand those two other verses which mention the motion of the wind and rivers in the same sence As if he should say because some things appeare otherwise than they are therefore every thing is otherwise than it appeares or because Scripture speakes of some naturall things as they are esteemed according to mans false conceit therefore 't is necessarie that every naturall thing mentioned in Scripture must be interpreted in the like sence or because in one place wee read of the ends of a Staffe 1 Kings 8. 8. and in many other places of the ends of the Earth and the ends of Heaven Therefore the earth heavens have as properly ends as a Staffe 'T is the very same consequence of that in the objection Because in this place of Ecclesiastes wee read of the rest of
the Earth and the motion of the Sun therefore these phrases must needs bee understood in the same proper construction as those afterwards where motion was attributed to the Wind and Rivers Which inference you see is so weake that the Objector need not triumph so much in it's strength as he doth Another proofe like unto this is taken from S. Peter epist. 2. cap. 3. ver 5. where hee speakes of the Earth standing out of the water and in the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Earth is immooveable I answer 't is evident that the word here is equivolent with fuit and the scope of the Apostle is to shew that God made all the Earth both that which was above the water and that which was under it So that from this expression to collect the rest and immobilitie of the Earth would be such an argument as this other Such a man made that part of a Mill-wheele or a Ship which stands below the water and that part which stands above the water therâ—fore those things are immoovable To such vain and idle consequences do's the heate of opposition drive our adversaries A third Argument stronger than either of the former they conceive may may be collected from those scriptures where 't is said The World is established that it cannot be mooved To which I answer These places speake of the World in generall and not particularly of our Earth and therefore may as well proove the immobility of the Heavens they being the greatest pert of the World in comparison to which our Earth is but as an insensible point If you reply that the word in these places is to be understood by a Synechdoche as being meant only of this habitable World the Earth I answer First this is onely said not prooved secondly David but a little before seems to make a difference between the World and the Earth Psal. 90. 2. where he sayes Before thou hadst formed the Earth and the World But thirâ—â— in another place there is the same original word applyed expresly to the Heavens and which is yet more the same place do's likewise mention this supposed setlednesse of the Earth Prov. 3. 19. The Lord by wisdome hath founded the Earth and by understanding hath he established the Heavens So that these places can no more proove an immobilitie in the Earth than in the Heavens If you yet reply That by the Heavens there is meant the seat of the Blessed which do's not moove with the rest I answer though by such an evasion a man might possibly avoid the force of this place yet first 't is but a groundlesse shift because then that verse will not containe a full enumeration of the parts in the World as may seeme more agreeable to the intention of it but onely shew that God created this Earth where we live and the Heaven of Heavens So that the Heaven of the Starres and Planets shall be shifted out from the number of the other creature secondly there is another place which cannot bee so avoided Psal. 89. 37. where the Psalmist uses this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall bee established as the Moone So Psal. 8. 3. The Moone and the Starres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hast established Thus likewise Prov. 8. 27. when he established the Heavens and in the next verse our English translation reads it when he established the clouds And yet our adversaries will affirme the Moone and Starres and Clouds to bee subject unto naturall motions why then should the very same expressions be counted as sufficient Arguments to take it away from the Earth If it be replyed That by establishing the Heavens is meant only the holding of them up that they doe not fall downe to us as Lorinus explaines that in the eighth Psalme and quotes Euthymius for the same interpretation fundandi verbum significat decidere non posse aut dimoteri a loco vbi collecti sunt I answer why may not we as well interpret the words thus of the Earth so that by establishing of it is meant only the keeping of it up in the vast places of the open aire without falling to any other place From hence it is plaine That these Scriptures are to be understood of such an immobilitie in the Earth as may likewise agree with the Heavens the same originall word being so promiscuously applyed to both I but you wil say there are some other places which do more peculiarly apply this setlednesse and establishment to the Earth So Psal. 119. 9. Thy faithfulnes is unto all generations thou hast established the Earth and it abideth Thus likewise Psal. 104. 5. Who laid the foundations of the Earth that it should not bee removed for ever The later of which being well weighed in it's original saith M. Fuller do's in three emphaticall words strongly conclude the Earth's immobility As first when he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit he hath founded it wherein it is implyed that it do's not change his place To which may bee added all those Texts which so frequently speake of the foundations of the Earth as also that expression of the Psalmist where hee mentions the Pillars of the Earth Psal. 75. 3. The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Basis and by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he hath founded it upon it's owne firmenesse and therefore it is altogether without motion The third expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies declinare implying that it could not wagge with the least kind of declination To these I answer severally First for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit It cannot be understood properly as if the naturall Frame of the Earth like other artificiall buildings did need any bottome to uphold it for he hangeth the Earth upon nothing Iob. 26. 7. But it is a Metaphor and signifies Gods placing or scituating this Globe of Land and Water As David tells us of the Pillars of the Earth so Iob mentions Pillars of the Heavens Iob 26. 11. And yet that will not proove them to be immoveable True indeed wee reade often concerning the foundations of the Earth but so we do likewise of the ends sides and corners of the Earth and yet these Scriptures will not proove it to bee of a long or square forme Besides we reade also of the Foundations of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 22. 8. And yet wee must not hence inferre that they are without all motion As also of the planting of the Heavens Isai. 51. 6. which may as well proove them to be immoovable as that which followes in the same verse concerning the foundations of the Earth Which phrase as I have observed right in severall places of Scripture is to be understood according to these three interpretations 1 It is taken somtimes for the lower parts of the Earth as appeares by that
