would quickly have renounced his owne Principles and have come over to this side for in one place having proposed some questions about the heavens which were not easie to bee resolved He sets downe this rule That in difficulties a man may take a liberty to speake that which seems most likely to him and in such cases an aptnesse to guesse at some resolution for the satisfying of our Philosophicall thirst do's deserve rather to bestiled by the name of Modestie than Boldnes And in another place he referres the Reader to the different opinions of Astronomers advising him to examine their severall tenents as well Eudoxus as Calippus and to entertaine that not which is most antient but which is most exact and agreeable to reason And as for Ptolomy 't is his counsell that wee should endeavour to frame such suppositions of the Heavens as might be more simple being void of all superfluities and he confesses that his Hypothesis had many implications in it together with sundry intricate and unlikely turnings and therefore in the same place hee seems to admonish us that wee should not bee too confident the Heavens were really in the same Forme wherein Astronomers did supposethem So that 't is likely 't was his chief intent to propose unto us such a frame of the coelestiall bodies from which wee might in some measure conceive of their different appearances and according to which wee might be able to calculate their motions But now 't is Copernicus his endeavour to propound unto us the true naturall Causes of these severall Motions and Appearances It was the intent of the one to settle the Imagination and of the other to satisfie the judgement So that wee have no reason to doubt of his assent unto this Opinion if hee had but clearely understood all the grounds of it 'T is reported of Clavius that when lying upon his Death-bed he heard the first Newes of those Discoveries which were made by Gallilaeus his Glasse he brake forth into these words Videre Astronomos quo pacto constituendi sunt orbes Coelestes ut haec Phaenomena salvari possint That it did behoove Astronomers to consider of some other Hypothesis beside that of Ptolomy whereby they might salve all those new appearances Intimating that this old one which formerly he had defended would not now serve the turne and doubtlesse if it had been informed how congruous all these might have been unto the opinion of Copernicus hee would quickly have turned on that side 'T is considerable that amongst the followers of Copernicus there are scarce any who were not formerly against him and such as at first had been throughly seasoned with the Principles of Aristotle in which for the most part they have no lesse skil than those who are so violent in the defence of them Whereas on the contrary there are very few to bee found amongst the followers of Aristotle and Ptolomy that have read any thing in Copernicus or doe fully understand the Grounds of his opinion and I thinke not any who having been once setled with any strong assent on this side that have afterwards revolted from it Now if we do but seriously weigh with our selves that so many ingenious considering men should reject that opinion which they were nursed up in and which is generally approved as the truth and that for the embracing of such a Paradox as is condemned in Schooles and commonly cryed downe as being absurd and ridiculous I say if a man doe but well consider all this he must needs conclude that there is some strong evidence for it to bee found out by examination and that in all probabilitie this is the righter side 'T is probable that most of those Authors who have opposed this opinion since it hath bin confirmed by new discoveries were stirred up thereunto by some of these 3 insufficient grounds 1 An over-fond and partial conceit of their proper inventions Every man is naturally more affected to his owne brood than to that of which another is the Author though perhaps it may bee more agreeable to reason 'T is very difficult for any one in the search of Truth to find in himselfe such an indifferencie as that his judgement is not at all swayd by an overweening affection unto that which is proper unto himselfe And this perhaps might bee the first reason that moved the noble Tycho with so much heat to oppose Copernicus that so hee might the better make way for the spreding of that Hypothesis which was of his owne invention To this I might likewise refer that opinion of Origanus and Mr. Carpenter who attribute to the earth only a diurnall revolution It do's more especially concerne those men that are Leaders of severall sides to beat downe any that should oppose them 2 A servile and superstitious feare of derogating from the authoritie of the antients or opposing that meaning of Scripture phrases wherein the supposed infallible Church hath for a long time understood them 'T is made part of the new Creed set forth by Pius the fourth 1564 That no man should assent unto any interpretation of Scripture which is not approved of by the authoritie of the Fathers And this is the reason why the Iesuites who are otherwise the greatest affectors of those opinions which seeme to be new and subtill doe yet forbeare to say any thing in defence of this but rather take all occasions to inveigh against it One of them do's expressely condemn it for a heresie And since him it hath bin called in by two Sessions of the Cardinals as being an opinion both absurd and dangerous And therefore likewise doe they punish it by casting the Defenders of it into the Popes truest Purgatorie the Inquisition but yet neither these Councels nor any that I know of since them have proceeded to such a peremptorie censure of it as to conclude it a heresie fearing perhaps lest a more exact examinanation and the discoverie of future times finding it to bee an undeniable Truth it might redound to the prejudice of their Church and it's infallibilitie And therefore he that is most bitter against it in the heat and violence of opposition will not call it a heresie the worst that he dares say of it is That it is opinio temeraria quae altero saltem pede intravit haeresios limen A rash opinion and bordering upon heresie Though unto this likewise he was incited by the eagernesse of disputation and a desire of victorie for it seemes many eminent men of that Church before him were a great deale more milde and moderate in their censures of it Paul the third was not so much offended at Copernicus when he dedicated his Worke unto him The Cardinall of Cusa do's expresly maintaine this opinion Scombergius the Cardinall of Capua did with much importunitie and great approbation beg of Copernicus the commentaries that he writ in this kind And it seems the Fathers of the Councell of
