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
it commeth nor whither it goeth In another place God is said to bring it out of his treasures and elsewhere it is called the breath of God And so likewise of the thunder Concerning which Iob proposes this question The thunder of his power who can understand and therefore too David do's so often stile it the voice of God All which places seeme to imply that the cause of these things was not to be discovered which yet later Philosophers pretend to know so that according to their construction these phrases are to be understood in relation unto their ignorance unto whom these speeches were immediately directed For this reason is it Why though there be in nature many other causes of Springs and Rivers than the Sea yet Solomon who was a great Philosopher and perhaps not ignorant of them do's mention onely this because most obvious and easily apprehended by the vulgar Vnto all these Scriptures I might adde that in Amos 5. 8. which speakes of the Constellation commonly called the seven Starres whereas later discoveries have found that there are but sixe of them discernable to the bare eye as appeares by Gallilaeus his glasse the seventh of them being but a deceipt of the eye arising from their too great neernes and if a man try in a cleere night to number them distinctly he shall find that there will sometimes appeare but sixe and some times more True indeed the originall word of this Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do's not necessarily imply any such number in it's signification but yet our English translation renders it the seven Starres and if it had been expresly so in the Originall too it might have spoken true enough because they are usually esteemed of that number And when it had been said He made the seven Stars and Orion we might have easily understood the words thus Hee made those Constellations that are commonly knowne unto us under such names From all these Scriptures 't is cleerly manifest that it is a frequent custome for the Holy Ghost to speake of naturall things rather according to their appearance and common opinion than the truth it selfe Now it is very plaine and our enemies themselves do grant it that if the World had bin framed according to the Systeme of Copernicus futurum esset ut vulgus de Solis motu Terrae statu proinde ut nunc loqueretur The vulgar phrase would have been the same as now it is when it speakes of the Sunnes motion and the Earth's standing still Wherefore 't is not improbable that such kind of Scripture expressions are to be understood only in relation to outward appearances and vulgar opinion PROP. IIII. That divers learned men have fallen into great absurdities whilest they have looked for the grounds of Philosophy from the words of Scripture IT ha's bin an antient and common opinion amongst the Iewes that the Law of Moses did containe in it not only those things which concerne our Religion and Obedience but every secret also that may possibly be known in any Art or Science so that there is not a demonstration in Geometrie or rule in Arithmeticke not a mysterie in any trade but it may be found out in the Pentateuch Hence it was say they that Solomon had all his wisedome and policie Hence it was that hee did fetch his knowledge concerning the nature of Vegetables from the Cedar of Lebanon to the Hysop that growes upon the wall Nay from hence they thought a man might learne the art of Miracles to remoove a Mountaine or recover the dead So strangely have the learneder sort of that Nation been befooled since their owne curse hath lighted upon them Not much unlike this foolish superstition of theirs is that custome of many Artists amongst us who upon the invention of any new secret will presently find out some obscure text or other to father it upon as if the Holy Ghost must needs take notice of every particular which their partiall fancies did over-vallue Nor are they altogether guiltlesse of this fault who looke for any secrets of nature from the words of Scripture or will examine all it's expressions by the exact rules of Philosophy Vnto what strange absurdities this false imagination of the learneder Iewes hath exposed them may be manifest by a great multitude of Examples I will mention only some few of them Hence it is that they proove the shin-bone of Og the Giant to bee above three leagues long Or which is a more modest relation that Moses being fourteen cubites in stature having a Speare tenne Ells in length and leaping up ten cubits could touch this Giant but on the Ancle All which they can confirme unto you by a Cabalisticall interpretation of this story as it is set downe in Scripture Hence it is that they tell us of all those strange Beasts which shall be seen at the comming of the Messias as first the Ox which Iob calls Behemoth that every day devoures the grasse on a thousand mountaines as you may see it in the Psalme where David mentions the cattell or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a thousand hils If you aske how this Beast do's to finde pasture enough they answer that hee remaines constantly in one place where there is as much grasse grows up in the night as was eaten in the day They tell us also of a Bird which was of that quantitie that having upon a time cast an egge out of her neast there were beaten down by the fall of it three hundred of the tallest Cedars and no lesse than threescore villages drowned As also of a Frog as big as a Town capable of sixty houses which Frog notwithstanding his greatnesse was devoured by a Serpent and that Serpent by a Crow which Crow as she was flying up to a Tree eclipsed the Sun and darkned the World by which you may guesse what a pretty twig that Tree was If you would know the proper name of this Bird you may finde it in Psal. 50. 11. where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in our Translation the Foule of the mountains It seems it was somewhat of kinne to that other Bird they tell us of whose legges were so long that they reached unto the bottome of that Sea where there had bin an axe head falling for 7 yeres together before it could come to the bottome Many other relations there are which containe such horrible absurdities that a man cannot well conceive how they should proceed from reasonable creatures And all this arising from that wrong Principle of theirs That Scripture did exactly containe in it all kind of Truths and that every meaning was true which by the Letter of it or by Cabalisticall interpretations might be found out Now as it hath been with them so likewise hath it happened in proportion unto others who by a superstitious adhering unto the bare words of scripture have exposed themselves unto
