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A DISCOURSE Tending
to prove, that ’tis Probable there
may be another Habitable WORLD
in the MOON.
With a Diſcourſe concerning the Proba-
bility of a Paſſage thither. Unto which
is Added, A Diſcourſe concerning a
New Planet, Tending to Prove, That
’tis Probable Our Earth is one of the
Planets.
By John Wilkins, late Lord Biſhop of
Cheſter.
Printed by J.
Rawlins for John Gellibrand,
at the Golden-Ball in St. Pauls Church-
Yard. MDCLXXXIV.
IF amongſt thy leiſure hours, thou canſt
ſpare any for the pernſal of this diſcourſe,
and doſt look to find ſomewhat in it which
may ſerve for thy Information and Benefit: let me then adviſe thee to come unto it with
an equal Mind, not ſwayed by Prejudice, but
indifferently reſolved to Aſſent unto that
Truth which upon Deliberation ſhall ſeem
moſt probable unto thy Reaſon, and then I
doubt not, but either thon wilt agree with me
in this Aſſertion, or at leaſt not think it to
be as far from Truth, as it is from common
Opinion.
Two Cautions there are which I would wil-
lingly Admoniſh thee of in the Beginning.
I.
That thou ſhouldſt not here look to find
any Exact, Accurate Treatiſe, ſince this
Diſcourſe was but the Fruit of ſome Lighter
Studies, and thoſe too budled up in a ſhort
time, being firſt thought of, and finiſhed in
the ſpace of ſome few Weeks, and therefore
you cannot in Reaſon Expect, that it ſhould be
ſo poliſhed, as perhaps, the Subject would re-
quire, or the leiſure of the Author might have
done it.
2.
To remember that I promiſe only pro-
bable Arguments for the Proof of this Opini-
on, and therefore you muſt not look that every
Conſequence ſhould be of an undeniable De-
pendance, or that the Truth of each Argu-
ment ſhould be Meaſured by its Neceſſity. I
grant, that ſome Aſtronomical Appearances
may poſſibly be ſolved otherwiſe than here
they are. But the thing I aim at is this,
that probably they may be ſo Solved, as I
have here ſet them down: Which, if it be
granted ( as I think it muſt) then I doubt
not, but the indifferent Reader will find
ſome Satisfaction in the main thing that is
to be Proved.
Many Ancient Philoſophers of the better
Note, have formerly defended this Aſſertion,
which I have here laid down; and it were
to be wiſhed, that ſome of us would more ap-
ply our Endeavors unto the Examination of
theſe Old Opinions, which though they have
for a long time lain neglected by others, yet
in them may you find many Truths well wor-
thy your Pains and Obſervation. ’Tis a
falſe Conceit for us to think, that amongſt the
Ancient Variety and ſearch of Opinions, the beſt
hath ſtill prevailed. Time (ſaith the Lear-
ned Verulam) ſeems to be of the Nature of
a River or Stream, which carrieth down to
us that which is Light or blown up, but ſink-
It is my Deſire, that by the Occaſion of this
Diſcourſe, I may raiſe up ſome more Active
Spirit to ſearch after other hidden and un-
known Truths. Since it muſt needs be a great
Impediment unto the Growth of Sciences, for
Men ſtill ſoto Plod on upon beaten Principles,
as to be afraid of entertaining any thing that
may ſeem to contradict them. An unwilling-
neſs to take ſuch things into Examinati-
on, is one of thoſe Errours of Learning in
theſe times obſerved by the judicions Veru-
lam. Lueſtionleſs, there are many ſeeret
Truths, which the Ancients have paſſed
over, that are yet left to make ſome of our
Age Famous for their Diſcovery.
If by this Occaſion I may provoke any Rea-
der to an Attempt of this Nature, I ſhall
think my ſelf Happy, and this Work Succeſs-
ful,
Farewell.
THat the ſtrangeneſs of this Opinion is no Suffi-
cient Reaſon why it ſhould be Rejected, be-
cauſe other certain Truths have been formerly eſtee-
med ridiculous, and great Abſurdities entertai-
ned by common conſent. By way of Preface.
That a Plurality of Worlds does not contradict
any Principle of Reaſon or Faith.
That the Heavens do not conſiſt of any ſuch
pure matter which can priviledge them from the
like change and Gorruption, as theſe inferiour Bo-
dies are liable unto.
That the Moon is a Solid, Gompacted, Opacious
Body.
That the Moon hath not any Light of her own.
That there is a World in the Moon, bath been
the direct Opinion of many Ancients, with ſome
Modern Mathematicians, and may probably be
deduced ſrom the Tenents of others.
That thoſe Spots and brighter Parts, which by
our Sight may be diſtinguiſbed in the Moon, do
ſhew the difference betwixt the Sea and Land in
that other World.
That the Spots repreſents the Sea, and the
brighter parts the Land.
That there are bigh Mountains, deep Vallies,
and ſpacious plains in the Body of the Moon.
That there is an Atmo-ſphæra, or an Orb of
groſs Vaporous Air, immediately encompaſſing the
Body of the Moon.
That as their World is our Moon, ſo our World
is their Moon.
That ’tis probable there may be ſuch Meteors
belonging to that World in the Moon, as there are
with us.
That ’tis probable there may be Inhabitants in
this other World; but of what kind they are, is
uncertain.
That ’tis poſſible for ſome of our Poſterity to
find out Gonveyance to this other World, and if
there be Inhabitants there, to have Commerce
with them.
BAudrandi Geographia ordine litterarum
diſpoſita, 2 Vol. Paris 1682.
Folio.
Franciſci de le Boe Sylvii opera Medica cum
Collegio Noſocomico, Geneva, 1681. Folio.
Diemerbroeck Anatomia, in Quarto.
Zodiacus Medico-Gallicus in Tribus Tomis
pro Tribus Annis, Quarto.
Plutarchs Morals Tranſlated from the
Greek by ſeveral Hands into Engliſh, Octavo.
Biſhop Wilkins Diſcourſe of Prayer and
Preaching, in Octavo.
------Mathematical Magick, in Octavo.
-----Sermons upon ſeveral Occaſions be-
fore the King, to which is added a Diſcourſe
concerning the Beauty of Providence, by the
ſame Author, in Octavo.
Sir William Temples Obſervations upon
the Low-Countries, in Octavo.
-----Miſcellanea, in Oetavo.
Sir John Temples Hiſtory of the Iriſh Re-
bellion, in Octavo.
Lucius Florus cum Notis Johan.
Min-Ellii,
in Twelves.
Virgillii Maronis Opera cum Notis Johan.
Min-Ellii, in Twelves.
That the ſtrangeneſs of this Opinion is no ſuffici-
ent reaſon why it ſhould be rejected, becauſe
other certain Truths have been formerly eſtee-
med ridiculous, and great Abſurdities entertai-
ned by common Gonſent.
THere is an earneſtneſs and hungring after
Novelty, which doth ſtill adhere unto
all our Natures, and it is part of that
Primitive Image, that wide Extent and infi-
nite Capacity at firſt created in the Heart of
Man. For this, ſince its depravation in Adam,
perceiving it ſelf altogether emptyed of any
good, doth now catch after every new Thing,
conceiving that poſſibly it may find Satisfaction
among ſome of its fellow Creatures. But our
Enemy the Devil (who ſtrives ſtill to pervert
pons) hath ſo contriv’d it, that any Truth doth
now ſeem diſtaſtful for that very Reaſon, for
which Errour is entertain’d: Novelty.
For
let ſome upſtart Hereſie be ſet abroach, and
preſently there are ſome out of a curious Hu-
mour; others, as if they watched an occaſion of
ſingularity, will take it up for Canonical, and
make it part of their Creed and Profeſſion; whereas ſolitary Truth cannot any where find
ſo ready Entertainment; but the ſame Novel-
ty which is eſteemed the Commendation of
Errour, and makes that acceptable, is counted
the fault of Truth, and cauſes that to be Re-
jected.
How did the incredulous World gaze at Co-
lumbus; when he promiſed to diſcover ano-
ther part of the Earth, and he could not for
a long time, by his Confidence, or Argu-
ments, induce any of the Chriſtian Princes, ei-
ther to aſſent unto his Opinion, or to go to the
charges of an Experiment? Now if be, who
had ſuch good grounds for his Aſſertion, could
find no better Entertainment among the wiſer
ſort, and upper end of the World; ’tis not
likely then that this Opinion which I now deli-
ver, ſhall receive any thing from Men of theſe
Days, eſpecially our Vulgar Wits, but Miſ-
belief and Deriſion.
It hath always been the unhappineſs of new
Truths in Philoſophy, to be derided by thoſe
that are ignorant of the cauſes of things, and
rejected by others, whoſe perverſeneſs ties
them to the contrary Opinion, Men whoſe en-
vious Pride will not allow any new thing for
firſt Inventors of. So that I may juſtly expect
to be accuſed of a Pragmatical Ignorance, and
bold Oſtentation; eſpecially ſince for this O-
pinion, Xenophanes, a Man whoſe Authority
was able to add ſome Credit to his Aſſertion,
could not eſcape the like Cenſure from others. For Natales Comes ſpeaking of that Philoſo-
pher, and this his Opinion, ſaith thus, Nonnulli
Philoſophiam introducunt, ut alicujus rei inven-
tores fuiſſe apparent. ‘Some there are, who leſt
‘ they might ſeem to know nothing, will bring
‘ up monſtrous abſurdities in Philoſophy, that
‘ ſo afterward they may be famed for the In-
‘ vention of ſomewhat. The ſame Author
doth alſo in another place accuſe Anaxagoras
of Folly for the ſame Opinion. Eſt enim non
tamen velle de rebus propoſitis hanc vell illam par-
tem ſtabilire. ’Tis none of the worſt kinds of
Folly, boldly to affirm one ſide or other when
a Man knows not what to ſay.
If theſe Men were thus cenſur’d, I may juſt-
ly expect to be derided of moſt, and to be be-
lieved by few or none; eſpecially ſince this
Opinion ſeems to carry in it ſo much ſtrange-
neſs, and contradiction to the general conſent
of others. But however, I am reſolved that
this ſhall not be any diſcouragement, ſince I
know that it is not common Opinion that can
either add or detract from the Truth. For,
1.
Other Truths have been formerly eſtee-
med altogether as ridiculous as this can be.
2.
Groſs abſurdities have been entertain’d
by general Opinion.
I ſhall give an Inſtance of each, that ſo I
may the better prepare the Reader to conſider
things without a Prejudice, when he ſhall ſee
that the common Oppoſition againſt this which
I affirm, cannot any way derogate from its
Truth.
1.
Other Truths have been formerly accoun-
ted as ridiculous as this. I ſhall ſpecifie that
of the Antipodes, which have been denyed,
and laught at by many wiſe Men and great
Scholars, ſuch as were Herodotus, Chryſoſtom,
tius the Poet, Procopius, and the Voluminous
Abulenſis, together with all thoſe Fathers or
other Authors who denyed the roundneſs of
the Heavens. Herodotus counted it ſo horri-
ble abſurdity, that he could not forbear laugh-
ing to think of it. Γελῶ δρῶο γῆς {πρι}ύδ(ου}ς γ{ρἀ} ψαν-
τας, {πο}λλ{οὺ}ς ἤδη {καὶ} {οὐ} δένα νόον ἔ{χο}ντας {ὀξ}ηγ{οα} {μέν}ον ὂι
’Ωκεαοόντε ρεόντα γ{ρά} Φ{ου}σι, πέ{ρι}ξ τ{ὴν} τε γ{ὴν} ἐ{οῦ}οαν
κυκλοτ ερέα ὤς \’δπὸ τόρν{ου}. ‘I cannot chooſe but laugh
‘(ſaith he) to ſee ſo many Men venture to de-
‘ſcribe the Earths Compaſs, relating thoſe
‘things that are without Senſe, as that the Sea
‘flows about the World, and that the Earth it
‘ſelf is as round as an Orb. But this great Ig-
norance 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 Ho-
mily upon the Hebrews, doth make a challenge
to any Man that ſhall dare to defend, that the
Heavens are Round, and not rather as a Tent.
Auſtin, who cenſures that
Relation of the Antipodes to be an incredible
and with him agrees the Eloquent
Lactantius, Quid illi qui eſſe contrarios veſtigiis
noſtris Antipodes putant? num aliquid loquuntur?
nes, quorum veſtigia ſunt ſuperiora quâm capita? aut ibi quæ apud nos jacent inverſa pendere?
fru-
ges & arbores deorſum verſus creſcere, pluvias &
nives, & grandinem ſurſum verſus cadere in ter-
ram? &
miratur aliquis hortos penſiles inter ſep-
tem mira narrari, quum Pbiloſophi, & agros &
maria, & urbes &
montes penſiles ſaciunt, &
c.
‘What (ſaith he) are they that think there are
‘Antipodes, ſuch as walk with their Feet
‘againſt ours? do they ſpeak any likelyhood?
‘or is there any one ſo fooliſh as to believe
‘that there are Men whoſe Heels are higher
‘than their Heads? that things which with us
‘do lye on the ground, do hang there? that
‘the Plants and Trees grow downwards? that
‘the Hail, and Rain, and Snow fall upwards
‘to the Earth? and do we admire the hanging
‘Orchards amongſt the ſeven Wonders, where-
‘as here the Philoſophers have made the Field
‘and Seas, the Cities and Mountains hanging?
What ſhall we think (ſaith he in Plutarch) that
Men do cling to that place like Worms, or
hang by the Claws as Cats? Or if we ſup-
poſe 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 he looſened, ſhould of it ſelf aſcend up-
wards? or elſe ſuppoſe two Men with their
middles about the Center, the Feet of the one
and ſo two other Men croſs them, yet all theſe
Men thus ſituated according to this Opinion,
ſhould ſtand upright, and many other ſuch groſs
conſequences would follow (ſaith he) which a
falſe Imagination is not able to fancy as poſſi-
ble. Upon which Conſiderations, Bede alſo
denies the being of any Antipodes, Neque enim
ſenſus. ‘Nor ſhould we any longer aſſent to the
‘Fable of Antipodes. So alſo Lucretius the
Poet ſpeaking of the ſame Subject, ſays,
That ſome idle fancy feigned theſe, for Fools
to believe. Of this Opinion was Procopius
Gazæus, but he was perſwaded to it by ano-
for he thought that all
the Earth under us was ſunk into the Water,
according to the ſaying of the Pſalmiſt, He
and
therefore he accounted it not inhabited by any. Nay, Toſtatus a Man of later Years, and gene-
ral Learning, doth alſo confidently deny that
there are any ſuch Antipodes, though the
Reaſon which he urges for it, be not ſo abſurd
For the Apoſtles, ſaith he, tra-
velled through the whole habitable World,
but they never paſſed the Equinoctial; and if
you anſwer that they are ſaid to go through
all the Earth, becauſe they went through all
the known World, he replies, that this is not
ſufficient, ſince Chriſt would have all Men to
be ſaved, and come to the Knowledge of his
been any Inhabitants; eſpecially ſince he did ex-
preſly command them to go & Teach all Nations,
and Preach the Goſpel through the whole World,
and therefore he thinks, that as there are no
other conveniency for Habitation. ’Tis com-
monly related of one Virgliius, that he was Ex-
by Zachary Biſhop of Rome, becauſe he was
not of the ſame Opinion. But Baronius ſays,
becauſe he thought there was another habita-
However, you may
well enough diſcern in theſe examples, how
confident many of theſe great Scholars were
in ſo groſs an Error, how unlikely, what in-
credible thing it ſeemed to them, that there
ſhould be any Antipodes: and yet now this
Truth is as certain and plain, as Senſe or De-
monſtration can make it. This then which I
now deliver, is not to be rejected, though it
may ſeem to contradict the common Opinion.
2.
Groſs abſurdities have been entertained
by general conſent. I might Inſtance in many
remarkable examples, but I will only ſpeak
of the ſuppoſed Labour of the Moon in her
Eclipſes, becauſe this is neareſt to the chieſ
matter in hand, and was received as a common
Opinion amongſt many of the Antients, inſo-
much that from hence they ſtiled the Eclipſes
by the name of πὰθη Paſſions, or in the Phraſe
of the Poets
And therefore Plutarch ſpeaking of a Lunary
cuſtom amongſt the Romans (the moſt civil and
Learned People of the World) to ſound Braſs
Inſtruments, and hold great Torches toward
the Heaven. Τῶν δε Ρωμαίων (ὤσπερ {ἐστὶ}ν ἐνομισ {μέν}ον)
χαλκ{οῦ} τε τατό γι; ὰνακαλ{ου} μένων τοφῶς ἀυτῆς {καὶ} πυ{ρὰ}
For
by this means they ſuppoſed the Moon was
much eaſed in her Labours, and therefore
Ovid calls ſuch loud Inſtruments the Auxilia-
ries or helps of the Moon.
And therefore the Satyriſt too, deſcribing a
loud Scold, ſays, ſhe was able to make noiſe
enough to deliver the labouring Moon.
Now the reaſon of all this their Ceremony,
was, becauſe they feared the World would
fall aſleep, when one of its Eyes began to
wink, and therefore they would do what they
could by loud Sounds to rouſe it from its drow-
ſineſs, and keep it awake, by bright Torches,
to beſtow that Light upon it which it began to
lofe.
Some of them thought hereby to keep the
Moon in her Orb, whereas other wiſe ſhe would
have fallen down upon the Earth, and the
World would have loſt one of its Lights; for
the credulous People believed, that Inchanters
and Witches could bring the Moon down,
which made Virgil ſay,
And thoſe Wizzards knowing the times of her
Eclipſes, would then threaten to ſhew their
Skill, by pulling her out of her Orb. So that
when the ſilly Multitude ſaw that ſhe began to
look red, they preſently feared they ſhould
loſe the benefit of her Light, and therefore
made a great noiſe that ſhe might not hear the
ſound of thoſe Charms, which would other-
wiſe bring her down; and this is rendred for a
reaſon of this cuſtom by Pliny and Propertius:
Plutarch gives another reaſon of it, and he
ſays, ’tis becauſe they would haſten the Moon
out of the dark ſhade wherein ſhe was involv’d,
that ſo ſhe might bring away the Souls of thoſe
Saints that inhabit within her, which cry out
by reaſon they are then deprivd of their won-
ted Happineſs, and cannot hear the Muſick
of the Spheres, but are forced to behold the
torments and wailing of thoſe damned Souls
which are repreſented to them as they are
tortur’d in the Region of the Air. But whether
this or whatever elſe was the meaning of this
Superſtition, yet certainly ’twas a very ridi-
culous cuſtom, and bewrayed a great ignorance
of thoſe ancient times; eſpecially ſince it was
not only received by the vulgar, ſuch as were
Men of leſs Note and Learning, but believed
alſo by the more Famous and Wiſer ſort, ſuch
as were thoſe great Poets, Steſichorus and Pir-
dar. And not only amongſt the more ſottiſh
Heathens, who might account that Planet to
be one of their Gods; but the Primitive Chri-
Ambroſe ſo tartly to rebuke thoſe of his time,
when he ſaid, Tum turbatur carminibus Globus
Lunæ, quando calicibus turbantur & oculi.
‘When your Heads are troubled with Cups,
‘then you think the Moon to be troubled with
‘Charms.
And for this reaſon alſo did Maximus a Biſh-
op, write a Homily againſt it, wherein he ſhew-
I
remember that Ludovicus Vives relates a more
ridiculous ſtory of a People that impriſoned
an Aſs for drinking up the Moon, whoſe
Image appearing in the Water, was covered
with a Cloud as the Aſs was drinking, for
which the poor Beaſt was afterwards brought
to the Bar to receive a Sentence according to
his deſerts, where the grave Senate being ſet
to examin the matter, one of the Council (per-
haps wiſer than the reſt) riſes up, and out of
his deep judgement, thinks it not fit that their
Town ſhould loſe its Moon, but that rather
the Aſs ſhould be cut up, and that taken out
of him; which ſentence being approved by
the reſt of thoſe Politicians, as the ſubtileſt
way for the concluſion of the matter, was ac-
cordingly performed. But whether this Tale
were true or no, I will not queſtion; howe-
ver, there is abſurdity enough in that former
Cuſtom of the Ancients, that may confirm
the Truth to be proved, and plainly declare
the inſufficiency of common opinion to add
true Worth or Eſtimation unto any thing. So
that from that which I have ſaid, may be ga-
thered thus much.
1.
That a new Truth may ſeem abſurd and
impoſſible, not only 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 ſeems to oppoſe
common Principles, is not preſently to be re-
jected, but rather to be pry'd into by a dili-
gent enquiry, ſince there are many things which
are yet hid from us, and reſerv’d for future
Diſcovery.
2.
That it is not the commonneſs of an Opi-
nion 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 leſs trodden, and more ob-
ſcure.
True indeed, the ſtrangeneſs of this Opi-
nion will detract much from its Credit; but
yet we ſhould know that nothing is in it ſelf
ſtrange, ſince every Natural Effect has an equal
dependance upon its Cauſe, and with the like
neceſſity doth follow from it; ſo that ’tis our
Ignorance which makes things appear ſo; and
hence it comes to paſs, that many more Evi-
dent Truths ſeem incredible to ſuch who know
not the cauſes of things: you may as ſoon
perſwade ſome Country Peaſants, that the
Moon is made of Green-Cheeſe (as we ſay)
as that ’tis bigger than his Cart-Wheel, ſince
both ſeem equally to contradict his ſight, and
he has not reaſon enough to lead him far-
ther than his Senſes. Nay, ſuppoſe (ſaith Plu-
tarch) a Philoſopher ſhould be Educated in
ſuch a ſecret place, where he might not ſee
either Sea or River, and afterwards ſhould be
great Ocean, telling him the quality of that
Water, that it is brackiſh, ſalt, and not pota-
ble, and yet there were many vaſt Creatures
of all Forms living in it, which make uſe of
that water as we do of the Air, queſtionleſs
he would laugh at all this, as being monſtrous
Lies and Fables, without any colur of Truth. Juſt ſo will this Truth, which I now deliver,
appear unto others; becauſe we never dreamt
of any ſuch matter as a World in the Moon;
becauſe the State of that place hath as yet been
vail'd 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 Soul may with leſs difficulty be brought
to believe any abſurdity, when as it has for-
merly been acquainted with ſome Colours and
Probabilities for it; but when a new, and un-
heard of Truth ſhall come before it, though it
have good Grounds and Reaſons, yet the un-
derſtanding is aſraid of it as a ſtranger, and
dares not admit it into his Belief, without a
great deal of Reluctancy and Tryal. And be-
ſides, things that are not manifeſted to the
Senſes, are not aſſented unto without ſome
Labour of Mind, ſome Travel and Diſcourſe
of the underſtanding; and many lazy Souls
had rather quietly repoſe themſelves in an eaſie
Errour, than take Pains to ſearch out the
Truth. The ſtrangeneſs then of this Opinion
which I now deliver, will be a great hindrance
to its belief, but this is not to be reſpected by
reaſon it cannot be helped. I have ſtood the
which the meer Title of the Book may beget,
cannot eaſily be removed without a great deal
of preparation, and I could not tell otherwiſe
how to rectifie the Thoughts of the Reader
for an impartial Survey of the following Diſ-
courſe.
I muſt need confeſs, though I had often
thought with my ſelf that it was poſſible there
might be a World in the Moon, yet it ſeem'd
ſuch an uncouth Opinion, that I never durſt
diſcover it, for fear of being counted ſingular,
and ridiculous; but after having read Plutarch,
Gallileus, Keplar, with ſome others, and find-
ing many of my own Thoughts confirmed by
ſuch ſtrong Authority, I then concluded that
it was not only poſſible there might be, but
probably there was another habitable World
in that Planet. In the proſecuting of this Aſſer-
tion, I ſhall firſt endeavour to clear the way
from ſuch doubts as may hinder the ſpeed or
eaſe of farther progreſs; and becauſe the Sup-
poſitions imply'd in this Opinion, may ſeem to
contradict the Principles of Reaſon and Faith,
it will be requiſite that I firſt remove this Scru-
ple, ſhewing the conformity of them to both
theſe, and proving thoſe Truths that may make
way for the reſt, which I ſhall labour to perform
in the Second, Third, Fourth, and Fifth Chap-
ters, and then proceed to conform ſuch Pro-
poſitions, which do more directly belong to
the main point in Hand.
TIS reported of Ariſtotle, that when he
ſaw the Books of Moſes, he commended
for ſuch a Majeſtick Style, as might become
a God, but withal, he cenſur'd that manner
of Writing to be very unfit for a Philoſopher: becauſe there was nothing prov'd in them,
but matters were deliver'd, as if they would
rather command, than perſwade Belief. And
?tis obſervd that he ſets down nothing himſelf,
but he confirms it by the ſtrongeſt Reaſon that
may be found, there being ſcarce an Argu-
ment of force for any Subject in Philoſophy,
which may not be picked out of his Writings;
and therefore ’tis likely, if there were in Rea-
ſon a neceſſity of one only World, that he
would have found out ſome ſuch neceſſary
proof as might confirm it: Eſpecially ſince he
Labours for it ſo much in two whole Chap-
ters. But now all the Arguments which he
himſelf urges in this Subject, are very weak,
and far enough from having in them any con-
vincing Power. Therefore ’tis likely that a
Plurality of Worlds doth not contradict any
Principle of Reaſon. However, I will ſet
down the two chief of his Arguments from his
own Works, and from them you may gueſs
the force of the other.
The firſt is this, ſince every heavy Body
fuſion muſt there be, if there were two pla-
ces for Gravity, and two places for Lightneſs: for it is probable that the Earth of that other
World would fall down to this Centre, and ſo
mutually the Air and Fire here aſcend to thoſe
Regions in the other, which muſt needs much
derogate from the Providence of Nature, and
cauſe a great diſorder in his Works. But ratio
bæc eſt minimè firma, (ſaith Zancby.) And if
will plainly ſee there is no ground to fear any
ſuch Confuſion; for Heavineſs is nothing elſe
but ſuch a quality as cauſes a Propenſion in its
Subject to tend downwards towards its own
Centre; ſo that for ſome of that Earth to
come hither, would not be ſaid a Fall, but
an Aſcenſion, ſince it moved from its own
place; and this would be impoſſible (ſaith Ru-
vio) becauſe againſt Nature, and therefore
no more to be feared, than the falling of the
If you reply, that then according to this
there muſt be more Centres of Gravity than
one; I anſwer, ’Tis very probable there are,
nor can we well Conceive what any piece of
the Moon would do, being ſever'd from the
reſt in the free and open Air, but only return
unto it again.
Another Argument he had from his Maſter
there is but one firſt Mover, God.
Infirma etiam eſt bæc ratio (ſaith Zancby) and
we muſt juſtly deny the Conſequence, ſince a
Plurality of Worlds doth not take away the
Ut enim forma ſub-
modo multiplicitatum induit per ſignatum mate-
riam (ſaith a Country-Man of ours.) As the
ſubſtantial form, ſo the efficient cauſe hath on-
ly an appearing Multiplicity from its particu-
lar Matter. You may ſee this point more
largely handled, and theſe Arguments more
fully anſwered by Plutarch in his Book (why
Oracles are ſilent) and Jacob Garpentarius in
his Comment on Alcinous.
But our Oppoſites, the Interpreters them-
ſelves (who too often do jurare in verba ma-
giſtri) will grant that there is not any Strength
in theſe Conſequences, and certainly then ſuch
weak Arguments could not convince that wiſe
Philoſopher, who in his other Opinions was
wont to be ſwayed by the Strength and Pow-
er of Reaſon: wherefore I ſhould rather think
that he had ſome by-reſpect, which made him
firſt aſſent unto this Opinion, and afterwards
ſtrive to prove it. Perhaps it was becauſe he
feared to diſpleaſe his Scholar Alexander, of
putation of another World, ſince he had not
then attained the Monarchy of this; his reſt-
leſs wide Heart would have eſteemed this
Globe of Earth not big enough for him, if
there had been another, which made the Sa-
tyriſt ſay of him,
‘That he did Vex himſelf, and ſweat in his
‘deſires, as being Pend up in a narrow Room,
‘when he was Confin'd but to one World.
Gods: but now when he had done his beſt,
he muſt be content with ſome Equal, or per-
haps Superiour Kings.
It may be, that Ariſtotle was moved to this
Opinion, that he might thereby take from
Alexander the occaſion of this Fear and Diſ-
content; or elſe, perhaps Ariſtotle himſelf was
as loth to hold the Poſſibility of a World
which he could not diſcover, as Alexander was
to hear of one which he could not Conquer. ’Tis likely that ſome ſuch by-reſpect moved
him to this Opinion, ſince the Arguments he
urges for it, are confeſt by his Zealous Fol-
lowers and Commentators, to be very ſlight
and frivolous, and they themſelves grant, what
I am now to prove, that there is not any Evi-
dence in the Light of natural 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 do deſtroy thoſe Princi-
ples of Ariſtotle, which all the World hath ſo
long Followed?
This queſtion is much controverted by ſome
Campanella hath Writ
a Treatiſe in defence of it, in whom you may
ſee many things worth the Reading and No-
tice.
To it I anſwer, That this Poſition in Philo-
ſophy, doth not bring any Inconvenience to
the reſt, ſince ’tis not Ariſtotle, but Truth that
ſhould be the Rule of our Opinions, and if
they be not both found together, we may ſay
{γὰ}ρὄνται φιλοιν, ὅσιν {ωρο}τιμᾶν τὴνἀλή θ{ει}ν ‘Though
‘adhere to Truth, than him.
I muſt needs grant, that we are all much
beholden to the Induſtry of the Ancient Philo-
ſophers, and more eſpecially to Ariſtotle, for
the greater part of our Learning; but yet ’tis
not Ingratitude to ſpeak againſt him, when he
oppoſeth Truth; for then many of the Fathers
would be very Guilty, eſpecially Juſtin, who
hath writ a Treatiſe purpoſely againſt him.
But ſuppoſe this opinion were falſe, yet ’tis
not againſt the Faith, and ſo it may ſerve for
the better confirmation of that which is True; the Sparks of Errour, being forced out by
Oppoſition, as the Sparks of Fire by the ſtrike-
ing of the Flint and Steel. But ſuppoſe too,
that it were Heretical, and againſt the Faith,
yet may it be admitted with the ſame Privi-
ledge as Ariſtotle, from whom many more
dangerous Opinions have proceeded; as, That
the World is Eternal, That God cannot have
while to look after theſe Inferiour things;
That after Death there is no Reward or Pu-
niſhment, and ſuch like Blaſphemies, which
ſtrike directly at the Fundamentals of our Re-
ligion.
So that it is juſtly to be wondred, why
ſome ſhould be ſo Superſtitious in theſe Days,
as to ſtick cloſer unto him, than unto Scripture,
as if his Philoſophy were the only Foundation
of all Divine Truths.
Upon theſe Grounds, both St.
Vincentius,
and Serafinus de firmo (as I have ſeen them
of Gods Wrath, which was poured out upon
the Waters of Wiſdom, by the Third Angel; But for my part, I think the World is much
But yet
’twere a ſhame for theſe later Ages to reſt our
Selves meerly upon the Labours of our Fore-
Fathers, as if they had informed us of all things
to be known; and when we are ſet upon their
Shoulders, not to ſee further than they them-
ſelves did. ’Twere a Superſtitious, a lazy
Opinion, to think Ariſtotle's 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 diſ-
covery, and it cannot be any inconvenience
for us, to maintain a new Truth, or rectifie
an ancient Errour.
But the poſition (ſay ſome) is directly againſt
Scripture, for
1.
M@ſes tells us but of one World, and his
Hiſtory of the Creation had been very imper-
fect, if God had made another.
2.
Saint John ſpeaking of Gods Works, ſays,
he made the World in the ſingular Number,
and therefore there is but one: ’tis the Argu-
will oppoſe it, but ſuch who with Democritus,
eſteem ſome blind Chance, and not any wiſe
Providence to be the Framet of all things.
3.
The Opinion of more Worlds has in
Ancient times been accounted a Hereſie, and
gilius was caſt out of his Biſhoprick, and Ex-
communicated 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
divers Nature; but they are not of the ſame
kind; for this were needleſs, and would argue
more perfection than the other; not of divers
kinds, for then one of them would not be cal-
led the World or Univerſe, ſince it did not
contain univerſal perfection. I have cited this
Argument, becauſe it is ſo much ſtood upon
by Julius Gæſar la Galla, one that has purpoſe-
ly writ a Treatiſe againſt this Opinion which
but the Dilemma is ſo blunt,
that it cannot cut on either ſide; and the Con-
ſequences ſo weak, that I dare truſt them
without an Anſwer. And (by the way) you
may ſee this later Author in that place, where
he@ endeavours to prove a neceſſity of one
World, doth leave the chief matter in Hand,
and take much needleſs pains to diſpute againſt
Democritus, who thought, that the World
was made by the caſual concourſe of Atoms in
a great Vacuum. It ſhould ſeem, that either
his cauſe, or his Skill was weak, or elſe he
would have ventur'd upon a ſtronger Adver-
ſary. Theſe Arguments which I have ſet
down, are the chiefeſt which I have met with
againſt this Subject; yet the beſt of theſe hath
not force enough to endanger the Truth that
I have deliver'd.
Unto the two firſt, it may be anſwer'd, that
the Negative Authority of Scripture is not
prevalent in thoſe things which are not the
Fundamentals of Religion.
But you'l reply, though it do not neceſſa-
rily conclude, yet ’tis probable, if there had
been another World, we ſhould have had ſome
notice of it in Scripture.
I anſwer, ’tis 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 Job, nor the Pſalms,
(the places moſt frequent in Aſtronomical Ob-
ſervations) nor any other Scripture mention
any of them, but the Sun and Moon. Be-
cauſe the difference betwixt them and the
other Stars, was known only to thoſe who
were Learned Men, and had skill in Aſtrono-
my. As for that expreſſion in Job רקב וביןי
Number, and therefore cannot properly be
applyed to Venus. And for that in Iſaiab ליגת
tation, and therefore is but by gueſs Tranſla-
ted in that Senſe. It being a true and com-
mon Rule, that Hebræi rei ſideralis minime
The
Fews being but little skilled in Aſtronomy,
their Language does want proper Expreſſions
for the Heavenly Bodies, and therefore they
are fane ſometimes to attribute the ſame name
unto divers Conſtellations.
Now if the Holy Ghoſt had intended to re-
veal unto us any Natural Secrets, certainly
he would never have omitted the mention of
the Planets, Zuorum motu nibil eſt quod de
Conditoris ſapientiâ teſtatur Evidentius apud eos
Which do ſo evidently ſet forth
the Wiſdom of the Creator. And therefore
the Old Teſtament or the New, to diſcover
any thing untous concerning the Secrets in Phi-
loſopy; ’tis not his intent in the New Teſta-
ment, ſince we cannot conceive how it might
any way belong either to the Hiſtorical, Exe-
getical, or Prophetical parts of it; nor is it
his intent in the Old Teſtament, as is well ob-
ſerv'd by our Country-Man, Mr. WRIGHT,
detur Mathematicas aliquas aut Phyſicas ſubtili-
tates promulgare, ſed ad vulgi captum & loquen-
di morem, quemadmodum nutrices infantulis ſo-
lent, ſeſe accommodare. ’Tis not the endeavour
of Moſes, or the Prophets, to diſcover any
Mathematical or Philoſophical Subtilties,
but rather to accommodate themſelves to Vul-
gar Capacities, and ordinary Speech, as Nur-
ſes are wont to uſe their Infants. True in-
deed, Moſes is there to handle the Hiſtory of
the Creation. But ’tis certain (ſaith Calvin)
that his purpoſe is to treat only of the viſible
which might be moſt eaſily underſtood by the
Ignorant and Ruder ſort of People, and there-
fore we are not thence to expect the diſcovery
of any Natural Secret. Artes reconditas aliun-
de diſcat qui volet; hic Spiritus Dei omnes ſi-
mul ſine exceptione docere voluit. As for more
hidden Arts, they muſt be looked for elſe-
where; the Holy Ghoſt did here intend to in-
ſtruct all without exception. And therefore
’tis obſerved, That Moſes does not any where
meddle with ſuch matters as were very hard to
be conceiv'd; for being to inform the common
vulgar way, as it is commonly noted, decla-
ring the Original chiefly 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 propo-
and Herbs is mentioned, but not of Mettals
and Minerals?