possibility of a world which he could not discover as Alexander was to heare of one which he could not conquer 'T is likely that some such by-respect moved him to this opinion since the arguments hee urges for it are confest by his zealous followers and commentators to be very fleight and frivolous and they themselves grant what I am now to prove that there is not any evidence in the light of naturall reason which can sufficiently manifest that there is but one world But however some may object would it not be inconvenient and dangerous to admit of such opinions that doe destroy those principles of Aristotle which all the world hath so long followed This question is much controverted by some of the Romish Divines Campanella hath writ a Treatise in defence of it in whom you may see many things worth the reading and notice To it I answer that this position in Philosophy doth not bring any inconvenience to the rest since 't is not Aristotle but truth that should be the rule of our opinions and if they be not both found together we may say to him as hee said to his Master Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though Plato were his friend yet hee would rather adhere to truth than him I must needs grant that wee are all much beholden to the industry of the ancient Philosophers and more especially to Aristotle for the greater part of our learning but yet 't is not ingratitude to speak against him when hee opposeth truth for then many of the Fathers would be very guilty especially Iustin who hath writ a Treatise purposely against him But suppose this opinion were false yet 't is not against the faith and so it may serve for the better confirmation of that which is true the sparks of errour being forc'd out by opposition as the sparks of fire by the striking of the flint and steele But suppose too that it were hereticall and against the faith yet may it be admitted with the same priviledge as Aristotle from whom many more dangerous opinions have proceeded as that the world is eternall that God cannot have while to looke after these inferiour things that after death there is no reward or punishment and such like blasphemies which strike directly at the fundamentals of our Religion So that it is justly to be wondred why some should be so superstitious in these dayes as to stick closer unto him than unto Scripture as if his Philosophy were the onely foundation of all divine truths Vpon these grounds both St. Vincentius and Serafinus de firmo as I have seene them quoted think that Aristotle was the violl of Gods wrath which was powred out upon the waters of wisedom by the third Angel But for my part I think the world is much beholden to him for all its sciences But yet 't were a shame for these later ages to rest our selves meerely upon the labours of our Fore-fathers as if they had informed us of all things to be knowne and when we are set upon their shoulders not to see further than they themselves did 'T were a superstitious a lazie opinion to think Aristotles works the bounds and limits of all humane invention beyond which there could be no possibility of reaching Certainly there are yet many things left to discovery and it cannot be any inconvenience for us to maintaine a new truth or rectifie an ancient errour But the position say some is directly against Scripture for 1. Moses tels us but of one world and his History of the Creation had been very imperfect if God had made another 2. Saint Iohn speaking of Gods works says hee made the world in the singular number and therefore there is but one 't is the argument of Aquinas and he thinks that none will oppose it but such who with Democritus esteeme some blinde chance and not any wise providence to be the framer of all things 3. The opinion of more worlds has in ancient times beene accounted a heresie and Baronius affirmes that for this very reason Virgilius was cast out of his Bishoprick and excommunicated from the Church 4. A fourth argument there is urged by Aquinas if there be more worlds than one then they must either be of the same or of a diverse nature but they are not of the same kinde for this were needlesse and would argue an improvidence since one would have no more perfection than the other not of divers kindes for then one of them could not be called the world or universe since it did not containe universall perfection I have cited this argument because it is so much stood upon by Iulius Caesar la Galla one that has purposely writ a Treatise against this opinion which I now deliver but the Dilemma is so blunt that it cannot cut on either side and the consequences so weake that I dare trust them without an answer And by the way you may see this later Author in that place where hee endeavours to prove a necessity of one world doth leave the chiefe matter in hand and take much needlesse paines to dispute against Democritus who thought that the world was made by the casuall concourse of atoms in a great vacuum It should seeme that either his cause or his skill was weake or else he would have ventured upon a stronger adversary These arguments which I have set downe are the chiefest which I have met with against this subject and yet the best of these hath not force enough to endanger the truth that I have delivered Vnto the two first it may be answered that the negative authority of Scripture is not prevalent in those things which are not the fundamentals of Religion But you 'le reply though it doe not necessarily conclude yet 't is probable if there had beene another world wee should have had some notice of it in Scripture I answer 't is as probable that the Scripture should have informed us of the planets they being very remarkable parts of the Creation and yet neither Moses nor Iob nor the Psalmes the places most frequent in Astronomicall observations nor any other Scripture mention any of them but the Sunne and Moone Because the difference betwixt them and the other starres was knowne onely to those who were learned men and had skill in Astronomie As for that expression in Iob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the starres of the morning it is in the plurall number and therefore cannot properly be applied to Venus And for that in Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is confessed to be a word of obscure interpretation and therefore is but by guesse translated in that sence It being a true and common rule that Hebraei reisideralis minime curiosi coelestium nominum penuriâ laborant The Jewes being but little skilled in Astronomie their language dos want proper expressions for the heavenly bodies and therefore they are faine sometimes to attribute the same
I affirme there may be more nor doe any of the above named objections prove the contrary Neither can this opinion derogate from the divine Wisedom as Aquinas thinks but rather advance it shewing a compendium of providence that could make the same body a world and a Moone a world for habitation and a Moone for the use of others and the ornament of the whole frame of Nature For as the members of the body serve not onely for the preservation of themselves but for the use and convenience of the whole as the hand protects the head as well as saves it selfe so is it in the parts of the Vniverse where each one may serve as well for the conservation of that which is within it as the help of others without it Mersennus a late Jesuite proposing the question whether or no the opinion of more worlds than one be hereticall and against the faith He answers it negatively because it does not contradict any expresse place of Scripture or determination of the Church And though saith he it seemes to be a rash opinion as being against the consent of the Fathers yet if this controversie be chiefly Philosophicall then their authorities are not of such weight Vnto this it may be added that the consent of the Fathers is prevalent onely in such points as were first controverted amongst them and then generally decided one way and not in such other particulars as never fell under their examination and dispute I have now in some measure shewed that a plurality of worlds does not contradict any principle of reason or place of Scripture and so cleared the first part of that supposition which is implied in the opinion It may next be enquired whether 't is possible there may be