legeret tereretque viritim publicus usus If our Forefathers had but hated thus All that were new what had been old to us Or how might any thing confirmed be For publicke use by it's Antiquitie But for more full satisfaction of all those scruples that may arise from the seeming Novelty or Singularity of this opinion I shall propose these following considerations Suppose it were a Noveltie Yet 't is in Philosophy and that is made up of nothing else but receives addition from every dayes experiment True indeed for Divinity wee have an infallible rule that do's plainly inform us of all necessary Truths and therfore the Primitive Times are of greater Authority because they were neerer to those holy Men who were the pen-men of Scripture But now for Philosophy there is no such reason what ever the Schoole-men may talke yet Aristotles works are not necessarily true and hee himselfe hath by sufficient Arguments proved himselfe to be liable unto errour Now in this case if wee should speake properly Antiquity do's consist in the old age of the World not in the youth of it In such Learning as may be increased by fresh experiments and new discoveries 't is we are the Fathers and of more Authority than former Ages because wee have the advantage of more time than they had and Truth wee say is the Daughter of Time However there is nothing in this opinion so Magisterially proposed but the Reader may use his owne liberty and if all the reasons considered together doe not seeme convincing unto him he may freely reject it In those naturall points which carry with them any doubt or obscurity it is the safest way to suspend our assents and though we may dispute pro or con yet not to settle our opinion on either side In weighing the Authority of others 't is not their multitude that should prevaile or their skill in some things that should make them of credit in every thing but wee should examine what particular insight and experience they had in those times for which they are cited Now 't is plaine that common people judge by their senses and therefore their voices are altogether unfit to decide any Philosophicall doubt which cannot well be examined or explained without discourse and reason And as for the antient Fathers though they were men very eminent for their holy lives and extraordinary skill in Divinitie yet they were most of them very ignorant in that part of Learning which concernes this opinion as appeares by many of their grosse mistakes in this kinde as that concerning the Antipodes c. and therefore it is not their opinion neither in this businesse that to an indifferent seeker of Truth will bee of any strong Authority But against this it is objected That the instance of the Antipodes do's not argue any speciall ignorance in these learned Men Or that they had lesse skil in such humane Arts than others since Aristotle himself and Pliny did deny this as well as they I answer 1 If they did yet this do's make more to the present purpose For if such great Schollers who were so eminent for their knowledge in naturall things might yet notwithstanding be grossely mistaken in such matters as are now evident and certaine Why then wee have no reason to depend upon their assertions or Authorities as if they were infallible 2 Though these great Naturalists for want of some experience were mistaken in that opinion whilest they thought no place was habitable but the temperate Zones yet it cannot be from hence inferred that they denied the possibilitie of Antipodes since these are such Inhabitants as live opposite unto us in the other temperate Zone and 't were an absurd thing to imagine that those who lived in different Zones can be Antipodes to one another and argues that a man did not understand or else had forgotten that common distinction in Geography wherein the relation of the Worlds Inhabitants unto one another are reckoned up under these three heads Antaeci Periaeci and Antipodes But to let this passe 'T is certaine that some of the Fathers did deny the being of any such upon other more absurd grounds Now if such as Chrisostome Lactantius c. who were noted for great Schollers and such too as flourished in these latter times when all humane Learning was more generally profest should notwithstanding be so much mistaken in so obvious a matter Why then may wee not think that those Primitive Saints who were the pen-men of Scripture and eminent above others in their time for holinesse and knowledge might yet be utterly ignorant of many Philosophicall Truths which are commonly knowne in these dayes 'T is probable that the Holy Ghost did informe them onely with the knowledge of those things whereof they were to be the pen-men and that they were not better skilled in points of Philosophy than others There were indeed some of them who were supernaturally indowed with humane Learning yet this was because they might thereby bee fitted for some particular ends which all the rest were not appointed unto thus Solomon was strangely gifted with all kinde of knowledge in a great measure because he was to teach us by his owne