place 2. Sam. 22. 16. The channels of the Sea appeared the foundations of the World were discovered 2 Somtimes for the beginning and first creation of it Isa. 40. 2. Hath it not been told you from the beginning have ye not understood from the foundations of the Earth And in many other places Before the Foundations of the World was laid that is before the first creation Sometimes it signifies the Magistrates and chiefe Governours of the Earth So many interpret that place in Micah 6. 2. where 't is said Heare O yee mountaines the Lords controversie and yee strong foundations of the Earth So Psal. 82. 5. The foundations of the Earth are out of course and in Sam. 2. 8. they are called pillars For the Pillars of the Earth are the Lords and he hath set the World upon them Hence it is that the Hebrewes derive their word for Master or Lord from a root which signifies a Basis or bottome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Greeke word for King do's in it's Primitives import as much as the Foundation of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now none of all the severall interpretation of this phrase will in the least manner conduce to the confirmation of the present Argument As for the second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basis ejus I answer the proper signification of it is locus dispositus sedes or statio an appointed seat or station and according to this sence is it most frequently used in Scripture And therefore the Heavens are sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seat of Gods habitation And for this reason likewise doe Aquila and Symmachus translate it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seat or appointed scituation which may as well be attributed to the Heavens The third expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it should not be moved from the Primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which do's not signifie barely to move but declinare or vacillare to decline or slip aside from it's usual course Thus is it used by David Ps. 17. 5. where he prayes Hold up my goings in thy paths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That my footsteps slide not He do's not meane that his feet should not move So Psal. 121. 3. He will not suffer thy foot to bee mooved Thus likewise Psal. 16. 8. Because the Lord is at my right hand I shall not be moved which last place is translated in the new Testament by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies fluctuare or vacillare to be shaken by such an uncertaine motion as the waves of the Sea Now as Davids feet may have their usuall motion and yet in this sence be said not to move that is not to decline or slip aside so neither can the same phrase applyed to the Earth prove it to be immovable Nor doe I see any reason why that of Didacus Astunica may not be truly affirmed That wee may prove the naturall motion of the Earth from that place in Iob 9. 6. Qui commovet terram è loco suo as well as it's rest and immobilitie from these From all which it is very evident that each of these expressions concerning the founding or establishing both of Heaven or Earth were not intended to shew the unmovablenesse of either but rather to manifest the power and wisedome of Providence who had so setled these parts of the World in their proper scituations that no naturall cause could displace them or make them decline from their appointed course As for such who doe utterly dislike all new interpretation of Scripture even in such matters as do meerely concern opinion and are not fundamentall I would only propose unto them a speech of S. Hierome concerning some that were of the same mind in his time Cur novas semper expetant voluptates vulgae eorum vicina Maria non sufficiant cur in solo studio Scripturarum veteri sapore contenti sunt Thus have I in some measure cleered the chiefe Arguments from Scripture against this opinion For which notwithstanding I have not thence cited any because I conceive the Holy Writ being chiefly intended to informe us of such things as concerne our faith and obedience wee cannot thence take any proper proofe for the confirmation of Naturall Secrets PROP. VI. That there is not any Argument from the words of Scripture principles of Nature or observations in Astronomy which can sufficiently evidence the Earth to bee in the centre of the Vniverse OVr adversaries doe much insult in the strength of those Arguments which they conceive do unanswerably conclude the Earth to bee in the centre of the World Whereas if they were but impartially considered they would be found altogether insufficient for any such conclusion as shall be cleerly manifested in this following Chapter The Arguments which they urge in the proofe of this are of three sorts Either such as are taken 1 From expressions of Scripture 2 From principles of naturall Philosophy 3 From common appearances in Astronomy Those of the first kinde are chiefly two The first is grounded on that common Scripture phrase which speakes of the Sunne as being above us So Solomon often mentioning humane affaires calls them the works which are done under the Sunne From whence it appeares that the Earth is below it and therefore neerer to the centre of the Vniverse than the Sunne I answer Though the Sun in comparison to the absolute frame of the World be in the midst yet this do's not hinder but that in respect to our Earth he may be truly said to bee above it because wee usually measure the height or lownesse of every thing by it's being further off or neerer unto this centre of our Earth From which since the Sunne is so remote it may properly bee affirmed that wee are under it though notwithstanding that bee in the centre of the World A second Argument of the same kinde is urged by Fromundus 'T is requisite that Hell which is in the centre of the Earth should be most remotely scituated from the seat of the Blessed But now this Heaven which is the seat of the Blessed is concentricall to the starry Sphaere And therefore it will follow that our Earth must bee in the midst of this Sphaere and so consequently in the centre of the World I answer This Argument is grounded upon these uncertainties 1 That Hell must needs bee scituated in the centre of our Earth 2 That the heaven of the Blessed must needs bee concentricall to that of the Starres 3 That places must bee as farre distant in scituation as in use Which because they are taken for granted without any proofe and are in themselves but weake and doubtfull therefore the conclusion which alwaies followes the worser part cannot bee strong and so will not need any other answer The second sort of Arguments taken from naturall Philosophy are principally these three 1 First from the
