her to produce this variety and this in all probability was her intent to make it a fit body for habitation with the same conveniences of sea and land as this inferiour world doth partake of For since the Moone is such a vast such a solid and opacous body like our earth as was above proved why may it not be probable that those thinner and thicker parts appearing in her doe shew the difference betwixt the sea and land in that other world and Galilaeus doubts not but that if our earth were visible at the same distance there would be the like appearance of it If wee consider the Moone as another habitable earth then the appearances of it will be altogether exact and beautifull and may argue unto us that it is fully accomplished for all those ends to which Providence did appoint it But consider it barely as a starre or light and then there will appeare in it much imperfection and deformitie as being of an impure darke substance and so unfit for the office of that nature As for the forme of those spots some of the vulgar thinke they represent a man and the Poëts guesse t is the boy Endymion whose company shee loves so well that shee carries him with her others will have it onely to be the face of a man as the Moone is usually pictured but Albertus thinkes rather that it represents a Lyon with his taile towards the East and his head the West and some others have thought it to be very much like a Fox and certainly 't is as much like a Lyon as that in the Zodiake or as Vrsa major is like a Beare I should guesse that it represents one of these as well as another and any thing else as well as any of these since 't is but a strong imagination which fancies such images as schoole-boyes usually doe in the markes of a wall whereas there is not any such similitude in the spots themselves which rather like our Sea in respect of the land appeares under a rugged and confused figure and doth not represent any distinct image so that both in respect of the matter and the forme it may be probable enough that those spots and brighter parts may shew the the distinction betwixt the Sea and Land in that other world Proposition 8. The spots represent the Sea and the brighter parts the Land WHen I first compared the nature of our earth and water with those appearances in the Moone I concluded contrary to the proposition that the brighter parts represented the water and the spots the land of this opinion likewise was Keplar at the first But my second thoughts and the reading of others have now convinced me as after he was of the truth of that proposition which I have now set downe Before I come to the confirmation of it I shall mention those scruples which at first made mee doubt the truth of this opinion 1. It may be objected 't is probable if there bee any such sea and land as ours that it beares some proportion and similitude with ours but now this proposition takes away all likenesse betwixt them For whereas the superficies of our earth is but the third part of the whole surface in the globe two parts being overspread with the water as Scaliger observes yet here according to this opinion the Sea should be lesse than the land since there is not so much of the bespotted as there is of the enlightened parts wherefore 't is probable that there is no such thing at all or else that the brighter parts are the Sea 2. The water by reason of the smoothnesse of its superficies seemes better able to reflect the Sun-beames than the earth which in most places is so full of ruggednesse of grasse and trees and such like impediments of reflexion and besides common experience shewes that the water shines with a greater more glorious brightnesse than the earth therfore it should seeme that the spots are the earth and the brighter parts the water But to the first it may be answered 1. There is no great probability in this consequence that because 't is so with us therefore it must be so with the parts of the Moone for since there is such a difference betwixt them in divers other respects they may not perhaps agree in this 2. That assertion of Scaliger is not by all granted for a truth Fromondus with others thinke that the superficies of the Sea and Land in so much of the world as is already discovered is equall and of the same extension 3. The Orbe of thicke and vaporous aire which incōpasses the Moone makes the brighter parts of that Planet appeare bigger than in themselves they are as I shall shew afterwards To the second it may be answered that that though the water be of a smooth superficies and so may seeme most fit to reverberate the light yet because 't is of a perspicuous nature therefore the beames must sinke into it and cannot so strongly and clearely be reflected Sicut in speculo ubi plumbum abrasum fuerit saith Cardan as in Looking-glasses where part of the lead is razed off and nothing left behind to reverberate the image the species must there passe through and not back againe so it is where the beames penetrate and sinke into the substance of the body there cannot be such an immediate and strong reflexion as when they are beate back from the superficies and therefore the Sunne causes a greater heate by farre upon the Land than upon the water Now as for that experiment where it is sayd that the waters have a greater brightnesse than the Land I answer 't is true onely there where they represent the image of the Sunne or some bright cloud and not in other places especially if wee looke upon them at any great distance as is very plaine by common observation And 't is certaine that from any high mountaine the land dos appeare a great deale brighter than any lake or river This may yet be farther illustrated by the similitude of a looking glasse hanging upon a wall in the Sun-shine where if the eye be not placed in the just line of reflexion from the glasse t is manifest that the wall will bee of a brighter appearance than the glasse True indeed in the line of reflexion the light of the glasse is equall almost unto that which comes immediately from the Sunne it selfe but now this is onely in one particular place and so is not like that brightnesse which wee discerne in the Moone because this dos appeare equally in severall situations like that of the wall which doe seeme bright as well from every place as from any one And therefore the ruffnesse of the wall or as it is in the objection the ruggednesse of our earth is so farre from being an hinderance of such a reflexion as there is from the Moone that it is rather required as a necessary condition unto
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
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
many strange errours Thus S. Basil holds That next to the Sun the Moon is bigger than any of the Stars because Moses do's call them onely two great Lights Thus others maintaine That there are waters properly so called above the starry Firmament because of those vulgar expressions in Scripture which in their literall sence doe mention them Of this opinion were many of the Antients Philo Iosephus and since them the Fathers Iustin Martyr Theodoret Austin Ambrose Basil and almost all the rest Since them sundry other learned men as Beda Strabus Damascen Tho. Aquinas c. If you aske for what purpose they were placed here Iustin Martyr tells us for these two ends First to coole the heate that might otherwise arise from the motion of the solid Orbs and hence it is say they that Saturne is colder than any of the other Planets because though he moove faster yet hee is neerer to these waters secondly to presse and keep downe the Heavens lest the frequencie and violence of winds might breake and scatter them asunder which opinion together with both it's reasons are now accounted absurd and rediculous S. Austin concludes the visible Stars to be innumerable because Scripture phrases seeme to imply as much That the Heavens are not round was the opinion of Iustin Martyr Ambrose Chrysostome Theodoret Theophilact doubted of by S. Austin and divers others Nay S. Chrysostome was so confident of it that he proposes the question in a triumphant manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where are those men that can proove the Heavens to have a sphaericall Forme The reason of which was this Because 't is said in one Scripture that God stretched forth the Heavens as a curtain Psal. 104. 2. and spreadeth them as a tent to dwell in Isai. 40. 22. And so in that place of the Epistle to the Hebrewes 8. 2. they are called a Tent or Tabernacle which because it is not sphaericall therefore they conclude also that the Heavens are not of that Forme whereas now the contrary is as evident as demonstration can make a thing And therefore S. Ierome in his time speaking of the same errour gives it this plaine censure Est in Ecclesia stulti loquium si quis Coelum putet fornicis modo curvatum Esaiae quem non intelligit sermone deceptus 'T is foolish speaking in the Church if any through misapprehension of those words in Isaiah shall affirm the Heavens not to be round That the Seas not overflowing the land is a miracle was the opinion of Basil Chrisostome Theodoret Ambrose Nazianzen and since them Aquinas Luther d Calvin * Marlorate with sundry others Which they prooved from these Scripture expressions that in Iob 38. 8. 11. Who hath shut up the Sea with doores when it brake forth as if it had issued out of the womb when I did break up for it my decreed place and set bars and doores and said hitherto shalt thou come and no further and here shall the pride of thy waves be staid So likewise Prov. 8. 29. God gave to the Sea his decree that the Waters should not passe his commandement And Ierem. 5. 