experience the extreme vanity of it that we might not so settle our desires upon it as if it were able to yeeld us contentment So too the Apostles were extraordinarily inspired with the knowledge of Languages because they were to preach unto all Nations But it will not hence follow that therfore the other holy pen-men were greater Schollers than others 'T is likely that Iob had as much humane Learning as most of them because his Booke is more especially remarkable for lofty expressions and discourses of Nature and yet 't is not likely that he was acquainted with all those mysteries which later Ages have discovered because when God would convince him of his owne folly and ignorance he proposes to him such questions as being altogether unanswerable which notwithstanding any ordinary Philosopher in these dayes might have resolued As you may see at large in the thirty eighth Chapter of that Booke The occasion was this Iob having before desired that he might dispute with the Almighty concerning the uprightnesse of his owne wayes and the unreasonablenesse of those afflictions which he underwent do's at length obtaine his desire in this kinde and God vouchsafes in this thirty eighth chapter to argue the case with him Where he do's shew Iob how unfit he was to judge of the wayes of Providence in disposing of Blessings and Afflictions when as he was so ignorant in ordinary matters being not able to discerne the reason of naturall and common events As why the Sea should bee so bounded from overflowing the land What is the bredth of the Earth what is the reason of the Snow or Hayle what was the cause of the Raine or Dewe of Ice and Frost and the like By which questions it seemes Iob
possibility of a world which he could not discover as Alexander was to heare of one which he could not conquer 'T is likely that some such by-respect moved him to this opinion since the arguments hee urges for it are confest by his zealous followers and commentators to be very fleight and frivolous and they themselves grant what I am now to prove that there is not any evidence in the light of naturall reason which can sufficiently manifest that there is but one world But however some may object would it not be inconvenient and dangerous to admit of such opinions that doe destroy those principles of Aristotle which all the world hath so long followed This question is much controverted by some of the Romish Divines Campanella hath writ a Treatise in defence of it in whom you may see many things worth the reading and notice To it I answer that this position in Philosophy doth not bring any inconvenience to the rest since 't is not Aristotle but truth that should be the rule of our opinions and if they be not both found together we may say to him as hee said to his Master Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though Plato were his friend yet hee would rather adhere to truth than him I must needs grant that wee are all much beholden to the industry of the ancient Philosophers and more especially to Aristotle for the greater part of our learning but yet 't is not ingratitude to speak against him when hee opposeth truth for then many of the Fathers would be very guilty especially Iustin who hath writ a Treatise purposely against him But suppose this opinion were false yet 't is not against the faith and so it may serve for the better confirmation of that which is true the sparks of errour being forc'd out by opposition as the sparks of fire by the striking of the flint and steele But suppose too that it were hereticall and against the faith yet may it be admitted with the same priviledge as Aristotle from whom many more dangerous opinions have proceeded as that the world is eternall that God cannot have while to looke after these inferiour things that after death there is no reward or punishment and such like blasphemies which strike directly at the fundamentals of our Religion So that it is justly to be wondred why some should be so superstitious in these dayes as to stick closer unto him than unto Scripture as if his Philosophy were the onely foundation of all divine truths Vpon these grounds both St. Vincentius and Serafinus de firmo as I have seene them quoted think that Aristotle was the violl of Gods wrath which was powred out upon the waters of wisedom by the third Angel But for my part I think the world is much beholden to him for all its sciences But yet 't were a shame for these later ages to rest our selves meerely upon the labours of our Fore-fathers as if they had informed us of all things to be knowne and when we are set upon their shoulders not to see further than they themselves did 'T were a superstitious a lazie opinion to think Aristotles works the bounds and limits of all humane invention beyond which there could be no possibility of reaching Certainly there are yet many things left to discovery and it cannot be any inconvenience for us to maintaine a new truth or rectifie an ancient errour But the position say some is directly against Scripture for 1. Moses tels us but of one world and his History of the Creation had been very imperfect if God had made another 2. Saint Iohn speaking of Gods works says hee made the world in the singular number and therefore there is but one 't is the argument of Aquinas and he thinks that none will oppose it but such who with Democritus esteeme some blinde chance and not any wise providence to be the framer of all things 3. The opinion of more worlds has in ancient times beene accounted a heresie and Baronius affirmes that for this very reason Virgilius was cast out of his Bishoprick and excommunicated from the Church 4. A fourth argument there is urged by Aquinas if there be more worlds than one then they must either be of the same or of a diverse nature but they are not of the same kinde for this were needlesse and would argue an improvidence since one would have no more