move would not be able to reach so farre in the eighth Sphaere being considered according to Ptolomies Hypothesis as to touch the Pole-starre which notwithstanding saith he is so neere the Pole it selfe that wee can scarse discerne it to move Nay that circle which the Pole-starre makes about the Pole is aboue foure times bigger than the Orbe of the Sunne So that according to the opinion of our adversaries though our Earth were at that distance from the centre as they suppose the Sunne to be yet would not this eccentricitie make it neerer to any one part of the Firmament than the Pole-starre is to the Pole which according to his confession is scarse sensible And therefore according to their opinion it would cause very little difference in the appearance of those Stars the biggest of which do's not seeme to bee of above five cubites in it's diameter 3 'T is considerable That the sphaeres of Saturne Iupiter Mars are according to the generall opinion of very great extension and yet each of them is appointed onely to carry about it's particular Planet which are but very little in comparison of the fixed Starres Now if for the scituation of these fixed Starres there should be allotted a proportionable part of the World 't is certaine that their Orbe must be farre bigger than it is commonly supposed and very neer to this opinion of Copernicus 4 Wee usually judge the bignesse of the higher Orbs by their different motions As because Saturne finishes his course in thirty yeares and Iupiter in twelve therfore we attribute unto those Orbes such a different proportion in their bignesse Now if by this rule wee would finde out the quantitie of the eighth Sphaere wee shall discerne it to be farre neerer unto that bignesse which Copernicus supposeth it to have than that which Ptolomy Tycho and others ordinarily ascribe unto it For the starry Heaven say they do's not finish his course under 26000 yeares whereas Saturne which is next unto it do's compasse his Orbe in thirty yeares From whence it will probably follow that there is a very great distance betwixt these in place because they have such different termes of their revolutions But against this answer unto the last Argument our adversaries thus reply 1 If the fixed Starres be so far distant from us that our approaching neerer unto them by 2000000 Germane miles doe not make any sensible difference in their appearance then Gallilaeus his perspective could not make them seeme of a bigger Forme than they doe to the bare eye which yet is contrary to common experience 2 From hence it may bee inferred That the least fixed Star is bigger than all this Orbe wherein wee suppose the Earth to move because there is none of them but are of a sensible bignesse in respect of the Firmament whereas this it seemes is not 3 Since God did at first create the Starres for the use of all nations that are under the wholeheavens Deut. 4. 19. it might have argued some improvidence in him if he had made them of such vast magnitudes whereas they might as well bestow their light and influences and so consequently be as serviceable to that end for which they were appointed if they had been made with lesse bodies and placed neerer unto us And 't is a common maxime that nature in all her operations do's avoid superfluities and use the most compendious way I answer 1 To the first whether the perspective do make the fixed Starres appeare bigger than they do to the bare eye cannot certainly be concluded unlesse wee had such an exact glasse by which wee might trie the experiment But if in this kinde we will trust the authoritie of others Keplar tells us from the experience of skilfull men that the better the perspective is by so much the lesse will the fixed Starres appeare through it being but as meer points from which the beames of light doe disperse themselves like haires And 't is commonly affirmed by others that the Dog-starre which seemes to bee the biggest Starre amongst those of the first magnitude do's yet appeare through this glasse but as a little point no bigger than the fiftieth part of Iupiter Hence it is that though the common opinion hold the Starres of the first magnitude to be two minutes in their diameter and Tycho three yet Gallilaeus who hath bin most versed in the experiments of his owne perspective concludes them to bee but five seconds 2 To the second First wee affirme the fixed Starres to be of a vaste magnitude But however this Argument do's not induce any necessitie that we should conceive them so big as the earth 's Orb. For it might easily bee prooved that though a Starre of the sixth magnitude were but equall in diameter unto the Sunne which is farre enough from the greatnesse of the Earth's Orbe yet the starry heav'n would be at such a distance from us that the Earth's annuall motion could not cause any difference in it's appearance Suppose the diameter of the Sunne to be about half a degree as our adversaries grant whereas a Starre of the sixth magnitude is fifty thirds which is comprehended in that of the Sun 2160 times Now if the Sunne were removed so far from us that it's diameter would seeme but as one of that number whereof it now containes 2160 then must his distance from us bee 2160 times greater than now it is which is all one as if wee should say that a Starre of the sixth magnitude is severed from us by so many semidiameters of the Earth's Orb. But now according to common consent the distance of the Earth from the Sun do's containe 128 semidiameters of the Earth and as was said before this supposed distance of the fixed Starres do's comprehend 2160 semidiameters of the Earth's Orbe From whence it is manifest that the semidiameter of the Earth in comparison to it's distance from the Sunne will bee almost doubly bigger than the semidiameter of the Earth's Orbe in comparison to this distance of the Starres But now the semidiameter of the Earth do's make very little difference in the appearance of the Sunne because we see common observations upon the surface of it are as exactly true to the sence as if they were made from the centre of it Wherefore that difference which would bee made in these fixed Stars by the annuall course of the earth must needs be much more unobservable or rather altogether insensible 2 The consequence of this Argument is grounded upon this false supposition That every body must necessarily be of an equall extension to that distance from whence there do's not appeare any sensible difference in it's quantitie So that when I see a Bird flying such a height in the aire that my being neerer unto it or farther from it by tenne or twenty foot do's not make it seem unto my eyes either bigger or lesse then I may conclude that the bird must needs be either
bigger than when hee is in the Apoge and at the greatest distance Now that the revolution of Venus and Mercury also is about the Sun may from hence be evidenced first because they are never at any great distance from him secondly because they are seen sometimes above and sometimes below him thirdly because Venus according to her different scituations do's change her appearance as the Moone 4 There is yet another Argument which Aristotle himselfe do's repeat from Pythagoras The most excellent body should have the best place but the Sunne is the most excellent body and the centre is the best place therfore 't is likely the Sunne is in the centre In the frame of nature which is supposed to be of an orbicular forme there are but two places of any eminency the circumference and the centre The circumference being of so wide a capacity cannot so fitly be the peculiar seat of a body that is so little in respect of it and besides that which is the most excellent part of the World should bee equally preserved in it selfe and shared in it's vertues by all the other parts which can only be done by it's being placed in the midst of them This is intimated unto us in that frequent speech of Plato that the Soule of the World do's reside in the innermost place of it and that in Macrobius who often compares the sun in the World to the Heart in a living creature Vnto this Aristotle answers by a distinction There is medium magnitudinis so the centre is the middle of a Sphaere and there is medium naturae or informationis which is not alwayes the same with the other for in this sence the Heart is the middle of a man because from thence saith hee as from the centre the vitall spirits are conveied to all the members and yet we know