a globe of elements in that which wee call the aethereall parts of the Vniverse for if this as it is according to the common opinion be priviledged from any change or corruption it will be in vain then to imagine any element there and if we will have another world we must then seeke out some other place for its situation The third Proposition therefore shall be this Proposition 3. That the heavens doe not consist of any such pure matter which can priviledge them from the like change and corruption as these inferiour bodies are liable unto IT hath beene often questioned amongst the ancient Fathers Philosophers what kinde of matter that should be of which the heavens are framed Some think that they consist of a fifth substance distinct from the foure elements as Aristotle holds and with him some of the late Schoolemen whose subtill braines could not be content to attribute to those vast glorious bodies but commonmaterialls and therefore they themselves had rather take pains to preferre them to some extraordinary nature whereas notwithstanding all the arguments they could invent were not able to convince a necessity of any such matter as is confest by their owne side It were much to be desired that these men had not in other cases as well as this multiplied things without necessity and as if there had not beene enough to be knowne in the secrets of nature have spunne out new subjects from their own braines to finde more work for future ages I shall not mention their arguments since 't is already confest that they are none of them of any necessary consequence and besides you may see them set downe in any of the books de Coelo But it is the generall consent of the Fathers and the opinion of Lombard that the heavens consist of the same matter with these sublunary bodies St. Ambrose is so confident of it that he esteemes the contrary a heresie True indeed they differ much among themselves sâ—me thinking them to be made of fire others of water and others of both but herein they generally agree that they are all framed of some element or other Which Dionysius Carthusianus collects from that place in Genesis where the heavens are mentioned in their creation as divided onely in distance from the elementary bodies not as being made of any new matter To this purpose others cite the derivation of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquae or quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquae Because they are framed out of these elements But concerning this you may see sundry discourses more at large in Ludovicus Molina Eusebius Nirembergius with divers others The venerable Bede thought the Planets to consist of all the foure elements and 't is likely that the other parts are of an aereous substance as will be shewed afterward however I cannot now stand to recite the arguments for either I have onely urged these Authorities to countervaile Aristotle and the Schoolemen and the better to make way for a proofe of their corruptibility The next thing then to be enquired after is whether they be of a corruptible nature not whether they can be destroyed by God for this Scripture puts out of doubt Nor whether or no in a long time they would weare away and grow worse for from any such feare they have beene lately priviledged But whether they are capable of such changes and vicissitudes as this inferiour world is lyable unto The two chief opinions concerning this have both erred in some extremity the one side going so farre from the other that they have both gone beyond the right whilst Aristotle hath opposed the truth as well as the Stoicks Some of the Ancients have thought that the heavenly bodies have stood in need of nourishment from the elements by which they were continually fed so had divers alterations by reason of their food this is fathered on Heraclitus followed by that great Naturalist Pliny in generall attributed to all the Stoicks You may see Seneca expresly to this purpose iu these words Ex illâ alimenta omnibus animalibus omnibus satis omnibus stellis dividuntur hinc profertur quo sustineantur tot Sidera tam exercitata tam avida per diem noctémque ut in opere ita in pastu Speaking of the earth he sayes from thence it is that nourishment is divided to all the living creatures the Plants and the Starres hence were sustained so many constellations so laborious so greedy both day and night as well in their feeding as working Thus also Lucan sings Necnon Oceano pasci Phoebúmque polumque Credimus Vnto these Ptolomie also that learned Egyptian seemed to agree when hee affirmes that the body of the Moone is moister and cooler than any of the other Planets by reason of the earthly vapours that are exhaled unto it You see these Ancients thought the Heavens to be so farre from this imagined incorruptibility that rather like the weakest bodies they stood in need of some continuall nourishment without which they could not
in confuting the cause 'T is an excellent rule to bee observed in all disputes That Men should give soft Words and hard Arguments that they would not so much strive to vex as to convince an Enemy If this were but diligently practised in all cases and on all sides wee might in a good measure bee freed from those vexations in the search of Truth which the wise Solomon by his owne experience did so much complaine of Ecclesiastes 1. 18. In much Wisedome there is much Griefe and he that increaseth Knowledge increaseth Sorrow To conclude Though there should be nothing in this discourse conducible to your Information and Benefit yet it may serve in the Perusall as it did in the Composure for the recreation of such leisure houres as may conveniently bee spared from more weighty imploiments Farewell THE PROPOSITIONS that are insisted on in this Discourse PROP. I. THat the seeming Novelty and Singularity of this opinion can bee no sufficient reason to prove it erroneous PROP. II. That the places of Scripture which seeme to intimate the diurnall motion of the Sun or Heavens are fairely capable of another interpretation PROP. III. That the Holy Ghost in many places of Scripture do's plainly conforme his expressions to the errour of our conceits and do's not speake of sundry things as they are in themselves but as they appeare unto us PROP. IV. That divers learned men have fallen into great absurdities whilest they have looked for the grounds of Philosophy from the grounds of Scripture PROP. V. That the words of Scripture in their proper and strict construction doe not any where affirm the immobility of the Earth PROP. VI. That there is not any Argument from the words of Scripture Principles of Nature or observations in Astronomy which can sufficiently evidence the Earth to bee in the centre of the Vniverse PROP. VII 'T is probable that the Sun is in the centre of the World PROP. VIII That there is not any sufficient reason to prove the Earth incapable of those motions which Copernicus ascribes unto it PROP. IX That it is more probable the Earth do's move than the Heavens PROP. X. That this Hypothesis is exactly agreeable to common appearances Imprimatur A. FREVVEN Vicecan Imprimatur LONDINI SAMUEL BAKER That the Earth may be a Planet PROP. I. That the seeming Noveltie and Singularitie of this opinion can be no sufficient reason to prove it erronious IN the search of Theologicall Truths it is the safest method first of all to looke unto Divine Authority because that carryes with it as cleer an evidence to our Faith as any thing else can be to our reason But on the contrary in the examination of