perfection than the other not of divers kindes for then one of them could not be called the world or universe since it did not containe universall perfection I have cited this argument because it is so much stood upon by Iulius Caesar la Galla one that has purposely writ a Treatise against this opinion which I now deliver but the Dilemma is so blunt that it cannot cut on either side and the consequences so weake that I dare trust them without an answer And by the way you may see this later Author in that place where hee endeavours to prove a necessity of one world doth leave the chiefe matter in hand and take much needlesse paines to dispute against Democritus who thought that the world was made by the casuall concourse of atoms in a great vacuum It should seeme that either his cause or his skill was weake or else he would have ventured upon a stronger adversary These arguments which I have set downe are the chiefest which I have met with against this subject and yet the best of these hath not force enough to endanger the truth that I have delivered Vnto the two first it may be answered that the negative authority of Scripture is not prevalent in those things which are not the fundamentals of Religion But you 'le reply though it doe not necessarily conclude yet 't is probable if there had beene another world wee should have had some notice of it in Scripture I answer 't is as probable that the Scripture should have informed us of the planets they being very remarkable parts of the Creation and yet neither Moses nor Iob nor the Psalmes the places most frequent in Astronomicall observations nor any other Scripture mention any of them but the Sunne and Moone Because the difference betwixt them and the other starres was knowne onely to those who were learned men and had skill in Astronomie As for that expression in Iob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the starres of the morning it is in the plurall number and therefore cannot properly be applied to Venus And for that in Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is confessed to be a word of obscure interpretation and therefore is but by guesse translated in that sence It being a true and common rule that Hebraei reisideralis minime curiosi coelestium nominum penuriâ laborant The Jewes being but little skilled in Astronomie their language dos want proper expressions for the heavenly bodies and therefore they are faine sometimes to attribute the same
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
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
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
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
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
Trent were not such confident defenders of Ptolomy's hypothesis against Copernicus as many now are For speaking of those intricate subtilties which the Fancies of men had framed to maintain the practice of the Church they compared them to Astronomers who say they do faine Excentricks and Epicijcles and such engines of Orbes to save the Phenomena though they know there are no such things But now because this opinion of Copernicus in later times hath been so strictly forbidden and punished it will concerne those of that Religion to take heed of medling in the defence of it but rather to submit the liberty of their reason unto the command of their Superiors and which is very absurd even in naturall Questions not to assent unto any thing but what authoritie shall allow of 3. A iudging of things by sence rather than by discourse and reason a tying of the meaning of Scripture to the letter of it and from thence concluding Philosophicall points together with an ignorance of all those grounds and probabilities in Astronomie upon which this opinion is bottomed And this in all likelihood is the reason why some men who in other things perhaps are able Schollers doe write so vehemently against it and why the common people in generall doe cry it downe as being absurd and ridiculous Vnder this head I might referre the opposition of Mr. Fuller Al. Ross. c. But now no prejudice that may arise from the bare authoritie of such enemies as these will be liable to sway the judgement of an indifferent considering man and I doubt not but that hee who will throughly weigh with himselfe these particulars that are here propounded may find some satisfaction for these Arguments which are taken from the seeming Noveltie and Singularitie of this Opinion PROP. II. That there is not any place in Scriptures from which being rightly understood wee may inferre the diurnall motion of the Sunne or Heavens IT were happy for us if we could exempt Scripture from Philosophicall controversies if we could bee content to let it bee perfect for that end unto which it was intended for a rule of our Faith and Obedience and not stretch it also to be a Iudge of such naturall truths as are to be found out by our owne industry and experience Though the Holy Ghost could easily have given us a full resolution of all such particulars yet hee hath left this travell to the sonnes of men to bee exercised therewith Mundum reliquit disputationibus hominum that being busied for the most part in an inquisition after the creatures we might find the lesse leisure to wait upon our lusts or serve our more sinfull inclinations But however because our Adversaries generally doe so much insult in those Arguments that may be drawne from hence and more especially because Pineda doth for this reason with so many bitter and empty reproaches revile our learned countryman Dr. Gilbert In that renewing of this opinion he omitted an answer to the scripture expressions therfore 't is requisite That in the prosecuting of this discourse wee should lay down such satisfaction as may cleere all doubts that may be taken thence Especially since the prejudice that may arise from the misapprehension of those