Anſwers.
Quia iſtarum rerum generatio eſt
vulgo occulta & ignota.
Becauſe theſe things
are not ſo commonly known as the other; and he adds, Moſes non omnia, ſed manifeſta
omnibus enarranda ſuſcipit. Moſes did not in-
tend to relate unto us the beginnings of all
all things, but thoſe only which are moſt evi-
dent unto all Men. And therefore too, Aqui-
Air, becauſe that being inviſible, the People
knew not whether there were any ſuch Body
or no. And for this very reaſon St.
Ferom alſo
the Creation of Angels, becauſe the rude and
ignorant Vulgar were not ſo capable of appre-
hending their Natures. And yet notwith-
ſtanding, theſe are as remarkable parts of the
Creation, and as fit to be known as another
World. And therefore the Holy Ghoſt too,
uſes ſuch vulgar Expreſſions, which ſet things
forth rather as they appear, than as they are,
as when he calls the Moon one of the greater
in the whole Heavens. So afterwards ſpeaking
he ſays, The Windows of Heaven were
dows in the Firmament.
And in reference to this, a Drowth is de-
ſcrib'd in ſundry other So that the Phraſes which the
Holy Ghoſt ſhews, concerning theſe things, are
not to be underſtood in a literal Senſe; but ra-
ther as vulgar Expreſſions; and this Rule is
ſet down by Saint Auſtin, where ſpeaking con-
cerning that in the Pſalm, who ſtretched the
the Words of Scripture ſhall ſeem to contra-
dict common Senſe or Experience, there, are
they to be underſtood in a qualified Senſe, and
not according to the Letter. And ’tis obſerv'd,
that for want of this Rule, ſome of the Anci-
ents have faſtned ſtrange Abſurdities upon the
Words of the Scripture. So Saint Ambroſe
Stars were not very Hot, as being againſt
the Words of Scripture, Pſalm 19. 6.
where
the Pſalmiſt ſays, that there is nothing that is
hid from the Heat of the Sun. So others
there are that would prove the Heavens not
to be Round, out of that place, Pſal. 104.
2.
He
ſtretched out the Heavens like a Curtain. So
Procopius alſo was of Opinion, that the Earth
Nay, he 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 look for the Grounds of Philſophy in the
Words of Scripture. So that, from what
of Scripture, concerning any other World, is
not ſufficient Argument to prove that there is
none. Thus for the two firſt Arguments.
Unto the third, I may anſwer, That this
very Example is quoted by others, to ſhew
the Ignorance of thoſe Primitive Times, who
did ſometimes condemn what they did not
underſtand, and have often cenſur'd the Law-
ful and undoubted Parts of Mathematicks for
Heretical, becauſe they themſelves could not
perceive a reaſon of it. And therefore their
Practice, in this particular, is no fufficient Te-
ſtimony againſt us.
But laſtly, I anſwer to all the above nam'd
Objections, That the Term (World) may be
taken in a double Senſe, more Generally, for
the whole Univerſe, as it implies in it the
Elementary and Æthereal Bodies, the Stars
and the Earth. Secondly, more particularly,
for an inferiour World conſiſting of Elements.
Now the main 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. John
ſhould either not know, or not mention its
Creation. And Virgilius was condemned for
this Opinion, becauſe he held, quòd ſit alius
mundus ſub terra, aliuſque Sol & Luna, (as Ba-
ronius) That within our Globe of Earth, there
was another World, another Sun and Moon,
and ſo he might ſeem to exclude this from the
Number of the other Creatures.
But now there is no ſuch danger in this Opi-
nion, which is here deliver'd, ſince this World
is ſaid to be in the Moon, whoſe Creation is
particularly expreſt.
So that in the firſt ſenſe, Iyield, that there
is but one World, which is all that the Argu-
ments do prove; but underſtand it in the ſe-
cond ſenſe, and ſo I affirm, there may be more,
nor do any of the above named Objections
prove the contrary.
Neither can this Opinion derogate from the
Divine Wiſdom (as Aquinas thinks) but rather
Advance it, ſhewing a Gompendium of Provi-
dence, that could make the ſame Body a
World, and a Moon; a World for Habitation,
and a Moon for the uſe of others, and the Or-
nament of the whole Frame of Nature. For as
the Members of the Body ſerve not only for
the Preſervation of themſelves, but for the
Uſe and Convenience of the whole, as the
Hand protects the Head, as well as ſaves its
ſo is it in the parts of the Univerſe,
where each one may ſerve as well for the
Converſation of that which is within it, as the
Help of others without it.
Merſennus a late Jeſuit, Propoſing the Queſti-
on, whether or no the opinion of more Worlds
He anſwers it negatively, becauſe it does not
Contradict any expreſs place of Scripture, or
Determination of the Church. And though
(ſaith he) it ſeems to be a raſh Opinion, as be-
ing againſt the Conſent of the Fathers; yet, if
this Controverſie be chiefly Philoſophical, then
their Authorities are not of ſuch Weight. Un-
to this it may be added, that the conſent of the
Fathers is prevalent only in ſuch Points as were
firſt controverted amongſt them, and then ge-
nerally decided one way, and not in ſuch other
on 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 clear'd the firſt part of that Suppoſition
which is imply'd in the Opinion.
It may next be enquir'd, whether ’tis poſſi-
ble there may be a Globe of Elements in that
which we call the Æthereal parts of the Uni-
verſe; 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 imagin any Element there; and if we would
have another World, we muſt then ſeek out
ſome other place for its Scituation. The third
Propoſition therefore ſhall be this,
IT hath been often queſtioned amongſt the
Ancient Fathers and Philoſophers, what
kind of matter that ſhould be, of which the
Heavens are Fram'd. Some think they conſiſt
of a Fifth Subſtance, diſtinct from the Four
Elements, as Ariſtotle holds, and with him
Brains could not be content to Attribute to
thoſe vaſt Glorious Bodies but common Mate-
rials, and therefore they themſelves had ra-
ordinary 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 own ſide. It
not in other Caſes, as well as this, Multiply-
ed things without neceſſity, and as if there
had not been enough to be known in the Se-
crets of Nature, have ſpun out new Subjects
from their own Brains, to find more Work
for Future Ages; I ſhall not mention their
Arguments, ſince ’tis already confeſt, that they
are none of them of any neceſſary conſequence: and beſides you may ſee them ſet down in any
of the Books de Cælo.
But it is the general Conſent of the Fathers,
and the Opinion of Lumbard, that the Hea-
vens conſiſt of the ſame matter with theſe
Sublunary Bodies. St.
Ambroſe is ſo confident
of it, that he eſteems the contrary a Hereſie.
ſelves, ſome thinking them to be made of
Fire, others of Water, and others of both; but herein they generally agree, that they are
all fram'd of ſome Element or other. Which
Dioniſius Garthuſianus collects from that place
in their Creation, as divided only in diſtance
from the Elementary Bodies, and not as being
made of any new Matter. To this purpoſe
others Cire the Derivation of the Hebrew
word מושש, quaſi שמ ibi & מומ aquæ, or quaſi
שע ignis & מומ.
Becauſe they are fram'd
out of theſe Elements. But concerning this,
with divers others. The Venerable Bede
thought the Planets to conſiſt of all the four
Elements; and ’tis likely that the other parts
are of an Aerous Subſtance, as will be ſhewed
after wards; however, I cannot now ſtand to re-
cite the Arguments for either; I have only
urged theſe Authorities to countervail Ariſtotle,
and the School-Men, and the better to make
way for a proof of their Corruptibility.
The next thing then to be enquir'd after, is,
whether they can be deſtroyed of God; for
this, Scripture puts out of doubt.
Nor whether or no in a long time they
would wear away and grow worſe; for from
ed. 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 far from the other, that they
have both gone beyond the Right, whilſt
Ariſtotle hath oppos'd the Truth, as well as the
Stoicks.
Some of the Ancients have thought, that
the Heavenly Bodies have ſtood in need of
they were continually Fed, and ſo had divers
Alterations by reaſon of their Food?
Fathered on Heraclitus, followed by that great
Naturaliſt Pliny, You may ſee Seneca expreſly
Ex illâ ali-
menta omnibus animalibus, omnibus ſatis, omnibus
ſtellis dividuntur, hinc proſertur quo fuſtineantur
tot Sidera tam exercitata, tam avida per diem,
noctemque, ut in opere, ita in paſtu. Speaking
of the Earth, he ſays, from thence it is that
Nouriſhment is divided to all the Living
Creatures, the Plants and the Stars; hence
were ſuſtain'd ſo many Conſtellations, ſo La-
borious, ſo Greedy, both Day and Night, as
well in their Feeding as Working. Thus alſo
Lucan Sings,
Unto theſe Ptolomy alſo, that Learn'd Egyp-
the Body of the Moon 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 far from this imagined Incorruptibili-
ty, that rather like the weakeſt Bodies they
ſtood in need of ſome continual Nouriſhment,
without which they could not ſubſiſt.
But Ariſtotle and his Followers were ſo far
Bodies could not contain within them any ſuch
Principles as might make them lyable to the
leaſt Change or Corruption; and their Chief
Reaſon was, becauſe we could not in ſo long
a ſpace diſcern any alteration amongſt them; But to this I anſwer.
1.
Suppoſing we could not, yet would it
not hence follow that there were none, as he
for ſpeaking concerning our knowledge of the
Heavens, he ſays, ’tis very imperfect and diffi-
Bodies from us, and becauſe the Changes
which may happen unto them, are not either
Big enough, or frequent enough to fall with-
in the Apprehenſion and Obſervation of our
Senſes; no wonder then if he himſelf be deceiv'd
in his Aſſertions concerning theſe Particulars. But yet, in this he Implies, that if a Man were
nearer to theſe Heavenly Bodies, he would be
a fitter Judge, to decide this Controverſie than
himſelf. Now its our Advantage, that by
the help of Galileus his Glaſs, we are advanc'd
nearer unto them, and the Heavens are made
more Preſent to us than they were before.
However, as it is with us where there be ma-
ny Viciſſitudes and Succeſſions or things, tho’
the Earth abideth for ever: So likewiſe may it
be amongſt the Planets, in which tho’ there
ſhould be divers Alterations, yet they them-
ſelves may ſtill continue of the ſame Quantity
and Light.
2.
Though we could not by our Senſes ſe@
ſuch Alterations, yet our Reaſon might per-
haps ſufficiently convince us of them. Nor
can we well conceive how the Sun ſhould re-
flect againſt the Moon, and yet not produce
ſome Alteration of Heat. Diogenes the Phi-
loſoper was hence perſwaded, that theſe
Scorching Heats had Burnt the Moon into the
Form of a Pumice ſtone.
3.
I anſwer, that there have been ſome Al-
terations obſerv'd there; Witneſs thoſe Com-
As alſo thoſe Spots or Clouds that Encompaſs
the Body of the Sun, amongſt which, there
is a frequent Succeſſion by a Corruption of
the Old, and a Generation of New. So that
though Ariſtotle's Conſequence were ſufficient,
when he prov'd that the Heavens were not
Corruptible, becauſe there have not any
Changes been diſcover'd in them: yet this
by the ſame Reaſon muſt be as prevalent, that
the Heavens are Corruptible, becauſe there
have been ſo many Alterations obſerv'd there;
But of theſe, together with a farther Confir-
mation of this Propoſition, I ſhall have occa-
ſion to ſpeak afterwards; In the mean Space,
I will refer the Reader to that Work of Shei-
nar, a late Jeſuit, which he Titles his Roſa
Urſina, where he may ſee this Point concern-
Handled, and ſufficiently conſirm'd.
There are ſome other things, on which I
might here take an occaſion to enlarge my
ſelf; but becauſe they are directly Handled
by many others, and do not immediately be-
long to the chief matter in hand; I ſhall there-
fore reſer the Reader to their Authors, and
Omit any large Proof of them my ſelf, as
deſiring all poſſible Brevity.
1.
The firſt is this:
That there are no ſolid
Orbs. If there be a Habitable World in the
Moon (which I now affirm) it muſt follow,
that her Orb is not Solid as Ariſtotle ſuppos'd; and if not hers, why any of the other.
I ra-
ther think that they are all of a Fluid (per-
haps Aerous) Subſtance. Saint Ambroſe, and
to Smoak, as they are both quoted by Rhodi-
ginus. Euſebius Nicrembergius doth likewiſe
from that place confute the Solidity and In-
corruptibility of the Heavens, and cites for
the ſame Interpretation the Authority of Eu-
and St.
Auſtin, I am ſure,
in one place ſeems to aſſent unto this Opinion,
though he does oſten in his other Works con-
tradict it.
If you eſteem the Teſtimony of the Ancient
Fathers, to be of any great Force or Conſe-
quence in a Philoſophical Diſpute, you may
ſee them to this Purpoſe in Sixtus Senenſis lib. 5.
Biblioth.
annot.
14.
The chief Reaſons,
that are commonly urg'd for the Confirmati-
on of it, are briefly theſe Three.
1.
From the Altitude of divers Comets,
which have been obſerv'd to be above the
Planets, through whoſe Orbs (if they had
been Solid, there would not have been any
Paſſage. To theſe may be added thoſe leſſer
Planets lately diſcover'd about Fupiter and
Saturn, for which Aſtronomers have not yet
fram'd any Orbs.
2.
From that uncertainty of all Aſtronomi-
cal Obſervations, which will follow upon the
Suppoſition of ſuch Solid Spheres. For then
we ſhould never diſcern any Star but by a mul-
titude of Refractions, and ſo conſequently we
would not poſſibly find their true Scituations
either in reſpect of us, or in regard of one ano-
ther; ſince whatever the Eye diſcerns by a
Refracted Beam, it apprehends to be in ſome
But now this
would be ſuch an Inconvenience, as would
quite ſubvert the grounds and whole Art of
Aſtronomy, and therefore is by no means to
be admitted.
Unto this it is commonly Anſwer'd, that
all thoſe Orbs are equally Diaphanus, though
not of a continued quantity. We reply, that
ſuppoſing they were, yet this cannot hinder
them from being the Cauſes of Refraction,
which is produc'd as well by the Diverſity of
Superſicies, as the different Perſpicuity of Bo-
dies. Two Glaſſes put together, will cauſe a
divers Refraction from another ſingle one,
that is but of Equal Thickneſs and Perſpicu-
ity.
3.
From the different Height or the ſame
Planet at ſeveral times. For if according to
the uſual Hypotheſis, there ſhould be ſuch di-
ſtinct, Solid Orbs, then it would be impoſſi-
ble that the Planets ſhould intrench upon one
anothers Orbs, or that two of them at ſeveral
Times ſhould be above one another, which
notwithſtanding hath been prov'd to be ſo by
later Experience. Tycho hath obſerv'd, that
Venus is ſometimes nearer than the Sun or Mer-
cury, and ſometimes farther off than both; which appearances Regiomontanus himſelf does
Acknowledge, and withal, does confeſs that
they cannot be reconciled to the common Hy-
potheſis.
But for your better Satisſaction herein, I
ſhall refer you to the above nam'd Scheiner,
in his Roſa Urſina, in whom you may ſee both
Authorities and Reaſon, very Largely and
For
the better Confirmation of which he adjoins
alſo ſome Authentical Epiſtles of Fredericus
Gæſius Lyncæus, a Noble Prince, written to
Bellarmine, containing divers Reaſons to the
ſame purpoſe. You may alſo ſee the ſame
Truth ſet down by Fohannes Pena, in his Pre-
face to Euclids Opticks, and Chriſtoph. Roth-
manus, both who thought the Firmament to
and though the Noble Tycho do
Diſpute againſt them, yet he himſelf holds,
Quod propius ad veritatis penetralia accedit hæc
opinio, quam Ariſtotelica vulgariter approbata,
quæ cælum pluribus realibus atque imperviis orbi-
bus citra rem replevit. ‘That this Opinion
‘ comes nearer to the Truth, than the common
‘ one of Ariſtotle, which hath to no purpoſe
‘ filled the Heavens with ſuch real and Imper-
‘ vious Orbs.
2.
There is no Element of Fire, which
muſt be held with this Opinion here deliver'd; for if we ſuppoſe a World in the Moon, then
it will follow, that the Sphere of Fire, either
is not there where it is uſually placed in the
Concavity of his Orb, or elſe that there is no
ſuch thing at all, which is moſt probable,ſince
there are not any ſuch Solid Orbs, that by
their ſwift Motion might Heat and Enkindle
the adjoyning Air, which is imagined to be
the Reaſon of that Element. The Arguments
that are commonly urged to this purpoſe, are
theſe.
1.
That which was beſore alledged concer-
ning the Refractions which will be caus'd by
a different Medium. For if the Matter of the
of Fire another, and the upper Region of Air
diſtinct from both theſe, and the Lower Re-
gion ſeveral from all the reſt, there would
then be ſuch a Multiplicity of Refractions, as
muſt neceſſarily deſtroy the Certainty of all
Aſtronomical Obſervations. All which In-
conveniences might be avoided, by ſuppoſing
(as we do) that there is only one Orb of Va-
porous Air which encompaſſes our Earth, all
the reſt being Æthereal, and of the ſame per-
ſpicuity.
2.
The Scituation of this Element does no
or that common Providence of Nature, which
we may diſcern in ordinary Matters. For if
the Heavens be without all Elementary Qua-
lities, as is uſually ſuppoſed, then it would be
a very incongruous thing for the Element of
Fire to be placed immediately next unto it:
Since the Heat of this is the moſt Powerful
and Vigorous Quality that is amongſt all the
reſt ; And Nature in her other Works, does
not join Extreams, but by ſomething of a mid-
dle Diſpoſition. So in every Frame of our
Bodies, the Bones which are of a hard Sub-
ſtance, and the Fleſh of a ſoft, are not joined
together but by the Interceſſion of Membranes
and Griſſels, ſuch as being of a middle Na-
ture may fitly come betwixt.
3.
’Tis not conceivable for what Uſe or Be-
Place, and certain it is, that Nature does not
do any thing in Vain.
4.
Betwixt two Extreams there can be but
two Oppoſite Elements of Earth and Water,
it may ſeem more convenient to place only
the Air, which ſhall partake of Middle Qua-
lities different from both.
5.
Fire does not ſeem ſo properly and di-
and
if the one be not an Element, why ſhould the
other?
If you object that the Fire which we com-
monly uſe, does always tend upwards. I an-
ſwer, This cannot prove that there is a natu-
ral place for ſuch an Element, ſince our Ad-
verſaries do grant, that culinary and elementary
Fire are of different kinds. The one does
Burn, Shine, and Corrupt its Subjects; the
other diſagrees from it in all theſe reſpects: And therefore from the Aſcent of the one, we
cannot properly infer the Being or Scituation
of the other.
But for your further Satisfaction herein,
you may peruſe Gardan; Foannes Pena that
Learned Frenchman, the Noble Tycho, with
divers others, who have purpoſely Handled
this Propoſition.
3.
I might add a Third, viz.
that there is no
for if they be not
Solid, how can their Motion cauſe any ſuch
Sound as is Conceiv'd? I do the rather meddle
with this, becauſe Plutarch ſpeaks as if a Man
might very conveniently hear that Harmony,
if he were an Inhabitant in the Moon. But I
gueſs that he ſaid this out of Incogitancy, and
did not well conſider theſe neceſſary Conſe-
quences which depend upon his Opinion. How-
Loſs in being depriv'd of this Muſick, unleſs
at ſome times we had the priviledge to hear
it: Then indeed Philo the Jew thinks it would
ſave us the Charges of Dyet, and we might
only, and receiving no other Nouriſhment; and for this very Reaſon (ſays he) was Moſes
Enabled to tarry Forty Days and Forty Nights
in the Mount without eating any thing, be-
cauſe he there heard the Melody of the Hea-
vens.-Riſum teneatis.
I know this Muſick
hath had great Patrons, both Sacred and Pro-
phane Authors,ſuch as Ambroſe, Bede, Boetius,
Aneſelme, Plato, Cicero, and others; but be-
cauſe it is not now, I think, Affirm'd by any,
I ſhall not therefore beſtow eìther Pains or
Time in arguing againſt it.
It may ſuffice that I have only Named theſe
Three laſt, and for the two more neceſſary,
have referred the Reader to others for ſatis-
faction. I ſhall in the next place Proceed to
the Nature of the Moons Body, to know whe-
ther that be Capable of any ſuch Conditions,
as may make it poſſible to be Inhabited, and
what thoſe Qualities are wherein it more near-
ly Agrees with our Earth.
I Shall not need to ſtand long in the Proof of
this Propoſition, ſince it is a Truth already
and the beſt Philoſophers.
1.
It is Solid, in Opoſition to Fluid, as is the
Air; for how otherwiſe could it beat back
the Light which it receives from the Sun?
But here it may be Queſtioned, whether
or no the Moon beſtow her light upon us, by
the Reflection of the Sun-beams from the Su-
perficies of her Body, or elſe by her own illu-
mination? Some there are who affirm this
So (a) Averroes, (b) Gælius Rho-
diginus, (c) Fulius Gæſar &c.
And their Rea-
ſon is, becauſe this Light is diſcern'd in many
Places, whereas thoſe Bodies which give
Light by Reflexion, can there only be percei-
ved where the Angel of Reflexion is Equal
to the Angel of Incidence, and this is only in
one place, as in a Looking Glaſs, thoſe Beams
which are reflected from it, cannot be percei-
ved in every place where you may ſee the
Glaſs, but only there where your Eye is pla-
ced on the ſame Line whereon the Beams are
Reſlected.
But to this I anſwer, That the Argument
will not hold of ſuch Bodies, whoſe Superfi-
cies, is full of Unequal parts and Giboſities
as the Moon is. Wherefore ’tis as well the
more probable, as the more common Opini-
on, that her Light proceeds from both theſe
Cauſes, from Reflexion and Illumination; nor doth it herein differ from our Earth, ſince
that alſo hath ſome Light by Illumination:
for how otherwiſe would the Parts about us
in a Sun-ſhine Day appear ſo Bright, when as
the Rays of Reflexion cannot Enter into our
Eye?
For the better Illuſtration oſ this, we may
conſider ſeveral ways whereby divers Bodies
are enlightned. Either as Water, by admit-
ting the Beams into its Subſtance; or as Air
and thin Clouds, by Tranſmitting their Rays
quite thorow their Bodies; or as thoſe things
which are of an Opacous Nature, and ſmooth
Superficies, which reflect the Light only in
one place; or elſe, as thoſe things which are
of an Opacous Nature, and Rugged Superſi-
cies, which by a kind of Circumfluous Re-
flexion, are at the ſame time Diſcernable in
many places, as our Earth, and the Moon.
2.
It is Compact, and not a Spungey and
But this is denyed by (a)
Diogenes, (b) Vitellio, (c) Reinoldus, and ſome
kind of Nature as a Pumice-Sone; and this,
ſay they, is the reaſon why in the Suns Eclipſes
there appears within her a duskiſh ruddy Co-
lour, becauſe the Sun Beams being Refracted
in paſſing through the Pores of her Body, muſt
neceſſarily be Repreſented under ſuch a Co-
lour.
But I Reply, if this be the Cauſe of her
Redneſs, then why doth ſhe not appear under
the ſame Form when ſhe is about a Sextile Aſ-
pect, and the Darkned part of her Body is
Diſcernable? for then alſo do the ſame Rays
paſs through Her, and therefore in all likely-
hood ſhould produce the ſame Effect; and
notwithſtanding thoſeBeams are then diverted
from us, that they cannot enter into our Eyes
by a ſtraight Line, yet muſt the Colour ſtill
remain Viſible in her Body. And beſides, ac-
always be the ſame, but divers, as the vari-
ous diſtance of the Sun requires. Again, if
the Sun Beams did paſs through Her, why
then hath ſhe not a Tail (ſaith Scaliger) as the
why doth ſhe appear in ſuch an ex-
act Round? and not rather Attended with a
long Flame, ſince it is meerly this Penetration
of the Sun Beams, that is uſually Attributed
to be the Cauſe of Beards in Blaſing Stars.
3.
It is Opacous, not Tranſparent or Dia-
Globe of pure Congeal'd Air, like Hail inclo-
ſed in a Sphere of Fire; for then,
1.
Why does ſhe not always appear in the
Full? ſince the Light is Diſperſed through all
her Body.
2.
How can the Interpoſition of her
Eclipſes as have turned Day into Night, that
have diſcover'd the Stars, and Frighted the
Birds with ſuch a ſudden Darkneſs, that they
fell down upon the Earth, as is related in di-
vers Hiſtories. And thereſore Herodotus tel-
ling of anEclipſe which fell in Xerxes's time, de-
ſcribesitthus, ὸ ἥλι {ος} ἐκλιπῶ, τὴυ {ἐ
The Sun leaving its wonted Seat in
the Heavens, Vaniſhed away ; all which argues
ſuch a great Darkneſs, as could not have been,
if her Body had been Perſpicuous. Yetſome
there are who Interpret all theſe Relations to
be Hyberbolical Expreſſions; and the Noble
Tycho thinks it naturally impoſſible that any
Eclipſe ſhould cauſe ſuch Darkneſs; becauſe
ver the Sun. However in this he is ſingular,
all other Aſtronomers (if I may believe Kep-
lar) being on the Contrary Opinion, by Rea-
ſon the Diameter of the Moon does for the
moſt part appear Bigger to us than the Di-
ameter of the Sun.
But here Fulius Gœſar once more puts in to
The Moon (ſaith he) is
is not altogether Opacous, becauſe ’tis ſtill
of the ſame Nature with the Heavens, which
are incapable of total Opacity: and his Reaſon
is, becauſe Perſpicuity is an inſeparable Acci-
dent of thoſe purer Bodies; and this he thinks
muſt neceſſarily be granted; for he ſtops there,
and Proves no further; but to this he Defers
an Anſwer, till he hath made up his Argument.
We may frequently ſee, that her Body
does ſo Eclipſe the Sun, as our Earth does
the Moon. And beſides, the Mountains that
are obſerv'd there, do caſt a Dark Shadow
behind them, as ſhall be ſhewed afterwards.
doth produce the like Effect, they muſt ne-
ceſſarily be of the like Natures, that is, alike
Opacous, which is the thing to be ſhewed; and
this was the reaſon (as Interpreters gueſs) why
Ariſtotle Affirmed the Moon to be of the
in Opacity, whereas all the other Elements,
ſave that, are in ſome meaſure Perſpicuous.
But, the greateſt Difference which may
ſeem to make our Earth altogether unlike
the Moon, is, becauſe the one is a Bright
Body, and hath Light of its own, and the
Shine at all. ’Tis requiſite therefore that in
the next place I clear this doubt, and ſhew that
the Moon hath no more Iight of her own than
our Earth.
TWas the fancy of ſome of the Jews, and
more eſpecially of Rabbi Simeon, that the
Moon was nothing elſe but a Contracted Sun,
ation, were equal both in Light and quantity. For, becauſe God did then call them both
great Lights, therefore they inferred that
they muſt be both equal in bigneſs. But a while
after (as the Tradition goes) the Ambitious
Moon put up Her Complaint to God againſt
the Sun, ſhewing that it was not fit there ſhould
be two ſuch great Lights in the Heavens; a
Monarchy would beſt become the place of Or-
der and Harmony. Upon this, God Comman-
ded Her to contract her ſelf into a Narrower
compaſs; but ſhe being much diſcontented
hereat, replies, What! becauſe I have ſpoken
that which is Reaſon and Equity, muſt I there-
fore be diminiſhed; This Sentence could not
chuſe but much trouble Her; and for this Rea-
ſon was ſhe in great diſtreſs and grief for a long
ſpace, but that her Sorrow might be ſome
way pacified, God bid her be of good Cheer,
becauſe her Priviledges and Charter ſhould
be greater than the Suns; he ſhoulld appear in
the Day time only, ſhe both in the Day and
but her Melancholly being not ſatis-
fied with this, ſhe replied again, That that alaſs
was no benefit; for in the Day time, ſhe
ſhould be either not ſeen, or not noted. Where-
fore, God to Comfort Her up, promiſed, that
his People the Iſraelites ſhould Celebrate all
their Feaſts and Holy Days by a Computation
of her Months; but this being not able to
Content Her, ſhe has looked very Melancholly
ever ſince; however ſhe hath ſtill reſerved
much light of her own.
Others there were, that did think the Moon
to be a Round Globe; the one half of whoſe
Body was of a bright Subſtance, the other half
being dark; and the divers Converſions of
thoſe ſides towards our Eyes, cauſed the Variety
of her apperances: of this Opinion was Beroſus,
as he is cited by and
Auſtin
But this fancy
is almoſt equally abſurd with the former, and
Philoſophical Truths. You may Commonly ſee
how this latter does Contradict frequent and
eaſie experience; for ’tis obſerved, that that
ſpot which is perceiv'd about her middle, when
ſhe is in the Encreaſe, may be diſcern'd in the
ſame place when ſhe is in the Full: whence it
muſt follow, that the ſame part which was be-
fore darkened, is after inlighten'd, and that the
one part is not always Dark, and the other
Light of it ſelf. But enough of this, I would
be loth to make an Enemy, that I may after-
wards overcome him, or beſtow time in Pro-
ving that which is already granted, I ſuppoſe
and therefore need no Confutation.
’Tis agreed upon by all ſides, that this
Planet receives moſt of her Light from the
Sun; but the cheif controverſie is, whether
or no ſhe hath any of her own? The greater
Multitude affirm this. Gardan amongſt the reſt
of us were in the Moon at the time of her
greateſt Eclipſe, Lunam aſpiceremus non ſecus ac
innumeris cereis ſplendidiſſimis accenſis atque in
eas oculis defixis cœcutiremus. ‘We ſhould
‘perceive ſo great a Brightneſs of our own,
‘that would blind us with the meer Sight, and
‘when ſhe is enlightned by the Sun, then no
‘Eagles Eye (if there were any there) is able
‘to look upon her. This Gardan ſays, and he
does but ſay it, without bringing any Proof
for its Confirmation. However I will ſet
down the Arguments that are uſually urged
for this Opinion, and they are taken either from
Scripture, or Reaſon; from Scripture is urged
that Place, 1 Gor. 15.
where it is ſaid, There
is one Glory of the Sun, and another Glory of the
Moon. Ulyſſes Albergettus urges that in Math.
24.
20.
ἡ σελ{ήν}η {οὐ} δωσ{ετ} τὸ φέ{γγ} {ος} ἀυτῆς The Moon
ſhall not give her Light: therefore (ſays he)
ſhe hath ſome of her own.
But to theſe we may eaſily Anſwer, that
the Glory and Light there ſpoken of, may be
ſaid to be hers, though it be derived, as you
may ſee in many other Inſtances.
The Arguments from Reaſon are taken ei-
ther,
1.
From that Light which is Diſcern'd in
Body, or of the Sun.
2.
From the Light which is Diſcerned in
the Darker part of her Body, when ſhe is but
a little Diſtant from the Sun.
1.
For when there are any total Eclipſes,
there appears in her Body a great redneſs, and
many times Light enough to cauſe a remarka-
ble ſhade, as common Experience doth ſuffi-
ciently manifeſt: but this cannot come from
the Sun, ſince at ſuch times either the Earth or
her own body ſhades her from the Sun-Beams; therefore it muſt proceed from her own Light.
2.
Two or three Days after the new
Moon, we may preceive Light in her whole
Body, whereas the Rays of the Sun reflect but
upon a ſmall part of that which is Viſible; therefore ’tis likely that there is ſome Light
of her own.
In anſwering to theſe Objections, I ſhall
firſt ſhew, that this Light cannot be her own,
and then declare that which is the true Reaſon
of it.
That it is not her own, appears,
1.
Becauſe then ſhe would always retain
it, but ſhe has been ſometimes altogether In-
viſible, when as not withſtanding ſome of the
fixed Stars of the fourth or fifth Magnitude
As it was in the year 1620.
2.
This may appear likewiſe from the Va-
riety of it at divers times; for ’tis commonly
Obſerv'd that ſometimes ’tis of a brighter,
ſometimes of a darker Appearance; now Red-
der, and at another time of a more duskiſh
The Obſervation of this Variety in di-
vers Eclipſes, you may ſee ſet down by Keplar,
But now this could not be,
if that Light were her own, that being con-
ſtantly the ſame, and without any Reaſon of
ſuch an Alteration: So that thus I may argue.
If there were any Light proper to the Moon,
then would that Planet appear Brighteſt when
ſhe is Eclipſed in her Perige being neareſt to
to the Earth, and ſo conſequently more Ob-
ſcure and Duskiſh when ſhe is in her Apoge,
or fartheſt from it; the Reaſon is, becauſe the
nearer any Enlightned Body comes to the
Sight, by ſo much the more ſtrong are the
Species, and the better perceiv'd. This Se-
quel is granted by ſome of our Adverſaries,
and they are the very Words of Noble Tycho,
umbra terre eſſet, illud non emitteret, ſed eò evi-
dentiùs exereret; omne enim lumen in tenebris,
plus ſplendit cum alio majore fulgore non prœpe-
ditur. If the Moon had any Light of her own,
then ſhe would not loſe it in the Earths Sha-
dow, but rather ſhine more Clearly, ſince eve-
ry Light appears greater in the Dark, when
it is not hindred by a more perſpicuous Bright-
neſs.
But now the Event falls out clean contrary,
poſites themſelves do grant) the Moon appea-
ring with a more reddiſh and clear Light when
ſhe is Eclipſed, being in her Apoge or fartheſt
diſtance, and a more blackiſh Iron Colour
when ſhe is in her Perige, or neareſt to us,
therefore ſhe hath not any Light of her own.
can Cloud the proper Light of the Moon from
Appearing, or take away any thing from her
Inherent Brightneſs; for this were to think a
Shadow to be a Body, an Opinion altogether
misbecoming a Philoſopher, as Tycho grants
in the fore-cited place, Nec umbra terrœ corpo-
reum quid eſt, aut denſa aliqua ſubſtantia, ut Lu-
nœ lumen obtenebrare poſſit, atque id viſui noſtro
prœripere, ſed eſt quœdam privatio luminis ſola-
ris, ob interpoſitum opacum corpus terrœ. Nor
is the Earth's ſhadow any Corporal thing,
or thick ſubſtance, that it can Cloud the
Moons Brightneſs, or take it away from our
Sight; but it is a meer privation of the Suns
Light by reaſon of her Interpoſition of the
Earth's Opacous Body.
3 If ſhe had any Light of her own, then
that would in it ſelf be either ſuch a ruddy
Brightneſs as appears in the Eclipſes, or elſe
ſuch a Leaden Duskiſh Light as we ſee in the
Darker parts of her Body, when ſhe is a little
paſt the Conjunction. (That it muſt be one
of theſe, may follow from the Oppoſite Ar-
guments) but it is neither of theſe; therefore
ſhe hath none of her own.
1.
’Tis not ſuch a ruddy Light as appears in
Eclipſes; for then why can we not ſee the
like redneſs, when we may diſcern the Ob-
ſcure parts of the Moon?
You will ſay, perhaps, that then the near-
neſs of that greater Light takes away that Ap-
pearance.
I Reply, this cannot be;
for then why does
Mars ſhine with his wonted Redneſs, when
or why cannot her
greater Brightneſs make him appear White as
the other Planets? nor can there be any reaſon
given why that greater Light would repreſent
her Body under a falſe Colour.
2.