22. I have placed the sand for a bound of the Sea by a perpetuall decree that they cannot passe it and though the waves thereof crosse themselves yet can they not prevaile though they roare yet can they not passe over that they turne not againe to cover the Earth In all which places say they 't is implied that the water of it selfe were it not withheld from it's own naturall inclination by a more speciall power of God would overflow the Land Others inferre the same conclusion with that in Ecclesiastes where the rivers are said to come from the Sea which they could not doe unlesse that were higher I answer They should as well consider the later part of that Scripture which sayes that the Rivers returne to that place from whence they came and then the force of this consequence will vanish To this purpose some urge that speech of our Saviour where hee bids Simon to launch forth into the deep the Latine word is in altum from whence they gather that the Sea is higher than the Land But this savours so much of Monkish ignorance that it deserves rather to be laughed at than to bee answered But now if we consider the true properties of this Element according to the rules of Philosophy we shall finde that it 's not overflowing the Land is so farre from being a miracle that it is a necessarie consequence of it's nature and 't would rather be a miracle if it should be otherwise as it was in the generall deluge The reason is because the water of it self must necessarily descend to the lowest place which it cannot do unlesse it be collected in a sphaericall Forme as you may plainly discerne in this Figure Where the Sea at D. may seeme to be higher than a mountaine at B or C. because the rising of it in the midst do's so intercept our sight from either of those places that wee cannot looke in a streight line from the one to the other So that it may seem to be no lesse than a miracle by which the sea being a heavy body was withheld from flowing down to those lower places of B or C. But now if you consider that the ascending of a body is it's motion from the centre and descent is it's approaching unto it you shall find that for the Sea to moove from D. to B or C. is a motion of Ascent which is contrary to it's nature because the mountaine at B or C. are farther off from the centre than the Sea at D. the Lines A B. and A C. being longer than the other A D. So that for the Sun to keep alwaies in it's channell is but agreeable to it's nature as being a heavy body But the meaning of those Scriptures is to set forth the power and wisedome of God who hath appointed these channels for it and beset it with such strong banks to withstand the fury of it's waves Or if these men doe so much rely on naturall points upon the bare words of Scripture they might easily bee confuted from those other places where God is said to have founded the Earth upon the Seas and establisht it upon the Flouds From the literall interpretation of which many of the Antients have fallen into another errour affirming the Water to be in the lower place and as a basis whereon the weight of the Earth was borne up Of this opinion were Clemens Alexandrinus Athanasius Hillarie Eusebius and others So that it seemes if a man should resolutely adhere to the bare words of the scripture he might find contradiction in it of which the naturall meaning is altogether incapable S. Ierome tells us of some who would proove Starres to have understanding from that place
same violence will not bee carried an equall distance from us but we should by the revolution of our Earth overtake that which was shot to the East before it could fall If a man leaping up should abide in the Aire but one second scruple of an houre or the sixtieth part of a minute the Earth in that space would withdraw it selfe from him almost a quarter of a mile All these and many other such strange inferences which are directly contrary to sence and experience would follow from this motion of the Earth There are three severall wayes most frequently used for the resolving of these kind of doubts 1 From those magneticall qualities which all elementarie bodies do partake of 2 From the like motions of other things within the roome of a sailing Ship 3 From the like participation of motion in the open parts of a Ship 1 For those magneticall properties with which all these bodies are endowed For the better understanding of this you must know That besides those common elementarie qualities of heat coldnesse drinesse moisture c. which arise from the predominancie of severall Elements there are likewise other qualities not so well known to the Antients which wee call magneticall of which every Particle in the Terrestriall Globe do's necessarily participate and whether it be joyned to this Globe by continuitie or contiguitie or whether it be severed from it as the Clouds in the second Region a Bird or Bullet in the Aire yet do's it still retaine it's magneticall qualities together with all those operations that proceed from them Now from these properties doe wee suppose the circular motion of the Earth to arise If you aske what probabilities there are to prove that the Earth is indowed with any such affections I answer 'T is likely that the lower parts of this Globe do not consist of such a soft fructifying Earth as there is in the surface because there can be no such use for it as here and nature do's nothing in vain but rather of some hard rocky substance since we may well conceive that these lower parts are pressed close together by the weight of all those heavy bodies above them Now 't is probable that this rocky substance is a Load-stone rather than a Iaspis Adamant Marble or any other because experience teacheth us that the Earth and Loadstone do agree together in so many properties Suppose a man were to judge the matter of divers bodies each of which should bee wrapt up in some covering from his eye so that he might not only examine them by some other outward signes If in this examination he should find any particular body which had all the properties that are peculiar to a Load-stone hee would in reason conclude it to be of that nature rather than any other Now there is altogether as much reason why wee should inferre that the inward parts of the Earth doe consist of a magneticall substance The agreement of these two you may see largely set forth in the treatise of D. Gilbert I will instance only in one Example which of it self may sufficiently evidence that the Globe of Earth do's partake of the like affections with the load-stone In the mariners needle you may observe the magneticall notions of direction variation declination the two last of which are found to be different according to the varietie of places Now this difference cannot proceed from the needle it selfe because that is the same every where Nor can we well conceive how it should bee caused by the Heavens for then the variation would not be alwaies alike in the same place but diverse according to those severall parts of the heaven which at severall times should happen to bee over it And therefore it must necessarily proceed from the Earth which being it selfe endowed with magneticall affections do's diversly dispose the motions of the needle according to the difference of that disponent vertue which is in it's severall Ports Now to apply this unto the particular instances of the Objection We say though some parts of this great Magnet the Earth may according to their matter be severed from the whole yet are they alwayes joyned to it by a communion of the same magneticall qualities and doe no lesse observe these kinde of motions when they are separated from the whole than if they were united to it Nor need this seeme incredible that a heavy Bullet in such a swift violent course should bee able to observe this magneticall revolution of the whole Earth when as we see that those great bodies of Saturne Iupiter c. hanging in the vaste spaces of the aetheriall Aire do so constantly and regularly move on in their appointed courses Though we could not shew any similitude of this motion in these inferior bodies with which we are acquainted yet wee must know there may be many things which agree to the whole frame that are not discernable in the divers parts of it 'T is naturall unto the Sea to ebbe and flow but yet there is not this motion in every drop or bucket of Water So if we consider every part of our bodies severally the humours bones flesh c. they are all of them apt to tend downewards as being of a condensed matter but yet consider them according to the whole Frame and then the bloud or humours may naturally ascend upwards to the Head as well as descend to any of the lower parts Thus the whole Earth may move round though the severall parts of it have not any such particular revolution of their owne Thus likewise though each condensed body being considered by it selfe may seem to have only a motion of descent yet in reference to that whole Frame of which it is a part it may also partake of another motion that may be naturall unto it But some may here object Though the Earth were endowed with such magneticall affections yet what probabilitie is there that it should have such a revolution I answer 'T is observed of those other magneticall bodies of Saturne Iupiter and the Sun that they are carried about their owne centers and therefore 't is not improbable but that it may be so with the Earth also which if any deny he must shew a reason why in this respect they should be unlike Yea but though the Earth did move round what ground is there to affirme that those bodies which are severed from it as a Bullet or the clouds should follow it in the same course I answer Those spots which are discovered about the Sun and are thought to bee clouds or evaporations from his body are observed to bee carried about according to his revolution Thus the Moone is turned round by our Earth the foure lesser Planets by the body of Iupiter Nay thus all the Planets in their severall Orbes are moved about by the revolution of the Sunne upon it's owne Axis saith Keplar and therefore much more may an Arrow or Bullet be carried round by the magneticall