Scripture phrases may much disable the Reader from looking on any other Argument with an equall and indifferent minde The places that seem to oppose this are of two kinds First such as imply a motion in the Heavens or secondly such as seeme to expresse a rest and immobilitie in the Earth Those of the first kind seem to beare in them the cleerest evidence and therfore are more insisted on by our Adversaries They may be referred unto these three heads 1 All those Scriptures where there is any mention made of the rising or setting of the Sunne or Starres 2 That story in Iosuah where the Sunne standing still is reckoned for a miracle 3 That other wonder in the dayes of Hezekiah when the Sunne went back ten degrees in the Diall of Ahaz All which places doe seeme to conclude That the diurnall motion is caused by the Heavens To this I answer in generall That the Holy Ghost in these Scripture expressions is pleased to accommodate himselfe unto the conceit of the vulgar and the usuall opinion whereas if in the more proper phrase it had been said That the Earth did rise and set or that the earth stood still c. the people who had been unacquainted with that secret in Philosophy would not have understood the meaning of it and therfore it was convenient that they should be spoken unto in their own Language I but you will reply It should seeme more likely if there had been any such thing that the Holy Ghost should use the truest expressions for then he would at the same time have informed them of the thing and reformed them in an errour since his authoritie alone had been sufficient to have rectified the mistake I answer 1 Though it were yet 't is beside the chiefe scope of those places to instruct us in any Philosophicall points as hath been proved in the former book especially when these things are neither necessary in themselves nor do necessarily induce to a more ful understanding of that which is the maine businesse of those Scriptures But now the people might better conceive the meaning of the Holy Ghost when he do's conforme himselfe unto their capacities and opinions than when hee talks exactly of things in such a proper phrase as is beyond their reach And therefore 't is said in Isaiah I am the Lord which teacheth thee utilia profitable things where the glosse ha's it non subtilia not such curiosities of Nature as are not easily apprehended 2 'T is not only besides that which is the chiefe purpose of those places but it might happen also to be somwhat opposite unto it For men being naturally unapt to beleeve any thing that seemes contrary to their senses might upon this begin to question the authoritie of that Booke which affirmed it or at least to retch Scripture some wrong way to force it to some other sence which might be more agreeable to their owne false imagination Tertullian tels us of some Hereticks who when they were plainly confuted out of any Scripture would presently accuse those texts or Books to be fallible and of no authority and rather yeeld Scripture to bee erroneous than forgoe those Tenents for which they thought there was so good reason So likewise might it have been in these points which seem to beare in them so much contradiction to the sences and common opinion and therfore 't is excellent advise set down by S. Austin Quod nihil credere de re obscur â temere debemus neforte quod postea veritas patefecerit quamvis libris sanctis sive testamenti veteris sive novi nullo modo esse possit adversum tamen propter amorem nostri erroris oderimus That wee should not hastily settle our
of which I shall endeavour to confirme these two particulars 1 That the Holy Ghost in many other places of Scripture do's accommodate his expressions unto the errour of our conceits and do's not speake of divers things as they are in themselves but as they appeare unto us Therefore 't is not unlikely that these phrases also may bee liable unto the same interpretation 2 That divers men have fallen into great absurdities whilest they have looked for the grounds of Philosophy from the words of Scripture and therefore it may bee dangerous in this point also to adhere so closely unto the Letter of the Text. PROP. III. That the Holy Ghost in many places of Scripture do's plainly conforme his expressions unto the errors of our conceits and do's not speake of divers things as they are in themselves but as they appeare unto us THere is not any particular by which Philosophy hath been more endamaged than the ignorant superstition of some men who in stating the controversies of it doe so closely adhere unto the meere words of Scripture Quam plurima occurrunt in libris sacris ad naturam pertinentia c. They are the words of Vallesius There are sundry things in holy Writ concerning naturall points which most men think are not so to be understood as if the Holy Ghost did intend to unfold unto us any thing in that kinde but referring all to the salvation of our soules do's speak of other matters according to common opinion And a little after Ego divina haec eloquia c. I for my part am persuaded that these divine Treatises were not written by the holy and inspired pen-men for the interpretation of Philosophy because God left such things to be found out by mens labour and industrie But yet whatsoever is in them concerning nature is most true as proceeding from the God of nature from whom nothing could be hid And questionlesse all those things which the Scripture do's deliver concerning any naturall point cannot be but certaine and infallible being understood in that sence wherein they were first intended but now that it do's speake somtimes according to common opinion rather than the true nature of the things themselves was intimated before wherfore by the way Fromondus his triumph upon the later part of this quotation is but vaine and to no purpose 'T is a good rule set downe by a learned Commentator to bee observed in the