that it is not the centre of Magnitude or at an equall distance from all the other parts And besides the middle is the worst place because most circumscribed since that is more excellent which do's limit any thing than that which is bounded by it For this reason is it that Matter is amongst those things which are terminated and Forme that which do's circumscribe But against this answer of Aristotle it is againe replyed 1 Though it be true that in living creatures the best and chiefest part is not placed alwaies just in the midst yet this may be because they are not of an orbicular forme as the World is 2 Though that which bounds another thing be more excellent than that which is terminated by it yet this do's not proove the centre to bee the worst place because that is one of the tearmes or limits of a round body as well as the circumference There are likewise other Arguments to this purpose much insisted on by eminent Astronomers taken from that harmonicall proportion which there may be betwixt the several distance and bignesse of the Orbs if we suppose the Sun to be in the centre For according to this say they wee may conceive an excellent Harmonie both in the number and the distance of the Planets and if God made all other things numero mensurâ much more then those greater Works the Heavens for then the five Mathematicall bodies so much spoken of by Euclid wil beare in them a proportion answerable to the severall distances of the Planets from one another Thus a Cube will measure the distance betwixt Saturne and Iupiter a Pyramis or Tetraëdron the distance betwixt Iupiter and Mars a Dodecaëdron the distance betwixt Mars and the Earth an Icosaëdron the distance betwixt the Earth and Venus and an Octoëdron the distance betwixt Venus and Mercury that is if we conceive a circumference described immediately without the Cube and another within it the distance betweene these two will shew what proportionall distance there is betwixt the Orbe of Saturne and that of Iupiter Thus also if you conceive a circumference described on the outside of a Pyramis or Tetraëdron and another within it this will shew such a proportionall distance as there is betwixt the Orbe of Mars from that of Iupiter And so of the rest Now if any aske why there are but six Planetary Orbs Keplar answers Quia non oportet plures quà m quinque proportiones esse totidem nempè quot regularia sunt in Mathesi corpora Sex autèm termini consummant hunc proportionum numerum Because there are but five proportions so many as there are regular bodies in Mathematickes each of whose sides and angles are equall to one another But now there are six tearmes required to consummate this number of proportions and so consequently there can bee but six primary Planets Thus likewise by placing the Sunne in the centre wee may conceive such a proportion betwixt the Bodies of the Planets as will be answerable unto their severall Sphaeres Then Mercury which ha's the least Orbe will have the least Body Venus bigger than that but lesse than any of the other our Earth bigger than Venus but lesse than the rest Mars bigger than the Earth but lesse than Iupiter Iupiter bigger than Mars and lesse than Saturne Saturne being the highest should also be the biggest All which Harmony would bee disturbed by putting in the Sunne amongst them and therfore it may be more convenient for him to sit still in the centre There are sundry other Arguments in this kinde to be found out by a consideration of this whole Hypothesis Hee that do's rightly understand it may therein easily discerne many strong probabilities why the Sun should be in the midst of the World rather than in any other position PROP. VIII That there is not any sufficient reason to prove the Earth incapable of those motions which Copernicus ascribes unto it THe two chiefe motions in the World which are more especially remarkable above the rest are the Diurnall and Annuall The Diurnall which makes the difference betwixt night and day is caused by the revolution of our Earth vpon it's owne Axis in the space of foure and twenty houres The Annuall which makes the difference betwixt Winter and Summer is likewise caused by the Earth when being carried through the Eclipticke in it's owne Orbe it finishes it's course in a yeare The first is usually stiled Motus revolutionis The second Motus circumlationis There is likewise a third which Copernicus calls Motus inclinationis but this being throughly considered cannot properly be stiled a motion but rather an immutabilitie it being that whereby the Axis of the Earth do's alwaies keep paralell to it selfe from which scituation it is not his annuall course that do's make it in the least manner to decline As for the difficulties which concern the second of these they have been alreadie handled in the sixth Proposition where the Earth's eccentricitie was maintained So that the chiefe businesse of this Chapter is to defend the Earth's diurnall motion against the objections of our
same violence will not bee carried an equall distance from us but we should by the revolution of our Earth overtake that which was shot to the East before it could fall If a man leaping up should abide in the Aire but one second scruple of an houre or the sixtieth part of a minute the Earth in that space would withdraw it selfe from him almost a quarter of a mile All these and many other such strange inferences which are directly contrary to sence and experience would follow from this motion of the Earth There are three severall wayes most frequently used for the resolving of these kind of doubts 1 From those magneticall qualities which all elementarie bodies do partake of 2 From the like motions of other things within the roome of a sailing Ship 3 From the like participation of motion in the open parts of a Ship 1 For those magneticall properties with which all these bodies are endowed For the better understanding of this you must know That besides those common elementarie qualities of heat coldnesse drinesse moisture c. which arise from the predominancie of severall Elements there are likewise other qualities not so well known to the Antients which wee call magneticall of which every Particle in the Terrestriall Globe do's necessarily participate and whether it be joyned to this Globe by continuitie or contiguitie or whether it be severed from it as the Clouds in the second Region a Bird or Bullet in the Aire yet do's it still retaine it's magneticall qualities together with all those operations that proceed from them Now from these properties doe wee suppose the circular motion of the Earth to arise If you aske what probabilities there are to prove that the Earth is indowed with any such affections I answer 'T is likely that the lower parts of this Globe do not consist of such a soft fructifying Earth as there is in the surface because there can be no such use for it as here and nature do's nothing in vain but rather of some hard rocky substance since we may well conceive that these lower parts are pressed close together by the weight of all those heavy bodies above them Now 't is probable that this rocky substance is a Load-stone rather than a Iaspis Adamant Marble or any other because experience teacheth us that the Earth and Loadstone do agree together in so many properties Suppose a man were to judge the matter of divers bodies each of which should bee wrapt up in some covering from his eye so that he might not only examine them by some other outward signes If in this examination he should find any particular