accuse Anaxagoras of folly for the same opinion Est enim non ignobilis gradus stultitiae vel si nescias quid dicas tamen velle de rebus propositis hanc vel illam partem stabilire 'T is none of the worst kindes of folly boldly to affirme one side or other when a man knowes not what to say If these men were thus censur'd I may justly then expect to be derided by most and to be beleeved by few or none especially since this opinion seemes to carry in it so much strangenesse and contradiction to the generall consent of others But how ever I am resolved that this shall not be any discouragement since I know that it is not common opinion that can either adde or detract from the truth For 1. Other truths have beene formerly esteemed altogether as ridiculous as this can be 2. Grosse absurdities have beene entertained by generall opinion I shall give an instance of each that so I may the better prepare the Reader to consider things without a prejudice when hee shall see that the common opposition against this which I affirme cannot any way derogate from its truth 1. Other truths have beene formerly accounted as ridiculous as this I shall specifie that of the Antipodes which have beene denied and laught at by many wise men and great Schollers such as were Herodotus Chrysostome Austine Lactantius the venerable Bede Lucretius the Poet Procopius and the voluminous Abulensis together with all those Fathers or other Authors who denied the roundnesse of the heavens Herodotus counted it so horrible an absurdity that hee could not forbeare laughing to think of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot choose but laugh saith he to see so many men venture to describe the earths compasse relating those things that are without all sense as that the Sea flowes about the World and that the earth it selfe is round as an Orbe But this great ignorance is not so much to be admired in him as in those learneder men of later times when all Sciences began to flourish in the World Such were St. Chrysostome who in his 14 Homily upon the Epistle to the Hebrewes dos make a chalenge to any man that shall dare to defend that the heavens are round and not rather as a tent Thus likewise St. Austine who censures that relation of the Antipodes to be an incredible fable and with him agrees the eloquent Lactantius Quid illi qui esse contrarios vestigiis nostris Antipodes putant num aliquid loquuntur aut est quispiam tam ineptus qui credat esse homines quorum vestigia sunt superiora quà m capita aut ibi quae apud nos jacent inversapendere fruges arbores deorsum versus crescere pluvias nives grandinem sursum versus cadere in terram miratur aliquis hortos pensiles inter septem mira narrari quum Philosophi agros maria urbes montes pensiles faciunt c. What saith he are they that think there are Antipodes such as walk with their feet against ours doe they speake any likelihood or is there any one so foolish as to beleeve that there are men whose heeles are higher than their heads that things which with us doe lie on the ground doe hang there that the Plants and Trees grow downwards that the haile and raine and snow fall upwards to the earth and doe we admire the hanging Orchards amongst the seven wonders whereas here the Philosophers have made the Field and Seas the Cities mountains hanging What shall we think saith hee in Plutarch that men doe cling to that place like wormes or hang by their clawes as Cats or if we suppose a man a little beyond the Center to be digging with a spade is it likely as it must be according to this opinion that the earth which hee loosened should of it selfe ascend upwards or else suppose two men with their middles about the Center the feet of the one being placed where the head of the other is and so two other men crosse them yet all these men thus situated according to this opinion should stand upright and many other such grosse consequences would follow saith he which a false imagination is not able to fancie as possible Vpon which considerations Bede also denies the being of any Antipodes Neque enim Antipodarum ullatenus est Fabulis accommodandus assensus Nor should we any longer assent to the Fable of Antipodes So also Lucretius the Poet speaking of the same subject sayes Sed vanus stolidis haec omnia finxerit error That some idle fancie faigned these for fooles to beleeve Of this opinion was Procopius Gazaeus but hee was perswaded to it by another kinde of reason for hee thought that all the earth under us was sunk in the water according to the saying of the Psalmist He hath founded the earth upon the Seas and therefore hee accounted it not inhabited by any Nay Tostatus a man of later yeares and generall learning doth also confidently deny that there are any such Antipodes though the reason which hee urges for it be not so absurd as the former For the Apostles saith hee travelled through the whole habitable world but they never passed the Equinoctiall and if you answer that they are said to goe through all the earth because they went through all the knowne world he replies that this is not sufficient since Christ would have all men to be saved and come to the knowledge of his truth and therefore 't is requisite that they should have travelled thither also if there had beene any Inhabitants especially since hee did expresly command them to goe and teach all nations and preach the Gospell through the whole world and therefore hee thinks that as there are no men so neither are there seas or rivers or any other conveniencie for habitation 'T is commonly related of one Virgilius that hee was excommunicated and condemned for a Heretique by Zachary Bishop of Rome because hee was not of the same opinion But Baronius sayes it was because hee thought there was another habitable world within ours How ever you may well enough discerne in these examples how confident many of these great Schollars were in so grosse an errour how unlikely what an incredible thing it seemed to them that there should be any Antipodes and yet now this truth is as certaine and plain as sense or demonstration can make it This then which I now deliver is not to be rejected though it may seeme to contradict the common opinion 2. Grosse absurdities have beene entertained by generall consent I might instance in many remarkable examples but I will onely speake of the supposed labour of the Moone in her eclipses because this is neerest to the chiefe matter in hand and was received as a common opinion amongst many of the Ancients In so much that from hence they stiled eclipses by the name
of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions or in the phrase of the Poets Solis lunaeque labores And therefore Plutarch speaking of a Lunary eclipse relates that at such times 't was a custome amongst the Romans the most civill and learned people in the world to sound brasse Instruments and hold great torches toward the heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by this meanes they supposed the Moone was much eased in her labours and therefore Ovid calls such loud Instruments the auxiliaries or helps of the Moone Cum frustra resonant aera auxiliaria Lunae And therefore the Satyrist too describing a loud Scold sayes She was able to make noise enough to deliver the labouring Moone Vna laboranti poterit succurrere Lunae Now the reason of all this their ceremonie was because they feared the world would fall asleepe when one of its eyes began to wink and therefore they would doe what they could by loud sounds to rouse it from its drowsinesse and keepe it awake by bright torches to bestow that light upon it which it began to lose Some of them thought hereby to keepe the Moone in her orbe whereas otherwise shee would have fallen downe upon the earth and the world would have lost one of its lights for the credulous people beleeved that Inchanters and Witches could bring the Moone downe which made Virgil say Cantus è coelo possunt deducere Lunam And those Wizards knowing the times of her eclipses would then threaten to shew their skill by pulling her out of her orbe So that when the silly multitude saw that shee began to looke red they presently feared they should lose the benefit of her light and therefore made a great noise that shee might not heare the sound of those Charmes which would otherwise bring her downe and this is rendred for a reason of this custome by Pliny and Propertius Cantus è curru lunam deducere tentant Et facerent si non aera repulsa sonent Plutarch gives another reason of it and he sayes 't is because they would hasten the Moone out of the dark shade wherein she was involv'd that so shee might bring away the soules of those Saints that inhabit within her which cry out by reason they are then deprived of their wonted happinesse and cannot heare the Musick of the Spheares but are forced to behold the torments and wailing of those damned soules which are represented to them as they are tortured in the region of the ayre But whether this or what ever else was the meaning of this superstition yet certainly 't was a very ridiculous custome and bewrayed a great ignorance of those ancient times especially since it was not only received by the vulgar such as were men of lesse note and learning but beleeved also by the more famous and wiser sort such as were those great Poets Stesichorus and Pindar And not onely amongst the more sottish Heathens who might account that Planet to be one of their gods but the Primitive Christians also were in this kind guilty which made Saint Ambrose so tartly to rebuke those of his time when he said Tum turbatur carminibus Globus Lunae quando calicibus turbantur oculì When your heads are troubled with cups then you think the Moone to be troubled with charmes And for this reason also did Maximus a Bishop write a Homily against it wherein hee shewed the absurdity of that foolish superstition I remember that Ludovicus Vives