interpretation of Scripture Scriptura sacra saepè non tam ad veritatem ipsam quam ad hominum opinionem sermonem acommodat that it do's many times accommodate it's expressions not so much to the truth it selfe as to mens opinions And in this sence is that speech of Gregorie concerning Images and Pictures attributed by Calvin unto the Historie of the Creation viz. Librum esse ideotarum that it is a Booke for the simpler and ignorant people For it being written to informe them as well as others 't is requisite that it should use the most plaine and easie expressions To this purpose likewise is that of Mersennus Mille sunt Scripturae loca c. There are very many places of Scripture which are not to bee interpreted according to the Letter and that for this reason because God would apply himselfe unto our capacity and sence Presertim in ijs quae adres naturales oculisque subject as pertinent more especially in those things which concerne nature and are subject to our eyes And therefore in the very same place though hee be eager enough against Copernicus yet hee concludes that opinion not to be a heresie because saith he those Scriptures which seeme to oppose it are not so evident but that they may bee capable of another interpretation Intimating that it was not unlikely they should be understood in reference to outward appearance and common opinion And that this manner of speech is frequently used in many other places of scripture may be easily manifest from these following examples Thus though the Moone may be prooved by infallible observation to bee lesse than any of the visible Stars yet because of its appearance and vulgar opinion therefore doth the Scripture in comparison to them call it one of the great Lights Of which place saith Calvin Moses populariter scripsit nos potius respexit quam sydera Moses did not so much regard the nature of the thing as our capacitie and therefore uses a popular phrase so as ordinarie people without the help of Arts and Learning might easily understand him And in another place Non fuit Spiritus Sancti concilium Astrologiam docere It was not the purpose of the Holy Ghost to teach us Astronomy but being to propound a Doctrine that concernes the most rude and simple people hee do's both by Moses and the Prophets conforme himself unto their phrases and conceits lest any should thinke to excuse his owne ignorance with the pretence of difficultie As men commonly do in those things which are delivered after a learned and sublime manner Thus Zanchi likewise Moses majorem rationem habuit nostri humanÃque judicij c. When Moses calls the Moon a great light he had a more especiall reference to mens opinions of it than to the truth of the thing it self because he was to deale with such who do usually judge rather by their sense than by their reason Nor will that distinction of Fromondus and others avoid this interpretation when he tells us of magnum Materiale which referres to the bulke and quantitie of the body and magnum Formale which imports the greatnesse of it's light For we grant that it is really unto us a greater light then any of the Stars or than all of them together yet there is not any one of them but is in it's selfe a bigger light than this And therefore when wee say this speech is to be understood according to it's appearance we do not oppose this to reality But 't is implied that this reality is not absolute and in the nature of the thing it selfe but only relative and in reference to us I may say a candle is a bigger light then a Star or the Moone because it is really so to me How ever any one will thinke this to be spoken onely in relation to it's appearance and not to be understood as if the thing were so in it selfe But by the way it do's concerne Fromondus to maintaine the Scriptures authority in revealing of natural secrets because from thence it is that he fetches the chiefe Argument for that strange Assertion of his concerning the heavinesse of the winde Where Iob sayes that God makes the weight for the winde Thus likewise because the common people usually thinke the rain to proceed from some waters in the expansum therefore doth Moses in reference to this erroneous conceit tell us of waters above the Firmament and the Windowes of Heaven Of which saith Calvin Nimis
serviliter literae se astringunt c. Such men too servilely tye themselves unto the letter of the text who hence conclude that there is a Sea in the Heavens when as we know that Moses and the Prophets to accommodate themselv's unto the capacitie of ruder people do use a vulgar expression and therefore it would be a preposterous course to reduce their phrases unto the exact rules of Philososophy Let me adde that from this mistake 't is likely did arise that groundlesse observation of the antient Iewes who would not admit any to read the beginning of Genesis till he was arrived to thirty yeres of age The true reason of which was this not because that Booke was harder than any other but because Moses conforming his expression to vulgar conceits and they examining of them by more exact rules of Philosophy were faine to force upon them many strange Allegories and unnaturall Mysteries Thus also because for the most part we conceive the Starres to be innumerable therefore doth the Holy Ghost often speak of them in reference to this opinion So Ieremy As the hoast of Heaven cannot be numbred neither the sand of the Sea measured so will I multiply the seed of David So likewise when God would comfort Abraham with the promise of a numberlesse posterite hee bids him looke up to Heaven and tells him that his Seed should be like those Stars for number Which saith Clavius Intelligendum est secundum communem sententiam vulgi existimantis infinitā esse multitudinē stellarum dum eas nocte serena confusè intuetur is to be understood according to the common opinion of the vulgar who think the Stars to be of an infinite