body which had all the properties that are peculiar to a Load-stone hee would in reason conclude it to be of that nature rather than any other Now there is altogether as much reason why wee should inferre that the inward parts of the Earth doe consist of a magneticall substance The agreement of these two you may see largely set forth in the treatise of D. Gilbert I will instance only in one Example which of it self may sufficiently evidence that the Globe of Earth do's partake of the like affections with the load-stone In the mariners needle you may observe the magneticall notions of direction variation declination the two last of which are found to be different according to the varietie of places Now this difference cannot proceed from the needle it selfe because that is the same every where Nor can we well conceive how it should bee caused by the Heavens for then the variation would not be alwaies alike in the same place but diverse according to those severall parts of the heaven which at severall times should happen to bee over it And therefore it must necessarily proceed from the Earth which being it selfe endowed with magneticall affections do's diversly dispose the motions of the needle according to the difference of that disponent vertue which is in it's severall Ports Now to apply this unto the particular instances of the Objection We say though some parts of this great Magnet the Earth may according to their matter be severed from the whole yet are they alwayes joyned to it by a communion of the same magneticall qualities and doe no lesse observe these kinde of motions when they are separated from the whole than if they were united to it Nor need this seeme incredible that a heavy Bullet in such a swift violent course should bee able to observe this magneticall revolution of the whole Earth when as we see that those great bodies of Saturne Iupiter c. hanging in the vaste spaces of the aetheriall Aire do so constantly and regularly move on in their appointed courses Though we could not shew any similitude of this motion in these inferior bodies with which we are acquainted yet wee must know there may be many things which agree to the whole frame that are not discernable in the divers parts of it 'T is naturall unto the Sea to ebbe and flow but yet there is not this motion in every drop or bucket of Water So if we consider every part of our bodies severally the humours bones flesh c. they are all of them apt to tend downewards as being of a condensed matter but yet consider them according to the whole Frame and then the bloud or humours may naturally ascend upwards to the Head as well as descend to any of the lower parts Thus the whole Earth may move round though the severall parts of it have not any such particular revolution of their owne Thus likewise though each condensed body being considered by it selfe may seem to have only a motion of descent yet in reference to that whole Frame of which it is a part it may also partake of another motion that may be naturall unto it But some may here object Though the Earth were endowed with such magneticall affections yet what probabilitie is there that it should have such a revolution I answer 'T is observed of those other magneticall bodies of Saturne Iupiter and the Sun that they are carried about their owne centers and therefore 't is not improbable but that it may be so with the Earth also which if any deny he must shew a reason why in this respect they should be unlike Yea but though the Earth did move round what ground is there to affirme that those bodies which are severed from it as a Bullet or the clouds should follow it in the same course I answer Those spots which are discovered about the Sun and are thought to bee clouds or evaporations from his body are observed to bee carried about according to his revolution Thus the Moone is turned round by our Earth the foure lesser Planets by the body of Iupiter Nay thus all the Planets in their severall Orbes are moved about by the revolution of the Sunne upon it's owne Axis saith Keplar and therefore much more may an Arrow or Bullet be carried round by the magneticall
motion of our Earth The second way whereby some answer unto the instances of this Argument is by shewing the like motions of other things within some roome of a sailing Ship Thus experience teaches say they that a candle as also the fumes that come from it will alwayes keep the same scituation in the swiftest motion of a Ship as if it did rest immovably and the flame will not more especially bend one way or have any troubled fluctuation but burne as strait and quietly as if it did stand still Againe it ha's been found say those that have been versed in these kinde of experiments that the same force will cast a body but at an equall distance whether or no the body do move with or against the motion of the Ship As also that any weight being let fall will descend in as true a perpendicular as if the Ship did stand still If a man leaping up doe tarry in the Aire one second minute of an houre yet the Ship will not in it's greatest swiftnesse as it should according to the calculation of our adversaries be carried from him at least fifteen foot If wee suppose a man to jumpe in such a Ship he will not be able to passe farther when he jumps against the motion of it than when hee jumps with it All which particulars may argue that these things are carried along together by the common motion of the Ship Now if bodies may be thus jointly moved by such a praeternaturall motion much more then will they accompanie the Earth in it's diurnall revolution which we suppose to bee naturall unto them and as a Law imposed by God in their first Creation If the flame of a candle or the smoke that comes from it things that are so easily movable are notwithstanding carried so equally and without any disturbance by the motion of a Ship then also the Cloudes in the Aire and all other light Bodies may well enough be turned about by the revolution of our Earth If an equall force wil cast an heavy body but at an equall distance whether or no it move with or against the motion of the Ship then may wee easily conceive that an Arrow or Bullet being shot with the same violence will passe but the same space on the Earth whether or no it be shot towards the East or West If a heavy Body while the Ship do's move will fall downe in a strait Line then it is not the revolution of our Earth that can hinder a perpendicular descent If a man leaping up in a Ship may abide in the Aire on the second scruple of an houre and yet this Ship in it's greatest swiftnesse not withdraw it selfe fifteene foot then will not the Earth in that space go from him almost a quarter of a mile But against this 't is objected That the Earth ha's the similitude of an open Ship and not of any room that is close And though it bee true that when the Roofe and the Walls doe all move together the Aire which is included betwixt them must bee carried along by the same motion yet it is not so with the Earth because that hath not any such Walls or Roofe wherein it may containe and carry along with it the medium And therefore experience will rather argue against this supposed revolution Thus 't is observed that a stone being let fall from the Mast of a Ship that moves swiftly will not descend to the same point as if the Ship did stand still From whence it will follow that if our Earth had such a circular motion then any heavy body being let fall from some high Tower or other steep place would not descend unto that