relates a more ridiculous story of a people that imprisoned an Asse for drinking up the Moone whose image appearing in the water was covered with a cloud as the Asse was drinking for which the poore beast was afterward brought to the barre to receive a sentence according to his deserts where the grave Senate being set to examine the matter one of the Counsell perhaps wiser than the rest rises up and out of his deepe judgement thinks it not fit that their Towne should lose its Moone but that rather the Asse should be cut up and that taken out of him which sentence being approved by the rest of those Politicians as the subtillest way for the conclusion of the matter was accordingly performed But whether this tale were true or no I will not question however there is absurdity enough in that former custome of the Ancients that may confirme the truth to be proved and plainely declare the insufficiencie of common opinion to adde true worth or estimation unto any thing So that from that which I have said may be gathered thus much 1. That a new truth may seeme absurd and impossible not onely to the vulgar but to those also who are otherwise wise men and excellent Schollars and hence it will follow that every new thing which seemes to oppose common principles is not presently to be rejected but rather to be pry'd into with a diligent enquiry since there are many things which are yet hid from us and reserv'd for future discoverie 2. That it is not the commonnesse of an opinion that can priviledge it for a truth the wrong way is sometime a well beaten path whereas the right way especially to hidden truths may be lesse trodden and more obscure True indeed the strangenesse of this opinion will detract much from its credit but yet wee should know that nothing is in it selfe strange since every naturall effect has an equall dependance upon its cause and with the like necessity doth follow from it so that 't is our ignorance which makes things appeare so and hence it comes to passe that many more evident truths seeme incredible to such who know not the causes of things you may as soone perswade some Country Peasants that the Moone is made of greene Cheese as wee say as that 't is bigger than his Cart-wheele since both seeme equally to contradict his sight and he has not reason enough to leade him farther than his senses Nay suppose saith Plutarch a Philosopher should be educated in such a secret place where hee might not see either Sea or River and afterwards should be brought out where one might shew him the great Ocean telling him the quality of that water that it is brackish salt and not potable and yet there were many vast creatures of all forms living in it which make use of the water as wee doe of the ayre questionlesse hee would laugh at all this as being monstrous lies and fables without any colour of truth Just so will this truth which I now deliver appeare unto others because we never dreamt of any such matter as a World in the Moone because the state of that place hath as yet beene vailed from our knowledge therefore we can scarcely assent to any such matter Things are very hardly received which are altogether strange to our thoughts and our senses The soule may with lesse difficulty be brought to beleeve any absurdity when as it has formerly beene acquainted with some colours and probabilities
the Moones descending to the earth for the love of Endymion with such ridiculous interpretations of these and the like fables which any reasonable considering man cannot conceive to proceed from any but such as are distracted No lesse fantasticall in this kind are the Jewish Rabbies amongst whom is not any opinion whether in nature or policy whether true or false but some of them by a Cabalisticall interpretation can father it upon a darke place of Scripture or if need bee upon a text that is cleane contrary There being not any absurditie so grosse and incredible for which these abusers of the text will not find out an argument Whereas 't is the more naturall way and should be observed in all controversies to apply unto every thing the proper proofes of it and when wee deale with Philosophicall truths to keepe our selves within the bounds of humane reason and authority But this by the way For the better proofe of this proposition I might here cite the testimony of Diodorus who thought the Moone to bee full of rugged places velut terrestribus tumulis superciliosam but hee erred much in some circumstances of this opinion especially where he sayes there is an Iland amongst the Hyperboreans wherein those hills may to the eye bee plainly discovered and for this reason Caelius calls him a fabulous Writer But you may see more expresse authority for the proofe of this in the opinions of Anaxagoras and Democritus who held that this Planet was full of champion grounds mountains and vallies And this seemed likewise probable unto Augustinus Nifus whose words are these Forsitan non est remotum dicere lunae partes esse diversas veluti sunt partes terrae quarum aliae sunt vallosae aliae montosae ex quarum differentia effici potest facies illa lunae nec est rationi dissonum nam luna est corpus imperfectè Sphaericum cum sit corpus ab ultimo coelo elongatum ut supra dixit Aristoteles Perhaps it would not be amisse to say that the parts of the Moone were divers as the parts of this earth whereof some are vallies and some mountaines from the difference of which some spots in the Moone may proceed nor is this against reason for that Planet cannot be perfecty sphericall since 't is so remote a body from the first orbe as Aristotle had said before You may see this truth assented unto by Blancanus the Jesuit and by him confirmed with divers reasons Keplar hath observed in the Moones eclipses that the division of her inlightned part from the shaded was made by a crooked unequall line of which there cannot bee any probable cause conceived unlesse it did arise from the ruggednes of that Planet for it cannot at all be produc'd from the shade of any mountaines here upon earth because these would bee so lessened before they could reach so high in a conicall shadow that they would not be at all sensible unto us as might easily bee demonstrated nor can it be conceived what reason of this difference there should be in the Sun Wherefore there being no other body that hath any thing to doe in eclipses we must necessarily conclude that it is caused by a variety of parts in the Moone it selfe and what can these be but its gibbosiâ—â—ties Now if you should aske a reason why there should bee such a multitude of these in that Planet the same Keplar shall jest you out an answer Supposing saith hee that those inhabitants are bigger than any of us in the same proportion as their dayes are longer than ours viz. by fifteen times it may be for want of stones to erect such vast houses as were requisite for their bodies they are faine to digge great and round hollowes in the earth where they may both procure water for their thirst and turning about with the shade may avoid those great heats which otherwise they would be liable unto or if you will give Caesar la Galla leave to guesse in the same manner he would rather thinke that those thirsty nations cast up so many and so great heaps of earth in digging of their wine cellars but this onely by the way I shall next produce the eye-witnesse of Galilaeus on which I most of all depend for the proofe of this Proposition when he beheld the new Moone through his perspective it appeared to him under a rugged and spotted figure seeming to have the darker and enlightned parts divided by a tortuous line having some parcels of light at a good distance from the other and this difference is so remarkable that you may easily perceive it through one of those ordinary perspectives which are commonly sold amongst us but for your better apprehending of what I deliver I will set downe the Figure as I find it in Galilaeus Suppose A B C D to represent the appearance of the Moones body being in a sextile you may see some brighter parts separated at a pretty distance from the other which can be nothing else but a reflexion of the Sun beames upon some parts that are higher than the rest and those obscure gibbosities which stand out towards the enlightened parts must be such hollow and deepe places whereto the rayes cannot reach But when the Moone is got farther off from the Sunne and come to that fulnesse as this line B D doth represent her under then doe these parts also receive an equall light excepting onely that difference which doth appeare betwixt their sea land And if you doe consider how any rugged body would appeare being enlightned you would easily conceive that it must necessarily seeme under some such gibbous unequall forme as the Moone is here represented Now for the infallibility of these appearances I shall referre the reader to that which hath been said in the sixth Proposition But Caesar la Galla affirmes that all these appearances may consist with a plaine superficies if wee suppose the parts of the body to be some of them Diaphanous and some Opacous and if you object that the light which is convayd to any diaphanous part in a plaine superficies must bee by a continued line whereas here there appeare many brighter parts among the obscure at some distance from the rest To this he answers it may arise from some secret conveyances and channels within her body that doe consist of a more diaphanous matter which being covered over with an opacous superficies the light passing through them may break out a great way off whereas the other parts betwixt may still remaine darke Just as the River Arethusa in Sicily which runnes under ground for a great way and afterwards breaks out againe But because this is one of the chiefest fancies whereby hee thinks hee hath fully answered the argument of this opinion I will therefore set downe his answer in his owne words least the Reader might suspect more in them than I have expressed Non est impossibile coecos