multitude whilest they behold them all as they seeme confused in a cleere night And though many of our Divines doe commonly interpret this speech to be a Hyperbole yet being well considered we shall finde that Abrahams posteritie in some few generations were farre more than there are visible Starres in the Firmament and of such onely do's God speake because hee bids Abraham looke up to the Heavens Now all these even unto six differences of Magnitude are reckoned to bee but 1022. True indeed at the first viewing of the Heavens it may seeme an incredible thing that they should be of no greater a number but the reason of this is because they appeare scattered and confused so that the eye cannot place them in any such order as to reckon them up or take any distinct surveigh of of them Now 't is a knowne truth Quod fortius operatur pluralit as partium ubi ordo abest nam inducit similitudinem infiniti impedit comprehensionem That a pluralitie of Parts without order ha's a more strong operation because it ha's a kinde of seeming infinitie and so hinders comprehension And then besides there are more appearances of Starres many times than there are bodies of them For the eye by reason of it's weakenesse and disabilitie to discerne any thing at so great a distance as also because of those beames which proceed from such remote bodies in a twinkling and wavering manner and so mixe and confound themselves at their entrance into that Organ it must needs receive more representations than there are true bodies But now if a man doe but leisurely and distinctly compare the Stars of the heaven with those of this number that are noted in a Coelestiall Globe hee shall scarse find any in the Skie which are not marked with the Globe nay he may observe many in the Globe which hee can scarse at all discerne in the heavens Now this number of the Starres is commonly distributed into 48 Constellations in each of which though wee should suppose tenne thousand Starres which can scarse be conceived yet would not all this number equall that of the children of Israel Nay 't is the assertion of Clavins that Abrahams posteritie in some few generations were farre more then there could be Stars in the Firmament though they stucke so close that they touched one another And he proves it thus A great circle in the Firmament do's containe the diameter of a Starre of the first Magnitude 14960 times In the diameter of the Firmament there are contained 4760 diameters of such a Star now if wee multiply this circumference by a diameter the Quotient will be 71209600 which is the full number of Starres that the eighth Sphaere according to Ptolomies grounds would containe if they stood so close that they touched one another The children of Israel were reckoned at their going out of Aegypt 603550 of such as were one and twenty yeares old and upwards and were able to go to war besides children women and youths and old men and the Levites which in probabilitie did alwaies treble the other number Now if they were so many at one time we may well conceive that in all those severall generations both before and since the number was much augmented and long before this time did far exceed this supposed multitude of the Stars From all which wee may inferre that the Scripture expressions in this kind are to be understood acording to appearance and common opinion Another place usually cited for the same purpose to shew that the Holy Ghost do's not speake exactly concerning naturall secrets as that in the Kings and Chronicles which relates unto us the measure of Solomons brazen Sea whose diameter was ten cubites and it's circumference thirty whereas to speake Geometrically the more exact proportion betwixt the diameter and the circumference is not as ten to thirty but rather as seven to twenty two But against this 't is objected by our adversaries 1 This Sea was not perfectly round but rather inclining to a semicircular Forme as Iosephus affirmes I reply If it were so yet this is so much from helping the matter that it makes it much worse for then the disproportion will be far greater But secondly Scripture which is to be beleeved before Iosephus do's tell us in expresse tearms that it was round all about 1. Kings 7. 23. 2 The proportion of the diameter to the circumference is not exactly the same as seven to two and twenty but rather lesse I answer though it be yet 't is neerer unto that then any other number 3 The scripture do's but according to it 's usuall custome suppresse the lesse number and mention only that which is bigger and more full So in some places Abrahams posteritie is said to remaine in the land of Aegypt for foure hundred yeares when as notwithstanding other scriptures tell us that they tarried there thirty yeares longer Thus likewise in one place the number of Iacobs house who came into Egypt is reckoned to be seventy whereas elsewhere they are said to be seventy five I answer All this is so far from destroying the force of the present Argument that it do's rather confirme it and more cleerely