point of Earth which was directly under it at the beginning To this wee answer That the Aire which moves along with our Earth is as well limited in certaine bounds as that which is included in a roome If you aske where these bounds are terminated I answer neither by the utmost parts of the World nor yet by the concavitie of the Moons Orb as Fromondus would have us affirme but by the Sphaere of vaparous Aire that encompasses our Earth or which is all one by the Orbe of magneticall vigor which proceeds from it And besides t is considerable that all Earthly Bodies are not onely contained within these limits as things are in a close roome but also as parts in that whole to which they belong 2 Though the carrying along of the medium may solve the motion of light Bodies in a Ship as the flame of a candle smoake or the like yet this cannot concurre to that which hath bin said of heavy Bodies as a man leaping up a Bullet descending c. since it is not the motion of the meere Aire that is able to make these partake of the same motion with the Ship Vnto that Argument which he urges from the experiment of a Stone falling in an open Ship Wee answer 1 Though the instance of a Ship may serve as a proofe for this opinion it being an Argument a minori ad majus from an accidentall motion to a naturall yet it will not serve against it For though it were not thus in accidentall motions yet this would not hinder but that it might be so in those that are supposed to be proper and naturall 2 As for that experiment it selfe 't is but a groundlesse imagination and was never yet confirmed by any particular experience because 't is certaine the event would be clean otherwise as shall be prooved in the third way of answering 3 The third and last way of cleering the doubts in the sixth Argument is by shewing the like participation of motion in those things that are in the open parts of a Ship To which purpose Gallilaeus urges this experiment If any one should let fall a Stone from an high Mast he would find lapidem in eundem semper Navis locum decidere seu consistat illa seu quantacunque velocitate moveatur that the Stone would alwayes descend unto the very same place whether or no the Ship did move or stand still The reason of which is because the motion of the Ship is likewise impressed in the Stone which impression is not equally prevalent in a light body as a Feather or Wooll because the Aire which ha's power over them is not carried along by the same motion of the Ship Thus likewise will it be in this other experiment If a man upon a running Horse should in his swiftest course let fall a Bullet or Stone these heavy Bodies besides their owne descent would also participate that transverse motion of the Horse For as those things that are throwne from us do continue the it motion when they are out of the hand in the open Aire so likewise must it bee when the force is conferred by that motion which the arm ha's from the Horse While a man is riding his arme is also carried by the same swiftnes of the Horse
piece of it is not of the same Forme This is rather an illustration than a proofe of if it do prove any thing it may serve as well for that purpose unto which it is afterward applyed where the motion of every Planet is supposed to depend upon the revolution of the Sunne That the Sunne and Planets do work upon the Earth by their own reall daily motion is the thing in question and therefore must not be taken for a common ground Wee grant that the Earth is firme and stable from all such motions whereby it is jogged or uncertainly shaken 1 For the authoritie of those Divines which hee urges for the interpretation of these Scriptures this will be but a weake Argument against that opinion which is already granted to bee a Paradox 2 The Scriptures themselves in their right meaning will not at all conduce to the present purpose As for that in Isaiah if wee consult the cohaerence wee shall finde that the scope of the Prophet is to set forth the Glory of the Church triumphant Wherein hee sayes there shall not bee any need of the Sunne or Moone but Gods presence shall supply them both For the Lord shall be unto thee an everlasting Light and thy God thy glory ver the nineteenth and as for this Sunne and Moone it shall not goe downe or withdraw it selfe but hee shall bee an everlasting Light without intermission So that 't is evident hee speakes of that Light which shall hereafter bee in stead of the Sunne and Moone As for that in the Revelations wee yeeld that time shall cease but to say that this depends upon the cessation of the Heavens is to beg the question and to suppose that which is to be proved viz. that time is measured by the motion of the Heavens not of the Earth Perrerius from whom this last argument was borrowed without acknowledgement might have told him in the very same place that time do's not absolutely and universally depend upon the motion of the Heavens sed in motu successione cujuslibet durationis but in any such succession by which duration may be measured As for that in the Romans wee say that there are other vanities to which the Heavenly Bodies are subject As first unto many changes and alterations witnesse those Comets which at severall times have been discerned amongst them and then likewise to that generall corruption in which all the creatures shall be involved at the last day When they shall passe away with a great noise and the Elements shall melt with fervent heate Thus you see there is not any such invincible strength in these arguments as might cause the Author of them to triumph before hand with any great noise of victory Another Objection like unto these is taken from the Etymologie of severall words Thus the Heavens are called Aethera ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are alwaies in motion and the Earth Vesta quia vi stat because of it's immobilitie To which I answer 'T were no difficult matter to finde such proofes for this opinion as well as against it Thus wee may see that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia currit and Terra non quod terratur sed quod perenni cursu omnia terat saith Calcagnius However though wee suppose the Etymology to be never so true and genuine yet it can at the best but shew what the more common opinion was of those times when such names were first imposed But suppose all this were so That the Earth had such a diurnall revolution yet how is it conceivable that it should at the same time have two distinct motions I answer This may easily bee apprehended if you consider how both these motions doe tend the same way from West to East Thus a Bowle being turned out of the hand ha's two motions in the Aire one whereby it is carried round the other whereby it is cast forward From what hath been delivered in this Chapter the indifferent Reader may gather some satisfaction for those Arguments which are usually urged against this diurnall motion of the Earth PROP. IX That it is more probable the Earth do's move than the Sun or Heavens AMongst those many Arguments that may bee urged for the confirmation of this truth I shall set down only these five 1 If we suppose the Earth to be the cause of this motion then will those vast and glorious Bodies of the Heavens be freed from that inconceivable unnaturall swiftnes which must otherwise bee attributed unto them For if the diurnall revolution be in the Heavens then it will follow according to the common Hypothesis that each Starre in the Equator must in every houre move at the least 4529538 Germane miles So that