’Tis not ſuch a duskiſh leaden light as we
ſee in the darker part of her Body, when ſhe
is about a Sextile Aſpect diſtant from the Sun,
for then why does ſhe appear red in the Eclip-
ſes, ſince meer ſhade cannot cauſe ſuch Variety? for ’tis the nature of Darkneſs by its Oppoſiti-
on, rather to make things appear of a more
White and clear Brightneſs than they are in
themſelves; Or if it be the ſhade, yet thoſe
parts of the Moon are then in the ſhade of her
Body, and therefore in Reaſon ſhould have the
like Redneſs. Since then neither of theſe
Lights are hers, it follows that ſhe hath none
of her own. Nor is this a ſingular Opinion,
ſuch
as Macrobius, who being for this Quoted of
Rhodiginus, he calls him vir reconditiſſimœ ſci-
entiœ, a Man who knew more than ordinary
Philoſophers, thus commending the Opinion
in Credit of the Author. To him aſſents the
Venerable Bede, upon whom the Gloſs hath
As the Looking Glaſs re-
preſents not any Image within it ſelf unleſs it
receive ſome from without; ſo the Moon hath
To theſe agr@ed
fore I ſhall ſet them down as you may find them
Auſtriaca ſydera; Luna, Venus, &
Mercurius,
terreſtris & humidœ ſunt ſubſtati ideoquœ de ſuo
non lucere, ſicut nec terra. The Moon, Venus,
and Mercury, ſaith he, are of an Earthly and
moiſt Subſtance, and therefore have no more
Light of their own, than the Earth hath. Nay,
ſome there are, who think (though without
Ground) that all the other Stars do receive that
Light whereby they appear Viſible to us, from
the Sun: So Ptolomy,
much more
then muſt the Moon ſhine with a borrowed
But enough of this.
I have now ſufficient-
this Light is not proper to the Moon. It re-
Reaſon of it. And here I think ’tis probable
the Eclipſes, is nothing elſe but the ſecond
the ſhadow into her Body: and from a mix-
ture of this ſecond Light with the Shadow
ariſes that redneſs which at ſome times appears
unto us. I may call it Lumen crepuſculinum,
the Aurora of the Moon, or ſuch a kind of
Bluſhing Light, that the Sun cauſes when it
is near its riſing, when he beſtows ſome ſmall
Light upon the thicker Vapours. Thus we
ſee commonly the Sun being in the Horizon,
and the Reflexion growing Weak, how his
Beams make the Waters appear very Red.
The Moabites in Fehoram's time, when they
Et
cauſa hujus eſt quia radius ſolaris in Aurora con-
buſtos manentes circa ſuperficiem terrœ, per quos
raàii tranſeunt, & ideo cum repercutiantur in
aqua ad oculos noſtros, trahunt ſecum eundem rubo-
borem, & faciunt apparere locum aquarum, in quo
eſt repercuſſio, eſſe rubrum, ſaith Toſtatus. The
Reaſon is, becauſe of his Rays, which being
in the lower Vapours, thoſe do convey an im-
perfect mixed Light upon the Waters. Thus
the Moon being in the Earth's Shadow, and
the Sun Beams which are round about it, not
being able to come directly unto her Body, yet
ſome ſecond Rays there are, which paſſing
through the ſhadow, make her appear in that
ruddy colour: So that ſhe muſt appear bright-
eſt when ſhe is Eclipſed, being in her Apoge,
or greateſt diſtance from us, becauſe then the
cone of the Earths ſhadow is leſs, and the
Refraction is made through a narrower
Medium. So on the contrary, ſhe muſt be
repreſented under a more Dark and Obſcure
form when ſhe is Eclipſed, being in her Peri-
ge or neareſt to the Earth, becauſe then ſhe is
Involv'd in a greater ſhadow, or bigger part
of the cone, and ſo the Refraction paſſing
through a greater Medium, the Light muſt
needs be Weaker which doth proceed from it. If you ask now, what the Reaſon may be of
that Light which we Diſcern in the Darker
part of the New Moon? I anſwer, ’tis Re-
flected from our Earth, which returns as great
a Brightneſs to that Planet, as it receives from
it. This I ſhall have occaſion to Prove after-
ward.
I have now done with theſe Propoſitions
which are ſet down to clear the paſſage, and
conſirm the Suppoſitions implyed in the Opi-
nion; I ſhall in the next place proceed to a
more direct Treating of the chief matter in
Hand.
SInce this Opinion may be ſuſpected of Sin-
gularity, I ſhall firſt confirm it by ſuffici-
ent Authority oſ divers Authors, both Anci-
ent and Modern, that to I may the better clear
it from the prejudice either of an Upſtart Fan-
cy, or an obſelute Error. This is by ſome at-
tributed to Orpheus, one of the moſt Ancient
Greek Poets. Who ſpeaking of the Moon,
ſays thus, τί πσλλ αςεα, πολλα μίλα ορα
Houſes in it. To him aſſented Anaxagoras,
Democritus, and Heraclides, all who, thought
Grounds, and divers Inhabitants.
Of this Opinion likewiſe was Xenophanes,
as he is cited for it by Lactantius; though that
Father, perhaps, did miſtake his meaning
tra concavum Lunæ eſſe aliam terram, & ibi ali-
ud genus hominum ſimili modo vivere ſicut nos
c.
As if he had conceived the
Moon to be a great hollow Body, in the midſt
oſ whoſe Concavity, there ſhould be another
Globe oſ Sea and Land, inhabited by Men, as
as our Earth is. Whereas it ſeems to be
more likely by the Relation of others, that
this Philoſophers Opinion is to be underſtood
in the ſame Senſe, as it is here to be prov’d. True indeed, the Father condemns this Aſſer-
tion as an equal Abſurdity to that of Anaxaga-
ras, who affirm’d the Snow to be black: but
no wonder, for in the very next Chapter, it is
that he does ſo much deride the Opinion of
thoſe who thought there were Antipodes. So
that his ignorance in that particular, may per-
haps diſable him from being a Competent
Judge in any other like point in Philoſophy.
Upon theſe agreed Pythagoras, who thought
that our Earth was but one of the Planets
which mov’d round about the Sun, (as Ari-
general did affirm, that the Moon was alſo Ter-
reſtrial, and that ſhe was Inhabited as this low-
er World; That thoſe living Creatures and
Plants which are in her, exceed any of the
like kind, with us in the ſame proportion, as
by 15.
times.
This Pythagoras was eſteem’d by all of a
moſt Divine Wit, as appears eſpecially by his
valuation amongſt the Romans, who being com-
manded by the Oracle to erecta Statue to the
wiſeſt Græcian, the Senate determin’d Pythago-
ras to be meant, preferring him in their Judge-
Gods pronounc’d the Wiſeſt. Some think
but moſt agree that he
was much Converſant amongſt the Learneder
ſort and Prieſts of that Nation, by whom he
was inform’d of many Secrets, and, perhaps,
this Opinion which he vented afterwards in
Greece, where he was much oppos’d by Ariſto-
tle in ſome worded Diſputations, but never
conſuted by any ſolid Reaſon.
To this Opinion of Pythagoras did Plato alſo
aſſent, when he conſider’d that there was the
like Eclipſe made by the Earth; and this, that
ſpots. And therefore we may oſten read in
him, and his followers, of an ætherea terra, and
lunares populi, An Æthereal Earth, and Inha-
biters in the Moon; but aſterwards this was
mix’d with many ridiculous Fancies: For
ſome of them conſidering the Myſteries im-
plied in the number 3, concluded that there
muſt neceſſarily be a Trinity of Worlds, where-
of the firſt of this is ours; the ſecond in the
Moon, whoſe Element of Water is repreſen-
ted by the Sphere of Mercury, the Air by Ve-
nus, and the Fire by the Sun. And that the
whole Univerſe might the better end in Earth
as it began, they have contriv’d it, that Mars
ſhall be a Sphere of the Fire, Fupiter oſ Air,
Saturn of Water; and above all theſe, the
Elyſian Fields, ſpacious and pleaſant places ap-
pointed for the Habitation of thoſe unſpotted
Souls, that either never were impriſoned in,
or elſe now have freed themſelves from any
Commerce with the Body. Scaliger ſpeaking
of this Platonick Fancy, quæ in tres trientes
However, for
the ſirſt part of this Aſſertion, it was aſſented
unto by many others, and by Reaſon oſ the
Groſſneſs and inequality of this Planet, ’twas
frequently call’d quaſi terra cœleſtis, as being
part of thoſe purer Bodies; you may ſee this
Prov’d by Plutarch, in that delightful Work
of this particular. With him agreed Alcinous
and Plotinus, later Writers.
Thus Lucian alſo in his Diſcourſe of a Jour-
ney to the Moon, where though he does ſpeak
many things out of Mirth and in a jeſting man-
ner: yet in the beginning of it he does inti-
mate that it did contain ſome ſerious Truths
concerning the real Frame oſ the Univerſe.
The Cardinal Guſanus and Fornandus Brunus
therefore one of them Deſigning our Earth, he
ſays, it is Stella quædam nobilis, quæ lunam &
calorem & influentiam babet aliam, &
diverſam
ab omnibus aliis ſtellis; ‘A Noble Star, having
‘ a diſtinct Light, Heat, and Infiuence from
Unto this Nichol.
Hill, a Coun-
try Man of ours, was enclin’d, when he ſaid,
Aſtrea terræ natura probabilis eſt: ‘That ’tis
‘ probable the Earth hath a Starry Nature.
But the Opinion which I have here deliver’d
ftronomy. Keplar calls this World by the Name
of Levania, from the Hebrew Word תגב
which ſigniſies the Moon, and our Earth by
by reaſon of its Diurnal Revolution appear
unto them conſtantly to turn round, and there-
fore he ſtyles thoſe who live in that Hemi-
ſphere which is towards us, by the Title of
Subvolvani, becauſe they enjoy the ſight of
this Earth; and the others Privolvani, quia
ſunt privati conſpectu volvæ, becauſe they
are depriv’d oſ this priviledge. But Fulius
Cæſar, whom I have above Quoted, ſpea-
king oſ their Teſtimony whom I cite for this
Opinion, viz. Keplar and Galilæus, Aſſirms
that to his Knowledge they did but jeſt in thoſe
things which they Write concerning this, and
they never ſo much as dreamt oſ it. But I had
rather believe their own Words, than his pre-
tended Knowledge.
’Tis true indeed, in ſome things they do but
triſle, but for the main Scope oſ thoſe Diſ-
courſes, ’tis as manifeſtly they ſeriouſly meant
it, as any indifferent Reader may eaſily diſ-
cern; As for Galilæus, ’tis evident he did ſet
down his own Judgement and Opinion in theſe
things; otherwiſe, ſure Campanella ( a Man
as well acquainted with his Opinion, and per-
haps his Perſon, as Cæſar was) would never
have writ an Apology for him. And beſides,
’tis very likely iſ it had beeen but a Jeſt, Ga-
lilæus would never have ſuffer’d ſo much for it,
as Report ſaith, afterwards he did.
And as for Keplar, I will only refer the
Reader to his own words as they are ſet down
in the Preface to the Fourth Book oſ his Epi-
tome, where his purpoſe is to make an Apolo-
he was there to deliver; amongſt which, there
are divers things to this purpoſe concerning
the Nature of theMoon. He profeſſes that
he did not publiſh them, either out of a hu-
mour oſ Contradiction, or deſire of Vain-glo-
ry, or in a Jeſting way, to make himſelf, or
others merry, but after a conſiderate and ſo-
lemn manner, for the diſcovery of the Truth.
Now as for the knowledge which Cæſar pre-
tends to the contrary, you may gueſs what it
was by his ſtrange conſidence in other Aſſerti-
ons, & his boldneſs in them may well derogate
For ſpeaking of Pto-
lomy’s Hypotheſis, he pronounces this Verdict,
Impoſſibile eſt excentricorum & epicyclorum poſiti-
tio, nec aliquis eſt ex Mathematicis adeo ſtultus
qui veram illam exiſtimet. ‘The poſition of
‘ Excentricks and Epicycles is altogether im-
‘ poſſible, nor is there any Mathematician ſuch
‘ a Fool as to think it true. I ſhould gueſs he
could not have knowledge enough to maintain
any other Hypotheſis, who was ſo ignorant in
Mathematicks, as to deny, any good Author
held this. For I would fain know, whether
there were never any that thought the Hea-
vens to be ſolid Bodies, and that there
were ſuch kinds of Motion, as is by thoſe
feigned Orbs ſupplyed; if ſo, Gæſar la Galla
was much miſtaken. I think his Aſſertions
are equally true, that Galilæus and Keplar did
not hold this, and that there were none which
ever held that other. Thus much for the
Teſtimony of thoſe who were directly of this
Opinion.
But, in my following Diſcourſe, I ſhall moſt
inſiſt on the Obſervation of Galilæus, the In-
ventor of that Famous Perſpective, whereby
we may diſcern the Heavens hard by us; where-
by thoſe things which others have formerly
gueſt at, are manifeſted to the Eye, and plain-
ly diſcover’d beyond exception or doubt; of
which admirable invention, theſe latter Ages of
the World may juſtly Boaſt, and for this, ex-
pect to be Celebrated by Poſterity. ’Tis re-
lated of Eudoxus, that he wiſhed himſelf burnt
with Phaeton, ſo he might ſtand over the Sun
to contemplate itsNature; had he liv’d in theſe
days, he might have enjoyed his wiſh at an ea-
ſier rate, and ſcaling the Heavens by this Glaſs,
might plainly have diſcern’d what he ſo much
deſir’d. Keplar conſidering thoſe ſtrange diſ-
coveries which this Perſpective had made,
could not chooſe but cry out in a Πρ ηοΠ ποΠΗα &
Rapture of Admiration, O multiſcium & quo-
râ tenet, ille non dominus conſtituatur operum Dei? And Foannes Fabricius, an Elegant Writer,
ſpeaking oſ the ſame Glaſs, and for this In-
vention, preferring our Age beſore thoſe for-
mer Times of greater Ignorance, ſays thus;
Adeo ſumus ſuperiors veteribus, ut quam illi car-
minis magici pronunciatu demiſſam repreſentâſſe
putantur, nos non tantum innocenter demittamus,
ſed etiam familiari quodam intuitu ejus quaſi con-
ditionem intueamur. ‘So much are we above
‘ the Ancients, that whereas they were fain
‘ by their Magical Charms to repreſent the
‘ Moons approach, we cannot only bring her
‘ lower with a greater Innocence, but may al-
‘ Condition. And becauſe you ſhall have no
occaſion to queſtion the Truth oſ thoſe Expe-
riments, which I ſhall afterwards urge from
it; I will therefore ſet down the Teſtimony
of an Enemy, and ſuch a Witneſs hath always
been accounted prevalent:you may ſee it in the
above nam’d Cæſar la Galla, whoſe Words
are theſe: Mercureum caduceum geſtantem, cœ-
mortuorem animas ab inferis
revocare ſapiens finxit antiquitas. Galilæum
verò novum Fovis interpretem Teleſcopio caduceo
inſtructum Sydera aperire, & veterum Philoſo-
phorum manes ad ſuperosrevocare ſolere noſtra ætas
videt & admiratur.
‘Wiſe Antiquity Fabled
‘ Mercury carrying a Rod in his hand, to relate
‘ News from Heaven, and call back the Souls
‘ of the Dead; but it hath been the happineſs
‘ of our Induſtrious Age to ſee and admire Ga-
‘ lilæus, the new Embaſſador of the Gods, fur-
‘ niſhed with his Perſpective to unfold the Na-
‘ ture oſ the Stars, and awaken the Ghoſts of
‘ the Ancient Philoſophers. So worthily and
highly did theſe Men eſteem of this excel-
lent Invention.
Now, if you would know what might be
done by this Glaſs, in the ſight of ſuch things as
were nearer to hand, the ſame Author will
tell you, when he ſays, that by it thoſe things
which could ſcarce at all be diſcern’d by the
plainly and diſtinctly be perceiv’d for 16 Italian
Miles, and that as they were really in them-
ſelves, without any Tranſpoſition or falſifying
at all. So that what the Ancient Poets were
hath found out in a Truth, and we may diſcern
with theſeEyes whichGalilæus hath beſtow’d as
far upon us, as Lynceus could with thoſe which
the Poets attributed unto him. But if you yet
doubt, whether all theſe Obſervations were
true, the ſame Author may conſirm you, when
he ſays they were ſhewed, Non uni aut alteri,
ſed quam plurimis, neque gregariis hominibus, ſed
thematicis & Opticis prœceptis optimè inſtructis
ſedulâ ac diligenti inſpectione. ‘Not to one or
‘ two, but to very many, and thoſe not ordi-
‘ nary Men, but to thoſe who were well vers’d
‘ in Mathematicks and Opticks, and that not
‘ with a meer glance, but with a ſedulous and
‘ diligent Inſpection. And leaſt any ſcruple
might remain unanſwer’d, or you might think
the Men who beheld all this, tho’ they might
be skilful, yet they came with credulous minds,
and ſo were more eaſie to be deluded: He
adds, that it was ſhewed, Viris qui ad experi-
menta hæc contradicendi animo acceſſerant. ‘To
‘ judice, and an intent oſ Contradiction. Thus
you may ſee the certainty of thoſe Experiments
which were taken by this Glaſs. I have ſpoken
the more concerning it, becauſe I ſhall borrow
many things in my farther Diſcourſe, from
thoſe Diſcoveries which were made by it.
I have now Cited ſuch Authors both Anci-
ent and Modern, who have directly maintain’d
the ſame Opinion. I told you you likewiſe in
duc’d from the Tenents of others: ſuch were
many other later Writers, who aſſented unto
their Hypotheſis; ſo Foach.
Rhelicus, David
Origanus Lansbergius, Guil. Gilbert, and (iſ I
Galli, Very many others, both Engliſh and
French, all who affirm’d our Earth to be one
of the Planets, and the Sun to be the Centre of
all, about which the Heavenly Bodies did
move. And how horrid ſoever this may ſeem
at firſt, yet is it likely enough to be true, nor
is there any Maxim or Obſervation in Op-
ticks (ſaith Pena) that can diſprove it.
Now iſ our Earth were one of the Planets,
(as it is according to them) then why may not
another of the Planets be an Earth.
Thus have I ſhewed you the Truth oſ this
Propoſition. Before I proceed farther, ’tis
requiſite that I inform the Reader, what Me-
thod I ſhall follow in the proving of this chief
Aſſertion, that there is a World in the Moon.
The Order by which I ſhall be guided, will
be, that which Ariſtotle uſes in his Book, De
Mundo, (if that Book were his.)
Firſt, Πξι τμ άν alp2;
μτñ of thoſe chief parts
which are in it; not the Elementary and Æthe-
real (as he doth there) ſince this doth not be-
long to the preſent Queſtion, but of the Sea
and Land, &c.
Secondly, Πρτ άμτιυτ παυΠν, of
thoſe things which are Extrinſical to it, as the
Seaſons, Meteors, and Inhabitants.
FOr the clear proof of this Propoſition,
I ſhall firſt reckon up and refute the Opi-
nions of others, concerning the matter and
form of thoſe Spots, and then ſhew the Pro-
bability of this Aſſertion, and how agreeable
it is to that Truth, which is moſt commonly
receiv'd; As for the Opinions of others, con-
cerning theſe, they have been very many; I
will only reckon up thoſe which are common
and remarkable.
Some there are that think thoſe ſpots do
not ariſe from any deformity of the parts, but
a deceit of the Eye, which cannot at ſuch a
diſtance diſcern an equal Light in the Planet; but theſe do but only ſay it, and ſhew not any
reaſon for the proof of their Opinion: Others
think, that there are ſome Bodies betwixt the
in ſome parts, do by their Shadow produce
theſe ſpots which we there diſcern.
Others would have them to be the Figure
of the Seas or Mountains, here below: repre-
ſented there as in a Looking-Glaſs. But none
of theſe Fancies can be true, becauſe the Spots
are ſtill the ſame, and not varied according to
the difference of places; and beſides, Gardon
unto us, at ſuch a diſtance. But ’tis common-
ly related of Pythagor as, that he by writing
what he pleas'd in a Glaſs, by the reflexion of
the ſame Species, would make thoſe Letters to
appear in the Circle of the Moon, where they
ſhould be Legible by any other, who might
at that time be ſome Miles diſtant from him.
Agrippa affirms this to be poſſible, and
ſelf, with ſome others in his time. It may be
that Biſhop Goodwine did by the like means
perform thoſe ſtrange Concluſions, which he
profeſſes in his Nuncius inanimatus, where he
pretends, that he can inform his Friends of
what he pleaſes, though they be an hundred
Miles diſtant, forte etiam, vel milliare milleſi-
mum, (they are his own Words) and perhaps
a Thouſand, and all this in a little ſpace, quick-
er than the Sun can move.
Now, what conveyance there ſhould be, for
ſo ſpeedy a paſſage, I cannot conceive, unleſs
it be carried with the light, than which we
know not any thing quicker; But of this only
by the way; however, whether thoſe Ima-
ges can be repreſented ſo or not, yet certain it
is, thoſe ſpots are not ſuch Repreſentations. Some think, that when God had at firſt Crea.
ted too much Earth, to make a perfect Globe,
not knowing well where to beſtow the reſt, he
placed it in the Moon, which ever ſince hath
ſo darkned it in ſome parts; but the impiety
of this is ſufficient confutation, ſince it ſo much
detracts from the Divine Power and Wiſ-
dom.
The
Variety of its Compoſition cauſed her ſpots; being not aſhamed to ſtile the ſame Body a
Goddeſs, calling it Diana, Minerva, &c.
and
yet affirm it to be an impure Mixture of
Flame and Smoke, and Fuliginous Air.
But this Planet cannot conſiſt of Fire (ſaith
Plutarch) becauſe there is not any Fewel to
maintain it. And the Poets therefore have
fained Vulcan to be lame, becauſe he can no
more ſubſiſt without Wood or other Fewel,
than a Lame Man without a Staff.
Anaxagor as thought all the Stars to be of an
Earthly Nature, Mixed with ſome Fire; and
as for the Sun, he affirmed it to be nothing
elſe but a ſieryStone; for which later Opinion
Zealous Idolaters counting it a great Blaſphe-
my to make their God a Stone, whereas not-
withſtanding, they were ſo ſenſeleſs in their
adoration of Idols, as to make a Stone their
God. This Anaxagor as affirm'd the Moon to
be more Terreſtrial than the other Planets,
but of a greater Purity than any thing here
below, and the Spots, he thought, were no-
thing elſe, but ſome cloudy parts, intermin-
gled with the Light which belonged to that
Planet; but I have above deſtroyed the Sup-
poſition on which this Fancy is grounded. Pli-
ny thinks they ariſe from ſome droſſie ſtuff,
attracts unto her ſelſ; but he was of their Opi-
nion, who thought the Stars were nouriſhed
by ſome Earthly Vapours, which you may
the Books de Gælo.
Vitellio and Reinoldus, Affirm the Spots to
the Sun cannot Infuſe much Light; and this
(ſay they) is the Reaſon why in theSuns Eclip-
ſes, the Spots and Brighter parts, are ſtill in ſome
meaſure Diſtinguiſhed, becauſe the Sun Beams
are not able ſo well to Penetrate through thoſe
Thicker, as they may through the Thinner
parts of that Planet. Of this Opinion alſo was
Gæſar la GaHa, whoſe Words are theſe, The
‘ Moon doth there appear Cleareſt, where ſhe
‘ is Tranſpicious, not only through the Superfi-
‘ ſeems ſpotted, where her Body is moſt Opa-
cous. The ground of this his Aſſertion, was,
becauſe he thought the Moon did receive and
beſtow her Light by Illumination only, and not
at all by reſlexion; but this, together with the
ſuppoſed Penetration of the Sun-Beams, and
the Perſpicuity of the Moons Body, I have
above Anſwered and Refuted.
The more Common and general Opinion, is,
that the Spots are the Thinner parts of the
Moon, which are leſs able to reflect the Beams
that they receive from the Sun, and this is moſt
agreeable to reaſon; for if the Stars are there-
fore brighteſt, becauſe they are Thicker, and
more Solid than their Orbs, then it will follow,
that thoſe parts of the Moon which have leſs
Light, have alſo leſs Thickneſs. It was the
Providence of Nature (ſay ſome) that ſo con-
trived that Planet to have theſe Spots within
it; for ſince that is neareſt to thoſe lower Bo-
that it ſhould in ſome meaſure agree with them,
and as in this inferiour World, the higher Bo-
dies are the moſt compleat, ſo alſo in the Hea-
vens, Perfection is aſcended unto by degrees,
and the Moon being the loweſt, muſt be the
leaſt pure, and therefore Philo the Jew, Interpre-
in an Allegory ſhew, how that in the Fabrick
of the World, all things grow perfecter, as they
grow higher, and this is the reaſon (ſaith he)
why the Moon doth not conſiſt of any pure ſim-
ple matter, but is mixed with Air, which ſhews
ſo darkly within her Body.
But this cannot be a Sufficient reaſon;
for
though it were true, that Nature did frame
every thing perfecter, as it was higher, yet is it
as true, that Nature frames every thing fully
perfect for that Office to which ſhe intends it. Now, had ſhe intended the Moon meerly to re-
flected the Sun-beams, and give light, the ſpots
then had not ſo much argued herProvidence, as
her unskilfulneſs and overſight, as if in the haſt
of her work, ſhe could not tell how to make
ſhe intended it.
’Tis likely then, that ſhe had ſome other end
which moved her to produce this variety, and
this in all probability was her intent to make
it a fit Body for Habitation, with the ſameCon-
veniences of Sea and Land, as this Inferiour
world doth partake of. For ſince the Moon is
ſuch a Vaſt, ſuch aSolid and Opacous Body, like
our Earth (as was above proved) why may
it not be probable, that thoſe thinner and
difference betwixt the Sea and Land in that
other World? and Galilæus doubts not, but
that if our Earth were viſible at the ſame di-
ſtance, there would be the like appearance of it.
If we conſider the Moon as another habi-
table Earth, then the appearances of it will
be altogether exact, and beautiful, and may
argue unto that, it is fully accompliſhed for
all thoſe ends to which Providence did appoint
it. But conſider it barely as a Star or Light,
and then there will appear in it much imper-
fection and deformity, as being of an impure
dark ſubſtance, and ſo unfit for the Office of
that Nature.
As for the Form of thoſe Spots, ſome of
the Vulgar think, they repreſent a Man, and
the Poetsgueſs, ’tis the Boy Endymion, whoſe
Company ſhe Loves ſo well, that ſhe carries
him with her; others will have it only to be
the Face of a Man, as the Moon is uſually pi-
ctured; but Albertus thinks rather, that it re-
Eaſt, and his Head the Weſt, and ſome others
in the Zodiake, or as Urſa major is like a Bear.
I ſhould gueſs, that it repreſents one of
theſe, as well as another, and any thing elſe,
as well as any of theſe, ſince ’tis but a ſtrong ima-
gination, which fancies ſuch Images, as School
Boys uſually do, in the marks of a Wall, where-
as there is not any ſuch ſimilitude in the ſpots
themſelves, which rather like our Sea, in re-
ſpect of the Land, appears under a rugged and
diſtinct Image, ſo that both in reſpect of the
matter, and the Form, it may be probable e-
nough, that thoſe ſpots and brighter parts may
ſhew the diſtinction betwixt the Sea and Land
in that other World.
WHen I firſt compar'd the Nature of our
Earth and Water, with thoſe appearan-
ces in the Moon; 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,
the Truth of that Propoſition which I have
now ſet down. Before I come to the Confir-
mation of it, I ſhall mention thoſe Scruples,
which at firſt made me doubt the Truth of this
Opinion.
1.
It may be Objected, ’tis Probable, if there
be any ſuch Sea and Land as ours, that it bears
ſome Proportion and Similitude with ours, but
now this Propoſition takes away all Likeneſs
betwixt them. For whereas the Superficies of
our Earth is but the Third part of the whole
Surface in the Globe. Two Parts being over-
yet here, according to this Opinion, the Sea
ſhould be leſs than the Land, ſince there is not
lightned parts, wherefore ’tis 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 Smoothneſs
of its Superficies, ſeems better able to Reflect
the Sun-Beams than the Earth, which in moſt
Places is ſo full of Ruggedneſs of Graſs and
Trees, and ſuch like Impediments of Reflexion; and beſides, common Experience ſhews, that the
Water Shines with a greater and more Glori-
ous Brightneſs than the Earth; therefore it
ſhould ſeem 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 ’tis ſo with us, there-
fore it muſt be ſo with the parts of the Moon,
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
Fromundus, with others,
think, that the Superficies of the Sea and Land,
in ſo much of the World as is already Diſcover-
ed, is equal, and of the ſame Extenſion.
3.
The Orb of Thick and Vaporous Air
which incompaſſes theMoon, makes the Bright-
er parts of that Planet appear bigger than in
themſelves they are; as I ſhall ſhew after-
wards.
To the Second it may be Anſwered, that
though the Water be of a ſmooth Superficies,
and ſo may ſeem moſt fit to Reverberate the
Light, yet becauſe ’tis of a Perſpicuous Nature
not ſo ſtrongly and clearly be reflected. Sicut
in ſpeculo ubi plumbum abr aſum fuerit, ſaith Gar-
dan, as in Looking-glaſſes where part of the
Lead is raſed off, and nothing left behind to
Reverberate the Image, the ſpecies muſt there
paſs through, and not back again; ſo it is
where the Beams penetrate and ſink into the
ſubſtance of the Body, there cannot be ſuch an
immediate and ſtrong Reflexion, as when they
are beat back from the Superficies, and there-
fore the Sun cauſes a greater Heat by far upon
the Land than upon the Water. Now as for
that Experiment where it is ſaid, that the wa-
ters have a greater brightneſs than the Land: I anſwer, ’tis true only there where they re-
preſent the Image of the Sun or ſome bright
Cloud, and not in other places, eſpecially if
we look upon them at any great diſtance, as is
very plain by common Obſervation.
And ’tis certain, that from any high Moun-
tain the Land does appear a great deal brighter
than any Lake or River.
This may yet further be illuſtrated by the
ſimilitude of a Looking-glaſs hanging upon a
Wall in the Sun-ſhine, where, if the Eye be
not placed in the juſt line of Reflexion from
the Glaſs, ’tis manifeſt that the Wall will be
of a brighter appearance than the Glaſs. True
indeed in the Line of Reflexion, the Light of
the Glaſs is equal almoſt unto that which comes
immediately from the Sun it ſelf; but now
this is only in one particular place, and ſo is
not like that Brightneſs which we diſcern in
the Moon, becauſe this does appear equally
which does ſeem bright as well from every
place as from any one. And therefore the
ruffneſs of the Wall, or (as it is in the Obje-
ction) the ruggedneſs of our Earth is ſo far from
being a hindrance of ſuch a Reflexion as there
is from the Moon, that it is rather required as
a neceſſary condition unto it. We may con-
ceive that in every rough Body there are, as
it were, innumerable ſuperficies, diſpoſed un-
to an innumerable diverſity of Inclinations. Ita ut nullus ſit locus;
ad quem non pertingant
omnem corporis ſcabri radiis luminoſis percuſſi ſu-
perficiem diſperſis. ‘ So that there is not any
‘ place unto which there are not ſome Beams
‘ reflected from theſe divers Superficies, in
‘ the ſeveral parts of ſuch a rugged Body. But
yet (as I ſaid before) the Earth does receive a
great part of its Light by illumination, as well
as by Reflexion.
So that notwithſtanding thoſe Doubts, yet
this Propoſition may remain True, that the
Spots may be the Sea, and the Brighter parts
the Land. Of this Opinion was Plutarch:
unto
words are theſe, Si quis veterum Pythægoreo-
rum ſententiam exuſcitare velit, lunam ſcilicet eſſe
quaſi tellurem alteram, ejus pars lucidior terrenam
ſuperficiem, obſcurior vero aqueam magis congruè
repreſentet. Mihi autem dubium fuit nunquam
terreſtris globi à longè conſpecti, atque aradiis ſo-
laribus perfuſi, terream ſuperficiem clariorem, ob-
ſcuriorem vero aqueam ſeſe in conſpectum daturam. ‘ If any Man have a mind to Renew the Opini-
‘ other 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 Sun, and beheld at
‘ a great Diſtance, the Land would appear
‘ 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 leſs Light.
Since the Stars and Planets, by Reaſon of
their Brightneſs, are Uſually concluded to be
the Thicker parts of her Orb.
2.
Water is in it ſelf of a Blacker Colour
from Light than the Earth. Any parts of the
Ground being Moiſtened with Rain, does Look
much more Darkly than when it is Dry.
3.
’Tis obſerved that the ſecondary Light
of the Moon (which afterwards is proved to
proceed from our Earth) is ſenſibly brighter
unto us, for two or three days before the
Conjunction, in the morning when ſhe appears
Eaſtward, then about the ſame time after the
Conjunction, when ſhe is ſeen in the Weſt. The Reaſon of which muſt be this, becauſe
that part of the Earth which is oppoſite to
the Moon in the Eaſt, has more Land in it
than Sea. Whereas on the contrary, the Moon
when ſhe is in the Weſt, is ſhined upon that
part of our Earth where there is more Sea.
than Land, from whence it will follow with
good probability that the Earth does caſt a
greater Light than the Water.
4.
Becauſe Obſervation tells us, that the
ſpotted parts are always ſmooth, and equal,
having every where an equality of Light when
once they are enlightned by the Sun, whereas
the brighter parts are full of rugged Gibboſi-
ties and Mountains, having many Shades in
them, as I ſhall ſhew more at large afterwards.
That in this Planet there muſt be Seas,
Campanella indeavours to prove out of Scrip-
ture, interpreting the Waters above the Firma-
in this World. For (ſaith he) ’tis not likely
that there are any ſuch waters above the
Orbs to moderate that Heat which they re-
ceive from their ſwift Motion (as ſome of the
Fathers think.) Nor did Moſes mean the An-
Origen and Auſtin would have it, for both theſe
are rejected by general conſent: Nor could
he mean any Waters in the ſecond Region, as
moſt Commentators interpret it: For firſt,
there is nothing but Vapors, which tho’ they
are afterwards turned into Water, yet while
they remain there, they are only the matter
of that Element, which may as well be Fire,
or Earth, or Air. Secondly, thoſe Vapours
are not above the Expanſum, but in it. So that
he thinks there is no other way to ſalve all,
but by making the Planets ſeveral Worlds with
Sea and Land, with ſuch Rivers and Springs
as we have here below: Eſpecially ſince Eſdras
But I cannot agree with him in this, nor do I
think that any ſuch thing can be proved out of
Scripture.
Before I proceed to the next Poſition, I ſhall
firſt anſwer ſome Doubts which might be
made againſt the generality of this Truth,
whereby it may ſeem impoſſible that there
ſhould be either Sea or Land in the Moon; for ſince ſhe moves ſo ſwiftly as Aſtronomers
obſerve, why then does their 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 Centre, doth ſuffici-
ently tye it unto its place; ſo that ſuppoſe any
thing were ſeparated, yet muſt it neceſlarily
return again. And there is no more danger of
their Falling into our World, than there is
Fear our falling into the Moon.
But there are many Fabulous Relations of
ſuch things as have dropped thence. There is
a Tale of the Nemean Lyon that Hercules ſlew,
his unknown Den in the Mountain of Gytheron
in Bæotia, the credulous People thought he was
ſent from the Goddeſs the Moon. And if a
Whirlwind did chance to ſnatch any thing up,
and afterwards Rain it down again, the igno-
rant multitude were apt to believe that it
dropt from Heaven. Thus Avicenna relates
a Story of a Calf which fell down in a Storm,
the Beholders thinking it a Moon-Calf, and
that it fell thence. So Gardan Travelling up-
on the Apennine Mountains, a ſudden Blaſt
took off his Hat, which if it had been car-
ryed far, he thinks the Peaſants, who had per-
ceiv'd it to fall, would have ſworn it had
Rained Hats. After ſome ſuch manner, ma-
People are willing to believe any thing, which
they may relate to others as a very ſtrange and
wonderful Event. I doubt not but the Trojan
Palladium, the Roman Minerva, and our La-
dies Church at Loretto, with many ſacred Re-
liques preſerv'd by the Papiſts might drop
from the Moon as well as any of theſe.