it upon a wrong ground supposing the Orbs to be living creatures and assisted with intelligences Wee may observe that the meaning of these coasts by the relations of right hand and left hand c. is so far from having any ground in the nature of those severall places that these relations are not onely variously applyed unto them by divers religions as was said before but also by divers Arts and Professions Thus because Astronomers make their observations towards the South parts of the Horizon where there bee most Stars that rise and set therefore do they account the West to be at their right hand and the East their left The Cosmographers in taking the latitude of places and reckoning their severall climates must looke towards the North Pole and therefore in their phrase by the right hand is meant the East and by the left hand the West and thus saith Plutarch are we to understand these expressions in Pythagoras Plato Aristotle The Poets count the South to bee towards the left and the North the right hand Thus Lucan speaking of the Arabians comming unto Thessalie sayes Ignotum vobis Arabes venistis in orbem Vmbras mirati nemorum nonire sinistras The Augures taking their observations at the East count the South to be at their right hand and the North their left So that these denominations have not any reall ground in the nature of the things but are imposed upon them by the Scripture phrase in reference to the account and opinion of the Iewes Thus also because heretofore it was generally received that the Heart was the principall seat of the Faculties therefore doth the Spirit apply himself unto this common Tenent and in many places attributes Wisedome and Vnderstanding to the Heart Whereas to speake properly the reason and discurfive Faculties have their principall residence in the Head saith Galen and Hypocrates together with the generalitie of our later Physitians because they are hindred in their operations by the distempers of that part and recovered by medicines applyed unto it So likewise are wee to understand those other places Isaiah 59. 5. where some translations reade it Ova Aspidum ruperunt they have broken the Vipers eggs alluding to that common but fabulous story of the Viper who breakes his passage through the bowells of the female So Psal. 58. 4 5. where the Prophet speaks of the deafe Adder that stops her eares against the voice of the charmer Both which relations if we may beleeve many naturalists are as false as they are common and yet because they were entertained with the generall opinion of those days therfore doth the holy Ghost vouchsafe to allude unto them in Holy Writ 'T is a plaine mistake of Fromondus when in answer to these places he is feigne to say that they are used proverbially only and doe not positively conclude any thing For when David writes these words that they are like the deafe Adder which stoppeth her eares c. This affirmation is manifestly implyed That the deafe Adder do's stop her eares against the voice of the charmer which because it is not true in the letter of it as was said before therefore 't is very probable that it should bee interpreted in the same sence wherein here it is cited In reference to this also wee are to conceive of those other expressions Cold commeth out of the North Iob 37. 9. and againe faire weather comes out of the North ver 22. So ver 17. thy garments are quieted when he warmeth the Earth by the South winde And Prov. 25. 23. The North wind driveth away raine Which phrases do not containe in them any absolute generall truth but can so farre only bee verified as they are referred to generall climates and though unto us who live on this side of the Line the North wind be coldest and driest and on the contrary the South wind moist and warme by reason that in one of these places there is a stronger heate of the Sun to exhale moist vapors than in the other yet it is clean otherwise with the inhabitants beyond the other Tropicke for there the North wind is the hotest and moist and the South the coldest and dry So that with them these Scriptures cannot properly bee affirmed that cold or that faire weather commeth out of the North but rather on the contrary All which notwithstanding do's not in the least manner derogate from the truth of these speeches or the omnisciencie of the speaker but doe rather shew the Wisdome and Goodnesse of the blessed Spirit in vouchsafing thus to conforme his Language unto the capacitie of those people unto whom these speeches were first directed In the same sence are we to understand all those places where the Lights of Heaven are said to be darkened and the Constellations not to give their light Isai. 13. 10. Not as if they were absolutely in themselves deprived of their light and did not shine at all but because of their appearance to us and therefore in another place answerable to these God sayes he will cover the Heavens and so make the Starres thereof darke Ezech. 37. 2. Which argues that they themselves were not deprived of this light as those other speeches seem to imply but wee In reference to this likewise are wee to conceive of those other expressions that the Moone shall blush and the Sunne bee ashamed Isai. 24. 23. That they shall be turned into bloud Math. 24. 29. Not that these things shall bee so in themselves saith S. Ierome but because they shall appeare so unto us Thus also Marke 13. 25. The Starres shall from Heaven that is they shall be so wholly covered from our sight as if they were quite fallen from their wonted places Or if this bee understood of their reall Fall as it may seeme probable by that place in the Revelations 6. 13. And the Stars of Heaven fell unto the Earth even as a Figge-tree casteth her untimely Figges when she is shaken by a mighty Winde then is it to be interpreted not of them that are truly Stars but them that appeare so alluding unto the opinion of the unskilfull vulgar saith Sanctius that thinke the Meteors to be Starres And Mersennus speaking of the same Scripture sayes Hoc de veris Stell is minimè volunt Interpretes intelligi sed de Cometis alijs ignitis Meteoris Interpreters do by no means understand this of true Starres but of the Comets and other fiery Meteors Though the falling of these be a naturall event yet may it be accounted a strange prodigie as well as an Earthquake and the darkening of the Sunne and Moone which are mentioned in the verse before In reference to this doth the Scripture speake of some common naturall effects as if their true causes were altogether inscrutable and not to bee found out because they were generally so esteemed by the vulgar Thus of the wind it is said That none know whence
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
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