according to the observation of Cardan who tels us that the pulse of a well tempered man do's beat 4000 times in an houre one of these Starres in that space whilst the pulse beats once must passe 1132 Germane miles saith Alphraganus Or according to Tycho 732 Germane miles But these numbers seem to be somwhat of the least and therefore many others doe much inlarge them affirming that every Starre in the Equator in one beating of the pulse most move 2528 of these miles 'T is the assertion of Calvius that though the distance of the Orbs and so consequently their swiftnesse seeme to be altogether incredible yet it is rather farre greater in it self than Astronomers usually suppose it yet saith he according to the common grounds every star in the Equator must move 42398437½ miles in an houre And though a man should constantly travel 40 miles a day yet he would not be able to goe so far as a Star do's in one houre under 3904 yeares Or if wee will suppose an Arrow to bee of the same swiftnesse then must it compasse this great Globe of Earth and Water 1884 times in an hour And a Bird that could but fly as fast might go round the World seven times in that space whilest one could say Ave Maria gratia plena Dominus tecum Which though it be a pretty round pace yet you must conceive that all this is spoken onely of the eighth Sphaere and so being compared to the swiftnesse of the primum mobile is but a slow and heavy motion For saith the same author the thicknesse of each Orbe is equall to the distance of it's concave superficies from the centre of the Earth Thus the Orbe of the Moone do's containe as much space in it's thicknesse as there is betwixt the neerest parts of that and the centre Thus also the eighth Sphaere is as thicke as that whole space betwixt the centre of the Earth and it 's owne concave superficies So likewise must it be in those three other Orbes which he supposes to bee above the Starry Heaven Now if we proportion their swiftnesse according to this
another in the Zodiack All this may easily be solved by supposing the Earth to move in an Eccentricall Orbe about the Sun Thus Suppose the Earth to bee at C. then the Sunne at A. will seeme to bee in the signe ♋ and at the greatest distance from us because the Earth is then in the farthest parts of its Eccentricke When after by it's Annuall Motion it hath passed successively by the Signes ♒ ♓ ♈ ♉ ♊ at length it comes to the other Solstice at B. where the Sunne will appeare in ♑ and seeme biggest as being in it's Perigie because our Earth is then in the neerest part of it's Eccentricke As for all other Appearances of the Sunne which concerne the Annuall Motion you may see by the following Figure that they are exactly agreeable to this Hypothesis The Axis upon which our Earth do's move is represented by the Line B. C. which Axis do's alwaies decline from that of the Eclipticke about 23 degrees thirty minutes The Points B. C. are imagined to be the Poles B. the North Pole and C. the South Now if we suppose this Earth to turn about its owne Axis by a diurnall motion then every Point of it will describe a paralell Circle which will be either bigger or lesser according to it's distance from the Poles The chiefe of them are the Equinoctiall D. E. The two Tropicks F. G. and H. I. The two Polar Circles M. N. the Arcticke and K. L. the Antarcticke of which the Equinoctiall only is a great Circle and therefore will alwaies be equally divided by the Line of Illumination M. L. wheras the other paralels are thereby distributed into unequal parts Amongst which parts the diurnall Arches of those that are towards B. the North Pole are bigger than the Nocturnall when our Earth is in ♑ and the Sunne appeares in ♋ Insomuch that the whole Arcticke Circle is enlightened and there is day for halfe a yeare together under that Pole Now when the Earth proceeds to the other Solstice at ♋ and the Sunne appeares in ♑ then that Hemisphere must be involved in darknesse which did before partake of Light And those paralels towards the North South Poles will still bee divided by the same inequalitie But those bigger parts which were before enlightened will now bee darkened vice versa As when the Earth was in N. the Arcticke Circle M. N. was wholly enlightned and the Antarcticke K. L. altogether in the dark So now when it is in A. the Antarcticke K. L. will be wholly in the Light and the other M. N. altogether obscured Whereas the Sun before was verticall to the inhabitants at the Tropick F. G. So now is he in the same scituation to those that live under the other Tropicke H. I. And whereas before the Pole did incline twenty three degrees thirty minutes towards the Sunne so now do's it recline as much from him The whole difference will amount to 47 degrees which is the distance of one Tropicke from the other But now in the two other Figures when the Earth is in either of the Equinoctialls ♈ ♎ the Circle of Illumination will passe through both the Poles and therefore must divide all the paralels into equall parts From whence it will follow that the Day and Night must then bee equall in all places of the World As the Earth is here represented in ♎ it turnes only the enlightened part towards us as it is in ♈ wee see it 's nocturnall Hemisphere So that according to this Hypothesis wee may easily and exactly reconcile every appearance concerning the difference betwixt Dayes and Nights Winter and Summer together with all those other varieties which depend upon them If you would know how the Planets according to the Systeme of the Heavens will appeare Direct Stationarie Retrograde and yet still move regularly about their owne Centers you may plainely discerne it by this following Diagram Where suppose the Sun to be at A. the Circle B. G. M. to be the Orbe of the Earth's motion and that above it noted with the same Letters to bee the Sphaere of Iupiter and the uppermost of all to bee a part of the Zodiacke in the Starry Heaven Now if you conceive the Letters BCDEF GHIKLM and bcdef ghiklm to divide the Earth's Orb and that of Iupiter into severall parts proportionable to the slownesse or swiftnes of their different motions Iupiter finishing his course in twelve yeres and the Earth in one then supposing the Earth to be at the point B. and Iupiter likewise in his Orbe to bee scituated at b hee will appeare unto us to be in the Zodiacke at the point r. But afterwards both of them moving forward to the Letter Cc. Iupiter will seeme to be in the Zodiacke at v as having passed directly forward according to the order of the Signes And so likewise each of them being transferred to the places Dd. Ee. Iupiter will still appeare Direct and to have moved in the Zodiack unto the Points yz But now when the Earth comes to be more immediatly interposed betwixt this Planet and the Sunne as when both of them are at the Letter Ff. then will Iupiter be discerned in the Zodiacke at x. So that all the while the Earth was passing the Arch E F Iupiter did still remaine betwixt the Points z and x and therefore must seeme unto us as if hee were Stationary but afterwards both of them being carried to Gg. then Iupiter will appeare at s as if by a hasty motion he had returned from his former course the space x s. Both of them passing to H h this Planet will still seeme to bee swiftly Retrograde and appeare in the Point at p but when they come to the Points I i. Iupiter will then seem to be slower in this motion and to have onely passed the space P n. Both of them being transferred to K k. Iupiter will then appeare in the Zodiacke at o as being againe Direct going forward according to the order of the Signes and while the Earth did passe the Arch IK Iupiter then remain'd between the points n o. and so consequently did againe seeme to bee Stationary Both of them comming to L l. thence to M. N. Iupiter will still appeare Direct and to have gone forward in the Zodiacke from q to t. So that all the space wherein Iupiter is retrograde is represented by the Arch n z. In which space he himselfe moves in his owne Orbe the Arch e i and so the Earth in it's Orbe a proportionall space EI. As it hath been said of this Planet so likewise is it applyable to the other Saturne Mars Venus Mercury all which are thus made to appeare direct Stationarie and retrograde by the motion of our Earth without the helpe of those Epicycles and Eccentricks and such unnecessary wheele worke wherewith Ptolomey hath filled the Heavens Insomuch that here Fromondus is faine to confesse Nullo Argumento in speciem probabiliori motum terrae