But it may be again Objected, ſuppoſe there
were a Bullet ſhot up in that World, would
not the Moon run away from it; before it
could fall down, ſince the Motion of her Bo-
dy (being every day round our Earth) is far
ſwifter than the other, and ſo the Bullet muſt
be left behind, and at length fall down to us? To this I anſwer.
1.
If a Bullet could be ſhot ſo far till it
it came to the Circumference of thoſe things
which belong to our Centre, then it would
fall down to us.
2.
Though there were ſome Heavy Body
a great Height in that Air, yet would the Mo-
tion of that Magnetical Globe to which it did
belong by an attractive Virtue, ſtill hold it
within its convenient diſtance, whether their
Earth moved or ſtood ſtill, yet would the
ſame Violence caſt a Body from it equally far. That I may the plainer expreſs my meaning,
I will ſet down this Diagram.
Suppoſe this Earth was A, which was to
move in the Circle C. D.
and let the Bullet
be ſuppos'd at B. within its proper Verge;
I
ſay, whether this Earth did ſtand ſtill or move
ſwiftly towards D. yet the Bullet would ſtill
keep at the ſame diſtance by reaſon of that mag-
netick Vertue of the Centre (if I may ſo ſpeak)
whereby all things within its Sphere are attra-
cted with it. So that the Violence to the bul-
let, being nothing elſe but that whereby ’tis
remov’d from its Centre, therefore an equal
violence can carry a Body from its proper place,
but at an equal diſtance, whether or no this
Earth where its Centre is, does ſtand ſtill or
move.
The Impartial Reader may find ſufficient ſa-
tisfaction for this, and ſuch other Arguments
as may be urg'd againſt the Motion of that
Followers, unto whom, for Brevities ſake, I
will refer them.
THough there are ſome, who think Moun-
tains to be a deformity to the Earth, as
if they were either beat up by the Floud, or
elſe caſt up like ſo many Heaps of Rubbiſh
left at the Creation; yet if well confider’d,
they will be found as much to conduce to the
Beauty and Conveniency of the Univerſe, as
any of the other parts. Nature (ſaith Pliny)
purpoſely framed them for many excellent uſes: partly to tame the Violence of greater Rivers,
to ſtrengthen certain Joynts within the Veins
and Bowels of the Earth, to break the Force
of the Seas Inundation, and for the ſafety of
the Earths Inhabitants, whether Beaſts or Men.
That they make much for the Protection of
Beaſts, the Pſalmiſt teſtifies, The high Hills
the Gonies. The Kingly Prophet had likewiſe
learned the ſafety of theſe by his own Experi-
ence, when he alſo was fain to make a Moun-
tain his Refuge from the Fury of his Maſter
Saul, who perſecuted him in the Wilderneſs.
True indeed, ſuch places as theſe keep their
Neighbours poor, as being moſt barren, but
yet they preſerve them ſafe, as being moſt
ſtrong; witneſs our unconquered Wales and
the natural Strength of their Country, ſo For-
tified with Mountains, that theſe have always
been unto them ſure Retreats from the Vio-
lence and Oppreſſion of others. Wherefore
a good Author doth rightly call them Natures
Bul-warks, caſt up at God Almighties own
charges, the ſcorns and curbs of victorious
Armies; which made the Barbarians in Gurtius
ſo confident of their own ſafety, when they
were once retir'd into an acceſſable Mountain,
that when Alexanders Legat had brought them
to a Parley, and perſwading them to yield, told
them of his Maſters Victories, what Seas and
Wilderneſſes he had paſſed; they replyed, that
all that might be, but could Alexander fly too? Over the Seas he might have Ships, and over
the Land Horſes, but he muſt have Wings be-
fore he could get up thither. Such ſafety did
thoſe barbarous Nations conceive in the Moun-
ttins whereunto they were retired. Certainly
then ſuch uſeful parts were not the effects of
Mans Sin, or produced by the Worlds Curſe,
the Flood, but rather at firſt created by the
Goodneſs and Providence of the Almighty.
This Truth is uſually concluded from theſe
and the like Arguments.
1.
Becauſe the Scripture it ſelf, in the De-
ſcription of that general Deluge, tells us, it
overflowed the higheſt Mountains.
2.
Becauſe Moſes, who writ long after the
Flood, does yet give the ſame Deſcription
of places and Rivers, as they had before; which could not well have been, if this had
made ſo ſtrange an Alteration.
3.
’Tis evident that the Trees did ſtand as
before. For otherwiſe Noah could not ſo well
have concluded, that the Waters were abated
from this reaſon, becauſe the Dove brought
an Olive Leaf in her Mouth, when ſhe was
ſent forth the ſecond time: whereas had the
Trees been rooted up, ſhe might have taken
it the firſt time, from one of them as it was
floating on the top of the Waters. Now if
the Motion of the Waters was not ſo violent
as to ſubvert the Trees, much leſs was it able
to caſt up ſuch vaſt heaps as the Mountains.
4.
When the Scripture doth ſet forth unto
us the Power and Immenſity of God by the va-
riety or Uſefulneſs of the Creatures which he
hath made, amongſt the reſt it doth often men-
tion the Mountains, Pſal. 104.
9.
item 148.
9.
Iſai.
40.
12.
And therefore ’tis probable they were
created at the firſt. Unto this I maght add,
that in other places Divine Wiſdom, in ſhew-
ing of its own Antiquity, ſaith, that he was
tains were brought forth.
5.
If we may truſt the Relations of Antiqui-
ced after the Flood.
So that if I intend to prove that the Moon is
fuch a Habitable World as this is; ’tis requi-
ſite that I ſhew it to have the ſame Convenien-
ces of Habitation as this hath; and here if
ſome Rabbi or Chymick were to handle the
point, they would firſt prove it out of Scrip-
ture, from that place in Moſes his Bleſſing,
where he ſpeaks of the ancient Mountains and
laſting Hills, Deut. 33.
מלוע תועבגו מרק וררת
thoſe Bleſſings which ſhould happen unto Fo-
ſeph by the Influence of the Moon, he does pre-
ſently exegetically iterate them in Bleſſing him
with the chief things in the ancient Mountains
and laſting Hills; you may alſo ſee the ſame
expreſſion uſed in Jacobs Bleſſing of Joſeph.
But however we may deal pro or con in Phi-
loſophy, yet we muſt not be too bold with Di-
vine Truths, or bring Scripture to Patronize
any Fancy of our own, though perhaps it be
Truth. I am not of their Mind who think it
a good Courſe to confirm Philoſophical Se-
crets from the letter of the Scripture, or by a-
buſing ſome obſcure Text in it. Methinks it
ſavors too much of that melancholly humour
of the Chymicks, who, aiming in all their Stu-
dies at the making of Gold, do perſwade them-
ſelves, that the moſt learned and ſubtile of the
Ancient Authors, in all their obſcure places,
do mean ſome ſuch ſenſe as may make
to their purpoſe. And hence it is that they
derive ſuch ſtrange Myſteries from the Fables
of the Poets, and can tell you what great ſecret
it was that Antiquity did hide under the Ficti-
on of Jupiter being turned into a Showre of
Gold: of Mercury's being made the Interpre-
ter of the Gods: of the Moons 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 leſs Fantaſtical
in this kind are the Jewiſh Rabbies, amongſt
whom is not any Opinion, whether in Nature or
by a Cabaliſtical Interpretation can Father it
upon a dark place of Scripture, or (if need be)
upon a Text that is clean contrary. There be-
ing not any abſurdity ſo groſs and incredible,
for which theſe Abuſers of the Text, will not
find out an Argument. Whereas, ’tis the more
natural way, and ſhould be obſerved in all Con-
troverſies, to apply unto every thing, the pro-
per proofs of it; and when we deal with Phi-
loſophical Truths, to keep our ſelves within
the Bounds of Humane Reaſon and Authority.
But this by the way.
For the better proof
of this Propoſition, I might here Cite the Te-
ſtimony of Diodorus, who thought the Moon
to be full of rugged places, velut terreſtribus
tumultis ſupercilioſam; but he erred much in
ſome Circumſtances of this Opinion, eſpecial-
ly where he ſays, there is an Iſland amongſt
the Hyperboreans, wherein thoſe Hills may
to the Eye be plainly diſcover'd; and for this
reaſon
the Proof of this in the Opinions of Anaxago-
was full of Champion Grounds, Mountains
and Vallies. And this ſeemed likewiſe proba-
ble unto Auguſtinus Nifus, whoſe words are
theſe: Forſitan non eſt remotum dicere lunæ par-
aliæ ſunt valloſæ, aliæ montoſæ, ex quarum diffe-
rentia effici poteſt facies illa lunæ; nec eſt rationi
diſſonum, nam luna eſt corpus imperfecte Sphæ-
ricum, cum ſit corpus ab ultimo cœlo elongatum,
ut ſupra dixit Ariſtoteles. ‘Perhaps, it would
‘were divers, as the parts of the Earth, where-
‘of ſome are Vallies, and ſome Mountains,
‘from the difference of which, ſome ſpots in
‘the Moon may proceed; nor is this againſt
‘Reaſon; for that Planet cannot be perfectly
‘Spherical, ſince ’tis ſo remote a Body from
‘the firſt Orb, as Ariſtotle had ſaid before. You may ſee this Truth aſſented unto by Blan-
divers Reaſons. Keplar hath obſerved in the
Moons Eclipſes, that the Diviſion of her en-
a crooked unequal Line, of which there can-
not be any probable cauſe conceiv'd, unleſs it
did ariſe from the ruggedneſs of that Planet; for it cannot all be produc'd from the ſhade of
any Mountains here on Earth, becauſe theſe
would be ſo leſſened before they could reach
ſo high in a Conical Shadow, that they would
not be at all ſenſible unto us (as might eaſily
be demonſtrated) nor can it be conceiv'd what
reaſon of this difference there ſhould be in the
Sun. Wherefore there being no other Body
that hath any thing to do in Eclipſes, we muſt
neceſſarily conclude, that it is cauſed by varie-
ty of parts in the Moon it ſelf, and what can
theſe be but its Gibboſities ? Now if you
ſhould ask a reaſon why there ſhould be ſuch a
multitude of theſe in that Planet, the ſame
Keplar ſhall jeſt you out an anſwer. Suppoſing
(ſaith he) that thoſe Inhabitants are bigger than
any of of us in the ſame proportion, as their
days are longer than ours, viz. by Fifteeen
times it may be, for want of Stones to erect ſuch
they are fain to dig great and round hollows in
the Earth, where they may both procure water
turning about with the ſhade,
may avoid thoſe great Heats which other wiſe
they would be liable unto, or if you will give
Gæſar la Galla leave to gueſs in the ſame man-
ner, he would rather think that thoſe Thirſty
Nations caſt up ſo many, and ſo great heaps of
Earth in digging of their Wine Cellars; but
I ſhall next produce Eye-witneſs of Galelæus,
on which I moſt of all depend for the proof of
this Propoſition, when he beheld the new Moon
through his perſpective, it appeared to him un-
der 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 ordina-
ry Perſpectives, which are commonly ſold a-
mongſt us; but for your better apprehending
of what I deliver, I will ſet down the Figure
as I find it in Galilæus.
Suppoſe ABCD to repreſent the appea-
rance of the Moons 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-Beams,
upon ſome parts that are higher than the reſt,
and thoſe Obſcure Gibboſities which ſtand our
towards the enlightened parts, muſt be ſuch
Hollow and Deep Places, whereto the Rays
cannot Reach. But when the Moon is got far-
ther off from the Sun, and come to that fulneſs
as this Line BD doth repreſent her under, then
do theſe parts alſo receive an equalLight, excep-
ting only that difference which doth appear be-
twixt their Sea and Land. And if you do con-
ing enlightned, you would eaſily conceive that
it muſt neceſſarily ſeem under ſome ſuch Gib-
bous unequal form, as the Moon is here repre-
ſented. Now for the Infallibility of theſe ap-
pearances, I ſhall refer the Reader to that which
hath been ſaid in the Sixth Propoſition.
But Gæſar la Galla affirms, that all theſe
appearances may conſiſt with a plainSuperficies,
if we ſuppoſe the parts of the Body to be ſome
of them Diaphanous, and ſome Opacous; and
if you Object, that the Light which is convey'd
to any Diaphanous part in a plain Superficies,
muſt be by a continued Line, whereas here there
appear many brighter parts among the Obſcure
at ſome diſtance from the reſt. To this he
anſwers, it may ariſe from ſome Secret Con-
veyances and Channels within her Body, that
do conſiſt of a more Diaphanous matter, which
being covered over with an Opacous Superfi-
cies, the Light paſſing through them, may break
out a great way off; whereas the other parts
betwixt, may ſtill remain Dark. Juſt as the
River Aretbuſa in Sicily, which runs under
ground for a great way, and afterwards breaks
out again. But becauſe this is one of the cheifeſt
Fancies, whereby he thinks he hath fully an-
ſwered the Argument of this Opininion; I will
therefore ſet down his anſwer in his own words
leſt the Reader might ſuſpect more in them,
than I have expreſſed. Non eſt impoſſible cæcos
perſpicui corporis, ſed opacd
ſuperficie protendi, uſque in diapbanam aliquam ex
profundoin ſuperficiem emergentem partem, per quos
ductus lume inlongo poſt modum interſticio erumpat,
c.
But I reply, if the Superficies betwixt
theſe two enlightened parts, remain dark be-
cauſe of its Opacity, then would it always be
dark, and the Sun could not make it partake of
Light, more than it could of Perſpicuity. But
this contradicts all Experience, as you may ſee
in Galilæus, who affirms, that when the Sun
comes nearer to his Oppoſition, then, that
which is betwixt them both, is enlightned as
well as either. Nay, this oppoſes his own Eye-
witheſs, for he confeſſes himſelf, that he ſaw this
by the glaſs. He had ſaid before, that he came
to ſee thoſe ſtrange Sights diſcovered by Gali-
læus his glaſs, with an intent of Contradiction,
and you may read that confirmed in the weak-
neſs of this anſwer, which rather bewrays an
Obſtinate, then a perſwaded Will; for other-
wiſe ſure he would never have undertook to
have deſtroyed ſuch certain proofs with ſo
groundleſs a Fancy.
That Inſtance of Galilæus, would have been
ted with it; who might then have compared
the Moon to that which we call Mother of
Pearl, which though it be moſt Exactly Poliſhed
in the Superficies of it; yet will ſeem unto the
Eye as if there were divers Swellings and Ri-
ſings in its ſeveral parts. But yet this neither
would not well have ſhifted the Experiment
of the Perſpective. For theſe rugged parts do
not only appear upon one ſide of the Moon, but
as the Sun does turn about in Divers Places, ſo
do they alſo caſt their ſhadow. When theMoon
is in her Increaſe, then do they caſt their ſha-
dows to the Eaſt. When ſhe is in the Decreaſe,
wiſe may we Diſcover theſe brighter Parts
caſting their ſhadows Weſtward. Whereas in
the full Moon there are none of all theſe to be
feen.
But it may be Objected, that ’tis almoſt Im-
poſſible, and altogether Unlikely, that in the
Moon there ſhould be any Mountains ſo high,
as thoſe Obſervations make them. For do but
Suppoſe, according to the common Principles,
that the Moons Diameter unto the Earths, is
very neer to the Proportion of 2 to 7. Suppoſe
withall that theEarthsDiameter contains about
7000. Italian Miles, and the Moons 2000.
(as is
commonly granted.) Now Galilæus hath Ob-
ſerved, that ſome parts have been Enlightned,
when they were the Twentieth part of the Di-
ameter diſtant from the common term of Illu-
mination. From whence, it muſt neceſſarily
follow, that there may be ſome Mountains in
the Moon, ſo high, that they are Able to caſt a
ſhadow a 100 Miles off. An opinion that ſounds
like a Prodigy or a Fiction, wherefore ’tis likely
that either thoſe Appearances are cauſed by
ſomewhat elſe beſides Mountains, or elſe thoſe
are fallibleObſervations, from whence may fol-
low ſuch Improbable, Inconceiveable Conſe-
quences.
But to this I anſwer:
1.
You muſt Conſider the height of the
Mountains is but very little, if you compare
them to the Length of their ſhadows. Sir Walter
called Lacas, caſt its ſhadow 300 Furlongs, which
is above 37 Miles; and yet that Mount is none
Nay, Solinus (whom I ſhould
Mountain gives his ſhadow quite over the Sea,
from Macedon to the Iſle of Lemnos, which is
700 Furlongs, or 84 Miles, and yet according
to the common Reckoning, it doth ſcarce reach
4 Miles up wards, in its Perpendicular height.
2.
I affirm, that there are very high Moun-
tains in the Moon. Keplar and Galilæus think,
that they are higher than any which are upon
our Earth. But I am not of their Opinion in this,
becauſe I ſuppoſe they go upon a falſe Ground,
whilſt they Conceive, that the higheſt Moun-
tain upon the Earth is not above a Mile Per-
pendicular.
Whereas ’tis the common Opinion, and found
true enough by Obſervation, that Olympus,
Atlas, Taurus and Emus, with many others, are
much above this height. Tenariffa in the
Canary Iſlands, is commonly related to be
above 8 Miles Perpendicular, and about this
height (ſay ſome) is the Mount Perjacaca in
America.
right. nay, Ariſtotle ſpeaking of Gaucaſus in
Aſia, affirins it to be Viſible for 560 Miles, as
ſome Interpreters find by Computation; from
which it will follow, that it was 78 Miles Per-
pendicularly high, as you may ſee confirm'd by
Facobus Mazonius, and out of him in Blancanus
But this Deviates from the truth,
more in Exceſs, than the other doth in defect. However, though theſe in the Moon are
not ſo high asſome amongſt us; yet certain
it is they are of a great height, and ſome of
This I ſhall prove from the Obſervation of Ga-
lilæus, whoſe Glaſs can ſhew to the ſenſe a
proof beyond exception; and certainly that
Man muſt be of a moſt timorous Faith, who
dares not believe his own Eye.
By that Perſpective you may plainly diſ-
cern ſome enlightned parts (which are the
Mountains) to be diſtant from the other about
the twentieth part of the Diameter. From
whence it will follow, that thoſe Mountains
muſt neceſſarily be at the leaſt, four Italian
Miles in height.
For let B D E F be the Body of the Moon,
A B C will be aRay or Beam of the Sun, which
enlightens a Mountain at A, and B is the point
of Contingency; the diſtance betwixt A and
B muſt be ſuppos'd to be the twentieth part
of the Diameter, which is an 100 Miles, for
ſo far are ſome enlightned parts ſever'd from
the common term of Illumination. Now the
Hundred, and B G a 1000. will be 1010000.
unto which the Quadrat ariſing from A G
muſt be equal; according to the 47th Propoſi-
tion in the ſirſt Book of Elements. There-
fore the whole Line A G is ſomewhat more
than 104. and the diſtance betwixt H A muſt
be above four Miles, which was the thing to
be prov'd.
But it may be again Objected, if there be
ſuch rugged parts, and ſo high Mountains, why
then cannot we diſcern them at this diſtance ? why doth the Moon appear unto us ſo exactly
round, and not rather as a Wheel with Teeth.
I anſwer, by reaſon of too great a diſtance;
For if the whole Body appear to our Eye ſo
little, then thoſe parts which bear ſo ſmall a
proportion to the whole, will not at all be ſen-
ſible.
But it may be replyed, if there were any
ſuch remarkable Hills, why does not the Limb
of the Moon appear like a Wheel with Teeth,
to thoſe who look upon it through the great
Perſpective, on whoſe Witneſs you ſo much
depend? Or what reaſon is there that ſhe ap-
pears as exactly round through it, as ſhe doth
to the bare Eye? Certainly then, either there
is no ſuch thing as you imagin, or elſe the
Glaſs fails much in this Diſcovery.
To this I ſhall anſwer out of Galilæus.
1.
You muſt know that there is not meer-
ly one rank of Mountains about the edge of
the Moon, but divers Orders, one Mountain
behind another, and ſo there is ſomewhat to
hinder thoſe void ſpaces, which otherwiſe, per-
haps, might appear.
Now, where there be many Hills, the
Ground ſeems even to a Man that can ſee the
Tops of all. Thus when the Sea rages, and
many vaſt Waves are lifted up, yet all may
appear plain enough to one that ſtands at the
Shore. So where there are ſo many Hills, the
inequality will be leſs remarkable, if it be diſ-
cern'd at a diſtance.
2.
Though there be Mountains in that part
which appears unto us to be the Limb of the
Moon, as well as in any other place, yet the
bright Vapours hide their appearance: for
there is an Orb of thick vaporus Air that doth
immediately compaſs the Body of the Moon,
which though it have not ſo great Opacity,
as to terminate the Sight, yet being once en-
lightned by the Sun, it doth repreſent the Bo-
dy of the Moon under a greater form, and hin-
ders our ſight from a diſtinct view of her true
Circumference. But of this in the next Chap-
ter.
3.
Keplar hath obſerv'd, that in the Solary
vaporous Air, there are ſome Gibboſities to
be diſcern'd in the Limb of the Moon.
I have now ſufficiently prov'd, that there
are Hills in the Moon, and hence it may ſeem
likely, that there is alſo a World; for ſince
Providence hath ſome ſpecial end in all its
Works, certainly then theſe Mountains were
not produc'd in vain; and what more proba-
ble meaning can we conceive there ſhould be,
than to make that place convenient for Habi-
tation?
AS that part of our Air which is neareſt
to the Earth, is of a thicker Subſtance
than the other, by reaſon ’tis always mixed
with ſome Vapours, which are continually
exhaled into it. So is it equally requiſit, that
if there be a World in the Moon, that the Air
About that, ſhould be alike qualified with
ours. Now, that there is ſuch an Orb of groſs
Air, was firſt of all (for ought I can read)
obſerved by Meſlin, afterwards aſſented unto
by Keplar and Galilæus, and fince by Baptiſta
firming it by the ſame Arguments which I
ſhall only cite, and then leave this Propoſition.
1.
’Tis not improbable that there ſhould be
a Sphere of groſſer Air about the Moon, be-
cauſe'tis obſerv'd, that there are ſuch kind of
Evaporations which proceed from the Sun it
ſelf. For there are diſcover'd divers movea-
ble Spots, like Clouds, that do encompaſs his
Body; which thoſe Authors, who have been
moſt frequently vers'd in theſe kind of Expe-
riments and Studies, do conclude to be nothing
elſe but Evaporations from it. The Probabi-
lity and Truth of which Obſervations may al-
As,
1.
It hath been obſerv'd, that the Sun hath
ſometimes for the ſpace of four days together,
in her Eclipſes; in ſo much that the Stars have
been ſeen at Mid-day. Nay, he hath been
conſtantly darkned for almoſt a whole Year,
and never ſhined, but with a kind of heavy and
duskiſh Light, ſo that there was ſcarce heat
enough to Ripen the Fruits. As it was about
the time when Gæſar was kill'd. Which was
recorded by ſome of the Poets. Thus Virgil,
ſpeaking of the Sun.
Ille etiam extincto miſeratus Gæſare Romam.
Gum caput obſcurâ nitidum ferrugine texit,
Impiaque æternam timuerunt ſæcula noctem.
He pitying Rome, when as great Cæſar dy'd,
His Head within a mourning-vail did hide;
And thus the wicked guilty World did fright
With doubtful Fears of an Eternal Night.
Ovid ſpeaking likewife of his Death,
--Solis quoque triſtis Imago
Lurida ſollicitis præbebat lumina terris.
--The Suns ſad Image then
Did yield a lowring light to fearful Men.
Now theſe appearances could not ariſe from
any lower Vapour. For then 1.
They would
not have been ſo univerſal as they were, being
ſeen through all Europe; or elſe 2.
That Va-
pour muſt have cover'd the Stars as well as the
Sun, which yet notwitſtanding were plainly
diſcern'd in the day time. You may ſee this
Argument illuſtrated in another the like caſe,
Chap. 12.
Hence then it will follow, that
this Fuliginous matter, which did thus obſcure
the Sun, muſt needs be very near his Body; and if ſo, then, what can we more probably
gueſs it to be, then Evaporations from it?
2.
’Tis obſerv'd, that the Suns total Eclip-
ſes, when there is no part of his Body diſcern-
able, yet there does not always follow ſo great
a darkneſs, as might be expected from his to-
tal Abſence. Now ’tis probable, that the rea-
ſon is, becauſe theſe thicker Vapours, being
Enlightned by his Beams, do convey ſome
Light unto us, notwithſtanding the Interpoſiti-
on of the Moon betwixt his Body and our
Earth.
3.
This likewife is by ſome gueſt to be the
Reaſon of the Crepuſculum, or that light which
we have before the Suns Rifing.
Now, if there be ſuch Evaporations from
the Sun, much more then from the Moon,
which does conſiſt of a more groſs and impure
ſubſtance. The other Arguments are taken
from ſeveral Obſervations in the Moon her
ſelf, and do more directly tend to the Proof
of this Propoſition.
2.
’Tis obſerv'd, that ſo much of the Moon
as is enlightned, is always part of her bigger
Circle, than that which is darker. The fre-
quent Experience of others hath prov'd this,
and an eaſie Obſervation may quickly confirm
it. But now this cannot proceed from any
other cauſe ſo probable, as from this Orb of
Air; eſpecially when we confider how that
Planet ſhining with a borrow'd Light, doth
not ſend forth any ſuch Rays as may make her
Appearance bigger than her Body.
3.
When the Moon, being half enlightned,
begins to cover any Star, if the Star be towards
the obſcurer part, then may it by the Perſpe-
ctive be diſcern'd, to be nearer unto the Cen-
rence of the enlightned part. But the Moon
being in the Full; then does it ſeem to receive
theſe Stars within its Limb.
4.
Though the Moon do ſometimes appear
the firſt day of her Change, when ſo much as
appears enlightned, cannot be above the 80 part
of her Diameter, yet then will the Horns
ſeem at leaſt to be of a Fingers breadth in Ex-
tenſion. # Which could not be, unleſs the Air
about it were illuminated.
5.
’Tis obſerv'd, in the Solary Eclipſes, that
there is ſometimes a great Trepidation about
the Body of the Moon, from which we may
likewife argue an Atmo-ſphæra, ſince we can-
not well conceive what ſo probable a cauſe
there ſhould be of ſuch an appearance as this,
Quod radii Solares à vaporibus Lunam ambien-
broken and refracted by the Vapours that en-
compaſſed the Moon.
6.
I may add the like Argument taken from
another Obſervation, which will be eaſily try-
ed and granted. When the Sun is Eclipſed,
we diſcern the Moon as ſhe is in her own na-
tural bigneſs; but then ſhe appears ſomewhat
leſs than when ſhe is in the Full, though ſhe
be in the ſame place of her ſuppos'd Excen-
trick and Epicycle; and therefore Tycho hath
Calculated a Table for the Diameter of the di-
vers New Moons. But now there is no reaſon
ſo probable, to ſalve this appearance, as to
place an Orb of thicker Air, near the Body
of that Planet, which may be enlightned by
the reſlected Beams, and through which the
But ſome may object, that this will not
conſiſt with that which was before deliver'd,
where I ſaid, that the thinneſt parts had leaſt
Light.
If this were true, how comes it to paſs then
that this Air ſhould be as light as any of the
other parts, when as ’tis the thinneſt of all?
I anſwer, if the Light be receiv'd by Re-
flexion only, then the thickeſt Body hath moſt,
becauſe it is beſt able to beat back the Rays; but if the Light be receiv'd by Illumination
(eſpecially if there be an Opacous Body be-
hind, which may double the Beams by Reſlecti-
on) as it is here, then I deny not but a thin
Body may retain much Light, and perhaps,
ſome of thoſe Appearances which we take
for Fiery Comets, are nothing elſe but a bright
Cloud enlightned; ſo that probable it is, there
may be ſuch Air about the Moon; and hence
it comes to paſs, that the greater Spots are
only viſible towards her middle parts, and
none near the Circumference; not, but that
there are ſome, as well in thoſe parts, as elſe-
where, but they are not there perceivable, by
reaſon of thoſe brighter Vapours which hide
them.
I Have already handled the firſt thing that I
Promiſed, according to the Method which
ſhew'd you the neceſſary parts that belong to
this World in the Moon. In the next place
’tis requiſite that I proceed to thoſe things
which are Extrinſecal unto it, as the Seaſons, the
Meteors, and the Inhabitants.
1.
Of the Seaſons;
And if there be ſuch a World in the Moon,
’tis requiſite then that their Seaſons ſhould be
ſome way Correſpondent unto ours, that they
ſhould have Winter and Summer, Night and
Day, as we have.
Now that in this Planet there is ſome Si-
militude of Winter and Summer, is affirmed
phere that hath always Heat and Light, and
the other that hath Darkneſs and Cold. True
indeed, their Days and Years are always
of one and the ſame Length (unleſs we make
one of their Years to be 19 of ours, in which
ſpace all the Stars do Ariſe after the ſame Or-
But ’tis ſo with us alſo under the Poles,
and therefore that great difference is not Suf-
ficient to make it altogether unlike ours; nor
can we expect that every thing there ſhould be
in the ſame manner as it is here below, as if
Nature had no way but one to bring about her
Purpoſe. We have no Reaſon then to think
it neceſſary that both theſe Worlds ſhould be
altogether alike, but it may ſuffice if they be
Coreſpondent in ſomething only. However, it
may be queſtioned whether it doth not ſeem to
be againſt the Wiſdom of Providence, to make
the Night of ſo great a Length, when they have
ſuch a long time unfit for Work? I Anſwer,
ſince ’tis ſo, and more with us alſo under
the Poles; and beſides, the general Length of
their Night is ſomewhat abated in the Bigneſs
of their Moon which is our Earth. For this Re-
turns as great a Light unto that Planet, as it
Receives from it. But for the better Proof of
this, I ſhall firſt free the Way from ſuch Opi-
nions as might otherwiſe hinder the ſpeed of a
clearer Progreſs.
Plutarch, one of the chief Patrons of this
World in the Moon, doth directly Contract
this Propoſition, Affirming, that thoſe who
Live there, may diſcern our World, as the
Dreggs and Sediment of all other Creatures,
appearing to them through Clouds and Foggy
miſts, and that altogether Devoid of Light,
being Baſe and unmoveable; ſo that they
might well imagine the Dark place of Damna-
tion to be here Situate, and that they only were
the Inhabiters of the World, as being in the
midſt betwixt Heaven and Hell.
To this I may Anſwer, ’tis Probable that
Plutarch ſpake this Inconſiderately, and with-
out a Reaſon, which makes him likewife fall
into another Abſurdity, when he ſays our Earth
would appear Immovable; whereas Queſtion-
leſs, though it did not, yet would it ſeem to
Move and theirs to ſtand Still, as the Land doth
to a Man in a Ship; according to that of the
Poet.
And I doubt not but that the Ingenious Au-
thor would eaſily have Recanted, if he
had been but acquainted with thoſe Expe-
out, for the Confirmation of this Truth.
2.
Unto him aſſents Macrobius;
whoſe
Words are theſe; Terra accepto ſolis lumine cla-
reſcit tantummodò, non relucet. ‘The Earth is
‘ to Enlighten any thing ſo far. And his Rea-
ſon is, becauſe this being of a thick and Groſs
matter, the light is terminated in its Superſicies,
and cannot Penetrate into the Subſtance, where-
as the Moon doth therefore ſeem ſo Bright to
us, becauſe it receives the Beams within it ſelf. But the Weakneſs of this Aſſertion, may be
eaſily Maniſeſt by a common Experience; po-
liſhed Steel (whoſe Opacity will not give any
Admittance to the Raies) reſlects a ſtronger
Heat than Glaſs, and ſo Conſequently a greater
Light.
3.
’Tis the general Conſent of Philoſophers,
that the Reflection of the Sun-Beams from the
Earth doth not reach much above half a
Mile high, where they Terminate the firſt Re-
gion, ſo that to Affirm they might aſcend to
the Moon, were to ſay, there were but one
Region of Air, which Contradicts the proved
and received Opinion.
Unto this it may be Anſwered:
That it is indeed the common Conſent, that
the Reſlection of the Sun-Beams reach only to
the Second Region; but yet ſome there are,
and thoſe too, Philoſophers, of good Note,
who thought otherwiſe. Thus Plotinus is Cited
by Cælius, ſi concipiat te in ſublimi quopiam mun-
circumfuſa, & ſolis ſyderumq;
radiis illuſtrata,
qualis modo viſatur lunaris globi ſpecies, ‘If you
‘conceive your ſelf to be in ſome ſuch high
‘Place, where you might Diſcern the whole
‘Globe of the Earth and Water, when it was
‘Enlightened by the Sun's Raies, ’tis Probable
‘it would then Appear to you in the ſame
‘Shape as the Moon doth now unto us. So
Paulus Foſcarinus. Terra nihil ali@d eſt quam@
nobis appareret, ſiex
convenienti elongatione eminus conſpiciretur, in
ipſaq; obſervari poſſent eadem aſpectuum varieta-
tes, quæ in Lunâ apparent. The Earth is no-
thing elſe but another Moon or Star, and
would appear ſo unto us if it were beheld at a
Convenient Diſtance, with the ſame Changes,
and Varieties as there are in the Moon. Thus
theſe, Terra hæc noſtra, ſi in luna conſtituti
eſſemus, ſplendida prorſus quaſi non ignobilis pla-
neta, nobis appareret. ‘If we were placed in
‘the Moon, and from thence beheld this Earth,
‘it would appear unto us very Bright, like one
‘of the Nobler Plannets. Unto theſe doth
quod ſi oculus quiſpiam in orbe lunari foret, globum
terræ & aquæ inſtar ingentis ſyderis à ſole illuſtrem
conſpiceret. ‘I believe that this Globe of Earth
‘and Water would appear like ſome'great Star
‘to any one, who ſhould Look upon it from
‘the Moon. Now this could not be, nor could
it ſhine ſo Remarkably, unleſs the Beams of
Light were Reflected from it. And therefore
the ſame Fromundus expreſly holds, that the firſt
Region of Air is there Terminated, where the
whereas the Beams themſelves do paſs a great
way farther. The chief Argument which doth
moſt plainly maniſeſt this Truth, is taken from
a common Obſervation which may be eaſily
Tryed.
If you behold the Moon a little before or
after the Conjunction, when ſhe is in a Sextile
with the Sun, you may diſcern not only the
part which is enlightned, but the reſt alſo to
have in it a kind of a duskiſh Light; but if
you chuſe out ſuch a Situation, where ſome
Houſe or Chimney (being ſome 70 or 80 pa-
ces diſtant from you) may hide from your Eye
the enlightned Horns, you may then diſcern a
greater and more remarkable ſhining in thoſe
parts unto which the Sun-Beams cannot reach; may there is ſo great a Light, that by the help
of a good Perſpective you may diſcern its ſpots.
In ſo much that Blancanus the Jeſuit ſpeaking
of it, ſays, Hæc experientia ita me aliquando
dens, exiftimarim novo quodam miraculo tempore
adoleſcentis lunæ factum eſſe plenilunium. ‘This
‘Experiment did once ſo deceive me, that hap-
‘pening upon the ſight of this brightneſs upon
‘a ſudden, I thought that by ſome new miracle
‘the Moon had been got into her Full a little
‘after her Change.