in 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
us many things which our Ancestors were ignorant of will also manifest to our posteritie that which wee now desire but cannot know Veniet tempus saith Seneca quo ista quae nunc latent in lucem dies extrahet longioris aevi diligentia Time will come when the indeavors of after ages shall bring such things to light as now lie hid in obscuritie Arts are not yet come to their solstice But the industrie of future times assisted with the labors of their forefathers may reach that height which wee could not attaine to Veniet tempus quo posteri nostri nos tam aperta nescisse mirentur As wee now wonder at the blindnesse of our Ancestors who were not able to discerne such things as seeme plaine and obvious unto us so will our posterity admire our ignorance in as perspicuous matters In the first ages of the world the Ilanders thought themselves either to bee the only dwellers upon earth or else if there were any other they could not possibly conceive how they might have any commerce with them being severed by the deepe and broade Sea But after times found out the invention of ships in which notwithstanding none but some bold daring men durst venture according to that of the Tragoedian Audax nimium qui freta primus Rate tam fragili perfida rupit Too bold was he who in a ship so fraile First venturd on the trecherous waves to saile And yet now how easie a thing is this even to a timorous and cowardly nature And questionlesse the invention of some other means for our conveiance to the Moone cannot seeme more incredible to us than this did at first to them and therefore we have no just reason to bee discouraged in our hopes of the like successe Yea but you will say there can be no sayling thither unlesse that were true which the Poëts doe but faine that she made her bed in the Sea Wee have not now any Drake or Columbus to undertake this voyage or any Daedalus to invent a conveiance through the ayre I answer Though wee have not yet why may not succeeding times rayse up some spirits as eminent for new attempts and strange inventions as any that were before them T is the opinion of Keplar that as soone as the art of flying is found out some of their nation will make one of the first Colonies that shall transplant into that other world I suppose his appropriating this preheminence to his owne Countreymen may arise from an overpartiall affection to them But yet thus far I agree with him That when ever that Art is invented or any other wherby a man may be conveyed some twenty miles high or thereabouts then t is not altogether improbable that some or other may be successefull in this attempt For the better clearing of which I shall first lay downe and then answer those doubts that may make it seeme utterly impossible These are chiefly three The first taken from the naturall heavinesse of a mans body whereby it is made unfit for the motion of ascent together with the vast distance of that place from us 2. From the extreme coldnes of the aethereall ayre 3. The extreme thinnesse of it Both which must needs make it impassible though it were but as many single miles thither as it is thousands For the first Though it were supposed that a man could flie yet wee may well think hee would be very slow in it since hee hath so heavy a body and such a one too as nature did not principally intend for that kind of motion T is usually observed that amongst the varietie of birds those which doe most converse upon the earth and are swiftest in their running as a Pheasant Partridge c. together with all domesticall fowle are lesse able for flight than othhrs which are for the most part upon the wing as a Swallow swift c. And therefore wee may well think that man being not naturally endowed with any such condition as may inable him for this motion and being necessarily tied to a more especiall residence on the earth must needs be slower than any fowle and lesse able to hold out Thus is it also in swimming which Art though it bee growne to a good eminence yet he that is best skilled in it is not able either for continuance or swiftnesse to equall a fish Because he is not naturally appointed to it So that though a man could fly yet hee would be so slow in it and so quickly weary that hee could never think to reach so great a journey as it is to the Moone But suppose withall that hee could fly as fast and long as the swiftest bird yet it cannot possibly bee conceived how he should ever be able to passe through so vast a distance as there is betwixt the Moone and our earth For this Planet according to the common grounds is usually granted to bee at the least 52 semidiameters of the earth from us Reckoning for each semidiameter 3456 English miles of which the whole space will be about 179712. So that though a man could constantly keep on in his journey thither by a straite line though he could fly a thousand miles in a day yet he would not arrive thither under 180 dayes or halfe a yeare And how were it possible for any to tarry so long without dyet or sleep 1. For Diet. I suppose there could be no trusting to that fancy of Philo the Iew mentioned before who thinks that the musick of the spheares should supply the strength of food Nor can wee well conceive how a man should be able to carry so much luggage with him as might serve for his Viaticum in so tedious a journey 2. But if he could yet he must have some time to rest and sleep in And I yet they have not any present inclination or pronesse to one another And so consequently cannot bee styled heavy The meaning of this will bee more clearely illustrated by a similitude As any light body suppose the Sunne dos send forth his beames in an orbicular forme So likewise any magneticall body for instance a round loadstone dos cast abroad his magneticall vigor in a spheare Thus. Where suppose the inward circle at A to represent the Loadstone and the outward one betwixt B C the orbe that dos terminate its vertue Now any other body that is like affected comming within this sphere as B will presently descend towards the center of it and in that respect may be styled heavy But place it without this sphere as C and then the desire of union ceaseth and so consequently the motion also To apply then what hath been said This great globe of earth and water hath been proved by many observations to participate of Magneticall properties And as the Loadstone dos cast forth its owne vigor round about its body in a magneticall compasse So likewise dos our earth The difference is that it is
their right places and t is proper for the man being the more condensed body to be lower than the waters Or rather thus Because the body of the man dos more nearely agree with the earth in this affection which is the ground of its attraction and therefore doth that more strongly attract it than the waters that are over it Now as in such a case a body may lose the operation of its gravity which is to move or to presse downewards So may it likewise when it is so far out of its place that this attractive power cannot reach unto it T is a pretty notion to this purpose mentioned by Albertus de Saxonia and out of him by Francis Mendoca That the aire is in some part of it navigable And that upon this Staticke principle any brasse or iron vessell suppose a kettle whose substance is much heavier than that of the water yet being filled with the lighter aire it will swimme upon it and not sinke So suppose a cup or wooden vessel upon the outward borders of this elementary aire the cavity of it being filled with fire or rather aethereall aire it must necessarily upon the same ground remaine swimming there and of it selfe can no more fall than an empty ship can sinke T is commonly granted that if there were a hole quite through the center of the earth though any heavy body as suppose a milstone were let fall into it yet when it came unto the place of the center it would there rest immoveable in the aire Now as in this case it s owne condensity cannot hinder but that it may rest in the open aire when there is no other place to which it should be attracted So neither could it be any impediment unto it if it were placed without the sphere of the earths magneticall vigor where there should be no attraction at all From hence then I say you may conceive that if a man were beyond this sphere hee might there stand as firmely in the open aire as now upon the earth And if he might stand there why might hee not also goe there And if so then there is a possibility likewise of having other conveniences for travelling And here t is considerable that since our bodies will then bee devoide of gravity and other impediments of motion wee shall not at all spend our selves in any labour and so consequently not much need the reparation of diet But may perhaps live altogether without it as those creatures have done who by reason of their sleeping for many dayes together have not spent any spirits and so not wanted any foode which is commonly related of Serpents Crocodiles Beares Cuckoes Swallowes and such like To this purpose Mendoca reckons up divers strange relations As that of Epimenides who is storied to have slept 75 yeeares And another of a rusticke in Germany who being accidentally covered with a hay-ricke slept there for all autumne and the winter following without any nourishment Or if this will not serve yet why may not a Papist fast so long as well as Ignatius or Xaverius Or if there be such a strange efficacy in the bread of the Eucharist as their miraculous relations doe attribute to it why then that may serve well enough for their viaticum Or if wee must needs feed upon something else why may not smells nourish us Plutrach and Pliny and divers other ancients tell us of a nation in India that lived only upon pleasing odors And t is the common opinion of Physitians that these doe strangely both strengthen and repaire the spirits Hence was it that Democritus was able for divers dayes together to feede himselfe with the meere smel of hot bread Or if it bee necessary that our stomacks must receive the food why then t is not impossible that the purity of the aethereall aire being not mixed with any improper vapors may be so agreeable to our bodies as to yeeld us sufficient nourishment According to that of the Poet Vescitur aurâ Aethereâ T was an old Platonicke principle that there is in some part of the world such a place where men might be plentifully nourished by the aire they breath Which cannot more properly be assigned to any one particular than to the aethereall aire above this I know t is the common opinion that no Element can prove Aliment because t is not proportionate to the bodies of living creatures which are compounded But 1. This aethereall aire is not an element and though it be purer yet t is perhaps of a greater agreeablenesse to mans nature and constitution 2. If we consult experience and the credible relations of others wee shall finde it probable enough that many things receive nourishment from meer elements First for the earth Aristotle and Pliny those two great naturalists tell us of some creatures that are fed only with this And it was the curse of the serpent Gen. 3. 