knowledge which do's more depend upon conjectures uncertaintie They are onely those who want skill in the Principles of this Science that mistrust the conclusions of it Since therefore in these respects it is one of the most excellent Sciences in Nature it may best deserve the industry of Man who is one of the best Works of Nature Other creatures were made with their Heads and Eies turned downwards would you know why man was not created so too why it was that he might be an Astronomer Os hominum sublime dedit Celumque tueri Iussit erectos ad Syder a tollere vultus God gave to man an upright face that he Might view the stars learn astronomy 2 Consider it in reference to us and so it is 1 Most Vsefull 2 Most Pleasant 1 Most usefull and that in sundry respects It proves a God and a Providence and incites our hearts to a greater admiration and feare of his omnipotencie We may understand by the Heavens how much mightier he is that made them for by the greatnesse and beauty of the creatures proportionably the Maker of them is seene saith the booke of Wisdome 13. 4. 5. Itwas hence that Aristotle did fetch his chiefe Argument to prove a primus motor 'T was the consideration of these things that first led Men to the knowledge worship of God saith Tully Haec nos primum ad Deorum cultum tum ad modestiam magnitudinemque animi erudivit And therefore when God by the Prophet would convince the people of his Deitie he bids them lift up their eyes on high and behold who hath created those things that bringeth out their Host by number that calleth them all by their Names c. Isa. 40. 26. which occasioned that saying of Lactantius Tanta rerum magnitudo tanta dispositio tanta in servandis ordinibus temporibusque constantia non potuit aut olim sine provido artifice oriri aut constare tot saeculis sine incolapotente aut perpetuum gubernari sine perit◠sciente rectore quod ratio ipsa declarat Such a great order and constancy amongst those vast Bodies could not at first be made but by a wise Providence nor since preserved without a powerfull Inhabitant nor so perpetually governed without a skilfull guide True indeed an ordinary view and common apprehension of these Coelestiall Bodies must needs manifest the Excellencie Omnipotencie of their Maker but yet a more accurate and diligent enquiry into their Natures will raise our Vnderstandings unto a neerer Knowledge and greater Admiration of the Deitie As it is in those inferiour things where the meere outside of a Man the comelinesse and majesty of his countenance may bee some Argument from whence to inferre the excellencie of his Creator But yet the subtle Anatomist who searches more deeply into this wonderfull structure may see a cleerer evidence for this in the consideration of the inward Fabricke the muscles nerves membranes together with all those secret contrivances in the Frame of this little World Thus also is it in the great Vniverse where the common apprehension of things is not at all considerable in comparison to those other discoveries which may bee found out by a more exact enquiry As this Knowledge may conduce to the proving of a God and making Men religious so likewise may it serve to confirme unto us the Truth of the Holy Scriptures since the sacred Story in the order of it's narrations do's so exactly agree with the conversions of Heaven and Logisticall Astronomy It may also stirre us up to behave our selves answerably unto the noble and divine nature of our Souls When I consider the Heaven the Workes of thy fingers the Moone and the Starres which thou hast ordained what is Man that that thou art so mindfull of him as to create such vast glorious Bodies for his service Againe when I consider with my self the strange immensitie and bignesse of this great Vniverse in comparison to which this Earth of ours is but as an undiscernable point When I consider that I carry a Soule about me of far greater worth than all this and desires that are of a wider extent and more unbounded capacity than this whole Frame of Nature Then mee thinks it must needs argue a degeneratenesse and poverty of Spirit to busie my Faculties about so ignoble narrow a subject as any of these earthly things What a folly is it in Men to have such high conceits of themselves for some small possessions which they have in the World above others to keep so great a bussle about so poore a matter Hoc est punctum quod inter tot gentes ferro igni dividitur 'T is but a little point which with so much adoe is distributed unto so many nations by fire and sword What great matter is it to be Monarch of a small part of a point Might not the Ants as well divide a little Mole-hill into diverse Provinces and keep as great a stir in disposing of their government Punctum est illud in quo navigat is in quo bellatis in quo regna dìsponitis All this place wherin we warre and travell and dispose of Kingdomes is but a point far lesse than any of those small stars that at this distance are scarse discernable Which when the Soule do's seriously meditate upon it will begin to despise the narrownesse of it's present habitation and thinke of providing for it selfe a mansion in those wider spaces above such as may bee more agreeable to the noblenesse and divinity of it's Nature Why should any one dreame of propagating his name or spreading his report through the World when as though he had more glory than ambition can hope for yet as long as all this habitable earth is but an inconsiderable point what great matter can there be in that fame which is included within such strait contracted limits Quicunque solam mente praecipiti petit Summumque credit gloriam Late patentes aetheris cernat plagas Arctumque terrarum situm Brevem replere non valentis ambitum Pudebit aucti nominis He that to honour only seeks to mount And that his chiefest end doth count Let him behold the largenes of the skies And on the strait Earth cast his eyes He will despise the glory of his Name Which cannot fill so small a Frame Why should any one be taken up in the admiration of these lower outsides these earthly glories Respicite Coeli spatium firmitudinem celeritatem aliquando desinite vilia mirari Hee that rightly understands the nature of the Heavens will scarse esteem any other thing worth his notice much lesse his wonder Now when wee lay all this together that he who hath most in the World hath almost nothing of it That the Earth it selfe in comparison to the Vniverse is but an inconsiderable point and yet that this whole Vniverse do's not beare so great a proportion to the Soul of man as