Philosophicall points it were a preposterous course to begin at the testimony and opinion of others and then afterwards to descend unto the reasons that may bee drawne from the Nature and Essence of the things themselves because these inartificiall Arguments as the Logicians cal them doe not carry with them any cleere and convincing evidence and therefore should come after those that are of more necessary dependance as serving rather to confirme than resolve the Iudgement But yet so it is that in those points which are besides the common opinion men are carried away at the first by the generall cry and seldome or never come so farre as to examine the reasons that may bee urged for them And therfore since it is the purpose of this discourse to remove those prejudices which may hinder our judgement in the like case 't is requisite that in the first place there bee some satisfaction given to those Arguments that may bee taken from the Authoritie of others Which Arguments are insisted on by our adversaries with much heate and violence What say they shall an upstart Noveltie thrust out such a Truth as hath passed by successive tradition through all Ages of the World and hath bin generally entertained not onely in the opinion of the vulgar but also of the greatest Philosophers and most learned men Shall wee thinke that amongst the multitude of those who in severall times have been eminent for new inventions and strange discoveries there was none able to finde out such a Secret as this besides some fabulous Pithagorians and of late Copernicus Is it possible that the World should last for above five thousand yeares together and yet the Inhabitants of it be so dull and stupid as to be unacquainted with it's motion Nay shall wee thinke that those excellent men whom the Holy Ghost made use of in the penning of Scripture who were extraordinarily inspired with supernaturall Truths should notwithstanding be so grossely ignorant of so common a matter as this Can wee beleeve if there were any such thing that Iosuah and Iob and David and Solomon c. should know nothing of it Certainly it must needs argue a strong affectation of Singularitie for a man to take up any groundlesse fancy against such antient and generall Authority I answer As wee should not bee so fondly conceited of our selves and the extraordinary Abilities of these present ages as to thinke every thing that is antient to be absolute Or as if it must needs bee with opinions as it is with cloths where the newest is for the most part best So neither should we be so superstitiously devoted to Antiquitie as to take up every thing for Canonicall which drops from the pen of a Father or was approved by the consent of the Antients 'T is an excellent saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoves every one in the search of Truth alwaies to preserve a Philosophicall liberty not to be so inslaved to the opinion of any man as to thinke what ever he sayes to be infallible We must labour to find out what things are in themselves by our owne experience and a through examination of their natures not what another sayes of them And if in such an impartiall enquiry we chance to light upon a new way and that which is besides the common rode this is neither our fault nor our unhappinesse Not our fault because it did not arise from Singularity or Affectation Not our unhappinesse because it is rather a Priviledge to be the first in finding out such Truths as are not discernable to every common eye If Noveltie should alwaies be rejected neither would Arts have arrived to that perfection wherein now wee enjoy them nor could we euer hope for any future reformation though all Truth be in it self Eternall yet in respect of mens opinions there is scarse any so antient but had a beginning and was once counted a Noveltie and if for this reason it had been condemned as an errour what a generall darknesse and ignorance would then have been in the World in comparison of that light which now abounds according to that of the Poet Quod si tam Antiquis Novit as invisa fuisset Quam nobis quid nunc esset vetus aut quid haberet Quod
legeret tereretque viritim publicus usus If our Forefathers had but hated thus All that were new what had been old to us Or how might any thing confirmed be For publicke use by it's Antiquitie But for more full satisfaction of all those scruples that may arise from the seeming Novelty or Singularity of this opinion I shall propose these following considerations Suppose it were a Noveltie Yet 't is in Philosophy and that is made up of nothing else but receives addition from every dayes experiment True indeed for Divinity wee have an infallible rule that do's plainly inform us of all necessary Truths and therfore the Primitive Times are of greater Authority because they were neerer to those holy Men who were the pen-men of Scripture But now for Philosophy there is no such reason what ever the Schoole-men may talke yet Aristotles works are not necessarily true and hee himselfe hath by sufficient Arguments proved himselfe to be liable unto errour Now in this case if wee should speake properly Antiquity do's consist in the old age of the World not in the youth of it In such Learning as may be increased by fresh experiments and new discoveries 't is we are the Fathers and of more Authority than former Ages because wee have the advantage of more time than they had and Truth wee say is the Daughter of Time However there is nothing in this opinion so Magisterially proposed but the Reader may use his owne liberty and if all the reasons considered together doe not seeme convincing unto him he may freely reject it In those naturall points which carry with them any doubt or obscurity it is the safest way to suspend our assents and though we may dispute pro or con yet not to settle our opinion on either side In weighing the Authority of others 't is not their multitude that should prevaile or their skill in some things that should make them of credit in every thing but wee should examine what particular insight and experience they had in those times for which they are cited Now 't is plaine that common people judge by their senses and therefore their voices are altogether unfit to decide any Philosophicall doubt which cannot well be examined or explained without discourse and reason And as for the antient Fathers though they were men very eminent for their holy lives and extraordinary skill in Divinitie yet they were most of them very ignorant in that part of Learning which concernes this opinion as appeares by many of their grosse mistakes in this kinde as that concerning the Antipodes c. and therefore it is not their opinion neither in this businesse that to an indifferent seeker of Truth will bee of any strong Authority But against this it is objected That the instance of the Antipodes do's not argue any speciall ignorance in these learned Men Or that they had lesse skil in such humane Arts than others since Aristotle himself and Pliny did deny this as well as they I answer 1 If they did yet this do's make more to the present purpose For if such great Schollers who were so eminent for their knowledge in naturall things might yet notwithstanding be grossely mistaken in such matters as are now evident and certaine Why then wee have no reason to depend upon their assertions or Authorities as if they were infallible 2 Though these great Naturalists for want of some experience were mistaken in that opinion whilest they thought no place was habitable but the temperate Zones