But now this Light is not proper to the
Moon; it doth not proceed from the Rays of
the Sun which doth penetrate her Body, nor
is it caus'd by any other of the Planets and Stars. Therefore it muſt neceſſarily follow, that it
comes from the Earth. The two firſt of theſe
confidently affirm’d by Gælius, Quod ſi in diſ-
fœnerent planetæ item alii, aſſeveranter aſtruen-
dum non fænerare. ‘If any ſhould ask whether
‘the other Planets lend any Light to the
‘Moon? I anſwer, they do not.
True indeed,
the Noble Tycho diſcuſſing the reaſon of this
and I
grant that this may convey ſome Light to the
Moon; but that is not the cauſe of this where-
of we now diſcourſe, is of it ſelf ſufficiently
plain, becauſe Venus is ſometimes over the
Moon, when as ſhe cannot convey any Light
to that part which is turned from her.
It doth not proceed from the fixed Stars;
for then it would retain the ſame Light in E-
clipſes, whereas the Light at ſuch times is
more ruddy and dull. Then alſo the Light of
the Moon would not be greater or leſſer, ac-
cording to its diſtance from the edge of the
Earths ſhadow, ſince it did at all times equally
participate this Light of the Stars.
In brief, this is neither proper to the Moon,
nor does it proceed from any Penetration of
the Sun’s Rays, or the ſhining of Venus, or the
other Planets, or the fixed Stars. Now be-
cauſe there is no other Body in the whole Uni-
verſe, ſave the Earth, it remains that this Light
muſt neceſlarily be cauſed by that, which with
a Juſt Gratitude re-pays the Moon ſuch Illu-
mination as it receives from her.
And as Loving Friends, equally participate
of the ſame Joy and Grief, ſo do the ſe mutual-
ly partake of the ſame Light from the Sun, and
alſo ſeverally helped by one another in their
greateſt wants: For when the Moon is in
Conjunction with the Sun, and her upper part
receives all the Light, then her lower Hemi-
ſphere (which would otherwiſe be altogether
dark) is enlightned by the Reſlexion of the
Sun-Beams from the Earth. When theſe two
Planets are in Oppoſition, then that part of the
Earth which could not receive any Light from
the Sun-Beams, is moſt Enlightned by the
Moon, being then in the Full; and as ſhe doth
moſt Illuminate the Earth when the Sun-Beams
cannot, ſo the grateful Earth returns to her as
great (nay greater) Light when ſhe moſt wants
it; ſo that always that viſible part of the Moon
which receives nothing from the Sun, is en-
lightned by the Earth, as is prov’d by Galiæ-
us, with many more Arguments in that Trea-
tiſe which he calls Syſtema mundi. True in-
deed, when the Moon comes to a quartile,
then you can neither diſcern this Light, nor
yet the darker part of her Body, and that for
a double Reaſon.
1.
Becauſe the nearer it comes to the Full,
the leſs Light does it receive from the Earth,
whoſe Illumination does always decreaſe in
the ſame Proportion as the Moon does In-
creaſe.
2.
Becauſe of the Exuperancy of the Light
Quippe illuſtratum medium
ſpeciem recipit valentiorem, the clearer bright-
neſs involves the Sight, as it is with thoſe of
Sound; and as the greater Noiſe drowns the
leſs, ſo the brighter Objecthides that which is
But as they do always in their
Mutual Viciſſitudes participate of one anothers
Light; ſo alſo do they partake of the ſame
Defects and Darkenings; for when our Moon
is Eclipſed, then is their Sun darkened; and
when our Sun is Eclipſed, then is their Moon
deprived of its Light, as you may ſee affrmed
by Meſlin. Quod ſi terram nobis ex alto liceret
intueri, quemadmodum deficientem lunam ex
Eclipſis ſolis terræ aliquam partem lumine ſolis
deficere, eodem planè modo ſicut ex oppoſitio luna de-
ficit. ‘If we might behold this Globe of Earth
‘at the ſame diſtance, as we do the Moon in
‘her Defect, we might diſcern ſome part of it
‘darkened in the Suns Eclipſes, juſt ſo as the
‘Moon is in hers. For as our Moon is Eclip-
ſed by the Interpoſition of our earth, ſo is their
Moon Eclipſed by the Interpoſition of theirs. The manner of this Mutual Illumination be-
twixt theſe two you may plainly diſcern in this
Figure following.
Where A repreſents the Sun, B the Earth,
and C the Moon; Now ſuppoſe the Moon C
to be in a Sextile of Increaſe, when there is
then the Earth B will have ſuch a part of its
viſible Hemiſphere darkned, as is proportio-
nable to that part of the Moon which is en-
lightned; and as for ſo much of the Moon, as
the Sun-Beams cannot reach unto, it receives
Light from a proportional part of the Earth
which ſhines upon it, as you may plainly per-
ceive by the Figure.
You ſee then that Agreement and Simili-
tude which there is betwixt our Earth and the
Moon. Now the greateſt difference which
makes them unlike, is this, that the Moon en-
lightens our Earth round about, whereas our
Earth gives Light to that Hemiſphere of the
Moon which is viſible unto us, as may be cer-
tainly gather’d from the conſtant appearance
of the ſame ſpots, which could not thus come
to paſs, if the Moon had ſuch a Diurnal mo-
tion about its own Axis, as perhaps our
Earth hath. And though ſome ſuppoſe her
to move in an Epicycle, yet this doth not ſo
turn her Body round, that we may diſcern
both Hemiſpheres; for according to that Hy-
potheſis (ſay they) the Motion of her Eccen-
centrick doth turn her Face towards us, as
much as the other doth from us.
But now, if any Queſtion what they do for
a Moon who live in the upper part of her Bo-
dy? I anſwer, the ſolving of this, is the moſt
uncertain and difficult thing that I know of,
concerning this whole matter. But yet unto me
this ſeems a probable Conjecture.
That the upper Hemiſphere of the Moon
doth receive a ſufficient Light from thoſe Pla-
and amongſt theſe, Venus (it may
be) beſtows a more eſpecial brightneſs, ſince
Galilæus hath plainly diſcern’d, ſhe that ſuffers
the ſame increaſes and decreaſes, as the Moon
hath, and ’tis probable that this may be per-
ceived there, without the help of a Glaſs, be-
cauſe they are far nearer it than we. When
Venus (ſaith Keplar) lies down in her Perige,
or lower part of her ſuppos’d Epicycle, then
is ſhe in Conjunction with her Husband the
Sun, from whom after ſhe hath departed for
the ſpace of ten months, ſhe gets plenum ute-
rum, and is in the Full.
But you’l reply, though Venus may beſtow
ſome light when ſhe is over the Moon, and in
Conjunction, yet being in Oppoſition ſhe is
not viſible to them, and what ſhall they then
do for Light?
I anſwer, then they have none, nor doth this
make ſo great a difference betwixt thoſe two
Hemiſpheres, as there is with us, betwixt the
places under the Poles, and the Line. And
beſides,’tis conſiderable, that there are two kind
of Planets.
1.
Primary, ſuch whoſe proper Circles do
encompaſs the Body of the Sun, whereof there
are Six, Saturn, Fupiter, Mars, Geres, or the
Earth, Venus, Mercury. As in the Frontiſpiece.
2.
Secondary, ſuch whoſe proper Circles
are not about the Sun, but ſome of the other
primary Planets. Thus are there two about
Saturn, four about Fupiter, and thus likewiſe
does the Moon encompaſs our Earth. Now
’tis probable that theſe leſſer ſecondary Pla-
nets, are not ſo accomodated with all Conve-
more Principal.
But it may ſeem a very difficult thing to
conceive, how ſo groſs and Dark a Body as
our Earth, ſhould yield ſuch a clear Light as
proceeds from the Moon; and therefore Car-
veral World) is of Opinion, that the Light
of the Sun is not able to make them appear ſo
bright; but the reaſon of their ſhining is, be-
cauſe we behold them at a great diſtance
through their Regions of Fire which do ſet a
ſhining Luſtre upon thoſe Bodies that of them-
ſelves are dark. Unde ſi quis eſſet extra regio-
nem ignis, terra iſta in circumferentia ſuæ regio-
nis per medium ignis lucida ſtella appareret. ‘So
‘that, if a Man were beyond the Region of
‘Fire, this Earth would appear through that
‘as a bright Star. But if this were the only
Reaſon, then would the Moon be freed from
ſuch Increaſes and Decreaſes as ſhe is now lya-
ble unto.
Keplar thinks that our Earth receives that
Light whereby it ſhines, from the Sun, but
this (ſaith he) is not ſuch an intended clear
brightneſs as the Moon is capable of, and there-
fore he gueſfes, that the Earth there is of a
more choky ſoil, like the Iſle of Grete, and ſo
is better able to reſlect a ſtronger Light, where-
as our Earth muſt ſupply this Intention with
the quantity of his Body. But this I concieve
to be a needleſs Conjecture, ſince our Earth,
if all things were well conſider’d, will be
found able enough to reflect as great a Light. For,
1.
Conſider its Opacity;
if you mark theſe
Sublunary things, you ſhall perceive that a-
mongſt them, thoſe that are moſt perſpicuous
are not ſo well able to reverberate the Sun-
beams, as the thicker Bodies. The Rays paſs
ſingly through a Diaphanous matter, but in an
Opacous Subſtance they are doubled in their
Return, and multiplyed by Reflection. Now
if the Moon and the other Planets can ſhine
ſo clearly by beating back the Sun Beams, why
may not the Earth alſo ſhine as well, which
agrees with them in the cauſe of this Bright-
neſs their Opacity?
2.
Conſider what a clear Light we may diſ-
cern reflected from the Earth in the midſt of
Summer, and withal conceive how much
greater that muſt be which is under the Line,
where the Rays are more directly and ſtrongly
Reverberated.
3.
’Tis conſiderable that though the Moon
does in the Night time ſeem to be of ſo clear
a Brightneſs, yet when we look upon it in the
Day, it appears like ſome little whitiſh Cloud: Not but that at both times, ſhe is of an equal
Light in her ſelf. The Reaſon of this diffe-
rence is, becauſe in the Night we look upon
it through a dark and obſcure medium, there
being no other enlightned Body, whoſe bright-
neſs may abate from this: whereas in the day
time, the whole Heavens round about it, are
of an equal clearneſs, and ſo make it to appear
with a weaker Light. Now becauſe we can-
not ſee how the enlightned parts of our Earth
do look in the Night, therefore in comparing
it with the Moon, we muſt not conſider her
dark medium, but as ſhe ſeems in the day time: Now, in any clear Sun-ſhine day, our Earth
does appear as bright as the Moon, which at
the ſame time does ſeem like ſome duskiſh
Cloud (as any little Obſervation may eaſily
manifeſt.) Therefore we need not doubt but
that the Earth is as well able to give Light, as
the Moon. To this, it may be added, that
thoſe very Clouds, which in the day time
ſeem to be of an equal Light to the Moon, do
in the Evening become as dark as our Earth;
and as for thoſe of them, which are looked
upon at any great diſtance, they are often mi-
ſtaken for the Mountains.
4.
’Tis conſiderable, that though the Moon
ſeem to be of ſo great a Brightneſs in the Night,
by reaſon of its nearneſs unto thoſe ſeveral ſha-
dows which it caſts, yet is of it ſelf Weaker
than that part of Twilight, which uſually we
have for half an Hour after Sun-ſet, becauſe we
cannot, till after that time, Diſcern any ſhadow
to be made by it.
5.
Conſider the great Diſtance at which
we behold the Planets, for this muſt needs add
much to their Shining ; and therefore Guſanus
(in the above cited Place) thinks, that if a Man
were in the Sun, that Planet would not appear
ſo Bright to him, as now it doth to us, becauſe
then his Eye could diſcern but little, whereas
here, we may Comprehend the Beams as they
are contracted in a narrow Body. Keplar be-
holding the Earth from a high Mountain, when
it was Enlightened by the Sun, Confeſſes that
it appeared unto him of an incredible Bright-
ſmall parts of it; but how much Brighter
would it have appeared if he might in a direct
Line behold the whole Globe of Earth, and
theſe Rays gathered together? So that if we
Conſider that great Light which the Earth re-
ceives from the Sun in the Summer, and then
Supoſe we were in the Moon, where we might
ſee the whole Earth hanging in thoſe vaſt
Spaces, where there is nothing to Terminate
the Sight, but thoſe Beams which are there
Contracted into a little Compaſs; I ſay, if we
do well Conſider this, we may eaſily Conceive
that our Earth appears as Bright to thoſe
other Inhabitants in the Moon, as their doth
to us.
But here it may be Objected, that with us,
for many Days in the Year, the Heavens are ſo
overclouded, that we cannot ſee the Sun at
all, and for the moſt part, in our brighteſt
Days, there are many ſcattered Clouds, which
ſhade the Earth in ſundry Places; ſo that in
this Reſpect, it muſt needs be unlike the
Moon and will not be able to yeild ſo clear,
unintermited a Light, as it Receives from that
Planet;
To this I Anſwer.
1.
As for thoſe leſſer brighter Clouds
which for the moſt part are Scattered up and
down in the cleareſt Days, theſe can be no
Reaſon why our Earth ſhould be of a Darker
appearance, becauſe theſeClouds being near un-
to the Earth, and ſo not Diſtinguiſhable at ſo
great a Diſtance from it, and likewiſe being
Illuminated on their back Parts by the Sun
thoſe in the Moon, as if the beams were Im-
mediately Reflected from our Earth.
2.
When theſe Clouds that are Interpoſed,
are of any large Extention or great Opacity,
as it is in extraordinary laſting and great Rains,
then there muſt be ſome diſcernable alterati-
ons in the Light of our Earth; But yet this
does not make it to differ from the Moon; ſince it is ſo alſo with that Planet, as is ſhew-
ed in the latter part of the next Chapter.
That’tis probable there may be ſuch Meteors belong-
# ing to that World in the Moon, as there are
# with us.
PLutarch Diſcuſſing this Point, Affirms, that
it is not neceſſary there ſhould bethe ſame
means of Growth and fructifying in both theſe
Worlds, ſince Nature might in her Policy find
out more ways than one, how to bring about
the ſame Effect. But however, he thinks it is
Probable, that the Moon her ſelf ſendeth forth
warm Winds, and by the ſwiftneſs of her mo-
tion, there ſhould breath out a ſweet and com-
fortable Air, pleaſant Dews, and gentle moi-
ſture, which might ſerve for refreſhment and
nouriſhment of the Inhabitants and Plants in
that other World.
But ſince they have all things alike with
us, as Sea and Land, and vaporous Air en-
compaſſing both, I ſhould rather therefore
think, that Nature there ſhould uſe the ſame
us (and not by a Motion, as Plutarch ſuppoſes)
becauſe ſhe doth not love to vary from her
uſual Operations without ſome extraordinary
impediment, but ſtill keeps her beaten path,
unleſs ſhe be driven thence.
One Argument whereby I ſhall manifeſt
this Truth, may be taken from thoſe new
Stars which have appeared in divers Ages of
the World, and by their Paralax, have been
diſcern’d to have been above the Moon, ſuch
as was that in Gaſſiopeia, that in Sagitarius,
with many others betwixt the Planets. Hipar-
chus in his time took ſpecial notice of ſuch as
lations, in which to place the Stars, ſhewing
how many there were in every Aſteriſm, that
ſo afterwards, Poſterity might know, whe-
ther there were any new Star produc’d, or
any old one miſſing. Now the nature of theſe
Comets may probably manifeſt, that in this
other World there are other Meteors alſo; for theſe in all likelyhood are nothing elſe, but
ſuch Evaporations cauſed by the Sun, from the
Bodies of the Planets. I ſhall prove this, by
ſhewing the Improbabilities and Inconvenien-
ces of any other Opinion.
For the better purſuit of this, ’tis in the
firſt place requiſite, that I deal with our chief
Adverſary, Gæſar la Galla, who doth moſt
directly oppoſe that Truth which is here to be
prov’d. He endeavouring to confirm the In-
corruptibility of the Heavens, and being there
to ſatisfie the Argument which is taken from
theſe Comets, he anſwers it thus: Aut argu-
aut ſi eſt efficax, eorum inſtrumentorum uſum de-
cipere, vel ratione aſtri, vel medii, vel diſtantiæ,
aut ergo erat in ſuprema parte aeris, aut ſi in cælo,
tum forſan factum erat ex reflectione radiorum Sa-
turni & Foves, qui tunc in conjunctione fuerant.
‘ Either the Argument from the Paralax is
‘ not efficacious, or if it be, yet the uſe of the
‘ Inſtruments might deceive, either in regard
‘ of the Star, or the Medium, or the diſtance,
‘ and ſo this Comet might be in the upper Re-
‘ gions of the Air; or if it were in the Hea-
‘ vens, there it might be produc’d by the Re-
‘ flection of the Rays from Saturn and Fupiter,
‘ who were then in Conjunction. You ſee
what ſhifts he is driven to, how he runs up
and down to many ſtartling Holes, that he may
find ſome ſhelter, and inſtead of the ſtrength
of reaſon, he anſwers with a multitude of
Words, thinking (as the Proverb is) that he
may uſe Hail, when he hath no Thunder. Ni-
hil turpius (ſaith Seneca) dubio & incerto, pedem
‘What can
‘ there be more unſeemly in one that ſhould
‘ be a fair diſputant, than to be now here, now
‘ there, and ſo uncertain, that one cannot tell
‘ where to find him? He thinks there are not Cc-
mets in the Heavens, becauſe there may be
many other reaſons of ſuch appearances; but
what he knows not; perhaps, he ſays, that Ar-
gument from the Paralax is not ſufficient, or if
it be, then there may be ſome deceit in the
To this I may ſafely ſay, that he
may juſtly be accounted a weak Methematician
who miſtruſts the ſtrength of this Argument;
underſtands not the Paralax, which is a Foun-
dation of that Science; and I am ſure that he is
a timerous Man, who dares not believe the
frequent experience of his Senſes, or truſt to a
Demonſtration.
True indeed, I grant ’tis poſſible, that the
Eye, the Medium, and the diſtance may all
deceive the Beholder; but I would have him
ſhew which of all theſe was likely to cauſe an
Errour in this Obſervation? Meerly to ſay they
might be deceiv’d, is no ſufficient Anſwer; for by this I may confute the poſitions of all
Aſtronomers, and affirm the Stars are hard by
us, becauſe ’tis poſſible they may be deceiv’d
in their Obſerving diſtance. But I forbear any
further reply; my opinion is of that Treatiſe,
that either it was ſet forth purpoſely to tempt
a Confutation, that he might ſee the Opinion
of Galilæus confirm’d by others, or elſe it was
invented with as much haſt and negligence as
it was Printed, there being in it, almoſt as ma-
ny Faults as Lines.
Others think, that theſe are not any new
Comets, but ſome ancient Stars that were there
before, which now ſhine with that unuſual
Brightneſs, by reaſon of the interpoſition of
ſuch Vapours, which do multiply their Light; and ſo the Alteration will be here only, and
not in the Heavens. Thus Ariſtotle thought
the appearance of the milky way was produ-
ced: For he held, that there were many lit-
tle Stars, which by their Influence did conſtant-
ly attract ſuch a Vapour towards that place of
Heaven, ſo that it always appeared white. Now
be the cauſe of theſe appearances.
But how probable ſoever this Opinion may
ſeem, yet if well conſider’d, you ſhall find it
altogether abſurd and impoſſible: for,
1.
Theſe Stars were never ſeen there before,
and ’tis not likely, that a Vapour being hard
by us, can ſo multiply that Light, which could
not before be at all diſcern’d.
2.
This ſuppos’d Vapour cannot be either
contracted into a narrow compaſs, or dilated
into a broad. 1.
It could not be within a little
ſpace, for then that Star would not appear
with the ſame multiplyed Light to thoſe in
other Climates. 2.
It cannot be a dilated Va-
pour, for then other Stars which were diſcer-
ned through the ſame Vapour, would ſeem as
big as that; this Argument is the ſame in ef-
fect, with that of the Paralax, as you may ſee
in this Figure.
Suppoſe AB to be a Hemiſphere of one
Earth, CD to be the upper part of the high-
eſt Region, in which there might be either a
contracted Vapour, as G, or elſe a dilated one;
Suppoſe EF likewiſe to repreſent half
the Heavens, wherein was this appearing Co-
met at K. Now I ſay, that a contracted Va-
pour, as G, could not cauſe this appearance,
becauſe an Inhabitant at M could not diſcern
the ſame Star with the brightneſs, but perhaps
another at L, betwixt which the Vapour is di-
rectly interpoſed. Nor could it be cauſed by a
dilated Vapour, as HI, becauſe then all the
Stars that were diſcern’d through it, would be
perceiv’d with the ſame brightneſs.
’Tis neceſſary therefore that the cauſe of this
appearance ſhould be in the Heavens. And this
is granted by the moſt and beſt Aſtronomers. But, ſay ſome, this doth not argue any natural
Alteration in thoſe purer Bodies, ſince ’tis pro-
bable that the Concourſe of many little Va-
gabond Stars, by the Union of their Beams
may cauſe ſo great a Light. Of this Opinion
were Anaxagor as and Zeno amongſt the Anci-
ents, and Baptiſta Giſatus, Blancanus, with
others amongſt our modern Aſtronomers. For,
ſay they, when there happens to be a Con-
courſe of ſome few Stars, then do many others
fly unto them from all the parts of Heaven like
ſo many Bees unto their King. But 1.
’Tis not
likely that amongſt thoſe which we count the
fixed Stars, there ſhould be any ſuch uncertain
Motions, that they can wander from all parts
of the Heavens, as if Nature had neglected
them, or forgot to appoint them a determi-
nate Courſe. 2.
If there be ſuch a Conſlux
of theſe, as of Bees to their King, then what
reaſon is there, that they do not ſtill tarry with
it, that ſo the Comet may not be diſſolv’d ?
You may commonly ſee
Others
there are, who affirm theſe to be ſome new
created Stars, produc’d by an extraordinary
ſupernatural Power. I anſwer, true indeed,
’tis poſſible they might be ſo, but however,
’tis not likely they were ſo, ſince ſuch appea-
rances may be ſalved ſome other way; where-
fore to fly unto a miracle for ſuch things, were
a great Injury to Nature, and to derogate
from her skill; an Indignity miſ-becoming
a Man who profeſſes himſelf to be a Philoſo-
pher. Miraculum (ſays one) eſt ignorantiæ Aſy-
lum, a Miracle often ſerves for the Recepta-
cle of a lazy Ignorance; which any induſtrious
Spirit would be aſham’d of, it being but an
idle way to ſhift off the Labour of any further
ſearch. But here’s the miſery of it, we firſt
tye our ſelves unto Ariſtotle’s Principles, and
then conclude that nothing can contradict ’em,
but a Miracle; whereas ’twould be much bet-
ter for the Commonwealth of Learning, if
we would ground our Principles rather upon
the frequent experiences of our own, than the
bare Authority of others.
Some there are who think, that theſe Co-
mets are nothing elſe, but Exhalations from
our Earth, carryed up into the higher parts of
the Heaven. So Peno, Rothmannus &
Galilæus.
But this is not poſſible, ſince by Computation
bigger than the wholeGlobe of Land & water.
Others therefore have thought that they did
proceed from the Body of the Sun, and that
Planet only is Gometarum officina, unde tanquam
exploratores emmitterentur brevi ad
ſolem redituri: The Shop or Forge of Comets
from whence they were ſent, like ſo many Spies,
that they might in ſome ſhort ſpace return
again. But this cannot be, ſince if ſo much
matter had proceeded from him alone, it would
have made a ſenſible Diminution in his Body. The Noble Tycho therefore thinks, that they
conſiſt of ſome ſuch Fluider parts of the Hea-
ven, as the Milky way is framed of, which be-
@ing condenſt together, yet not attaining to the
conſiſtency of a Star, is in ſome ſpace of time
arify’d again into its wontedNature. But this is
not likely; becauſe the appearance of the
Milky way does not ariſe from ſome Fluider
parts of the Heaven (as he ſuppoſes) but from
@ed. Via lactea nihil aliudeſt quam innumerabiles
pallenti
@umine tractum illum inalbant. The Milky way is
nothing elſe but the Pale and Confuſed Light
of many leſſer Stars, whereby ſome parts of the
Heaven are made to appear white.
And beſide, what likely cauſe can we con-
@eive of this Condenſation, unleſs there be ſuch
@ualities there, as there are in our Air, and then,
why may not the Planets have the like quali-
@ies as our Earth ? and if ſo, then ’tis more pro-
able, that they are made by the Ordinary
way of Nature, as they are with us, and conſiſt
of ſuch Exhalations from the Bodies of the
@lanets, as being very much rarified, may be
@rawn up, through the Orb of groſs Vaporous
Air, that incompaſſes them. Nor is this a ſingu-
but it ſeemed moſt likely to
Gamillus Glorioſus. Th.
Gampanella, Fromondus,
But if you ask, whither
ſhall all theſe Exhalations return? I Anſwer,
every one into his own Planet. If it be again
Objected, that then there will be ſo many
Centers of Gravity, and each ſeveral Planet
will be a diſtinct World; I reply, we have not
like probability concerning the reſt; but yet,
perhaps all of them are ſo, except the Sun, tho
Guſanus, & ſome others, think, there is one alſo;
Clouds moving round about him. But as for
Saturn he hath two Moons on each ſide. Fupiter
hath four, that Incircle him with their Motion,
which are likewiſe Eclipſed by the Interpoſiti-
on of his Body, as the Moon is of our Earth. Venus is obſerv’d to increaſe and decreaſe as
the Moon. And this perhaps hath been noted
by former Ages, as may be gueſt by that Re-
lation of St. Auſtin out of Varro.
Mars
the Sun. Concerning Mercury, there hath
been little or no Obſervation, becauſe, for the
moſt part, he lies hid under the Sun-Beams,
and ſeldom appears by himſelf. But when he
does, yet the compaſs of his Body is ſo little,
and his Light of ſo clear a brightneſs, by rea-
ſon of his nearneſs to the Sun, that the Per-
ſpective cannot make the ſame Diſcoveries
upon him, as from the reſt.
So that if you conſider their Quantity, their
Opacity, or theſe other Diſcoveries, you ſhall
find it probable enough, that each of them
may be a ſeveral World. Eſpecially, ſince
and not altogether in one, as the fixed Stars
ſeem to be. But this would be too much for
to vent at the firſt: the chief thing at which
I now aim in this Diſcourſe, is to prove that
there may be one in the Moon.
It hath been before confirm’d, that there
was a Sphere of thick vaporous Air encom-
paſſing the Moon, as the firſt and ſecond
Regions do this Earth. I have now ſhewed,
that thence ſuch Exhalations may pro-
ceed as do produce the Comets: Now from
hence it may probably follow, that there may
be Wind alſo and Rain, with ſuch other Me-
teors, as are common amongſt us. This Con-
ſequence is ſo dependent, that Fromondus dares
not deny it, though he would (as he confeſſes
them ſuch Fumes as may cauſe Comets, why
not ſuch as may cauſe Winds, why not then
ſuch alſo as may cauſe Rain, ſince I have above
ſhewed, that there is Sea and Land, as with
us ? Now Rain ſeems to be more eſpecially
requiſite for them, ſince it may allay the Heat
and Scorchings of the Sun, when he is over
their Heads. And Nature hath thus provided
for thoſe in Peru, with the Other Inhabitants
under the Line.
But if there be ſuch great and frequent Al-
terations in the Heavens, why cannot we dif-
cern them ?
I Anſwer:
1.
There may be ſuch, and we not able to
perceive them, becauſe of the weakneſs of
our Eye, and the diſtance of thoſe places from
they are the Words of Fienus (as they
are quoted by Fromondus in the above cited
place) poſſunt maxime permutationes in cælo fieri
etiamſi a nobis non conſpiciantur; hoc viſus noſtri
debilitas & immenſa cœli diſtantia faciunt.
And
unto him aſſents Fromondus himſelf, when a
a little after he ſays, Si in ſphæris planetarum
degeremus, plurima forſan cœleſtium nebularum
vellera toto æthere paſſim diſperſa videremus,
quorum ſpecies jam eveneſcit nimiâ ſpatii interca
pedine. ‘If we did live in the Spheres of the
‘ Planets, we might there perhaps diſcern ma-
‘ ny great Clouds diſperſed through the whole
‘ Heavens, which are not viſible by reaſon of
‘ this great diſtance.
2.
Mæſlin and Keplar affirm, that they have
ſeen ſome of theſe Alterations. The Words
of Mæſlin are theſe (as I find them cited) In
eclipſi lunari veſpere Dominicæ Palmarum Anni
in corpore lunæ verſus Boream, nigricans
quædam macula conſpecta fuit, obſcurior cætero
toto corpore, quod candentis ferri figuram repre-
ſentabat; dixiſſes nubila in multam regionem ex-
tenſa pluviis & tempeſiuoſis imbribus gravida,
cujuſmodi ab excelſorum montium jugis in humi-
liora convallium loca videre non raro contingit. ‘ In that Lunary Eclipſe which happened in the
‘ Even of Palm-Sunday, in the year 1605. there
‘ was a certain blackiſh ſpot diſcern’d in the
‘ Northerly part of the Moon, being darker
‘ than any other place of her Body, and repre-
‘ ſenting the colour of red hot Iron; You
‘ might conjecture that it was ſome dilated
‘ Cloud, being pregnant with Showres; for
‘ thus do ſuch lower Clouds appear from the
‘ tops of high Moun tains.
And a little before this Paſſage, the ſame
Author ſpeaking of that vaporous Air about
the Moon, tells us, Quod circumfluus ille ſplendor
diverſis temporibus apparet limpidior plus minuſve
That it does at divers times appear of a diffe-
rent Clearneſs, ſometimes more, and ſome-
times leſs; which he gueſſes to ariſe from the
Clouds and Vapours that are in it.
Unto this I may add another Teſtimony of
Bapt. Giſatus, as he is quoted by Nicrembergi-
us, grounded upon an Obſervation taken 23
Years after this of Mæſlin, and Writ to this
Euſeb. Nieremberg.
in a Letter by that diligent
and judicious Aſtronomer. The Words of it
run thus; Et quidem in eclipſi nuper a ſolari quæ
ſoli ſuppoſita, quidpiam quod valde probat id ipſum
quod Gometæ quoque & maculæ ſolares urgent, nem-
pe cælum non eſſe á tenuitate & variationibus ae-
ris exemptum; nam circalunam adverti eſſe ſphæ-
ram ſeu orbem quendam vaporoſum, non ſecus at-
que circum terram, adeoque ſicut ex terra in ali-
quam uſque ſphæram vapores & exhalationes expi-
rant, ita quoque ex luna. ‘In that late Solary
‘ Eclipſe which happened on Chriſtmas Day,
‘ when the Moon was juſt under the Sun, I
‘ plainly diſcern’d that in her, which may clear-
‘ ly confirm what the Comets and Suns Spots
‘ do ſeem to prove, viz. that the Heavens are
‘ not ſolid, nor freed from thoſe Changes which
‘ our Air is liable unto; for, about the Moon
‘ I perceiv’d ſuch an Orb, a vaporous Air, as
‘ that is which doth encompaſs our Earth; and
‘ as Vapours and Exhalations are raiſed from
‘ our Earth into this Air, ſo are they alſo from
‘ the Moon.
You ſee what probable Grounds and plain
Teſtimonies I have brought for the Confirma-
tion of this Propoſition: many other things
in this behalf might be ſpoken, which for bre-
vity ſake I now omit, and paſs unto the next.
That ’tis probable there may be Inhabitants in this
# other World, but of what kind they are, is un-
# certain.
I Have already handled the Seaſons, and Me-
teors belonging to this new World; ’tis
requiſite that in the next place I ſhould come
unto the third thing which I promis’d, and ſay
ſomewhat of the Inhabitants; concerning
whom there might be many difficult Queſtions
raiſed; as whether that place be more inconve-
nient for Habitation than our World (as Kep-
lar thinks;) whether they are the ſeed of Adam,
whether they are there in a bleſſed eſtate, or
elſe what means there may be for their Salva-
tion? with many other ſuch uncertain Enqui-
ries, 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 own part content only to ſet
down ſuch Notes belonging unto theſe, which
I have obſerv’d in other Writers. Gum tota
illa regio nobis ignota ſit, remanent inbabitatores
Since we know
not the Regions of that place, we muſt be al-
together ignorant of the Inhabitants. There
hath not yet been any ſuch diſcovery concer-
tainty, or good probability: well may we
gueſs at them, and that too very doubtfully,
but we can know nothing; for, if we do hardly
gueſs aright at things which be upon Earth, if
How then can we ſearch out thoſe things that are
in Heaven? What a little is that which we
know, in reſpect of thoſe many matters con-
tain’d within this great Univerſe? This whole
Globe of Earth and Water, though it ſeem
to us to be of a large Extent, yet it bears 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 diſcern,
who are tyed to this point of Earth? or what
can they in the Moon know of us? If we under-
ſtand any thing (ſaith Eſdras) ’tis nothing but
that which is upon the Earth; and he that dwel-
the things that are above in the height of the
Heavens.
So that ’twere a needleſs thing for us to
ſearch after any particulars; however, we may
gueſs in the general that there are ſome Inhabi-
tants in that Planet: for why elſe did Provi-
dence furniſh that place with all ſuch Conve-
niences of Habitation as have been above de-
clar’d?
But you will ſay, perhaps;
is there not too
great and intollerable a Heat, ſince the Sun is
their Zenith every Month, and doth tarry there
ſo long before he leaves it.
I Anſwer,
I.
This may, perhaps, be remedyed (as it
day Showres, which may cloud their Sun, and
cool their Earth.
2.
The equality of their Nights doth much
temper the ſcorching of the Day; and the ex-
tream Cold that comes from the one, requires
ſome ſpace before it can be diſpelled by the
other; ſo that the Heat ſpending a great while
before it can get the Victory, hath not after-
wards much time to rage in. Wherefore not-
withſtanding this doubt, yet that place may re-
main habitable. And this was the Opinion of
the Cardinal de Guſa, when ſpeaking of this
Planet, he ſays, Hic locus Mundi eſt habitatio
hominum & animolium atque vegetabilium.
‘ and Beaſts, and Plants. To him aſſented
Gampanella; but he cannot determine whether
they were Men, or rather ſome other kind of
creatures. If they were men, then he thinks they
could not be infected with Adam's Sin; yet
perhaps, they had ſome of their own, which
might make them liable to the ſame Miſery
with us, out of which, it may be, they were
deliver’d 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 ſays, God gathered all things together in
Ghriſt, both which are in Earth, and which are
So alſo that of the ſame Apo-
ſtle to the Coloſſians, where he ſays, that it
pleaſed the Father to reconcile all things unto him-
or things in Heaven.
But I Dare not jeſt with Divine Truths, or
As I think this Opinion doth not any where
Contradict Scripture: ſo I think likewiſe, that
it cannot be Proved from it. Wherefore Gam-
panella’s Second Conjecture may be more Pro-
bable, that the Inhabitants of that World, are
not Men as we are, but ſome other kind of
Creatures which Bear ſome Proportion, and
Likeneſs to our Natures. Or it may be, they
are of a quite Different Nature from any thing
here Below, ſuch as no Imagination can De-
ſcribe; our Underſtandings being Capable on-
ly of ſuch things as have Entered by our Senſes,
or elſe ſuch Mixed Natures as may be Com-
poſed from them. Now, there may be ma-
ny other Species of Creatures beſide thoſe that
are already known in the World; there is a
great Chaſme betwixt the Nature of Men and
Angels; It may be the Inhabitants of the Pla-
nets are of a Middle Nature between both
theſe. ’Tis not Improbable that God might
Create ſome of all Kinds, that ſo he might
more Compleatly Gloriſie himſelf in the
Works of his Power and Wiſdom.