14. Vpon thy belly shalt thou goe and dust shalt thou eate all the dayes of thy life So likewise for the water Albertus Magnus speaks of a man who lived seven weeks together by the meere drinking of water Rondoletius to whose diligence these later times are much beholding for sundry observations concerning the nature of Aquatils affirmes that his wife did keep a fish in a glasse of water without any other food for three yeares In which space it was constantly augmented till at first it could not come out of the place at which it was put in and at length was too big for the glasse it selfe though that were of a large capacity Cardan tells us of some wormes that are bred nourished by the snow from which being once separated they dye Thus also is it with the aire which wee may well conceive dos chiefly concurre to the nourishing of all vegetables For if their food were all sucked out from the earth there must needs be then some sensible decay in the ground by them especially since they do every yeare renew their leaves and fruits which being so many and so often could not be produced without abundance of nourishment To this purpose is the experimēt of trees cut down which will of themselves put forth sproutes As also that of Onyons the Semper-vive which will strangely shoot forth and grow as they hang in the open aire Thus likewise is it with some sensible creatures the Camelion saith Pliny and Solinus is meerely nourished by this And so are the birds of Paradise treated of by * many which reside constantly in the aire Nature having not bestowed upon them any legs and therefore they are never seene upon the ground but being dead If you aske how they multiply T is answered they lay their egges on the backes of one another upon which they sit til their young ones be fledg'd Rondoletius from the history of Hermolaus Barbarus tels us of
it which is not appointed for the like purpose should partake of the same condition But it may seeme more probable that this aethereal aire is freed from having any quality in the extremes And this may be confirmed from those common arguments which are usually brought to prove the warmnesse of the third region As you may see in Fromundus and others who treate of that subject T is the assertion of Pererius that the second region is not cold meerly for this reason because it is distant from the ordinary causes of heat but because it was actually made so at the first for the condensing of the clouds and the production of other meteors that were there to be generated which as I conceive might bee sufficiently confirmed from that order of the creation observed by Moses who tells us that the waters above the firmament by which in the greatest probability we are to understand the clouds in the second region were made the second day Gen. 1. 7 8. whereas the Sunne itselfe whose reflection is the cause of heate was not created till the fourth day ver 16. 19. To the other objection I answer that though the aire in the second region where by reason of its coldnesse there are many thicke vapors doe cause a great refraction yet t is probable that the aire which is next the earth is sometimes in some places of a farre greater thinnesse nay as thin as the aethereall aire it selfe since sometimes there is such a speciall heat of the Sun as may rarifie it in an eminent degree And in some dry places there are no grosse impure exhalations to mixe with it But here it may be objected If the aire in the second region were more condensed and heavy than this wherein wee breath then that must necessarily tend downewards and possesse the lower place To this some answer that the hanging of the clouds in the open aire is no lesse than a miracle They are the words of Pliny Quid mirabilius aquis in caelo stantibus what more wonderfull thing is there than that the waters should stand in the heavens Others prove this from the derivation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stupescere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquae Because the waters do hang there after such a stupendous inconceivable manner Which seems likewise to bee favoured by Scripture where t is mentioned as a great argument of Gods omnipotency that hee holds up the clouds from falling He binds up the waters in his thicke clouds and the cloud is not rent under them But that which unto me seemes full satisfaction against this doubt is this consideration that the naturall vigor whereby the earth dos attract dense bodies unto it is lesse efficacious at a distance and therefore a body of lesse density which is neare unto it as suppose this thin aire wherein we breath may naturally bee lower in its situation than another of a greater condensity that is farther of as suppose the clouds in the second region And though the one bee absolutely and in it selfe more fit for this motion of descent yet by reason of its distance the earths magneticall vertue cannot so powerfully worke upon it As for that relation of Aristotle If it were true yet it dos not prove this aire to be altogether impassible since moistned spunges might helpe us against its thinnesse But t is more likely that hee tooke it upon trust as hee did some other relations concerning the height of the mountaines wherein t is evident that he was grossely mistaken As where he tells us of Caucasus that it casts its shadow 560 miles And this relation being of the same nature wee cannot safely trust unto him for the truth of it If it be here enquired what meanes there may bee conjectured for our ascending beyond the sphere of the earths magneticall vigor I answer 1. T is not perhaps impossible that a man may be able to flye by the application of wings to his owne body As Angels are pictured as Mercury and Daedaelus are fained and as hath bin attempted by divers particulary by a Turke in Constantinople as Busbequius relates 2. If there bee such a great Ruck in Madagascar as Marcus Polus the Venetian mentions the feathers in whose wings are twelve foot long which can soope up a horse and his rider or an elephant as our kites doe a mouse why then t is but teaching one of these to carry a man and he may ride up thither as Ganymed dos upon an eagle 3. Or if neither of these wayes will serve Yet I doe seriously and upon good grounds affirme it possible to make a flying Chariot In which a man may sit and give such a motion unto it as shall convey him through the aire And this perhaps might bee made large enough to carry divers men at the same time together with foode for their viaticum and commodities for traffique It is not the bignesse of any thing in this kind that can hinder its motion if the motive faculty be answerable thereunto We see a great ship swimmes as well as a small corke and an Eagle flies in the aire as well as a little gnat This engine may be contrived from the same principles by which Archytas made a wooden dove and Regiomontanus a wooden eagle I conceive it were no difficult matter if a man had leisure to shew more particularly the meanes of composing it The perfecting of such an invention would be of such excellent use that it were enough not only to make a man famous but the age also wherein hee lives For besides the strange discoveries that it might occasion in this other world it would be also of inconceiveable advantage for travelling above any other conveiance that is now in use So that notwithstanding all these seeming impossibilities t is likely enough that there may be a meanes invented of journying to the Moone And how happy shall they be that are first successefull in this attempt Faelicesque animae quas nubila supra Et turpes fumos plenumque vaporibus orbem Inseruit caelo sancti scintilla Promethei Having thus finished this discourse I chanced upon a late fancy to this purpose under the fained name of Domingo Gonsales written by a late reverend and learned Bishop In which besides sundry particulars wherein this later Chapter did unwittingly agree with it there is delivered a very pleasant and well contrived fancy concerning a voyage to this other world Hee supposeth that there is a naturall and usuall passage for many creatures betwixt our earth and this planet Thus hee saies those great multitudes of locusts wherewith diverse countries have bin destroyed do proceed from thence And if we peruse the authors who treat of them wee shall finde that many times they fly in numberlesse troopes or swarmes and for sundry dayes together before they fall are seene over those places in great high clouds