yet it cannot be from hence inferred that they denied the possibilitie of Antipodes since these are such Inhabitants as live opposite unto us in the other temperate Zone and 't were an absurd thing to imagine that those who lived in different Zones can be Antipodes to one another and argues that a man did not understand or else had forgotten that common distinction in Geography wherein the relation of the Worlds Inhabitants unto one another are reckoned up under these three heads Antaeci Periaeci and Antipodes But to let this passe 'T is certaine that some of the Fathers did deny the being of any such upon other more absurd grounds Now if such as Chrisostome Lactantius c. who were noted for great Schollers and such too as flourished in these latter times when all humane Learning was more generally profest should notwithstanding be so much mistaken in so obvious a matter Why then may wee not think that those Primitive Saints who were the pen-men of Scripture and eminent above others in their time for holinesse and knowledge might yet be utterly ignorant of many Philosophicall Truths which are commonly knowne in these dayes 'T is probable that the Holy Ghost did informe them onely with the knowledge of those things whereof they were to be the pen-men and that they were not better skilled in points of Philosophy than others There were indeed some of them who were supernaturally indowed with humane Learning yet this was because they might thereby bee fitted for some particular ends which all the rest were not appointed unto thus Solomon was strangely gifted with all kinde of knowledge in a great measure because he was to teach us by his owne experience the extreme vanity of it that we might not so settle our desires upon it as if it were able to yeeld us contentment So too the Apostles were extraordinarily inspired with the knowledge of Languages because they were to preach unto all Nations But it will not hence follow that therfore the other holy pen-men were greater Schollers than others 'T is likely that Iob had as much humane Learning as most of them because his Booke is more especially remarkable for lofty expressions and discourses of Nature and yet 't is not likely that he was acquainted with all those mysteries which later Ages have discovered because when God would convince him of his owne folly and ignorance he proposes to him such questions as being altogether unanswerable which notwithstanding any ordinary Philosopher in these dayes might have resolued As you may see at large in the thirty eighth Chapter of that Booke The occasion was this Iob having before desired that he might dispute with the Almighty concerning the uprightnesse of his owne wayes and the unreasonablenesse of those afflictions which he underwent do's at length obtaine his desire in this kinde and God vouchsafes in this thirty eighth chapter to argue the case with him Where he do's shew Iob how unfit he was to judge of the wayes of Providence in disposing of Blessings and Afflictions when as he was so ignorant in ordinary matters being not able to discerne the reason of naturall and common events As why the Sea should bee so bounded from overflowing the land What is the bredth of the Earth what is the reason of the Snow or Hayle what was the cause of the Raine or Dewe of Ice and Frost and the like By which questions it seemes Iob
Trent were not such confident defenders of Ptolomy's hypothesis against Copernicus as many now are For speaking of those intricate subtilties which the Fancies of men had framed to maintain the practice of the Church they compared them to Astronomers who say they do faine Excentricks and Epicijcles and such engines of Orbes to save the Phenomena though they know there are no such things But now because this opinion of Copernicus in later times hath been so strictly forbidden and punished it will concerne those of that Religion to take heed of medling in the defence of it but rather to submit the liberty of their reason unto the command of their Superiors and which is very absurd even in naturall Questions not to assent unto any thing but what authoritie shall allow of 3. A iudging of things by sence rather than by discourse and reason a tying of the meaning of Scripture to the letter of it and from thence concluding Philosophicall points together with an ignorance of all those grounds and probabilities in Astronomie upon which this opinion is bottomed And this in all likelihood is the reason why some men who in other things perhaps are able Schollers doe write so vehemently against it and why the common people in generall doe cry it downe as being absurd and ridiculous Vnder this head I might referre the opposition of Mr. Fuller Al. Ross. c. But now no prejudice that may arise from the bare authoritie of such enemies as these will be liable to sway the judgement of an indifferent considering man and I doubt not but that hee who will throughly weigh with himselfe these particulars that are here propounded may find some satisfaction for these Arguments which are taken from the seeming Noveltie and Singularitie of this Opinion PROP. II. That there is not any place in Scriptures from which being rightly understood wee may inferre the diurnall motion of the Sunne or Heavens IT were happy for us if we could exempt Scripture from Philosophicall controversies if we could bee content to let it bee perfect for that end unto which it was intended for a rule of our Faith and Obedience and not stretch it also to be a Iudge of such naturall truths as are to be found out by our owne industry and experience Though the Holy Ghost could easily have given us a full resolution of all such particulars yet hee hath left this travell to the sonnes of men to bee exercised therewith Mundum reliquit disputationibus hominum that being busied for the most part in an inquisition after the creatures we might find the lesse leisure to wait upon our lusts or serve our more sinfull inclinations But however because our Adversaries generally doe so much insult in those Arguments that may be drawne from hence and more especially because Pineda doth for this reason with so many bitter and empty reproaches revile our learned countryman Dr. Gilbert In that renewing of this opinion he omitted an answer to the scripture expressions therfore 't is requisite That in the prosecuting of this discourse wee should lay down such satisfaction as may cleere all doubts that may be taken thence Especially since the prejudice that may arise from the misapprehension of those Scripture phrases may much disable the Reader from looking on any other Argument with an equall and indifferent minde The places that seem to oppose this are of two kinds First such as imply a motion in the Heavens or secondly such as seeme to expresse a rest and immobilitie in the Earth Those of the first kind seem to beare in them the cleerest evidence and therfore are more insisted on by our Adversaries They may be referred unto these three heads 1 All those Scriptures where there is any mention made of the rising or setting of the Sunne or Starres 2 That story in Iosuah where the Sunne standing still is reckoned for a miracle 3 That other wonder in the dayes of Hezekiah when the Sunne went back ten degrees in the Diall of Ahaz All which places doe seeme to conclude That the diurnall motion is caused by the Heavens To this I answer in generall That the Holy Ghost in these Scripture expressions is pleased to accommodate himselfe unto the conceit of the vulgar and the usuall opinion