Guſanus too, thinks they differ from us in ma-
ny reſpects; I will ſet down his words as they
may be found in the above Cited place, Suſpi-
camur in regione ſolis magis eſſe ſolares, claros &
illuminatos intellectuales habitatores, ſpiritualiores
etiam quàm in lunâ ubi magis lunatici, & in terra
magis materiales, & craſſi, ut illi intellectualis na-
turæ ſolares ſint multum in actu & parum in poten-
tia, terreni verò magis in potentia, & parum in
actu, lunares in medio fluctuantes. Hoc quidem
opinamur ex influentia ignili ſolis, aquatica ſimul
aerea lunæ, &
gravidine usateriali terræ, &
conſimiliter de aliis ſtellarum regionibus, ſuſpican-
tes nullam habitationibus carere, quaſi tot ſint par-
tes particulares mundiales unius aniverſi, quot ſunt
ſtellæ quærum non eſt numerus, niſi apud eum qui
omnia in numero creavit.
‘We may conjecture (ſaith he) the Inhabi-
‘ tants of the Sun are like to the nature of that
‘ Planet, more clear and bright, more intel-
‘ lectual than thoſe in the Moon where they
‘ are nearer to the Nature of that duller Pla-
‘ net, and thoſe of the Earth being more groſs
and material than either, ſo that theſe Intelle-
‘ ctual Natures in the Sun, are more form than
‘ matter, thoſe in the Earth more matter than
‘ form, and thoſe in the Moon betwixt both. ‘ This we may gueſs from the fiery influence
‘ of the Sun, the watery and aerous influence
‘ of the Moon, as alſo the material Heavineſs
‘ of the Earth. In ſome ſuch manner likewiſe
‘ is it with the Regions of the-other Stars; for
‘ we conjecture that none of them are without
‘ Inhabitants, but that there are ſo many par-
‘ ticular Worlds and parts of this one Univerſe,
‘ as there are Stars, which are innumerable, un-
‘ leſs it be to him who Created all things in
‘ Number.
For he held that the Stars were not all in
one equal Orb as we commonly ſuppoſe; but
that ſome were ſar higher than others, which
made them appear leſs; and that many others
were ſo far above any of theſe, that they were
altogether inviſible unto us. An Opinion which
(as I conceive) hath not any great probability
for it, nor certainty againſt it.
The Prieſt of Saturn relating to Plutarch
(as he feigns it) the nature of theſe Selenites,
told him, they were of divers diſpoſitions,
ſome deſiring to live in the lower parts of the
Moon, where they might look downwards
upon us, while others were more ſurely moun-
ted aloft, all of them ſhining like the Rays of
the Sun, and as being Victorious, are Crow-
ned with Garlands made with the Wings of
Euſtathia or Gonſtancie.
It hath been the Opinion amongſt ſome of
the Ancients, that their Heavens and Elyſian
Fields were in the Moon where the Air is moſt
quiet and pure. Thus Socrates, thus Plato, with
where thoſe purer Souls inhabit, who are
freed from the Sepulcher, and Contagion of
the Body: And by the Fable of Geres, con-
tinually wandring in ſearch of her Daughter
Proſerpina, is meant nothing elſe but the long-
ing deſire of Men, who live upon Geres Earth,
to attain a place in Proſerpina, the Moon Hea-
ven.
Plutarch alſo ſeems to aſſent unto this;
but
he thinks moreover, that there are two places
of happineſs anſwerable to thoſe two parts
which he fancies to remain of a Man when he
is Dead, the Soul and the Underſtanding; the
Soul he thinks is made of the Moon; and as
our Bodies do ſo proceed from the Duſt of this
Earth, that they ſhall return to it hereafter; ſo our Souls were generated out of that Pla-
net, and ſhall be reſolved into it again; where-
as the underſtanding ſhall aſcend unto the Sun,
out of which it was made, where it ſhall poſ-
happineſs than that which is enjoyed in the
Moon. So that when a Man dies, if his Soul
be much polluted, then muſt it wander up and
down in the middle region of the air, whereHell
is, & there ſuffer unſpeakable torments for thoſe
Sins whereof he is guilty. Whereas the Souls of
better Men, when they have in ſome ſpace of
time been purged from that Impurity which
they did derive from the Body, then do they
return into the Moon, where they are poſſeſt
with ſuch a Joy, as thoſe Men feel who pro-
feſs holy Myſteries, from which place, ſaith
he, ſome are ſent down to have the Superin-
tendence of Oracles, being diligent either in
the preſervation of the good, either from, or
in, all perils, and the prevention of puniſhment
of all wicked Actions; but if in theſe Em-
ployments they miſ-behave themſelves, then
are they again to be impriſoned in a Body, o-
therwiſe they remain in the Moon, till their
Souls be reſolv’d into it, and the underſtan-
ding being clear’d from all impediments, aſ-
cends to the Sun which is its proper place. But
this requires a diverſe ſpace of time, according
to the divers afſections of the Soul. As for
thoſe who have been retir’d and honeſt, addi-
cting themſelves to a ſtudious and quiet Life,
theſe are quickly preferred to a higher Happi-
neſs. But as for ſuch who have buſied them-
ſelves in many Broils, or have been vehement
in the proſecution of any Luſt, as the Ambiti-
ous, the Amorous, the wrathful Man, theſe ſtill
retain the glimpſes and Dreams of ſuch things
as they have perform’d in their Bodies, which
there, where they are, or elſe keeps them long
ere they can put off their Souls. Thus you ſee
Plutarch’s Opinion concerning the Inhabitants
and Neighbours of the Moon, which (accor-
ding to the manner of the Academicks) he de-
livers in a third Perſon; you ſee he makes
that Planet an inferiour kind of Heaven,
and though he differ in many Circumſtan-
ces, yet doth he ceſcribe it to be ſome ſuch
place as we ſuppoſe Paradiſe to be. You ſee
likewiſe his Opinion concerning the place
of the damned Spirits, that it is in the middle
Region of the Air; and in neither of theſe is
he ſingular, but ſome more late and Orthodox
Writers have agreed with him. As for the
place of Hell, many think it may be in the Air,
as well as any where elſe.
True indeed, St.
Auſtin affirms that this
but others there
are who can ſhew the Situation of it out of
Scripture; ſome holding it to be in another
World without this, becauſe our Saviour calls
it {Χomi2;}
But the
of our Earth, becauſe ’tis ſaid, Chriſt deſcen-
ded into the lower parts of the Earth; and
Situation, that they can deſcribe you its big-
neſs alſo, and of what Capacity it is. Francis
Ribera in his Comment on the Revelations,
ſpeaking of thoſe Words, where ’tis ſaid, that
Horſes Bridles by the ſpace of one Thouſand Six
Hundred Furlongs, interprets them to be meant
meter of its Concavity, which is 200 Italian
But Leſſius thinks that this Opinion
gives them too much Room in Hell, and there-
fore he gueſſes that ’tis not ſo wide; for (faith
he) the Diameter of one League being cubi-
cally multiplyed, will make a Sphere capable
of 800000 Millions of damaed Bodies, allow-
ing to each ſix Foot in the Square; whereas,
ſays he, ’tis certain, that there ſhall not be
one hundred thouſand Milions in all that ſhall
be damned. You ſee the bold Jeſuit was care-
ful that every one ſhould have but room enough
in Hell, and by the ſtrangeneſs of the Con-
jecture, you may gueſs that he had rather be
abſurd, than ſeem either uncharitable or igno-
rant. I remember there is a Relation in Pliny,
how that Dionyſidorous a Mathematician, be-
ing Dead, did ſend a Letter from this place to
ſome of his Friends upon Earth, to certifie
them what diſtance there was betwixt the
Centre and Superficies: he might have done
well to have prevented this Controverſie, and
inform’d them the utmoſt capacity of the place. However, certain it is, that that number can-
not be known; and probable it is, that the place
is not yet determin’d, but that Hell is there
where there is any tormented Soul, which may
be in the Regions of the Air, as well as in the
Centre: and therefore perhaps it is, that the
Devil is ſtyled the Prince of the Air. But this
only occaſionally, and by reaſon of Plutarch’s
Opinion concerning thoſe that are round about
the Moon; as for the Moon it ſelf, he eſteems
Star, and an Olympian and Celeſtial Earth; anſwerable, as I conceive, to the Paradiſe of
the School-Men. And, that Paradiſe was ei-
ther in, or near the Moon, is the Opinion of
ſome later Writers, who deriv’d it in all like-
lyhood, from the Aſſertion of Plato, and per-
haps this of Plutarch. Toſtatus lays this Opini-
on upon Iſiodor, Hiſpalenſis, and the Venerable
and Pererius Fathers it upon Strabus and
Rabanus his Maſter. Some would have it to
be ſituated in ſuch a place as could not be diſ-
cover’d, which caus’d the Pen-man of Eſdras
to make it a harder matter to know the out-go-
ings of Paradiſe, than to weigh the weight of the
Fire, or meaſure the blaſts of the Wind, or call
But notwithſtanding
this, there be ſome others, who think, that it
is on the Top of ſome high Mountain under
the Line; and theſe interpreted the Torrid
Zone to be the flaming Sword whereby Para-
diſe was guarded. ’Tis the conſent of divers
others, that Paradiſe is ſituated in ſome high &
eminent place. So Toſtatus, Eſt etiam Paradiſus ſi-
tu altiſſima, ſupra omnem terræ altitudinem. ’Pa-
‘radiſe is ſituated in ſome high place above
‘the Earth; and therefore in his Comment up-
on the 49 of Geneſis, he underſtands the Bleſ-
to be meant of Paradiſe, and the Bleſſing it
ſelf to be nothing elſe but a Promiſe of Chriſts
coming, by whoſe Paſſion the Gates of Para-
diſe ſhould be opened. Unto him aſſented
Rupertus, Scotus, and moſt of the other School-
Men, as I find them cited by Pererius, and out
Their Reaſon
becauſe in probability, this place
was not overflowed by the Flood, ſince there
were no Sinners there, which might draw that
Curſe upon it. Nay, Toſtatus thinks, that the
Body of Enoch was kept there; and ſome of
the Fathers, as Tertullian and Auſtin have af-
firmed, that the bleſſed Souls were reſerv’d in
that place till the day of Judgement, and
therefore ’tis likely that it was not overflow’d
by the Flood; it were eaſie to produce the
unanimous conſent of the Fathers, to prove
that Paradiſe is yet really exiſtent. Any dili-
gent peruſer of them may eaſily obſerve how
they do generally interpret the Paradiſe where-
to Saint Paul was wrapt, and that wherein our
him, to be locally the ſame where our firſt
Parents were baniſhed. Now there cannot be
any place on Earth deſign’d where this
ſhould be: and therefore ’tis not altogether
improbable that it was in this other World.
And beſides, ſince all Men ſhould have went
Naked if Adam had not Fell, ’tis requiſite
therefore that it ſhould be ſituated in ſome
ſuch place where it might be priviledged from
the Extremeties of Heat and Cold. But now
this could not be (they thought) ſo conveni-
ently in any lower, as it might in ſome higher
Air. For theſe and ſuch like Conſiderations
have ſo many affirm’d that Paradiſe was in a
high elevated place. Which ſome have con-
ceived could be no where but in the Moon. For it could not be in the top of any Moun-
tain; nor can we think of any other Body ſe-
convenient place for Habitation than this Pla-
net; therefore they concluded it was there.
It could not be on the Top of any Moun-
tain.
1.
Becauſe we have Expreſs Scripture, that
2.
Becauſe it muſt be of a greater Exten-
ſion, and not ſome ſmall Patch of Ground,ſince
’tis likely all Men ſhould have Lived there, if
Adam had not Fell. But for a Satisfaction of
the Arguments, together with a Farther Dif-
couſe of Paradiſe, I ſhall Refer you to thoſe
who have Written Purpoſely upon this Sub-
ject. Being content for my own part to have
ſpoken ſo much of it; as may Conduce to ſhew
the Opinion of others Concerning the Inhabi-
tants of the Moon; I dare not my ſelf Affirm
any thing of theſe Selenites, becauſe I know
not any Ground whereon to Build any Proba-
ble Opinion. But I think that Future Ages
will Diſcover more; and our Poſterity, Per-
haps, may Invent ſome means for our better
Acquaintance with theſe Inhabitants.
That ’tis Poſſible for ſome of our Poſterity, to find
# out a Conveyance to this other World, and if
# there be Inhabitants there, to have Commerce
# with them.
ALL that hath been ſaid, Concerning the
People of the New World, is but Con-
jectural, and full of Uncertainties; nor can we
Diſcoveries in this kind. unleſs there be ſome
hopes of Inventing means for our Conveyance
thither. The Poſſibility of which, ſhall be the
Subject of our Enquiry in this laſt Propoſition.
And, if we do but Conſider by what Steps
and Leaſure, all Arts do uſually riſe to their
Growth, we ſhall have no cauſe to Doubt why
this alſo may not hereafter be found out
amongſt other Secrets. It hath Conſtantly yet
been the Method of Providence, not preſent-
ly to ſhew us all, but to Lead us on by De-
grees, from the Knowledg of one thing to an-
other.
’T was a great While, ere the Planets were
Diſtinguſhed from the fixed Stars, and ſome
time after that, ere the Morning and Evening
Star were Found to be the ſame. And in greater
ſpace (I doubt not) but this alſo, and other as
Excellent Myſteries will be Diſcovered. Time,
who hath always been the Father of new
Truths, and hath revealed unto us many things,
which our Anceſtors were Ignorant of, will
alſo Manifeſt to our Poſterity, that which we
now deſire, but cannot know. Veniet tempus
(ſaith Seneca) quo iſt a quæ nunc latent, in lucem
longioris ævi diligentia.
Time
will come, when the Indeavours of after Ages,
ſhall bring ſuch things to Light as now lie hid
in Obſcurity. Arts are not yet come to their
Solſtice. But the Induſtry of Future Times,
Aſſiſted with the Labours of their Fore-Fa-
thers, may reach that Height which we could
not Attain to. Veniet tempus quo poſteri noſlri
nos tam aperta neſciſſe mirentur. As we now
were not able to Diſcern ſuch things, as ſeem
Plain and Obvious unto us, ſo will our Poſte-
rity, Admire our Ignorance in as Perſpicuous
matters.
In the firſt Ages of the World the Iſlanders
thought themſelves either to be the only dwel-
lers upon Earth, or elſe if there were any
other, they could not poſſibly conceive how
they might have any Commerce with them,
being ſever’d by the deep and broad Sea. But after times found out the Invention of
Ships, in which notwithſtanding, none but
ſome bold, daring Men durſt venture, accor-
ding to that of the Tragœdian.
Audax nimium qui freta primus
Rate tam fragili perfida rupit.
Too bold was he, who in a Ship ſo frail,
Firſt ventur’d on the treacherous Waves to ſail.
And yet now, how eaſie a thing is this even
to a timorous and cowardly Nature? And
queſtionleſs, the Invention of ſome other
means for our Conveyance to the Moon, can-
not ſeem more incredible to us, than this did
at firſt to them, and therefore we have no juſt
reaſon to be diſcouraged in our hopes of the
like ſucceſs.
Yea, but (you will ſay) th@re can be no ſai-
ling thither, unleſs that were true which the
Poets do but feign, that ſhe made her Bed in
the Sea. We have not now any Drake, or
Columbus to Undertake this Voyage, or any
Dædalus to Invent a Conveyance through the
Air.
I Anſwer, Though we have not, yet why
as Eminent for new Attemps and Strange In-
ventions, as any that were before them? ’Tis
the Opinion of Keplar, that as ſoon as the art
will make one of the firſt Colonies, that ſhall
Tranſplant into that other World. I Suppoſe,
his Appropriating this Preheminence to his
own Country-Men, may ariſe from an Over-
partial 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, ’tis not altogether Improba-
ble that ſome or other may be Succeſsful in
this Attempt.
For a better Clearing of which, I ſhall firſt
lay Down, and then Anſwer thoſe Doubts that
may make it ſeem utterly Impoſſible.
Theſe are Chiefly Three.
The Firſt, taken from the Natural Heavi-
neſs of a Mans Body, whereby it is made Un-
fit for the Motion of Aſcent, together with
the Vaſt Diſtance of that Place from us.
2.
From the Extream Coldneſs of the Æthe-
real Air.
3.
The Extream Thinneſs of it.
Both which muſt needs make it Impaſſible,
though it were but as many Single Miles thi-
ther, as it is Thouſands.
For the Firſt, Though it were Suppoſed
that a Man could Fly, yet we may well think
he would be very Slow in it, ſince he hath ſo
Heavy a Body, and ſuch a one too, as Nature
did not Principally Intend, for that kind of
’Tis uſually Obſerved, that amongſt
the Variety of Birds, thoſe which do moſt
Converſe upon the Earth, and are Swifteſt in
their running, as a Pheaſant, Partridge, & c.
to-
gether with all Domeſtical Fowl, are leſs able
for Flight, than others, which are for the moſt
part upon the Wing, as a Swallow, Swift, & c.
and therefore we may well think, that Man
being not naturally endowed with any ſuch
Condition as may enable him for this Motion,
and being neceſſarily tyed to a more eſpecial
Reſidence on the Earth, muſt needs be ſlower
than any Fowl, and leſs able to hold out. Thus
it is alſo in Swimming; which Art, though it
be grown to a good Eminence, yet he that is
beſt skilled in it, is not able, either for conti-
nuance, or ſwiftneſs, to equal a Fiſh; becauſe
he is not naturally appointed to it. So that
though a Man could Fly, yet he would be ſo
ſlow in it, and ſo quickly weary, that he could
never think to reach ſo great a Journey as it is
to the Moon.
But Suppoſe with all, that he could Fly as
Faſt, and Long, as the Swifteſt Bird: yet it
cannot Poſſibly be Conceived, how he ſhould
ever be able to paſs through ſo vaſt a Diſtance
as there is betwixt the Moon\and our Earth. For this Planet, according to the common
Grounds, is uſually Granted to be at the Leaſt,
52 Semidiameters of the Earth from us.Reck-
oning 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 Strait Line,
yet he would not Arrive thither under 180
Days, or Half a Year.
And how were it Poſſible for any to Tarry
ſo long without Dyet or Sleep?
1.
For Diet.
I Suppoſe there could be no
tioned before) who thinks, that the Muſick of
the Sphears ſhould Supply the ſtrength of Food.
Nor can we 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 believe he
ſhall Scarce find any Lodgings by the Way. No Inns to Entertain Paſſengers, nor any Ca-
ſtles in the Air (unleſs they be Inchanted ones)
to Receive Poor Pilgrims or Errant Knights.
And ſo Conſequently, he cannot have any
Poſſible hopes of Reaching thither.
Notwithſtanding all which Doubts, I ſhall
lay down this Poſition.
That Suppoſing a Man could Fly, or by any
other means, raiſe himſelf Twenty Miles up-
wards, or thereabouts, it were Poſſible for him
to come unto the Moon.
As for thoſe Arguments of the firſt kind, that
ſeem to overthrow the Truth of this, they
Proceed upon a wrong Ground. Whilſt they
Suppoſe, that a Condenſed Body, in any place
of the Air, would always Retain in it a ſtrong
Inclination of Tending Down-wards, towards
the Centre of this Earth. Whereas ’tis more
probable, that if it were but ſomewhat above
immovable, and would not have in it any pro-
penſion to this motion of Deſcent.
For the better illuſtration of this, you muſt
know, that the heavineſs of a body, or (as
down unto ſome Centre, is not any abſolute
quality intrinſical unto it, as if, whereever the
body did retain its Eſſence, it muſt alſo retain
this quality: or as if Nature had emplanted in
every condenſed Body Appetitionem centri, &
fugam extremitatis. Such a Love to the Cen-
tre, and hatred to the Extremities. Becauſe
one of theſe being leſs than a quantity, and the
other no more, cannot have any power of At-
traction or Diſpulſion in them. According to
that common principle, Quantitatis nulla eſt
efficacia.
But now the true nature of Gravity is this.
whereby condenſed Bodies, when they come
within the Sphere of their own Vigour, do
naturally apply themſelves, one to another by
Attraction or Coition. But being both with-
out the reach of eithers Virtue, they can ceaſe
to move, and though they have general Apti-
tude, yet they have not any preſent Inclinati-
on or proneneſs to one another. And ſo con-
ſequently, cannot be ſtiled heavy.
The meaning of this will be clearly Illuſtra-
ted by a Simtlitude. As any light Body
(ſuppoſe the Sun) does ſend forth his Beams
in an orbicular form; ſo likewiſe any magneti-
cal Body, for inſtance, a round Load-ſtone does
Thus.
Where ſuppoſe the inward Circle at A to
repreſent the Loadſtone, and the outward one
betwixt B C, the Orb that does terminate its
Virtue.
Now any other Body that is like affected
coming within this Sphere, as B, will preſent-
ly deſcend towards the Centre of it, and in
that reſpect may be ſtiled heavy. But place
it without the Sphere, as C, and then the de-
ſire 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 magnetical properties. And as the Load-
ſtone does caſt forth its own vigour round about
its Body, in a Magnetical compaſs: So likewiſe
does our Earth. The difference is, that it is
another kind of affection which cauſes the uni-
on betwixt the Iron and Load-ſtone, from that
which makes Bodies move unto the Earth.
The former is ſome kind of nearneſs and Si-
phy as yet has not found a particular Name. The latter does ariſe from that peculiar quali-
ty, whereby the Earth is properly diſtinguiſh-
ed from the other Elements, which is its con-
denſity. Of which the more any thing does
participate, by ſo much the ſtronger will be
the deſire of Union to it. So Gold and
other Metals, which are moſt cloſe in their
Compoſition, are likewiſe moſt ſwiſt in their
motion of deſcent.
And tho’ this may ſeem to be contradicted
by the inſtance of Metals, which are of the
ſame weight, when they are melted, and when
they are hard: As alſo of Water, which does
not differ in reſpect of Gravity, when it is
frozen, and when it is Fluid: yet we muſt
know, that Mettals are not rarified by melting,
but mollified. And ſo too, for frozen Wa-
ters, they are not properly condenſed, but con-
gealed into a harder ſubſtance, the parts being
not contracted cloſer together, but ſtill poſſeſ-
ſing the ſame Extention. But yet (I ſay) ’tis
very probable, that there is ſuch a Sphere
about the Earth, which does terminate its
power of attracting other things unto it. So
that ſuppoſe a Body to be placed within the li-
mits of this Sphere, and then it muſt needs
tend downwards, towards the Centre of it. But on the contrary, if it be beyond this com-
paſs, then there can be no ſuch mutual Attra-
ction; and ſo conſequently, it muſt reſt im-
moveable from any tuch motion.
For the farther confirmation of this, I ſhall
propoſe two pertinent Obſervations.
The firſt taken in the preſence of many Phy-
ſitians, and related by an Eminent Man in that
Profeſſion, Hieron. Fracaſtorius.
There being
thoſe in a Mariners Chart, they found, that
there was an attractive power, not only in the
magnet; but that Iron alſo and Steel, and Sil-
ver did each of them draw its own Mettle. Whence he concludes, Omne trahit quod ſibi ſi-
And as theſe peculiar likeneſſes, have
ſuch a mutual efficacy; ſo ’tis probable, that
this more general qualification of condenſity,
may be the cauſe, why things ſo affected deſire
Union to the Earth. And tho’ ’tis likely that
this would appear betwixt two leſſer conden-
ſed Bodies, (as ſuppoſe two pieces of Earth)
if they were both placed at Liberty in the
Æthereal Air, yet being near the Earth, the
ſtronger ſpecies of this great Globe does as it
were drownd the leſs.
’Tis a common experiment, that ſuch a lump
of Ore or Stone, as being on the ground, can-
not be moved by leſs than ſix men, being in
the bottom of a deep mine, may be ſtirred by
two. The reaſon is, becauſe then ’tis encom-
paſſed with attractive Beams, there being ma-
Whence we
may probably infer (ſaith the Learned Veru-
lam) ‘that the Nature of Gravity, does work
‘ but weakly, alſo far from the Earth; becauſe
‘ the appetite of Union in denſe Bodies, muſt
‘ be more dull in reſpect of diſtance. As
we may alſo conclude from the motion of
Birds, which riſe from the ground but heavi-
ly, tho’ with much labour; whereas being on
bout by the meer extenſion of their Wings. Now the Reaſon of this difference, is not (as
ſome falſly conceive) the depth of the Air un-
der them. For a Bird is not heavier when
there is but a foot of Air under him, than when
there is a Furlong. As appears by a Ship in
the Water, (an inſtance of the ſame nature)
which does not ſink deeper, and ſo conſequent-
ly is not heavier, when it has but five Fathom
depth, than when it has Fifty. But the true
reaſon is, the weakneſs of the deſire of Uni-
on in Denſe Bodies at a diſtance.
So that from hence, there might be juſt oc-
caſion to Tax Ariſtotle and his Followers, for
Teaching, that heavineſs is an abſolute quality
of it ſelf, and really diſtinct from condenſity: whereas ’tis only a Modification of it, or ra-
ther, another Name given to a condenſed Bo-
dy, in reference to its Motion.
For if it were abſolute, then it ſhould al-
ways be inherent in its Subject, and not have
its Eſſence depend upon the Bodies being here
or there. But it is not ſo.
For,
1.
Nothing is heavy in its proper place, ac-
cording to his own principle, Nibil grave eſt
in ſuo loco. And then,
2.
Nothing is heavy, which is ſo far diſtant
from that proper Orb to which it does belong,
that it is not within the reach of its Virtue. As
was before confirm’d.
But unto this it may be objected.
Though a
Body being ſo plac’d, be not heavy in in actu ſe-
cundo; yet it is in actu primo:
becauſe it re-
tains in it an inward proneneſs to move down-
place. And this were reaſon enough, why
the quality of heavineſs ſhould have an abſo-
lute being.
I anſwer, This diſtinction is only appliable
to ſuch natural Powers as can ſuſpend their
Acts; and will not hold in Elementary Qua-
lities, whoſe very Eſſence does neceſſarily re-
quire an exerciſe of the ſecond Act, as you
may eaſily diſcern by an Induction of all the
reſt. I cannot ſay, that Body has in it the qua-
lity of Heat, Coldneſs, Drineſs, Moiſture,
Hardneſs, Softneſs, &c.
Which for the preſent
has not the ſecond Act of theſe qualities. And
if you mean by the eſſence of them, a Power
unto them: why, there is not any natural bo-
dy but has a Power to them all.
From that which hath been ſaid concerning
the Nature of Gravity, it will follow, That if a
man were above the Sphere of this Magnetical
Virtue, which proceeds from the Earth, he
might there ſtand as firmly as in the open Air,
as he can now upon the ground: And not on-
ly ſo, but he may alſo move with far greater
ſwiftneſs, than any living Creatures here be-
low, becauſe then he is without all Gravity,
being not attracted any way, and ſo conſequent-
ly will not be liable to ſuch impediments, as
may in the leaſt manner reſiſt that kind of Mo-
tion which he ſhall apply himſelf unto.
If you yet enquire, how we may conceive
it poſſible, that a condenſed Body ſhould not
be heavy in ſuch a place.
I anſwer, by the ſame reaſon, as a Body is
not heavy in its proper place. Of this I will
ſet down two Inſtances.
1.
When a Man is in the bottom of a deep
River, tho’ he have over him a multitude of
heavy Waters, yet he is not burdened with
the weight of them. And though another Bo-
dy, that ſhould be but of an equal Gravity,
with theſe Waters, when they are taken out,
would be heavy enough to preſs him to death; yet notwithſtanding whilſt they are in the
Channel, they do not in the leaſt manner cruſh
him with their Load. The reaſon is, becauſe
they are both in their right places; and ’tis
proper for the Man being the more condenſed
Body, to be lower than the Waters. or ra-
ther thus, becauſe the body of the Man does
more nearly agree with the Earth, in this affe-
ction, which is the ground of its attraction,
and therefore doth 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 preſs
downwards: So may it likewiſe, when it is
ſo far out of its place, that this attractive
Power cannot reach unto it.
’Tis a pretty Notion to this purpoſe, menti-
oned by Albertus de Saxonia, and out of him
that the Air is in ſome
And that upon this Sta-
tick Principle; any Braſs or Iron Veſſel (ſup-
poſe a Kettle) whoſe ſubſtance is much hea-
vier than that of the Water, yet being filled
not ſink. So ſuppoſe a Cup, or Wooden Veſ-
ſel, upon the outward borders of this Elemen-
tary Air, the Cavity of it being filled with
Fire, or rather Æthereal Air, it muſt neceſ-
there, and of it ſelf can no more fall, than any
Empty Ship can ſink.
’Tis commonly granted, that if there were
a hole quite through the Centre of the Earth,
though any heavy Body (as ſuppoſe a Milſtone)
were let fall into it, yet when it came into
rhe place of the Centre, it would there reſt
immoveable in the Air. Now, as in this caſe,
its own condenſity cannot hinder, but that it
may reſt open Air, when there is no other
place, to which it ſhould be attracted: So nei-
ther could it be any impediment unto it, if it
were placed without the Sphere of the Earths
Magnetical 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, he
might there ſtand as firmly in the Open Air,
as now upon the Earth. And if he might
ſtand there, why may he not alſo go there? And if ſo;
then there is alſo a a poſſibility
likewife of having other Conveniences for
Travelling.
And here ’tis conſiderable, that ſince our
bodies will then be devoid of Gravity, and
other Impediments of Motion; we ſhall not
at all ſpend our ſelves in any Labour, and ſo
conſequently not much need the Reparation
of Dyet: But may perhaps live altogether
without it, as thoſe Creatures have done; who by Reaſon of their ſleeping for many days
together, have not ſpent any Spirits, and ſo
not wanted any Food: which is commonly
related of Serpents, Crococodiles, Bears, Cuc-
To this pur-
poſe As that of Epimendies, who is ſtory-
ed to have ſlept 75 Years. And another of a
Ruſtick in Germany, who being accidentally
covered with a Hay-Rick, ſlept there for all
Autumn, 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 do attribute unto it: why
then, that it may ſerve well enough, for their
Viaticum.
Or, if we muſt needs Feed upon ſomething
elſe, why may not Smells nouriſh us?
And ’tis the common Opinion of
Phyſitians, that theſe do ſtrangely both ſtreng-
then and repair the Spirits. Hence was it that
Demooritus was able for divers days together
Bread.
Or if it be neceſſary that our Stomachs muſt
receive the Food: why then, ’tis not impoſſi-
ble, that the purity of the Æthereal Air, be-
ing not mixed with any improper Vapours,
may be ſo@agreeable to our Bodies, as to yield
us a ſufficient Nouriſhment; according to that
of the Poet;
----------Veſcitur aur â
’T was an old Platonick Principle, that there
where Men might be plentifully nouriſh’d by
the Air they breath; which cannot more pro-
perly be aſſign’d to any one particular, than to
the Æthereal Air above this.
I know ’tis the common Opinion, that no
Element can prove Aliment, becauſe ’tis not
tures which are compounded. But,
1.
This Æthereal Air is not an Element’;
and
tho’ it be purer, yet ’tis perhaps of a greater
agreabieneſs to man’s Nature and Conſtitution.
2.
If we conſult experience and the credible
Relations of others, we ſhall find it probable
enough that many things receive Nouriſhment
from meer Elements.
Firſt, for the Earth;
And it
was the Curſe of the Serpent, Gen. 3.
14.
Up-
the days of thy life.
So likewiſe for the Water.
times are much beholden for ſundry Obſerva-
firms, that his Wife did keep a Fiſh in a Glaſs
of water, without any other Food, for three
Years; in which ſpace it was conſtantly aug-
mented, 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 Glaſs it ſelf, though that
were of a large capacity. Gardan tells us of ſome
nouriſh’d by the Snow,
Thus alſo is it with the Air, which we may
well conceive does chiefly concur to the nou-
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 eve-
ry year renew their Leaves and Fruits: which
being ſo many, and ſo often, could not be produ-
ced without abundance of nouriſhment. To
this purpoſe is the experiment of Trees cut
down, which will of themſelves put forth
Sprouts. As alſo that of Onyons, and the Sem-
per-vive, which will ſtrangely ſhoot forth,
and grow as they hang in the open Air. Thus
likewiſe is it with ſome Senſible Creatures; the Camelion (ſaith
And ſo are the
Birds of Paradiſe, Treated of by
which reſide conſtantly in the Air, Nature
therefore they are never ſeen upon the ground,
but being dead. If you ask, how they multi-
ply? ’tis anſwer’d, they lay their Eggs on the
their Young Ones be fledg’d.
us of a Prieſt (of whom one of the Popes had
the cuſtody) that lived Forty years upon meer
Air. As alſo of a Maid in France, and another
in Germany, that for divers years together did
feed on nothing but this: Nay, he affirms, that
he himſelf had ſeen one, who lived till Ten
You
ples to this purpoſe, gather’d together by Mendo-
ca Virida. lib.
4.
Prob.
23, 24.
Now, if this Ele-
mentary Air which is mixed with ſuch Impro-
per Vapors, may Accidentally Nouriſh ſome
Perſons; Perhaps then, that pure Æthereal Air
may of it ſelf be more natural to our Tempers.
But if none of theſe Conjectures may Satisfie;
yet there may Happily be ſome Poſſible means
for the Conveiance of other Food, as ſhall be
ſhewed afterwards.
Again, ſeeing we do not then Spend our
ſelv s in any Labour, we ſhall not, it may be,
need the Refreſhment of Sleep. But if we do,
we cannot deſire a Softer Bed than the Air,
where we may Repoſe our ſelves Firmly and
Safely as in our Chambers.
But here you may ask, whether there be any
means for us to know, how far this Sphere of
the Earths Vertue does Extend it ſelf?
I anſwer, ’tis probable that it does not reach
much farther than that Orb of thick vaporous
Air, that incompaſſeth the Earth; becauſe ’tis
likely the Sun may exhale ſome Eartthly Va-
porous Air, that incompaſſeth the Earth; be-
cauſe ’tis likely the Sun may exhale ſome
Earthly Vapors, near unto the utmoſt bounds
of the Sphere allotted to them.
Now there are divers ways uſed by Aſtrono-
mers, to make the altitude of this Vaporous
Air. As,
1.
By obſerving the height of that Air which
cauſeth the Grepuſculum, Twi-light; for the
finding of which, the Antients uſed this means: As ſoon as ever they could Diſcern the Air in
they would by the Situation of the Stars
find how many degrees the Sun was below the
Horizon, which was uſually about 18. From
whence they would eaſily conclude, how high
that Air muſt be above us, which the Sun could
ſhine upon, when he was 18 Degrees below
us. And from this obſervation it was conclu-
But in this Concluſion, the Antients were
much deceived, becauſe they proceeded on a
wrong ground, whilſt they ſuppoſed that the
ſhining of the Suns direct Rays upon the Air
was the only reaſon of Grepuſculum; whereas
which may alſo concur to the cauſing of it. As,
1.
Some bright Clouds below the Horizon,
which being illuminated by the Sun, may be
the means of conveying ſome Light to our Air,
before the direct Rays can touch it.
2.
The often refraction of the Rays, which
ſuffer a frequent Repercuſſion from the Cavi-
ty of this Sphere, may likewiſe yield us ſome
Light.
3.
And ſo may the Orb of enlightned Air
compaſſing the Sun, part of which muſt riſe
before his Body.
2.
The ſecond way whereby we may more
ſurely ſind the Altitude of this groſſer Air, is
by taking the higheſt Cloud: which may be
done, 1. Either as they uſe to meaſure the
Altitude of things that cannot be approached
unto, viz. by two Stations, when two Perſons
ſhall at the ſame time, in ſeveral places, ob-
ſerve the Declination of any Cloud from the
Or, which is the more eaſie
where he may at ſome diſtance, diſcern the
place on which the Cloud does caſt its ſhadow,
and withal does obſerve, how much both the
Cloud and the Sun decline from the Vertical
point. From which he may eaſily conclude
the true Altitude of it, as you may more plain-
ly conceive, by this following Diagram.