evidence unto us that the Scripture do's not only not speak exactly in these subtle and more secret points of Philosophy but also in the ordinarie obvious numbring of things do's conforme unto common custome and often use the round number for the whole 4 'T is yet objected by another adversarie That wee have no reason to expect the Holy Ghost should reveale unto us this secret in Nature because neither Archimedes nor any other had then found it out I reply and why then should we thinke that the Scripture must needs informe us of the Earths Motion when as neither Pithagoras nor Copernicus nor any else had then discovered it 5 In taking the compasse of this vessell they measured somewhat below the brim where it was narrower than at the top and so the circumference there might bee exactly but thirty cubites whereof it 's diameter was ten I answer 't is evident this is a meere shift there being not the least ground for it in the Text. And then besides why might not we affirme That the diameter was measured from that place as wel as the circumference since 't is very probable that the Holy Ghost did speak ad idem and not tell us the bredth of one place and the compasse of another So that all our adversaries evasions cannot well avoid the force of the Argument that is taken from this Scripture Again common people usually conceive the Earth to be such a plaine as in it's utmost parts is terminated by the Heavens so that if a man were in the farthermost coasts of it hee might touch the skie And hence also they think that the reason why some countries are hotter than others is because they lie neerer unto the Sun Nay Strabo tells us of some Philosophers too who in this point have grossely erred affirming that there was a place towards the utmost coasts of Lusitania where a man might heare the noise that the Sunne made as he quencht his Beames in his descent to the Ocean which though it be an absurd mistake yet we may note that the Holy Ghost in the expression of these things is pleased to conforme himselfe unto such kinde of vulgar and false conceits And therefore often speaks of the ends of Heaven and the ends of the world In this sence they that come from any far countrey are said to come from the end of Heaven Isaiah 13. 5. And in another place From the side of the Heavens Deut. 4. 32. All which phrases doe plainly allude unto the errour of vulgar capacities saith Sanctius which hereby is better instructed then it would be by more proper expressions Thus likewise because ignorant people cannot well apprehend how so great a weight as the Sea and Land should hang alone in the open aire without being founded upon some Basis to uphold it therefore in this respect also do's Scripture apply it selfe unto their conceits where it often mentions the foundations of the Earth Which phrase in the letter of it do's manifestly allude unto mens imaginations in this kinde Thus also the common people usually conceive the Earth to be upon the Water because when they have travelled any way as farre as they can they are at length stopped by the sea Therefore doth Scripture in reference to this affirme That God stretched the Earth upon the Waters founded the Earth upon the Seas and established it upon the Flouds Of which places saith Calvin Non disputat Philosophicè David de terrae situ sed populariter loquens ad rudium captum se accommodat 'T was not Davids intent to speak philosophically concerning the Earths scituation but rather by using a popular phrase to accommodate his speech unto the capacities of the ruder people In this sence likewise are wee to understand all those places of Scripture wherein the coasts of Heaven are denominated from the relations of Before Behinde the right hand or the left Which do not imply saith Scaliger any absolute difference in such places but are spoken meerely in reference to mens estimations and the common opinion of those people for whom the Scriptures were first penned Thus because it was the opinion of the Iewish Rabbies that man was created with his face to the East therefore the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Ante or the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Post or the West 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dextra or the South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinistra or the North. You may see all of them put together in that place of Iob Behold I goe forward and he is not there and backward but I cannot perceive him on the left hand where he doth work but I cannot behold him He hideth himselfe on the right hand that I cannot see him Which expressions are by some interpreters referred unto the foure coasts of Heaven according to the common use of those originall words From hence it is that many of the Antients have concluded hell to be in the North which is signified by the left hand unto which side our Saviour tels us that the Goats shall be divided Which opinion likewise seems to be favoured by that place in Iob where 't is said Hell is naked before God and destruction hath no covering And presently 't is added Hee stretched out the North over the empty place Vpon these grounds S. Ierome interprets that speech of the Preacher Eccles. 11. 3. If the tree fals towards the South or towards the North in the place where the tree falleth there shal it be Concerning those who shal go either to heaven or hell And in this sence also do's some expound that of Zachary 14. 4 Where 't is said that the mount of Olives shall cleere in the midst halfe of it shall remove towards the North and halfe of it towards the South By which is intimated that amongst those Gentiles who shall take upon them the profession of Christ there are two sorts Some that go to the North that is to Hell and others to the South that is to Heaven And therefore it is say they that God so often threatens evill out of the North and upon this ground it is saith Besoldus that there is no Religion that worships that way We read of the Mahumetans that they adore towards the South the Iewes towards the West Christians towards the East but none to the North. But of this onely by the way However certaine it is that the Holy Ghost do's frequently in Scripture set forth the severall coasts of Heaven by those relative tearmes of right hand and left hand c. which expressions doe not denote any reall intrinsicall difference betwixt those places but are rather fitted for the apprehension of those men from whose fancy it is that they have such denominations And though Aristotle concludes these severall positions to be naturall unto the Heavens yet his authoritie in this particular is not available because he delivers
piece of it is not of the same Forme This is rather an illustration than a proofe of if it do prove any thing it may serve as well for that purpose unto which it is afterward applyed where the motion of every Planet is supposed to depend upon the revolution of the Sunne That the Sunne and Planets do work upon the Earth by their own reall daily motion is the thing in question and therefore must not be taken for a common ground Wee grant that the Earth is firme and stable from all such motions whereby it is jogged or uncertainly shaken 1 For the authoritie of those Divines which hee urges for the interpretation of these Scriptures this will be but a weake Argument against that opinion which is already granted to bee a Paradox 2 The Scriptures themselves in their right meaning will not at all conduce to the present purpose As for that in Isaiah if wee consult the cohaerence wee shall finde that the scope of the Prophet is to set forth the Glory of the Church triumphant Wherein hee sayes there shall not bee any need of the Sunne or Moone but Gods presence shall supply them both For the Lord shall be unto thee an everlasting Light and thy God thy glory ver the nineteenth and as for this Sunne and Moone it shall not goe downe or withdraw it selfe but hee shall bee an everlasting Light without intermission So that 't is evident hee speakes of that Light which shall hereafter bee in stead of the Sunne and Moone As for that in the Revelations wee yeeld that time shall cease but to say that this depends upon the cessation of the Heavens is to beg the question and to suppose that which is to be proved viz. that time is measured by the motion of the Heavens not of the Earth Perrerius from whom this last argument was borrowed without acknowledgement might have told him in the very same place that time do's not absolutely and universally depend upon the motion of the Heavens sed in motu successione cujuslibet durationis but in any such succession by which duration may be measured As for that in the Romans wee say that there are other vanities to which the Heavenly Bodies are subject As first unto many changes and alterations witnesse those Comets which at severall times have been discerned amongst them and then likewise to that generall corruption in which all the creatures shall be involved at the last day When they shall passe away with a great noise and the Elements shall melt with fervent heate Thus you see there is not any such invincible strength in these arguments as might cause the Author of them to triumph before hand with any great noise of victory Another Objection like unto these is taken from the Etymologie of severall words Thus the Heavens are called Aethera ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are alwaies in motion and the Earth Vesta quia vi stat because of it's immobilitie To which I answer 'T were no difficult matter to finde such proofes for this opinion as well as against it Thus wee may see that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia currit and Terra non quod terratur sed quod perenni cursu omnia terat saith Calcagnius However though wee suppose the Etymology to be never so true and genuine yet it can at the best but shew what the more common opinion was of those times