whereas if in the more proper phrase it had been said That the Earth did rise and set or that the earth stood still c. the people who had been unacquainted with that secret in Philosophy would not have understood the meaning of it and therfore it was convenient that they should be spoken unto in their own Language I but you will reply It should seeme more likely if there had been any such thing that the Holy Ghost should use the truest expressions for then he would at the same time have informed them of the thing and reformed them in an errour since his authoritie alone had been sufficient to have rectified the mistake I answer 1 Though it were yet 't is beside the chiefe scope of those places to instruct us in any Philosophicall points as hath been proved in the former book especially when these things are neither necessary in themselves nor do necessarily induce to a more ful understanding of that which is the maine businesse of those Scriptures But now the people might better conceive the meaning of the Holy Ghost when he do's conforme himselfe unto their capacities and opinions than when hee talks exactly of things in such a proper phrase as is beyond their reach And therefore 't is said in Isaiah I am the Lord which teacheth thee utilia profitable things where the glosse ha's it non subtilia not such curiosities of Nature as are not easily apprehended 2 'T is not only besides that which is the chiefe purpose of those places but it might happen also to be somwhat opposite unto it For men being naturally unapt to beleeve any thing that seemes contrary to their senses might upon this begin to question the authoritie of that Booke which affirmed it or at least to retch Scripture some wrong way to force it to some other sence which might be more agreeable to their owne false imagination Tertullian tels us of some Hereticks who when they were plainly confuted out of any Scripture would presently accuse those texts or Books to be fallible and of no authority and rather yeeld Scripture to bee erroneous than forgoe those Tenents for which they thought there was so good reason So likewise might it have been in these points which seem to beare in them so much contradiction to the sences and common opinion and therfore 't is excellent advise set down by S. Austin Quod nihil credere de re obscur â temere debemus neforte quod postea veritas patefecerit quamvis libris sanctis sive testamenti veteris sive novi nullo modo esse possit adversum tamen propter amorem nostri erroris oderimus That wee should not hastily settle our
of which I shall endeavour to confirme these two particulars 1 That the Holy Ghost in many other places of Scripture do's accommodate his expressions unto the errour of our conceits and do's not speake of divers things as they are in themselves but as they appeare unto us Therefore 't is not unlikely that these phrases also may bee liable unto the same interpretation 2 That divers men have fallen into great absurdities whilest they have looked for the grounds of Philosophy from the words of Scripture and therefore it may bee dangerous in this point also to adhere so closely unto the Letter of the Text. PROP. III. That the Holy Ghost in many places of Scripture do's plainly conforme his expressions unto the errors of our conceits and do's not speake of divers things as they are in themselves but as they appeare unto us THere is not any particular by which Philosophy hath been more endamaged than the ignorant superstition of some men who in stating the controversies of it doe so closely adhere unto the meere words of Scripture Quam plurima occurrunt in libris sacris ad naturam pertinentia c. They are the words of Vallesius There are sundry things in holy Writ concerning naturall points which most men think are not so to be understood as if the Holy Ghost did intend to unfold unto us any thing in that kinde but referring all to the salvation of our soules do's speak of other matters according to common opinion And a little after Ego divina haec eloquia c. I for my part am persuaded that these divine Treatises were not written by the holy and inspired pen-men for the interpretation of Philosophy because God left such things to be found out by mens labour and industrie But yet whatsoever is in them concerning nature is most true as proceeding from the God of nature from whom nothing could be hid And questionlesse all those things which the Scripture do's deliver concerning any naturall point cannot be but certaine and infallible being understood in that sence wherein they were first intended but now that it do's speake somtimes according to common opinion rather than the true nature of the things themselves was intimated before wherfore by the way Fromondus his triumph upon the later part of this quotation is but vaine and to no purpose 'T is a good rule set downe by a learned Commentator to bee observed in the interpretation of Scripture Scriptura sacra saepè non tam ad veritatem ipsam quam ad hominum opinionem sermonem acommodat that it do's many times accommodate it's expressions not so much to the truth it selfe as to mens opinions And in this sence is that speech of Gregorie concerning Images and Pictures attributed by Calvin unto the Historie of the Creation viz. Librum esse ideotarum that it is a Booke for the simpler and ignorant people For it being written to informe them as well as others 't is requisite that it should use the most plaine and easie expressions To this purpose likewise is that of Mersennus Mille sunt Scripturae loca c. There are very many places of Scripture which are not to bee interpreted according to the Letter and that for this reason because God would apply himselfe unto our capacity and sence Presertim in ijs quae adres naturales oculisque subject as pertinent more especially in those things which concerne nature and are subject to our eyes And therefore in the very same place though hee be eager enough against Copernicus yet hee concludes that opinion not to be a heresie because saith he those Scriptures which seeme to oppose it are not so evident but that they may bee capable of another interpretation Intimating that it was not unlikely they should be understood in reference to outward appearance and common opinion And that this manner of speech is frequently used in many other places of scripture may be easily manifest from these following examples Thus though the Moone may be prooved by infallible observation to bee lesse than any of the visible Stars yet because of its appearance and vulgar opinion therefore doth the Scripture in comparison to them call it one of the great Lights Of which place saith Calvin Moses populariter scripsit nos potius respexit quam sydera Moses did not so much regard the nature of the thing as our capacitie and therefore uses a popular phrase so as ordinarie people without the help of Arts and Learning might easily understand him And in another place Non fuit Spiritus Sancti concilium Astrologiam docere It was not the purpose of the Holy Ghost to teach us Astronomy but being to propound a Doctrine that concernes the most rude and simple people hee do's both by Moses and the Prophets conforme himself unto their phrases and conceits lest any should thinke to excuse his owne ignorance with the pretence of difficultie As men commonly do in those things which are delivered after a learned and sublime manner Thus Zanchi likewise Moses majorem rationem habuit nostri humanÃque judicij c. When Moses calls the Moon a great light he had a more