Where A B is a perpendicular from the cloud,
G the Station of him that meaſures, D the place
where the ſhadow of the Cloud doth fall.
The inſtrument being directed from the Sta-
tion G, to the Cloud at A, the perpendicular
will ſhew the Angle B A G. Then letting the
Sun ſhine through the ſights of your Inſtru-
ment, the perpendicular of it will give the
Angle B A D. After wards having meaſured
to the common Rules, find the height B A.
But if without making the Obſervation, you
would know of what Altitude the higheſt of
3.
Another way to find the height of this Va-
porous Air, is, by knowing the difſerence of
Altitude, which it cauſeth, in refracting the
Beams of any Star near the Horizon. And from
this Obſervation alſo, it is uſually concluded to
be about two or three miles high.
But now you muſt not conceive, as if the
Orb of Magnetical Vigor, were bounded in
an exact Superficies, or, as if it did equally
hold out juſt to ſuch a determinate Line, and
no further. But as it hath been ſaid of the firſt
Region, which is there terminated, where the
Heat of Reflection does begin to Languiſh: So
likewiſe is it probable, that this Magnetical
Vigor does remit of its degrees proportionably
to its diſtance from the Earth, which is the cauſe
of it: and therefore though the thicker Clouds
may be elevated no higher, yet this Orb may
be continued in weaker degrees a little beyond
them. We will ſuppoſe it (which in all like-
lyhood is the moſt) to be about Twenty Miles
high. So that you ſee the former Theſis remains
probable, that if a Man could but fly, or by
any other means get Twenty Miles upwards, it
were poſſible for him to reach unto the Moon.
But it may be again Objected:
Tho’ all this
were true; though there were ſuch an Orb of
Air which did terminate the Earths vigour: and tho’ the heavineſs of our Bodies could not
hinder our paſſage, through the vaſt ſpaces of
the Æthereal Air; yet thoſe two other Impe-
diments may ſeem to deny the poſſibility of
any ſuch Voyage.
1.
The extream coldneſs of that Air.
If ſome
of our higher Mountains for this reaſon be not
much more then will thoſe places
be ſo, which are farther from any cauſe of
Heat.
2.
The extream thinneſs of it, which may
make it unfit for Expiration. For if in ſome
Mountains (as Ariſtotle tells us of Olimpus, and
Auſtin) the Air be ſo thin
that Men cannot draw their Breath, unleſs it
were through ſome moiſtned Spunges; much
more then muſt that Air be thin, which is more
remotely Situated from the Cauſes of Impuri-
ty and mixture. And then beſide, the Refra-
ction that is made by the vaporous Air incom-
paſſing our Earth, may ſufficiently prove that
there is a great difference betwixt the Æthereal
Air and this, in reſpect of Rarity.
To the firſt of theſe I anſwer, that tho’ the
ſecond Region, be naturally endowed with ſo
much Coldneſs as may make it fit for the pro-
duction of Meteors; yet it will not hence fol-
low, that all that Air above it, which is not ap-
pointed for the like purpoſe, ſhould partake
of the ſame Condition: But, it may ſeem more
probable that this Æthereal Air, is freed from
having any quality in the extreams. And this
may be confirmed from thoſe common Argu-
ments, which are uſually brought to prove
As you
may ſee in
’Tis the Aſſertion of Pererius, that the ſe-
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
to be generated; which (as I conceive) might
be 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 Sun it ſelf, whoſe Reflection is the cauſe
of Heat, was not created till the fourth day,
ver. 16.
19.
To the other Objection, I anſwer, that tho’
the Air in the ſecond Region, where by reaſon
of its coldneſs there are many thick Vapours,
do cauſe a great Refraction; yet ’tis probable
that the Air which is next the Earth, is ſome-
times, and in ſome places, of a far greater
thinneſs, nay, as thin as the Æthereal Air it
ſelf; ſince ſometimes there is ſuch a ſpecial
Heat of the Sun, as may rarifie it in an emi-
nent degree; and in ſome dry places, there are
no groſs impure Exhalations to mix with it.
But here it may be objected.
If the Air in
the ſecond Region were more Condenſed and
heavy than this wherein we breath, then that
muſt neceſſarily tend downwards and poſſeſs the
lower place.
To this ſome Anſwer, That the hanging of
the Clouds in the open Air, is no leſs than a
Miracle. They are the Words of Pliny.
Quid
mirabilius aquis in cælo ſtantibus? what more
ſhould ſtand in the Heavens? Others prove this
from the Derivation of the word םומש from
תאש ſtupeſcere and םומ aquæ: Becauſe the Wa-
conceivable manner; which ſeems likewiſe to
be favoured by Scripture, where ’tis mentio-
ned as a great Argument of Gods Omnipoten-
cy, that he holds up the Clouds from falling. He binds up the Waters in his thick Glouds, and
But that which unto me ſeems full ſatisfacti-
on againſt this doubt, is this Conſideration; that the natural vigor, whereby the Earth doth
attract denſe bodies unto it, is leſs efficacious
at a diſtance: and therefore a Body of leſs
denſity, which is near unto it, as ſuppoſe, this
thin Air wherein we breath, may naturally be
lower in its Scituation, than another of a grea-
ter condenſity that is farther off; as ſuppoſe,
the Clouds in the ſecond Region. And tho
the one be abſolutely, and in it ſelf more fit
for this Motion of deſcent; yet, by reaſon of
its diſtance, the Earths magnetical Virtue can-
not ſo powerfully work upon it.
As for that Relation of Ariſtotle;
if it were
true; yet it does not prove this Air to be al-
together impoſſible, ſince moiſtned Spunges
might help us againſt its thinneſs: but ’tis more
likely, that he took it upon Truſt, as he did
ſome other Relations concerning the height of
of the Mountains, wherein ’tis evident, that
he was groſly miſtaken. As where he tells us
of Gaucaſus, that it caſt its ſhadow 560 Miles.
cannot ſafely truſt unto him for the Truth of it.
If it be here enquired;
what means there
may be conjectur’d, for our aſcending beyond
the Sphere of the Earths Magnetical Vigor.
I anſwer, 1.
’Tis not perhaps impoſſible, that a man
may be able to Fly, by the application of Wings to his
own body; as Angels are pictur’d, as Mercury and Dæda-
lus are feigned, and as hath been attempted by divers,
particularly by a Turk in Conſtantinople, as Busbequius relates.
2.
If there be ſuch a great Ruck in Madagaſcar, as
Wings are twelve Foot long, which can ſoop up a Horle
why then ’tis but teaching one of theſe to carry a man, and
he may ride up thither, as Ganimed does upon an Eagle.
3.
Or if neither of theſe ways will ſerve;
yet I do ſeri-
only, and upon good grounds, affirm 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 Air. And
this perhaps might be made large enough to carry divers
Men at the ſame time, together with Food for their Via-
ticum, and commodities for Traffick. It is not the bigneſs
of any thing in this kind, that can hinder its motion, if
the raotive Faculty be anſwerable thereunto. We ſee a
great Ship ſwims as well as a ſmall cork, and an Eagle flies
in the Air as well as a little gnat.
This Engine may be contrived from the ſame Principles
by which Architas made a wooden Dove, and Regiomontanus
a wooden Eagle.
I conceive it were no difficult matter (if a man had lei-
ſure) to ſhew more particularly the means of compoſing it.
The perfecting of ſuch an Invention, would be of ſuch ex-
cellent uſe, that it were enough, not only to make a man
Famous, but the Age alſo where he lives. For beſides the
ſtrange diſcoveries that it might occaſion in this other
World, it would be alio of inconceivable advantage for
Travelling, above any other conveyanee that is now in uſe.
So that notwithſtanding all theſe ſeeming impoſſibilities,
’tis likely enough, that there may be a means invented of
Journying to the Moon; and how happy ſhall they be,
that are firſt ſucceſsful in this attempt?
--------Fæliceſque animæ, quas nubila ſupra,
Et turpes fumos, plenumque vaporibus orbem,
Inſeruit cælo ſancti ſcintilla Promethei.
Having thus finiſhed this Diſcourſe, I chanced upon a
late fancy to this purpoſe under the feigned Name of Do-
mingo Gonſales, written by a late Reverend and Learned
Biſhop: In which (beſides ſundry partlculars wherein this
liver’d a pleaſant and well contriv’d Fancy concerning a
Voyage to this other World.
He ſuppoſeth that there is a natural and uſual paſſage
for many creatures betwixt our Earth and this Planet. Thus
he ſays; thoſe great multitudes of Locuſts wherewith
divers Countries have been deſtroyed, do proceed from
thence. And if we peruſe the Authors who treat of them,
we ſhall find that many times they fly in numberleſs
Troops, or Swarms, and for ſundry days together before
they fall, are ſeen over thoſe places in great high Clouds,
fuch as coming nearer, are of extenſion enough to obſcure
the day, and hinder the light of the Sun. From which,
together with divers other ſuch Relations, he concludes, that
’tis not altogether improbable, they ſhould proceed from
the Moon. Thus likewiſe he ſuppoſes the Swallows,
Cuckoes, Nightingales, with divers other Fowl, which are
with us only half a year, to fly up thither, when they go
from us. Amongſt which kind, there is a wild Swan in
the Eaſt Indies, which at certain Seaſons of the year do
conſtantly take their flight thither. Now this Bird being
of a great Strength, able to continue for a long Flight; as alſo going uſually in Flocks, like our Wild Geeſe;
he
ſuppoſeth that many of them together, might be thought
to carry the weight of a Man; eſpecially, if an Engine
were ſo contriv’d (as he thinks it might) that each of them
ſhould bear an equal ſhare in the burden. So that by this
means, ’tis eaſily conceivable, how once a year a man might
finiſh ſuch Voyage; going along with theſe Birds at the
beginning of Winter, and again returning with them at
the Spring.
And here, one that had a ſtrong Fancy, were better able
to ſet forth the great benefit and Pleaſure to be had by ſuch
a Journey. And that whether you conſider the ſtrangeneſs
of the Perſons, Language, Art, Policy, Religion of thoſe
Inhabitants, together with the new Traffick that might be
brought thence, In brief, do but conſider the pleaſure
and profit of thoſe later Diſcoveries in America, and we
muſt needs conclude this to be inconceiveably beyond it.
But ſuch Imaginations as theſc, I ſhall leave to the Fancy
of the Reader.
----------- Sic itur ad aſtra.
Reptet humi quicunque velit -------------
Cœlo reſtat iter, cœlo tentabimus ire.
Dignares eſt Contemplatione, ut ſciamus in quo re-
# rum ſtatu ſcimus: pigerimam ſortiti, an velo-
# ciſſimam ſedem: circa nos Dens omnia, an nos
# agat. Sen.
Nat.
Queſt.
lib.
7.
cap.
2.
NOt to trouble you with an
Invective againſt thoſe mul-
titudes of Pamphlets which
are every day preſt into the World; or an Apologie, why this was pub-
liſhed amongſt the reſt (the uſual
Matter for ſuch kind of Epiſtles):
Let me in brief preadmoniſh you
ſomething concerning the chief
Scope and Manner of this follow-
ing Diſcourſe.
1.
’Tis not the purpoſe of it, to
ſet down an exact Treatiſe of this
kind of Aſtronomy; but rather to
remove thoſe common Prejudices,
which uſually deter Men from tak-
ing any Argument tending this way,
into their conſiderations. For we
may obſerve, that in thoſe Points
which are cried down by the more
moſt part reſt themſelves in the
ſuperficial knowledg of things, as
they ſeem at their firſt appearan-
ces, thinking they can ſay enough
to any Paradox, againſt which they
can urge the moſt obvious and eaſy
Objections; and therefore ſeldom
or never ſearch into the depth of
theſe Points, or enter into any ſeri-
ous impartial examination of thoſe
grounds on which they are bot-
tom'd. Which as it muſt needs be a
great hindrance to the proficiency
of all kind of Learning; ſo more
eſpecially is it in this particular. We might diſcern a greater come-
lineſs and order in this great Fa-
brick of the World, and more eaſily
underſtand the Appearances in A-
ſtronomy, if we could with indif-
ferency attend to what might be
ſaid for that Opinion of Copernicus,
which is here defended.
2.
For the Manner.
It is not
maintained with ſuch Heat and
Religion, as if every one that reads
it, were preſently bound to yield up
his aſſent: But as it is in other
Wars, where Victory cannot be had,
Men muſt be content with Peace: So likewiſe is it in this, and ſhould
be in all other Philoſophical Con-
tentions. If there be nothing able to
convince and ſatisfy the indifferent
Reader, he may ſtill enjoy his own
Opinion. All Men have not the
ſame way of apprehending things;
but according to the variety of their
Temper, Cuſtom, and Abilities,
their Underſtandings are ſeverally
faſhioned to different Aſſents:
Which had it been but well conſi-
dered by ſome of our hot
more violence in oppoſing the Per-
ſons againſt whom they write, than
ſtrength in confuting the Cauſe.
’Tis an excellent Rule to be ob-
ſerved 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, we might in a good meaſure
be freed from thoſe Vexations in
the ſearch of Truth, which the wiſe
Solomon, by his own experience did
ſo much complain of: Eccleſ.
1.
18.
In much Wiſdom there is much Grief;
and he that increaſeth Knowledg, in-
creaſeth Sorrow.
To conclude:
Tho there ſhould
be nothing in this Diſcourſe con-
ducible to your Information and
Benefit; yet it may ſerve in the
Peruſal, as it did in the Compoſure,
for the recreation of ſuch leiſure
hours, as may conveniently be ſpa-
red from more weighty Employ-
ments. Farewel.
The
Propositions that
are inſiſted on in this Diſcourſe.
THat the ſeeming Novelty and Singularity
# of this Opinion, can be no ſufficient Rea-
# ſon to prove it Erroneus.
That the places of Scripture, which ſeem to in-
# timate the Diurnal Motion of the Sun, or
# Heavens, are fairly capable of another in-
# terpretation.
That the Holy Ghoſt, in many places of Scrip-
# ture, does plainly conform his Expreſſions to
# the Error of our Conceits, and does not ſpeak,
# of ſundry things as they are in themſelves, but
# as they appear unto us.
That divers learned men have fallen into great
# Abſurdities, whilſt they have looked for the
# Grounds of Philoſophy from the Words of
# Scripture.
That the words of Scripture, in their proper
# firm the Immobility of the Earth.
That there is not any Argument from the words
# of Scripture, Principles of Nature, or Ob-
# ſervations in Aſtronomy, which can ſuffici-
# ently evidence the Earth to be in the Centre
# of the Univerſe.
’Tis probable that the Sun is in the Centre of
# the World.
That there is not any ſufficient reaſon to prove
# the Earth incapable of thoſe Motions which
# Copernicus aſcribes unto it.
That it is more probable the Earth does move,
# than the Heavens.
That this Hypotheſis is exactly agreeable to
# common Appearances.
That the ſeeming Novelty and Singularity
# of this Opinion, can be no ſufficient
# Reaſon to prove it Erroneous.
IN the ſearch of Theological Truths, it
is the ſafeſt method, firſt of all to look
unto Divine Authority; becauſe that
carries with it as clear an evidence to
our Faith, as any thing elſe can be to our
Reaſon. But on the contrary, in the exami-
nation of Philoſophical points, it were a pre-
poſterous courſe to begin at the Teſtimony
to deſcend unto the Reaſons that may be
drawn from the Nature and Eſſence of the
things themſelves: Becauſe theſe inartificial
Arguments (as the Logicians call them) do
not carry with them any clear and convin-
cing evidence; and therefore ſhould come
after thoſe that are of more neceſſary depen-
dance, as ſerving rather to confirm, than re-
ſolve the Judgment.
But yet, ſo it is, that in thoſe points which
are beſides the common Opinion, Men are
carried away at the firſt by the general cry,
and ſeldom or never come ſo far as to ex-
amine the reaſons that may be urged for
them. And therefore, ſince it is the purpoſe
of this diſcourſe to remove thoſe prejudices
which may hinder our Judgment in the like
caſe, ’tis requiſit that in the firſt place there
be ſome ſatisfaction given to thoſe Argu-
ments that may be taken from the Authori-
ty of others.
Which Arguments are inſiſted on by our
adverſaries with much heat and violence.
What (ſay they) ſhall an upſtart Novel-
ty thruſt out ſuch a Truth as hath paſſed by
ſucceſſive Tradition through all Ages of the
World? And hath been generally entertain-
ed, not only in the Opinion of the vulgar,
moſt Learned Men?
ral times have been eminent for new inven-
tions and ſtrange diſcoveries, there was none
ſome fabulous Pythagoreans, and of late Co-
pernicus? Is it poſſible that the World ſhould
laſt for above five thouſand years together,
and yet the Inhabitants of it be ſo dull and
ſ@upid, as to be unacquainted with its mo-
tion? Nay, ſhall we think that thoſe excel-
lent Men, whom the Holy Ghoſt made uſe
of in the penning of Scripture, who were
extraordinarily inſpired with ſupernatural
Truths, ſhould notwithſtanding be ſo groſ-
ly ignorant of ſo common a matter as this? Can we believe, if there were any ſuch thing,
that foſhua, and fob, and David, and Solo-
mon, &c.
ſhould know nothing of it?
Cer-
tainly it muſt needs argue a ſtrong aſſectati-
on of Singularity, for a Man to take up any
groundleſs fancy againſt ſuch antient and
general Authority.
I anſwer:
As we ſhould not be ſo fondly
conceited of our ſelves, and the extraordina-
ry Abilities of theſe preſent Ages, as to think
every thing that is antient to be abſolute: Or, as if it muſt needs be with Opinions, as
it is with Clothes, where the neweſt is for
the moſt part beſt. So neither ſhould we be ſo
ſuperſtitiouſly devoted to Antiquity, as to
take up every thing for Canonical, which
drops from the pen of aFather, or was appro-
ved by the conſent of the Antients. ’Tis an
excellent ſaying,
one in the ſearch of Truth, always to preſerve
aPhiloſophical liberty: Not to be ſo inſlaved
ever he ſays to be infallible. We muſt la-
bour to find out what things are in them-
ſelves by our own experience, and a through
examination of their natures, not what an-
other ſays of them. And if in ſuch an im-
partial enquiry, we chance to light upon a
new way, and that which is beſides the com-
mon rode, this is neither our fault, nor our
unhappineſs.
Not our fault, becauſe it did not ariſe from
Singularity or Affectation. Not our unhap-
pineſs, becauſe it is rather a Priviledge to be
the firſt in finding out ſuch Truths, as are not
diſcernable to every common eye. If No-
velty ſhould always be rejected, neither
would Arts have arrived to that perfection
wherein now we enjoy them, nor could we
ever hope for any future Reformation: Though all Truth be in it ſelf Eternal;
yet
in reſpect of Mens Opinions, there is ſcarce
any ſo antient, but had a beginning, and was
once accounted a Novelty; and if for this
reaſon it had been condemned as an errour,
what a general darkneſs and ignorance
would then have been in the World, in com-
pariſon of that light which now abounds;
according to that of the Poet:
Quodlegerent tereretq; viritim publicus uſus?
(ret,
If our Forefathers had but hated thus,
All that were new, what had been old to us?
For publick uſe, by its Antiquity?
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 Novelty:
Yet ’tis in
elſe; but receives addition from every days
experiment. True indeed, for Divinity we
have an infallible rule that do’s plainly in-
form us of all neceſſary Truths; and there-
fore the Primitive Times are of greater Au-
thority, becauſe they were nearer to thoſe
holy Men who were the Pen-Men of Scrip-
ture. But now for Philoſophy, there is no
ſuch reaſon: Whatever the School-Men
may talk; yet Ariſtotle’s works are not
neceſſarily true, and he himſelf hath by ſuf-
ficient Arguments proved himſelf to be lia-
ble unto errour. Now in this caſe, if we
ſhould ſpeak properly, Antiquity does con-
ſiſt in the old age of the World, not in the
youth of it. In ſuch Learning as may be in-
creaſed by freſh experiments and new diſ-
co eries: ’Tis we are the Fathers, and of
more Authority than former Ages; becauſe
we have the advantage of more time than
they had, and Truth (we ſay) is the Daugh-
ter of Time. However, there is nothing
in this Opinion ſo Magiſterially propoſed,
but the Reader may uſe his own liberty; and if all the reaſons conſidered together,
freely reject it.
In thoſe natural 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, ’tis
their skill in ſome things that ſhould make
them of credit in every thing, but we ſhould
examine what particular inſight and experi-
ence they had in thoſe times for which they
are cited. Now ’tis plain, that Common
People judge by their ſenſes; and therefore
their voices are altogether unfit to decide
any Philoſophical doubt, which cannot well
be examined or explained without Diſcourſc
and Reaſon. And as for the ancient Fathers,
though they wereMen very eminent for their
holy lives and extraordinary skill in Divini-
ty; yet they were moſt of them very Igno-
rant in that part of Learning which con-
cerns this Opinion, as appears by many of
their groſs miſtakes in this kind, as that con-
cerning the Antipodes, &c.
and therefore it
is not their Opinion neither, in this buſineſs,
that to an indifferent ſeeker of Truth will be
of any ſtrong Authority.
But againſt this it is
ſpecial Ignorance in theſe Learned Men: Or,
that they had leſs skill in ſuch human Arts
ſince Ariſtotle himſelf, and Pli-
ny 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
Scholars, who were ſo eminent for their
knowledge in natural things, might yet not-
withſtanding be groſly miſtaken in ſuch
matters as are now evident and certain: Why then we 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 poſſibility of Antipodes: Since theſe
are ſuch Inhabitants as live oppoſite unto us
in the other temperate Zone; and ’twere an
abſurd thing to imagin that thoſe who lived
in different Zones, can be Antipodes to one a-
nother; and argues that a Man did not un-
derſtand, 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; An-
tæci, Periæci, and Antipodes. But to let this
paſs:’tis certain, that ſome of the Fathers did
deny the being of any ſuch, upon other more
abſurd grounds. Now if ſuch as Chryfoſtom,
Lactantius, &c.
who were noted for great
Scholars, and ſuch too as flouriſhed in theſe
latter times, when all human Learning was
ing be ſo much miſtaken in ſo obvious a mat-
ter: Why then may we not think that thoſe
Primitive Saints, who were the Pen-Men of
Scripture, and eminent above others in their
time for Holineſs and Knowledge, might yet
be utterly Ignorant of many Philoſophical
Truths, which are commonly known in theſe
days? ’Tis probable, that the Holy Ghoſt
did inform them only 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 human Learn-
ing; yet this was, becauſe they might there-
by be fitted for ſome particular ends, which
all the reſt were not appointed unto: Thus
Solomon was ſtrangely gifted with all kind of
knowledge, in a great meaſure, becauſe he
was to teach us by his own experience the
ſettle our deſires upon it, as if it were able
to yield us contentment. So too the Apoſtles
were extraordinarily inſpir’d with the
knowledge of Languages, becauſe they were
to preach unto all Nations. But it will not
hence follow, that therefore the other Holy
Pen-Men were greater Scholars than others. ’Tis likely that Job had as much human
Learning as moſt of them, becauſe his Book
i, more eſpecially remarkable for lofty ex-
preſſions, and diſcourſes of Nature; and
yet ’tis not likely that he was acquainted
have diſcovered; becauſe when God would
convince him of his own Folly and Igno-
rance, he propoſes to him ſuch queſtions, as
to him were altogether unanſwerable; which
notwithſtanding, any ordinary Philoſopher
in theſe days might have reſolved: As you
may ſee at large in the thirty eighth Chap-
ter of that Book.
The occaſion was this:
Job having
Almighty concerning the uprightneſs of his
own ways, and the unreaſonableneſs of thoſe
aſſlictions which he underwent, do’s at length
obtain his deſire in this kind; and God vouch-
ſafes in this thirty eighth Chapter, to ar-
gue the caſe with him. Where he do’s ſhew
Job how unfit he was to judge of the ways
of Providence, in diſpoſing of Bleſſings and
Afflictions, when as he was ſo Ignorant in
ordinary matters, being not able to diſcern
the reaſon of natural and common events. As † why the Sea ſhould be ſo bounded
What is
the What is the †rea-
What was the
By which queſtions, it ſeems
Job was ſo utterly puzled, that he is fain af-
terwards to humble himſelf in this acknow-
ledgment:
not: Wherefore I abhor my ſelf, and repent in
duſt and aſhes.
So that ’tis likely theſe Holy Men had not
theſe human Arts by any ſpecial inſpiration,
but by inſtruction and ſtudy, and other or-
dinary means; and therefore Moſes his skill
in this kind is called the Learning of the E-
Now becauſe in thoſe times all Sci-
ences were taught only in a rude and imper-
fect manner; therefore ’tis likely that they
alſo had but a dark and confuſe apprehenſi-
on of things, and were liable to the common
errours. And for this reaſon is it, why
Moon ſtand ſtill as well as the Sun) ſays
Quod forte erat imperitus circa Aſtrorum do-
ctrinam, ſentiens ut vulgares ſentiunt: That
perhaps he was unskilful in Aſtronomy, ha-
ving the ſame groſs conceit of the Heavens,
as the vulgar had. From all which it may be
inferred, that the Ignorance of ſuch good
Men, and great Scholars concerning theſe
Philoſophical points, can be no ſufficient rea-
ſon, why after examination we ſhould deny
them, or doubt of their Truth.
’Tis conſiderable, that in the rudiments
ſeveral Ages after, this Opinion hath found
many Patrons, and thoſe too Men of eminent
note and Learning. Such was more eſpecial-
ly Pythagoras, who was generally and highly
eſteemed for his divine wit, and rare inven-
tions; under whoſe myſterious ſayings,
there be many excellent Truths to be diſ-
covered.
But againſt his Teſtimony, it is again
If Pythagoras were of this Opi-
credit, becauſe he was the Author of many
other monſtrous abſurdities.
To this I anſwer:
If a Mans errour in ſome
particulars ſhould take away his credit for
every thing elſe, this would aboliſh the force
of all human Authority; for humanum eſt er-
rare. Secondly, ’tis probable that many of
Pythagoras’s ſayings which ſeem ſo abſurd,
are not to be underſtood according to their
letter, but in a myſtical ſenſe.
2.
But he objects again, that Pythagor as
was not of this Opinion; and that for two
reaſons: Firſt, becauſe no Antient Author
that he had read aſcribes it unto him. Second-
ly, it is contradictory to his other Opinions,
concerning the Harmony that was made by
the motion of the Heavens; which could not
conſiſt with this other of the Earth’s moti-
on.
To the FirſtI anſwer:
The Objector could
not chuſe but know that this Aſſertion is by
many Antient Authors aſcribed to that ſect,
whereof Pythagoras was the chief. He might
have ſeen it expreſly in
π~ρ @ύχ,τ τε γιω~ ε,υ @ @ωυ ου@υ κύκλω
φερο μζύιω ιρ@ τὸ μέσου, νύκτα τε κμέ-
ραυ ποιν.
In which the Philoſopher does compendi-
ouſly reckon up the three chief particu-
lars implyed in the Opinion of the Pythago-
rians. Firſt, the Suns being in the Centre of
Secondly, the Earth’s annual
motion about it, as being one of the Planets: Thirdly, its diurnal revolution, whereby it
cauſed day and night.
To his ſecond reaſon I anſwer:
Firſt, that
Pythagor as thought the Earth to be one of
the Planets (as appears by Ariſtotle’s Teſti-
mony concerning him) and to move amongſt
the reſt. So that his Opinion concerning
the motion of the Heavens, is not inconſiſt-
ent with that of the Earth. Secondly,
but as for the Coeleſtial Harmony, he might
perhaps under this myſtical expreſſion,
according to his uſual Cuſtom, ſhadow forth
unto us that mutual proportion and Har-
monical conſent, which he did conceive in
the ſeveral bigneſs, diſtance, motions of
the Orbs. So that notwithſtanding theſe ob-
jections, it is evident that Pythagor as was of
this Opinion, and that his Authority may add
ſomewhat for the confirmation of it. Unto
him aſlented
Saviour, and was by reaſon of this Opinion,
arraigned for Prophanefs and Sacriledge by
the Areopagites, becauſe he had blaſphemed
the Deity of Veſta, affitming the Earth to
move. To them agreed Philolaus, Her aclides,
Pontius, Nicetas, Syracuſanus, Ecphantus, Lu-
cippus, and Plato himſelf (as ſome think.) o
likewiſe Numa Pompilius, as Plut arch relates
it in his Life; who in reference to this Opini-
on, built the Temple of Veſta round, like the
Univerſe: In the middle of it was placed the
by which he did repre-
ſent the Sun in the Centre of the World. All theſe Men were in their ſeveral times of
ſpecial Note, as well for their extraordinary
Learning as for this Opinion.
’Tis conſiderable, that ſince this Science of
there have been many of the beſt skill in it,
that have aſſented unto that aſſertion which
is here defended. Amongſt whom was the
Cardinal Cuſanus, but more eſpecially Coper-
gent in theſe ſtudies for above 30 years toge-
ther, from the year 1500 to 1530, and up-
wards: And ſince him, moſt of the beſt A-
ſtronomers have been of his ſide. So that
now, there is ſcarce any of note and skill,
who are not Copernicus his followers; and if
we ſhould go to moſt voices, this Opinion
would carry it from any other. It would be
too tedious to reckon up the names of thoſe
that may be cited for it; I will only mention
ſome of the chief: Such were Joachinus Rhe-
ticus, an elegant Writer, Chriſtopherus Roth-
man, Mestlin, a Man very eminent for his
ſingular skill in this Science; who though at
the firſt he were a follower of Ptolomy, yet
upon his ſecond and more exact thoughts,
he concluded Copernicus to be in the right,
and that the uſual Hypotheſis,
by preſcription than reaſon. So likewiſe
Eraſmus Reinholdus, who was the Man that
calculated the Prutenical Tables from Coper-
that he was taken out of this Life before he
could finiſh thoſe reſolutions. Unto theſe
alſo I might add the names of Gilbert, Keplar,
Gallilæus, with ſundry others, who have much
beautified and confirmed this Hypotheſis, with
their new inventions. Nay, I may ſafely af-
firm, that amongſt the variety of thoſe Opi-
nions that are in Aſtronomy, there are more (of
thoſe which have skill in it) that are of this
Opinion, not only than any other, but
than all the reſt put together. So that now
it is a greater Argument of Singularity to
oppoſe it.
’Tis probable, that many other of the
nion, if they had been acquainted with thoſe
experiments which later times have found
out for the confirmation of it: And there-
fore Queſti-
onleſs he was ſo rational and ingenious a
followers) that upon ſuch probabilities as
theſe, he would quickly have renounced his
ownPrinciples, & have come over to this ſide:
For in one place, having propoſed ſome
queſtions about the Heavens, which were
He ſets down this
rule, that in difficulties, a Man may take a
liberty to ſpeak that which ſeems moſt like-
ly to him: And in ſuch caſes, an aptneſs to
gueſs at ſome reſolution, for the ſatisfying
ther to be ſtiled by the name of Modeſty,
than Boldneſs. And in another place, he
of Aſtronomers, adviſing him to examin their
ſeveral tenents, as well Eudoxus as Calippus; and to entertain that (not which is moſt an-
tient, but) which is moſt exact and agree-
able to Reaſon. And as for Ptolomy, ’tis his
ſuch ſuppoſitions of the Heavens, as might
be more ſimple, being void of all ſuperflui-
ties: And he confeſſes, that his Hypotheſis had
many implications in it, together with ſun-
dry intricate and unlikely turnings; and
therefore in the ſame place, he ſeems to ad-
moniſh us, that we ſhould not be too confi-
dent the Heavens were really in the ſame
Form, wherein Aſtronomers did ſuppoſe
them. So that ’tis likely, ’twas his chief in-
tent to propoſe unto us ſuch a frame of the
Cœleſtial Bodies, from which we might, in
ſome meaſure, conceive of their different ap-
pearances; and according to which, we
might be able to calculate their motions. But
now, ’tis Copernicus his endeavour, to pro-
pound unto us, the true natural Cauſes of
theſe ſeveral Motions, and Appearances: It was the intent of the one, to ſettle the
Imagination; and of the other, to ſatisfie the
judgment. So, that we have no reaſon to
doubt of his aſſent unto this Opinion, if he
had but clearly underſtood all the grounds
of it.
’Tis reported of Clavius, that when lying
upon his Death-bed, he heard the firſt News
of thoſe Difcoveries which were made by
Gallilæus his Glaſs, he brake forth into theſe
words: Videre Aſtronomos, quo pacto conſtituen-
di ſunt orbes Cœleſtes, ut hœc Phœnomena ſalvari
poſſint: That it did behove 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 turn: And doubtleſs, if he
had been informed how congruous all theſe
might have been unto the Opinion of Coper-
nicus, he would quickly have turned on that
ſide. ’Tis 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 leſs
skill, than thoſe who are ſo violent in the
defence of them. Whereas on the contrary,
there are very few to be found amongſt the
followers of Ariſtotle and Ptolomy, that have
read any thing in Copernicus, or do fully un-
derſtand the Grounds of his Opinion; and I
think, 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
and that, for the embracing of ſuch a
Paradox as is condemned in Schools, and
commonly cried down, as being abſurd and
ridiculous: I ſay, If a Man do but well con-
ſider all this, he muſt needs conclude, that
there is ſome ſtrong evidence for it to be
found out by examination; and that in all
probability, this is the righter ſide.
’Tis probable, that moſt of thoſe Authors
been conſirmed by new Diſcoveries, were
ſtirred up thereunto by ſome of theſe three
inſufficient Grounds.
1.
An over-fond and partial conceit of
their proper Inventions. Every Man is na-
turally more affected to his own Brood, than
to that of which another is the Author; though perhaps it may be more agreeable to
reaſon. ’Tis very difficult for any one, in
the ſearch of Truth, to find in himſelf ſuch
an indifferency, as that his Judgment is not
at all ſway’d, by an overweening affection
unto that which is proper unto himſelf. And
this perhaps might be the firſt reaſon that
moved the noble Tycho, with ſo much heat,
to oppoſe Copernicus, that ſo he might the
better make way for the ſpreading of that
Hypotheſis, which was of his own invention.
To this I might likewiſe refer that Opinion
of Origanus, and Mr. Carpenter, who attri-
bute to the Earth, only a diurnal Revolution.
It does more eſpecially concern thoſe Men
that are Leaders of ſeveral ſides, to beat
down any that ſhould oppoſe them.
2.
A ſervile and ſuperſtitious fear of de-
rogating from the Authority of the Anci-
ents, or oppoſing that meaning of Scripture
phraſes, wherein the ſuppoſed infallible
Church hath for a long time underſtood
them. ’Tis 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
Authority of the Fathers. And this is the
reaſon why the Jeſuits, who are otherwife
the greateſt affectors of thoſe Opinions,
which ſeem to be new and ſubtil, do yet
forbear to ſay any thing in defence of this; but rather take all occaſions to inveigh a-
gainſt it. And ſince him,
it hath been called in by
ſurd and dangerous. And therefore like-
tory, the Inquiſition: But yet neither theſe
Councels, nor any (that I know of) ſince
them, have proceeded to ſuch a peremptory
cenſure of it, as to conclude it a Hereſy: fearing perhaps, leſt a more exact examina-
tion, and the diſcovery of future times, ſind-
ing it to be an undeniable Truth, it might
redound to the prejudice of their Church,
and its Infallibility. And therefore he that
is moſt bitter againſt it, in the heat and vio-
lence of Oppoſition, will not call it a Here-
ſy: the worſt that he dares ſay of it, is,
A raſh Opi-
nion, and bordering upon Hereſy. Though
unto this likewiſe he was incited, by the ea-
gerneſs of Diſputation, and a deſire of Vi-
ctory; for it ſeems many eminent Men of
that Church before him, were a great deal
more mild and moderate in their cenſures
of it.
Paul the Third, was not ſo much offended
at Copernicus, when he dedicated his Work
unto him.