when such names were first imposed But suppose all this were so That the Earth had such a diurnall revolution yet how is it conceivable that it should at the same time have two distinct motions I answer This may easily bee apprehended if you consider how both these motions doe tend the same way from West to East Thus a Bowle being turned out of the hand ha's two motions in the Aire one whereby it is carried round the other whereby it is cast forward From what hath been delivered in this Chapter the indifferent Reader may gather some satisfaction for those Arguments which are usually urged against this diurnall motion of the Earth PROP. IX That it is more probable the Earth do's move than the Sun or Heavens AMongst those many Arguments that may bee urged for the confirmation of this truth I shall set down only these five 1 If we suppose the Earth to be the cause of this motion then will those vast and glorious Bodies of the Heavens be freed from that inconceivable unnaturall swiftnes which must otherwise bee attributed unto them For if the diurnall revolution be in the Heavens then it will follow according to the common Hypothesis that each Starre in the Equator must in every houre move at the least 4529538 Germane miles So that according to the observation of Cardan who tels us that the pulse of a well tempered man do's beat 4000 times in an houre one of these Starres in that space whilst the pulse beats once must passe 1132 Germane miles saith Alphraganus Or according to Tycho 732 Germane miles But these numbers seem to be somwhat of the least and therefore many others doe much inlarge them affirming that every Starre in the Equator in one beating of the pulse most move 2528 of these miles 'T is the assertion of Calvius that though the distance of the Orbs and so consequently their swiftnesse seeme to be altogether incredible yet it is rather farre greater in it self than Astronomers usually suppose it yet saith he according to the common grounds every star in the Equator must move 42398437½ miles in an houre And though a man should constantly travel 40 miles a day yet he would not be able to goe so far as a Star do's in one houre under 3904 yeares Or if wee will suppose an Arrow to bee of the same swiftnesse then must it compasse this great Globe of Earth and Water 1884 times in an hour And a Bird that could but fly as fast might go round the World seven times in that space whilest one could say Ave Maria gratia plena Dominus tecum Which though it be a pretty round pace yet you must conceive that all this is spoken onely of the eighth Sphaere and so being compared to the swiftnesse of the primum mobile is but a slow and heavy motion For saith the same author the thicknesse of each Orbe is equall to the distance of it's concave superficies from the centre of the Earth Thus the Orbe of the Moone do's containe as much space in it's thicknesse as there is betwixt the neerest parts of that and the centre Thus also the eighth Sphaere is as thicke as that whole space betwixt the centre of the Earth and it 's owne concave superficies So likewise must it be in those three other Orbes which he supposes to bee above the Starry Heaven Now if we proportion their swiftnesse according to this
bee probably concluded that the Earth is rather the subject of this motion than the other To this it may be added that the Sun and Stars seem to be of a more excellent Nature than the other parts of the World and therfore should in reason be indowed with the best qualifications But now motion is not so noble a condition as rest That is but a kind of wearisome and servile thing wheras this is usually ascribed to God himself Of whom 't is said Immotus stabilisque manens dans cuncta moveri Aristotle tells us 't is very agreeable to reason that the time appointed for the revolution of each Orbe should be proportionable to it's bignesse But now this can onely be by making the Earth a Planet and the subiect of the annuall and diurnall motions Wherefore 't is probable that this do's rather move than the Heavens According to the common Hypothesis the primum mobile will move round in a day Saturne in thirty yeares Iupiter in twelve Mars in two The Sunne Venus and Mercury which have severall Orbes yet will agree in their revolutions being each of them about a yeare in finishing their courses Whereas by making the Earth a Planet there will be a just proportion betwixt the bignesse of the Orbes and the time of their motions For then next to the Sunne or Centre there will be the Sphaere of Mercury which as it is but narrow in it's diameter so likewise is it quick in it's motion running it's course in eighty eight days Venus that is next unto it in 224 dayes The Earth in 365 daies or a yeare Mars in 687 dayes Iupiter in 4332 dayes Saturne in 10759 dayes Thus likewise is it with those Medicean Starres that encompasse Iupiter That which is lowest amongst them finishes his course in two and twenty houres the next in three dayes and a half the third in seven dayes and the farthest in seventeen days Now as it is according to Aristotles confession more likely that Nature should observe such a due proportion betwixt the Heavenly Orbes so is it more probable that the Earth should move rather than the Heavens This may likewise be confirmed from the appearance of Comets Concerning which there are three things commonly granted or if they were not might be easily proved namely 1 That there are divers Comets in the Aire betwixt the Moone and our Earth 2 That many of these Comets do seeme to rise and set as the Stars 3 That this appearing motion is not properly their owne but communicated unto them from somewhat else But now this motion of theirs cannot be caused by the Heavens and therefore it must necessarily proceed from the revolution of our Earth That the Moones Orbe cannot carry along with it the greater part of the aire wherein these Comets are placed might easily be proved from the common grounds For the concave Superficies of that Sphaere is usually supposed to bee exactly terse and smooth so that the meer touch of it cannot turne about the whole Element of Fire with a motion that is not naturall unto it Nor could this Elementarie Fire which they imagine to be of a more rarified and subtle Nature communicate the same motion to the thicker Aire and that to the waters as some affirme For by what meanes could that smooth Orbe take hold of the adjoyning Aire To this Sarsius answers that there are great gibbosities and mountainous inequalities in the concavitie of the lowest Sphaere and by these is it inabled to carry along with it the Fire and Aire But Fromondus tels him Fictitiaista ad fugam reperta sunt And yet his owne Conjecture is scarse so good when hee affirmes that this motion of the aetheriall Aire as also of that elementary Aire hard by us is caused by that ruggednesse which there is in the Bodies of the Planets of which opinion wee may with as good reason say as hee sayes to Sarsius Fictitia ista ad fugam reperta These things are meere fictions invented for shifts and without any probable ground But now this appearance of the Comets may easily be resolved if wee suppose the earth to move For then though they did still remaine in their wonted places yet this by it's diurnall revolution successively with drawing it self from them they wil appear to rise set And therefore according to this common naturall experiment it is more probable that the Earth should move than the Heavens Another Argument urged by some to prove that this Globe of Earth is easily movable is taken from the opinion of those who affirme that the accesse of any weight unto a new place as suppose an army do's make the Earth poise it selfe afresh and change the centre of gravitie that it had before but this is not generally granted and therefore not to bee insisted on as a common ground To this purpose likewise is that inference of Lansbergius who from Archimedes his saying that hee could move the Earth if he knew where to stand and fasten his instrument concludes that the Earth is easily movable whereas 't was the intent of Archimedes in that speech to shew the infinit power of Engines there being no weight so great but that an instrument might be invented to move it Before we finish this Chapter t is requisite that we enquire what kind of facultie that is from which those motions that Copernicus ascribes unto the Earth do's proceed Whether or no it be some Animall Power that do's assist as Aristotle or informe as Keplar thinks or else some other naturall motive qualitie which is intrinsicall unto it Wee may observe That when the proper genuine cause of any motion is not obvious men are very prone to attribute unto that which they discerne to be the most frequent Originall of it in other things Life Thus the Stoicks affirme the Soule of the Water to bee the cause of the ebbing and flowing of the Sea Thus others thinke the Winde to proceed from the Life of the Aire whereby it is able to move it selfe severall waies as other living creatures And upon the same grounds doe the Platonicks Stoicks and some of the Peripateticks affirme the Heavens to bee animated From hence likewise it is that so many do maintaine Aristotle his opinion concerning Intelligences which some of his followers the Schoole-men doe confirme out of Scripture From that place in Mat. 24. 29. where 't is said The Powers of the Heaven shall bee shaken In which words by Powers say they are meant the Angels by whose power it is that the Heavens are moved And so likewise in that Iob 9. 13. Where the vulgar ha's it Sub quo curvantur qui portant orbem that is the Intelligences Which Text might serve altogether as well to prove the Fable of Atlas and Hercules Thus Cajetan concludes from that place in the Psalme 136. 5. Where 't is said God by wisdome made the heavens or according to the
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