especiall reference to mens opinions of it than to the truth of the thing it self because he was to deale with such who do usually judge rather by their sense than by their reason Nor will that distinction of Fromondus and others avoid this interpretation when he tells us of magnum Materiale which referres to the bulke and quantitie of the body and magnum Formale which imports the greatnesse of it's light For we grant that it is really unto us a greater light then any of the Stars or than all of them together yet there is not any one of them but is in it's selfe a bigger light than this And therefore when wee say this speech is to be understood according to it's appearance we do not oppose this to reality But 't is implied that this reality is not absolute and in the nature of the thing it selfe but only relative and in reference to us I may say a candle is a bigger light then a Star or the Moone because it is really so to me How ever any one will thinke this to be spoken onely in relation to it's appearance and not to be understood as if the thing were so in it selfe But by the way it do's concerne Fromondus to maintaine the Scriptures authority in revealing of natural secrets because from thence it is that he fetches the chiefe Argument for that strange Assertion of his concerning the heavinesse of the winde Where Iob sayes that God makes the weight for the winde Thus likewise because the common people usually thinke the rain to proceed from some waters in the expansum therefore doth Moses in reference to this erroneous conceit tell us of waters above the Firmament and the Windowes of Heaven Of which saith Calvin Nimis
it commeth nor whither it goeth In another place God is said to bring it out of his treasures and elsewhere it is called the breath of God And so likewise of the thunder Concerning which Iob proposes this question The thunder of his power who can understand and therefore too David do's so often stile it the voice of God All which places seeme to imply that the cause of these things was not to be discovered which yet later Philosophers pretend to know so that according to their construction these phrases are to be understood in relation unto their ignorance unto whom these speeches were immediately directed For this reason is it Why though there be in nature many other causes of Springs and Rivers than the Sea yet Solomon who was a great Philosopher and perhaps not ignorant of them do's mention onely this because most obvious and easily apprehended by the vulgar Vnto all these Scriptures I might adde that in Amos 5. 8. which speakes of the Constellation commonly called the seven Starres whereas later discoveries have found that there are but sixe of them discernable to the bare eye as appeares by Gallilaeus his glasse the seventh of them being but a deceipt of the eye arising from their too great neernes and if a man try in a cleere night to number them distinctly he shall find that there will sometimes appeare but sixe and some times more True indeed the originall word of this Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do's not necessarily imply any such number in it's signification but yet our English translation renders it the seven Starres and if it had been expresly so in the Originall too it might have spoken true enough because they are usually esteemed of that number And when it had been said He made the seven Stars and Orion we might have easily understood the words thus Hee made those Constellations that are commonly knowne unto us under such names From all these Scriptures 't is cleerly manifest that it is a frequent custome for the Holy Ghost to speake of naturall things rather according to their appearance and common opinion than the truth it selfe Now it is very plaine and our enemies themselves do grant it that if the World had bin framed according to the Systeme of Copernicus futurum esset ut vulgus de Solis motu Terrae statu proinde ut nunc loqueretur The vulgar phrase would have been the same as now it is when it speakes of the Sunnes motion and the Earth's standing still Wherefore 't is not improbable that such kind of Scripture expressions are to be understood only in relation to outward appearances and vulgar opinion PROP. IIII. That divers learned men have fallen into great absurdities whilest they have looked for the grounds of Philosophy from the words of Scripture IT ha's bin an antient and common opinion amongst the Iewes that the Law of Moses did containe in it not only those things which concerne our Religion and Obedience but every secret also that may possibly be known in any Art or Science so that there is not a demonstration in Geometrie or rule in Arithmeticke not a mysterie in any trade but it may be found out in the Pentateuch Hence it was say they that Solomon had all his wisedome and policie Hence it was that hee did fetch his knowledge concerning the nature of Vegetables from the Cedar of Lebanon to the Hysop that growes upon the wall Nay from hence they thought a man might learne the art of Miracles to remoove a Mountaine or recover the dead So strangely have the learneder sort of that Nation been befooled since their owne curse hath lighted upon them Not much unlike this foolish superstition of theirs is that custome of many Artists amongst us who upon the invention of any new secret will presently find out some obscure text or other to father it upon as if the Holy Ghost must needs take notice of every particular which their partiall fancies did over-vallue Nor are they altogether guiltlesse of this fault who looke for any secrets of nature from the words of Scripture or will examine all it's expressions by the exact rules of Philosophy Vnto what strange absurdities this false imagination of the learneder Iewes hath exposed them may be manifest by a great multitude of Examples I will mention only some few of them Hence it is that they proove the shin-bone of Og the Giant to bee above three leagues long Or which is a more modest relation that Moses being fourteen cubites in stature having a Speare tenne Ells in length and leaping up ten cubits could touch this Giant but on the Ancle All which they can confirme unto you by a Cabalisticall interpretation of this story as it is set downe in Scripture Hence it is that they tell us of all those strange Beasts which shall be seen at the comming of the Messias as first the Ox which Iob calls Behemoth that every day devoures the grasse on a thousand mountaines as you may see it in the Psalme where David mentions the cattell or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a thousand hils If you aske how this Beast do's to finde pasture enough they answer that hee remaines constantly in one place where there is as much grasse grows up in the night as was eaten in the day They tell us also of a Bird which was of that quantitie that having upon a time cast an egge out of her neast there were beaten down by the fall of it three hundred of the tallest Cedars and no lesse than threescore villages drowned As also of a Frog as big as a Town capable of sixty houses which Frog notwithstanding his greatnesse was devoured by a Serpent and that Serpent by a Crow which Crow as she was flying up to a Tree eclipsed the Sun and darkned the World by which you may guesse what a pretty twig that Tree was If you would know the proper name of this Bird you may finde it in Psal. 50. 11. where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in our Translation the Foule of the mountains It seems it was somewhat of kinne to that other Bird they tell us of whose legges were so long that they reached unto the bottome of that Sea where there had bin an axe head falling for 7 yeres together before it could come to the bottome Many other relations there are which containe such horrible absurdities that a man cannot well conceive how they should proceed from reasonable creatures And all this arising from that wrong Principle of theirs That Scripture did exactly containe in it all kind of Truths and that every meaning was true which by the Letter of it or by Cabalisticall interpretations might be found out Now as it hath been with them so likewise hath it happened in proportion unto others who by a superstitious adhering unto the bare words of scripture have exposed themselves unto
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
the Earth and the motion of the Sun therefore these phrases must needs bee understood in the same proper construction as those afterwards where motion was attributed to the Wind and Rivers Which inference you see is so weake that the Objector need not triumph so much in it's strength as he doth Another proofe like unto this is taken from S. Peter epist. 2. cap. 3. ver 5. where hee speakes of the Earth standing out of the water and in the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Earth is immooveable I answer 't is evident that the word here is equivolent with fuit and the scope of the Apostle is to shew that God made all the Earth both that which was above the water and that which was under it So that from this expression to collect the rest and immobilitie of the Earth would be such an argument as this other Such a man made that part of a Mill-wheele or a Ship which stands below the water and that part which stands above the water therâ—fore those things are immoovable To such vain and idle consequences do's the heate of opposition drive our adversaries A third Argument stronger than either of the former they conceive may may be collected from those scriptures where 't is said The World is established that it cannot be mooved To which I answer These places speake of the World in generall and not particularly of our Earth and therefore may as well proove the immobility of the Heavens they being the greatest pert of the World in comparison to which our Earth is but as an insensible point If you reply that the word in these places is to be understood by a Synechdoche as being meant only of this habitable World the Earth I answer First this is onely said not prooved secondly David but a little before seems to make a difference between the World and the Earth Psal. 90. 2. where he sayes Before thou hadst formed the Earth and the World But thirâ—â— in another place there is the same original word applyed expresly to the Heavens and which is yet more the same place do's likewise mention this supposed setlednesse of the Earth Prov. 3. 19. The Lord by wisdome hath founded the Earth and by understanding hath he established the Heavens So that these places can no more proove an immobilitie in the Earth than in the Heavens If you yet reply That by the Heavens there is meant the seat of the Blessed which do's not moove with the rest I answer though by such an evasion a man might possibly avoid the force of this place yet first 't is but a groundlesse shift because then that verse will not containe a full enumeration of the parts in the World as may seeme more agreeable to the intention of it but onely shew that God created this Earth where we live and the Heaven of Heavens So that the Heaven of the Starres and Planets shall be shifted out from the number of the other creature secondly there is another place which cannot bee so avoided Psal. 89. 37. where the Psalmist uses this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall bee established as the Moone So Psal. 8. 3. The Moone and the Starres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hast established Thus likewise Prov. 8. 27. when he established the Heavens and in the next verse our English translation reads it when he established the clouds And yet our adversaries will affirme the Moone and Starres and Clouds to bee subject unto naturall motions why then should the very same expressions be counted as sufficient Arguments to take it away from the Earth If it be replyed That by establishing the Heavens is meant only the holding of them up that they doe not fall downe to us as Lorinus explaines that in the eighth Psalme and quotes Euthymius for the same interpretation fundandi verbum significat decidere non posse aut dimoteri a loco vbi collecti sunt I answer why may not we as well interpret the words thus of the Earth so that by establishing of it is meant only the keeping of it up in the vast places of the open aire without falling to any other place From hence it is plaine That these Scriptures are to be understood of such an immobilitie in the Earth as may likewise agree with the Heavens the same originall word being so promiscuously applyed to both I but you wil say there are some other places which do more peculiarly apply this setlednesse and establishment to the Earth So Psal. 119. 9. Thy faithfulnes is unto all generations thou hast established the Earth and it abideth Thus likewise Psal. 104. 5. Who laid the foundations of the Earth that it should not bee removed for ever The later of which being well weighed in it's original saith M. Fuller do's in three emphaticall words strongly conclude the Earth's immobility As first when he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit he hath founded it wherein it is implyed that it do's not change his place To which may bee added all those Texts which so frequently speake of the foundations of the Earth as also that expression of the Psalmist where hee mentions the Pillars of the Earth Psal. 75. 3. The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Basis and by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he hath founded it upon it's owne firmenesse and therefore it is altogether without motion The third expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies declinare implying that it could not wagge with the least kind of declination To these I answer severally First for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit It cannot be understood properly as if the naturall Frame of the Earth like other artificiall buildings did need any bottome to uphold it for he hangeth the Earth upon nothing Iob. 26. 7. But it is a Metaphor and signifies Gods placing or scituating this Globe of Land and Water As David tells us of the Pillars of the Earth so Iob mentions Pillars of the Heavens Iob 26. 11. And yet that will not proove them to be immoveable True indeed wee reade often concerning the foundations of the Earth but so we do likewise of the ends sides and corners of the Earth and yet these Scriptures will not proove it to bee of a long or square forme Besides we reade also of the Foundations of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 22. 8. And yet wee must not hence inferre that they are without all motion As also of the planting of the Heavens Isai. 51. 6. which may as well proove them to be immoovable as that which followes in the same verse concerning the foundations of the Earth Which phrase as I have observed right in severall places of Scripture is to be understood according to these three interpretations 1 It is taken somtimes for the lower parts of the Earth as appeares by that
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