The Cardinal of Cuſa, does expreſly
maintain this Opinion.
Schombergius, the Cardinal of Capua, did,
with much importunity, and great approba-
tion, beg of Copernicus the Commentaries
that he writ in this kind. And it ſeems the
Fathers of the Council of Trent, were not
ſuch conſident Defenders of Ptolemy’s Hy-
potheſis 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 fain Excentricks and Epicycles, and
ſuch Engines of the Orbs, to ſave the Phæ-
nomena; though they know there are no ſuch
things. But now, becauſe this Opinion of
Copernicus, in later times, hath been ſo ſtrict-
ly forbidden, and puniſhed, it will concern
thoſe of that Religion, to take heed of med-
ling in the defence of it, but rather to ſub-
mit the liberty of their Reaſon, unto the
is very abſurd) even in natural Queſtions,
not to aſſent unto any thing, but what Au-
thority ſhall allow of.
3.
A judging 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 Philoſophi-
cal Points, together with an ignorance of
all thoſe grounds and probabilities in Aſtro-
nomy, upon which this Opinion is bottomed. And this, in all likelihood, is the reaſon why
ſome Men, who in other things perhaps are
able Scholars, do write ſo vehemently againſt
it: and why the common People in general
do cry it down, as being abſurd and ridicu-
lous. Under this head I might refer the op-
poſition of Mr. Fuller, Al.
Roſſ, &
c.
But now, no prejudice that may ariſe from
the bare Authority of ſuch Enemies as theſe,
will be liable to ſway the judgment of an
indifferent conſidering Man; and I doubt
not but that he who will throughly weigh
with himſelf theſe Particulars that are here
propounded, may find ſome ſatisfaction for
theſe Arguments, which are taken from the
ſeeming Novelty and Singularity of this
Opinion.
That there is not any place in Holy Scrip-
# ture, from which (being rightly under-
# ſtood) we may infer the Diurnal Mo-
# tion of the Sun or Heavens.
IT were happy for us, if we could exempt
Scripture from Philoſophical Controver-
ſies: if we could be content to let it be per-
fect for that end unto which it was intended,
for a Rule of our Faith and Obedience; and
not ſtretch it alſo to be a Judg of ſuch na-
tural Truths, as are to be found out by our
own induſtry and experience. Though the
Holy Ghoſt could eaſily have given us a full
reſolution of all ſuch particulars; yet he hath
therewith; Mundum reliquit diſputationibus
Hominum; that being buſied, for the moſt
part, in an inquiſition after the Creatures,
we might find the leſs leiſure to wait upon
our Luſt, or ſerve our more ſinful Incli-
nations.
But however, becauſe our Adverſaries ge-
nerally do ſo much inſult in thoſe Argu-
ments that may be drawn from hence; and
more eſpecially, becauſe Pineda doth for this
proaches, revile our learned Countryman,
Gilbert, in that renewing of this Opi-
nion, he omitted an anſwer to the Scripture-
Expreſſions: therefore ’tis requiſite, That
in the proſecuting this Diſcourſe, we ſhould
lay down ſuch ſatisfaction, as may clear all
Doubts that may be taken thence: eſpeci-
ally 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
equal and indifferent mind.
The places that ſeem to oppoſe this, are
of two kinds. Firſt, Such as imply a Mo-
tion in the Heavens: Or, ſecondly, ſuch as
ſeem to expreſs a Reſt and Immobility in the
Earth.
Thoſe of the firſt kind ſeem to bear in
them the cleareſt evidence, and therefore
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
Sun or Stars.
2.
That Story in Joſhua, where the Sun
@@anding ſtill, is reckoned for a Miracle.
3.
That other Wonder in the days of
Hezekiah, when the Sun went back ten de-
grees in the Dial of Ahaz, All which places
do ſeem to conclude, That the Diurnal Mo-
tion is cauſed by the Heavens.
To this I anſwer in general;
That the Holy Ghoſt, in theſe Scripture-
expreſſions, is pleaſed to accommodate him-
uſual 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 therefore it was convenient, that they
ſhould be ſpoken unto in their own Lan-
guage.
Ay, but you will reply, It ſhould ſeem 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 error: ſince his Autho-
rity alone had been ſufficient to have recti-
fied the Miſtake.
I anſwer:
1.
Though it were, yet ’tis be-
ſide the chief ſcope of thoſe place, to inſtruct
us in any Philoſophical 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 full underſtanding of that which is the
main buſineſs of thoſe Scriptures. But now
the People might better conceive the mean-
ing of the Holy Ghoſt, when he does con-
form himſelf unto their Capacities and Opi-
nions, than when he talks exactly of things
in ſuch a proper phraſe, as is beyond their
reach: And therefore ’tis ſaid in Iſaiah, I
am the Lord, which teacheth thee utilia, profi-
table things: where the gloſs has it, non ſub-
not eaſily apprehended.
2.
’Tis not only beſides that which is the
chief purpoſe of theſe places, but it might
happen alſo to be ſomewhat oppoſite unto
it. For Men being naturally unapt to be-
lieve any thing that ſeems contrary to their
ſenſes, might upon this begin to queſtion
the Authority of that Book which affirmed
it, or at leaſt to wreſt Scripture ſome wrong
way, to force it to ſome other ſence which
might be more agreeable to their own falſe
Imagination.
futed out of any Scripture, would preſently
accuſe thoſe Texts or Books to be Fallible,
and of no Authority; and rather yield
Scripture to be erroneous, than forgo thoſe
Tenents for which they thought there was
ſo good reaſon. So likewiſe might it have
been in theſe Points, which ſeem to bear in
them ſo much contradiction to the ſenſes
and common opinion: and therefore ’tis
excellent advice ſet down by Auſtin;
mus, ne forte quod postea veritas patefecerit,
quamvis libris ſanctis, ſive Teſtamenti veteris,
ſive novi, nullo modo eſſe poſſit adverſum, ta-
men propter amorem noſtri erroris oderimus: That we ſhould not haſtily ſettle our Opi-
nions concerning any obſcure matter, leſt
afterwards, the Truth being diſcovered,
(which however it may ſeem, cannot be
repugnant to any thing in Scripture) we
that we have before entertained. A little
reading may inform us how theſe Texts have
been abuſed to ſtrange and unmeant Alle-
gories, which have mentioned any natural
Truth in ſuch a manner as was not agree-
able to Mens Conceits. And beſides, if the
Holy Ghoſt had propounded unto us any
Secrets in Philoſophy, we ſhould have been
apt to be ſo buſied about them, as to neg-
lect other Matters of greater importance. And therefore Saint Auſtin propoſing the
the Scripture does not clearly ſet down any
thing concerning the Nature, Figure, Mag-
nitude, and Motion of the Heavenly Orbs? he anſwers it thus:
The Holy Ghoſt being
to deliver more neceſſary Truths, would
not inſert theſe, leſt Men, according to the
pravity of their Diſpoſitions, ſhould neglect
the more weighty Matters, and beſtow their
thoughts about the ſpeculative natural
Points, which were leſs needful. So that it
might ſeem more convenient, that the Scrip-
ture ſhould not meddle with the revealing
of theſe unlikely Secrets, eſpecially when
it is to deliver unto us many other Myſte-
ries of greater neceſſity, which ſeem to be
directly oppoſite to our ſenſe and reaſon.
And therefore, I ſay, the Holy Ghoſt might
purpoſely omit the treating of theſe Philo-
ſophical Secrets, till time and future diſco-
very, might with leiſure ſettle them in the
opinion of others: As he is pleaſed, in other
unto the Infirmity of our Apprehenſions, by
being repreſented, as if he were a humane
Nature, with the parts and paſſions of a
Man. So in theſe things likewiſe, that he
might deſcend to our Capacities, does he
vouchſafe to conform his Expreſſions, un-
to the error and miſtake of our Judg-
ments.
But before we come to a further illuſtra-
tion, let us a little examine thoſe particular
Scriptures, which are commonly urged to
prove the motion of the Sun or Heavens. Theſe (as was ſaid) might be diſtributed
under theſe three Heads.
1.
Thoſe places which mention the Ri-
ſing or Setting of the Sun, as that in the
run his Race: His going forth is from the end
of Heaven, and his Circuit unto the end of it,
and there is nothing bid from the heat thereof.
the Sun goeth down, & c.
In which Scriptures, we may obſerve di-
vers Phraſes that are evidently ſpoken, in
reference to the appearance of things, and
the falſe opinion of the Vulgar. And there-
fore 'tis not altogether unlikely, That this
which they ſeem to affirm concerning the
Motion of the Heavens, ſhould alſo be un-
derſtood in the ſame ſenſe.
The Sun like a Bridegroom cometh out of his
Chamber; alluding perhaps unto the conceit
while it was abſent from us, and came out
of its Chamber, when it aroſe.
And rejoiceth as a Gyant to run his Race;
be-
cauſe in the morning it appears bigger than
at other times; and therefore in reference
to this appearance, may then be compared
unto a Giant.
His going forth is from the end of Heaven,
and his Circuit unto the ends of it. Alluding
again unto the opinion of the Vulgar: who
not apprehending the roundneſs of the Hea-
vens, do conceive it to have two ends; one
where the Sun riſeth, the other where it
ſetteth.
And there is nothing bid from the heat there-
of: ſpeaking ſtill in reference to the com-
mon miſtake, as if the Sun were actually
hot in it ſelf; and as if the heat of the
Weather were not generated by reflection,
but did immediately proceed from the body
of the Sun.
So likewiſe, for that in Eccleſiaſtes, where
’tis ſaid, The Sun riſeth, and the Sun goeth
down, &c.
Which phraſes being properly
underſtood, do import, that he is ſometimes
in a higher place than at others: where-
as, in a circumference, there is no place
higher or lower, each part being at the ſame
diſtance from the Centre, which is the bot-
tom. But now underſtand the phraſe in
reference to the Sun's appearance, and then
we grant that he does ſeem ſometimes to
riſe, and ſometimes to go down, becauſe
mon People apprehend to be the bottom,
and in the utmoſt bounds of it to join with
the Heavens) the Sun does appear in the
Morning to riſe up from it, and in the
Evening to go down unto it. Now, I ſay,
becauſe the Holy Ghoſt, in the manner of
theſe expreſſions, does ſo plainly allude unto
vulgar Errors, and the falſe appearance of
things: therefore 'tis not without probabi-
lity, that he ſhould be interpreted in the
ſame ſenſe, when he ſeems to imply a mo-
tion in the Sun or Heavens.
2.
The ſecond place, was that relation in
Joſhua; where 'tis mentioned as a Miracle,
That the Sun did ſtand ſtill. And Joſhua
thou Moon in the Valley of Ajalon. So the
Sun ſtood still in the midst of Heaven, and
haſted not to go down about a whole day. And
there was no day like that, before it, or after
it. In which place likewiſe, there are di-
vers phraſes wherein the Holy Ghoſt does
not expreſs things according to their true
nature, and as they are in themſelves; but
according to their appearances, and as
they are conceived in common opinion. As,
(I.)
When he ſays, Sun, ſtand thou ſtill upoæ
Gibeon, or over Gibeon. Now the whole
Earth being ſo little in compariſon to the
body of the Sun, and but as a Point, in re-
ſpect of that Orb wherein the Sun is ſuppo-
ſed to move; and Gibeou being, as it were,
therefore
the words cannot be underſtood properly,
but according to appearance. 'Tis proba-
Eaſt from Gibeon, and the Sun being ſome-
what beyond the Meridian, did ſeem unto
him, as he was in that place, to be over
againſt Gibeon; and in reference to this ap-
pearance, and vulgar conceit, does he com-
mand it to ſtand ſtill upon that place.
(2.)
And ſo, ſecondly, for that other ex-
preſſion; And thou Moon in the Valley of Aja-
lon. This Planet was now a little Eaſt from
the Sun, it being about three or four days
old, as Commentators gueſs. Ajalon was
ſhua commanded the Moon to ſtand ſtill
there; becauſe unto him it did then ſeem to
be over againſt that Valley; whereas, ’tis cer-
tain, if he had been there himſelf, it would
ſtill have ſeemed to be as much diſtant from
him. Juſt as Men commonly ſpeak in ſhew-
ing another the Stars; we point to a Star
over ſuch a Chimney, or ſuch a Tree, be-
cauſe to us it appears ſo; whereas the Star
in it ſelf is not ſenſibly more over them, than
it is over us. So that in this phraſe likewiſe
the Holy Ghoſt doth conform himſelf unto
the appearance of things, and our groſſer
conceit.
(3.)
And the Sun ſtood ſtill in the midſt of
Heaven. Now to ſpeak properly, and as
the thing is in it ſelf, Heaven has no midſt
but the Centre; and therefore, this alſo
nion of the Vulgar, and by the midſt of
Heaven, we are to underſtand ſuch a place
as was not very near to either of the ends,
the Eaſt or Weſt.
(4.)
And there was no day like that, before it,
or after it: Which words are not to be un-
derſtood abſolutely, for there are always
longer days under the Poles: but in reſpect
to the opinion of the Vulgar, that is, there
was never any day ſo long which theſe igno-
rant People knew of.
3.
As for this laſt place, concerning the
Sun's returning ten degrees in the Dial of
I think it may probably be affirmed,
That it is to be underſtood only concerning
the Shadow: which though it do neceſſarily
happen in all Horizontal Dials, for any La-
titude betwixt the Tropicks: And ſo con-
ſequently in all Declining Dials, the Ele-
vation of whoſe Pole is leſs than the Sun's
greateſt Declination; as Clavius, de Horol.
cap.
21.
obſerves:
Yet the Circumſtances of
this relation in Scripture, makes the Event
to differ from that other which is common
and natural; which againſt its nature did
ſeem to go backwards, when as the Sun it
ſelf was not in the leaſt manner altered from
its uſual courſe. Of this opinion were A-
barbinell, Arius Montanus, Burgenſis, Vatablas
Sanctius, &c.
The Reaſons for it may be theſe:
1.
The Miracle is propoſed only concern-
ing the Shadow; Wilt thou that the Shadow
There
being not in the offer of this Wonder, any
the leaſt mention made concerning the Sun's
going backwards.
2.
'Tis likely we ſhould have had ſome
intimation concerning the extraordinary
length of the Day, as it is in that of Joſhua; but in this relation, the chief matter that
the ſtory takes notice of, is the alteration
of the Shadow.
3.
Had it been by the ſuppoſed return of
the Sun's Body, this had been a greater Mi-
racle, than thoſe which were performed up-
on more ſolemn occaſions; it had been more
wonderful than its ſeeming reſt in Joſhua's
time; than the ſupernatural Eclipſe at our
Saviour's Death, when the Moon was in the
full. And then it is not likely, that the
Holy Ghoſt, in relating of this Miracle,
ſhould chiefly inſiſt in expreſſing how the
Shadow returned, and that only in the Di-
al of Ahaz.
4.
This Sign did not appear in the Sun it
ſelf; becauſe in 2 Chron.
32.
31.
'tis ſaid,
That the Embaſſadors of the King of Babylon
did come unto Hezekiah, to enquire of the Won-
der that was done in the Land; and therefore
it ſeems the Miracle did not conſiſt in any
change of the Heavens.
5.
If it had been in the Sun, it would
have been as well diſcerned in other parts
of the World, as in the Land of Judæa. And then,
1.
What need the King of Babylon ſend
thither to enquire after it? If you reply,
becauſe it was occaſioned by Hezekiah's Re-
covery. I anſwer, ’Tis not likely that the
Heathens would ever believe ſo great a Mi-
racle ſhould be wrought, meerly for a Sign
of one Man's recovery from a Diſeaſe; but
would rather be apt to think that it was
done for ſome more remarkable purpoſe,
and that by ſome of their own Gods, unto
whom they attributed a far greater power,
than unto any other. 'Tis more probable,
that they might hear ſome flying Rumour
of a Miracle that was ſeen in Judea; which,
becauſe it hapned only in Hezekiab's Houſe
and Dial, and that too upon his recovery
from a dangerous ſickneſs, they might be
more apt to believe that it was a ſign of
it.
2.
Why have we no mention made of it
in the Writings of the Ancients? It is no
way likely, that ſo great a Miracle as this
was (if it were in the Sun) ſhould have
been paſſed over in ſilence; Eſpecially, ſince
it hapned in thoſe later Times, when there
were many Heathen Writers that flouriſhed
in the World, Heſiod, Archilochus, Symo-
nides; and not long after, Homer, with di-
vers others; and yet none of them have the
leaſt mention of any ſuch Prodigy. We
have many relations of Matters that were
leſs obſervable, which were done about that
Time; the Hiſtory of Numa Pompilius, Gy-
ges; the fight betwixt the three Brethren,
And 'tis ſcarce
credible, that this ſhould have been omitted
amongſt the reſt.
Nay, we have (as many gueſs) ſome
hints from prophane Antiquity, of the Mira-
cle wrought by Joſhua. Unto which, ’tis
thought, the Ancients did allude, in the Fa-
ble of Phaëton, when the Sun was ſo irregu-
lar in his courſe, that he burnt ſome part of
the World. And queſtionleſs then, this
whith hapned in later Times, would not
have been ſo wholly forgotten. 'Tis an Ar-
gument urged by
becauſe no prophane Author of thoſe times
mentions it. Which Conſequence is the ve-
ry ſame with that which is urged in this
caſe: But by the way, his Antecedent was
falſe, ſince
Now, as for that ſtory in Herodotus, where
he tells us, how the Sun did, four times in
the ſpace of 10340 Years, invert his courſe,
and riſe in the Weſt; which would ſeem ſo
unto other Nations, if he had only returned,
as many conclude, from this Scripture. As
for this ſtory, (I ſay) it cannot well be ur-
ged as pertinent to the preſent buſineſs, be-
cauſe it ſeems to have reference unto Times
that never were.
So that all theſe things being well conſi-
dered, we ſhall find it more probable, that
Shadow.
If you Object, That the Scripture does
degrees. I anſwer, 'Tis a frequent manner
of ſpeech in Scripture, to put the Cauſe for
the Effect; as that in Jonas, where 'tis ſaid,
That the Sun did beat upon the Head of Jonas;
So that of
the Pſalmiſt, The Sun ſhall not ſmite thee by
that is, the heat which proceeds from
the Sun's reflection. In the ſame ſenſe may
the phraſe be underſtood in this place; and
the Sun may be ſaid to return back, becauſe
the Light, which is the effect of it, did ſeem
to do ſo; or rather, becauſe theShadow, which
is the effect of that, did change its courſe.
This later Scripture then, will not at all
make to the preſent purpoſe: as for thoſe
of the two former kinds, I have already an-
ſwered, That they are ſpoken in reference
to the appearance of things, and vulgar Opi-
nion. For the further illuſtration of which,
I ſhall endeavour to confirm theſe two parti-
culars.
1.
That the Holy Ghoſt, in many other
places of Scripture, does accommodate his
Expreſſions, unto the error of our Conceits; and does not ſpeak of divers things as they
are in themſelves, but as they appear unto
us. Therefore 'tis not unlikely, that theſe
Phraſes alſo may be liable unto the ſame in-
terpretation.
2.
That divers Men have fallen into great
Abſurdities, whilſt they have looked for the
Grounds of Philoſophy, from the words of
Scripture; and therefore it may be dange-
rous, in this Point alſo, to adhere ſo cloſely
unto the Letter of the Text.
That the Holy Ghoſt, in many places of
# Scripture, does plainly conform his Ex-
# preſſions unto the Errors of our Con-
# ceits; and does not ſpeak of divers
# things as they are in themſelves, but as
# they appear 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, do
ſo cloſely adhere unto the meer words of
Scripture. Quamplurima occurrunt in libris
ſacris ad natur am pertinentia, &c.
They are
the words of ‘There are ſun-
‘ tural 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 kind : but referring all to the ſalva-
‘ tion of our Souls, does ſpeak of other mat-
‘ ters according to common Opinion. And
c.
‘ I for my part am perſuaded, that theſe
‘ Divine Treatiſes, were not written by the
‘ Holy and Inſpired Pen-Men, for the Inter-
‘ pretation of Philoſophy, becauſe God left
‘ ſuch things to be found out by Mens labour
‘ and induſtry. 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 que-
ſtionleſs, all thoſe things which the Scrip-
ture does deliver concerning any natural
Point, cannot be but certain and infallible,
being underſtood in that ſenſe, wherein
they were firſt intended; but now that it
does ſpeak ſometimes according to common
opinion, rather than the true nature of the
things themſelves, was intimated before;
wherefore (by the way)
tation, is but vain, and to no purpoſe. 'Tis
a good Rule ſet down by a learned
tion of Scripture: Scriptura ſacra ſapè non
tam ad veritatem ipſam, quam ad hominum opi
nionem, ſermonem accommodat; that it does
many times accommodate its expreſſions,
not ſo much to the Truth it ſelf, as to Mens
Opinions. And in this ſenſe is that Speech
of Gregory concerning Images and Pictures,
attributed by Librum eſſe idiotarum;
That it is a Book for the ſimpler and igno-
rant People. For it being written to in-
that it ſhould uſe the moſt plain and eaſy
expreſſions. To this purpoſe likewiſe is that
of c.
‘ which are not to be interpreted according
‘ to the Letter; and that for this reaſon,
‘ becauſe God would apply himſelf unto our
‘ capacity and ſenſe: Preſertim in iis, quæ
ad res naturales, oculiſque ſubjectas pertinent; more eſpecially in thoſe things which con-
cern Nature, and are ſubject to our Eyes.
And therefore in the very ſame place, tho
he be eager enough againſt Copernicus, yet
he concludes that Opinion not to be an He-
reſy; becauſe (ſaith he) thoſe Scriptures
which ſeem to oppoſeit, are not ſo evident,
but that they may be capable of another In-
terpretation : Intimating, that it was not
unlikely they ſhould be underſtood in refe-
rence 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 tho the Moon
may be proved, by infallible obſervation, to
be leſs than any of the viſible Stars; yet
becauſe of its appearance, and vulgar opi-
nion, therefore doth the Scripture, in Com-
Lights. Of which place, ſaith Calvin, Mo-
ſes populariter ſcripſit, nos potius reſpexit quam
ſydera. Moſes did not ſo much regard the
Nature of the thing, as our Capacity; and
ſo as ordi-
nary 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
‘ us Aſtronomy : but being to propound a
‘ Doctrine, that concerns the moſt rude and
‘ ſimple People, he does (both by Moſes
‘ and the Prophets) conform himſelf unto
‘ their phraſes and conceits : leſt any ſhould
‘ think to excuſe his own ignorance with the
‘ pretence of difficulty; as Men commonly
‘ do in thoſe things which are delivered af-
‘ ter a learned and ſublime manner. Thus
Zanchy c.
'When
‘ Moſes calls the Moon a Great Light; he
‘ had a more eſpecial reference to Mens Opi-
‘ nions of it, than to the truth of the thing
‘ it ſelf, becauſe he was to deal with ſuch,
‘ who do judg uſually, rather by their Senſe,
‘ than by their Reaſon. Nor will that di-
ſtinction of Fromondus, and others, avoid
this interpretation, when he tells us of Mag-
nus Materialis; which refers to the bulk and
quantity of the Body: and Magnum Formale,
which imports the greatneſs of its Light. For we grant, that it is really unto us a
greater Light than any of the Stars, or than
all of them together; yet there is not any
one of them, but is in it ſelf a bigger Light
than this: And therefore, when we ſay this
ſpeech is to be underſtood according to its
we do not oppoſe this to rea-
lity; but 'tis implied, that this reality is not
abſolute, and in the nature of the thing it
ſelf, but only relative, and in reference to
us. I may ſay, a Candle is a bigger Light
than a Star, or the Moon, becauſe it is re-
ally ſo to me. However any one will think
this to be ſpoken, only in relation to its ap-
pearance, and not to be underſtood as if
the thing were ſo in it ſelf. But (by the
way) it does concern Fromondus to maintain
natural Secrets; becauſe, from thence it is
that he fetches the chief Argument for that
ſtrange Aſſertion of his, concerning the hea-
vineſs of the Wind; where Job ſays, that
Thus
likewiſe, becauſe the common People uſual-
ly think the Rain to proceed from ſome
Waters in the Expanſum: therefore doth
Moſes, in reference to this erroneous Con-
ceit, tell us of Waters above the Firmament,
and the Windows of Heaven : Of which,
ſaith Calvin, Nimis ſerviliter literæ ſe aſtrin-
c.
'Such Men too ſervilely tie them-
‘ ſelves 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 them-
‘ ſelves unto the capacity of ruder People,
‘ do uſe a vulgar expreſſion; and therefore
‘ it would be a prepoſterous courſe, to re-
‘ duce their phraſes unto the exact Rules of
‘ Philoſophy. Let me add, that from this
obſervation of the ancient Jews; who would
not admit any to read the beginning of Ge-
neſis, till he was arrived to thirty Years of
Age. The true reaſen of which, wa this;
not becanſe that Book was harder than any
other; but becauſe Moſes conforming his
expreſlion to vulgar Conceits, and they exa-
mining of them by more exact rules of Phi-
loſophy, were fain to force upon them ma-
ny ſtrange Allegories, and unnatural Myſte-
ries.
Thus alſo, becauſe for the moſt part we
conceive the Stars to be innumerable, there-
fore doth the Holy Ghoſt often ſpeak of
them in reſerence to this opinion. So Jere-
my: As the Hoſt of Heaven cannot be num-
will I multiply the Seed of David. So likewiſe
when God would comfort Abraham with the
promiſe of a numberleſs Poſterity, he bids
him look up to Heayen, and tells him, that
his Seed ſhould be like thoſe Stars for num-
Which, ſaith
iſtimantis infinitam eſſe multitudinem ſtellarum,
dum eas nocte ſerena confusè intuetur; is to be
underſtood according to the common opi-
nion of the Vulgar, who think the Stars to
be of an inſinite multitude, whilſt they be-
hold them all (as they ſeem confuſed) in
a clear Night. And though many of our
Divines do commonly interpret this Speech
to be an Hyperbole; yet being well conſidered,
ſome few Generations, were far more than
there are viſible Stars in the Firmament; and
of ſuch only does God ſpeak, becauſe he bids
Abraham look up to the Heavens.
Now all theſe, even unto ſix differences of
Magnitude, are reckoned to be but 1022. True indeed, at the firſt viewing of the
Heavens. it may ſeem an incredible thing,
that they ſhould be of no greater a num-
ber; but the reaſon of this is, becauſe they
appear ſcattered and confuſed; ſo that the
eye cannot place them in any ſuch order, as
to reckon them up, or take any diftinct ſur-
vey of them. Now 'tis a known truth,
Quod fortius operatur pluralitas partium, ubi
nam inducit ſimilitudinem infiniti,
& impedit comprehenſionem:
That a plurality
of parts, without order, has a more ſtrong
operation, becauſe it has a kind of ſeeming
inſinity, and ſo hinders comprehenſion. And
then beſides, there are more appearances of
Stars many times, than there are bodies of
them; for the Eye, by reaſon of its weak-
neſs and diſability, to diſcern any thing at
ſo great a diſtance; as alſo, becauſe of thoſe
Beams which proceed from ſuch remote Bo-
dies, in a twinkling and wavering manner,
and ſo mix and confound themſelves at their
entrance into that Organ: it muſt needs re-
ceive more repreſentations than there are
true bodies. But now, if a Man do but
leiſurely and diſtinctly compare the Stars of
the Heaven with thoſe of this number, that
find any in the Sky which are not marked
with the Globe; nay, he may obſerve many
in the Globe, which he can ſcarce at all diſ-
cern in the Heavens.
Now this number of the Stars, is common-
ly diſtributed into 48 Conſtellations; in each
of which, though we ſhould ſuppoſe ten
thouſand Stars, (which can ſcarce be con-
ceived) yet would not all this number equal
that of the Children of Iſrael. Nay, 'tis
the aſſertion of Clavius, that Abraham's Po-
more than there could be Stars in the Firma-
ment, though they ſtuck ſo cloſe that they
touched one another: And he proves it thus;
A great Circle in the Firmament, does con-
tain the diameter of a Star of the firſt Mag-
nitude 14960 times. In the Diameter of
the Firmament, there are contained 4760
Diameters of ſuch a Star: Now if we mul-
tiply this for a Diameter, the Product will
be 71209600, which is the full number of
Stars, that the eighth Sphere (according to
Ptolomy's grounds) would contain, if they
ſtood ſo cloſe that they touched one ano-
ther.
The Children of Iſrael were reckoned, at
as were one and twenty Years old, and up-
wards, and were able to go to War; be-
ſides Children, and Women, and Youths,
and old Men, and the Levites; which in
probability, did always treble the other num-
Now if they were ſo many at one
time, we may well conceive, that in all thoſe
ſeveral Generations, both before and ſince,
the number was much augmented; and long
before this time, did far exceed this ſuppo-
ſed multitude of the Stars. From all which
we may infer, that the Scripture-expreſſions
in this kind, are to be underſtood according
to appearance and common opinion.
Another place uſually cited for the ſame
purpoſe, to ſhew that the Holy Ghoſt does
not ſpeak exactly concerning natural Se-
crets; is that in the Kings and Chronicles,
mon's brazen Sea, whoſe Diameter was ten
Cubits, and its circumference thirty; where-
as to ſpeak 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 'tis
1.
This Sea was not perfectly round, but
rather inclining to a ſemicircular Form, as
Joſephus affirms.
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
believed before Joſephus, does tell us in ex-
preſs tearms, that it was round all about,
I King 7. 23.
2.
The proportion of the Diameter to
as ſeven to two and twenty, but rather leſs. I anſwer, Though it be, yet ’tis nearer un-
to that, than any other number.
3.
The Scripture does but according to its
mention only that which is bigger and more
full. So in ſome
when as not-
withſtanding Thus
whereas
I anſwer:
All this is ſo ſar from deſtroy-
ing the force of the preſent Argument, that
it does rather confirm it, and more clearly
evidence unto us, that the Scripture does
not only, not ſpeak exactly in theſe ſubtil
and more ſecret Points of Philoſophy, but
alſo, in the ordinary obvious numbring of
things, does conform unto common cuſtom,
and often uſe the round number for the
whole.
4.
’Tis yet objected by
Holy Ghoſt ſhould reveal unto us this Se-
cret in Nature, becauſe neither Archimedes,
nor any other, had then found it out. I
reply, and why then ſhould we think that the
Scripture muſt needs inform us of the Earths
when as neither Pythagoras, nor
Copernicus, nor any elſe, had then diſco-
vered it?
5.
In taking the compaſs of this Veſſel,
where it was narrower than at the top, and
ſo the Circumference there, might be exactly
but thirty Cubits; whereof its Diameter
was ten.
I anſwer:
’Tis evident this is a meer
ſhift, there being not the leaſt ground for
it in the Text. And then beſides, why might
not we affirm, That the Diameter was mea-
ſured from that place, as well as the Circum-
ference? ſince ’tis very probable, that the
Holy Ghoſt did ſpeak ad idem; and not tell
us the breadth of one place, and the com-
paſs of another. So that all our Adverſa-
ries Evaſions cannot well avoid the force of
the Argument that is taken from this Scrip-
ture.
Again;
Common People uſually conceive
the Earth to be ſuch a Plain, as in its utmoſt
parts is terminated by the Heavens, ſo that
if a Man were in the farthermoſt Coaſts of
it, he might touch the Sky. And hence al-
ſo, they think that the reaſon why ſome
Countries are hotter than others, is, becauſe
they lie nearer unto the Sun. Nay, Strabo
tells us of ſome Philoſophers too, who in
this Point have groſly erred; affirming, that
there was a place towards the utmoſt Coaſts
of Luſitania, where a Man might hear the
noiſe that the Sun made, as he quench’d his
which,
thought it be an abſurd miſtake, yet we may
note, that the Holy Ghoſt, in the expreſſion
of theſe things, is pleaſed to conform him-
ſelf unto ſuch kind of vulgar and falſe Con-
ceits; and therefore, often ſpeaks of the
In this ſenſe, they that come from
End of Heaven, Iſa. 13.
5.
And in another
place, From the Side of the Heavens, Deut. 4.
32.
All which Phraſes do plainly allude unto
the error of vulgar Capacities, (ſaith San-
than it would by more proper expreſ-
ſions.
Thus likewiſe, becauſe ignorant People
cannot well apprehend how ſo great a
weight as the Sea and Land, ſhould hang a-
lone in the open Air, without being founded
upon ſome Baſis to behold it: therefore in
this reſpect alſo, does Scripture apply it ſelf
unto their Conceits, where it often menti-
ons the Foundations of the Earth. Which
ly allude unto Mens Imaginations in this
kind.
Thus alſo the common People uſually
conceive the Earth to be upon the Water,
becauſe, when they have travelled any way
as far as they can, they are at length ſtopped
by the Sea. Therefore doth Scripture, in re-
ference to this, affirm, That God stretched
Of which Places, ſaith Calvin, Non diſput at
Philoſophicè David, de terræ ſitu; ſed popula-
riter loquens, ad rudium captum ſe accommodat:
’T was not David’s intent to ſpeak Philoſo-
phically concerning the Earth's ſcituation;
but rather, by uſing a popular Phraſe, to
accommodate his Speech unto the Capacities
of the ruder People.
In this ſenſe likewiſe are we to underſtand
all thoſe places of Scripture, wherein the
Coaſts of Heaven are denominated from the
relations of Before, Behind, the right hand,
or the left. Which do not imply (ſaith
to Mens eſtimations, and the common opi-
nion of thoſe People, for whom the Scrip-
tures were firſt penned. Thus becauſe it
was the opinion of the Jewiſh Rabbies, that
Man was created with his Face to the Eaſt: therefore the Hebrew word םרק, ſignifies
Ante, or the Eaſt; רותא, Poſt, or the Weſt;
ן’מ’, Dextra, or the South, לאמש, Sini-
ſtra, or the North. You may ſee all of
them put together in that place of Job, Be-
hold, I go forward, and he is not there; and
on the
left hand, where he doth work, but I cannot be-
hold him. He hideth himſelf on the right hand,
that I cannot ſee him. Which expreſſions,
are by ſome Interpreters referred unto the
four Coaſts of Heaven, according to the
common uſe of thoſe original words. From
concluded Hell to be in the North, which is
ſignified by the left hand: unto which ſide
our Saviour tells us, that the Goats ſhall be
divided. Which opinion likewiſe ſeems to
ſaid, Hell is naked before God, and deſtruction
And preſently ’tis added,
He ſtretched out the North over the empty place. Upon theſe grounds, St.
Jerome interprets
that Speech of the Preacher, Eccleſ. 11.
3.
If the Tree fall toward the South, or towards
the North, in the place where the Tree falleth,
there ſhall it be. Concerning thoſe who ſhall
go either to Heaven or Hell. And in this
ſenſe alſo do ſome expound that of Zacha-
ry 14. 4.
where ’tis ſaid, that the Mount of
Olives ſhall cleave in the midſt; half of it ſhall
remove towards the North, and half of it to-
wards 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 And upon this ground it is,
(ſaith We read of the
Mahumetans, that they adore towards the
South; the Jews towards the Weſt;
Cbri-
ſtians towards the Eaſt, but none to the
North.
But of this only by the way.
However,
certain it is, that the Holy Ghoſt does fre-
quently in Scripture ſet forth the ſeveral
Coaſts of Heaven by thoſe relative terms of
right hand and left hand, &c.
which ex-
preſſions do not denote any real intrinſecal
difference between thoſe places, but are ra-
ther fitted for the apprehenſion of thoſe
Men, from whoſe fancy it is that they have
ſuch denominations. And though Ariſtotle
ral unto the Heavens, yet his Authority in
this particular is not available, becauſe he
delivers it upon a wrong ground, ſuppoſing
the Orbs to be living Creatures, and aſſiſted
with Intelligences. We may obſerve, that the
meaning of theſe Coaſts, by the relations of
right hand and left hand, & c.
is ſo far from
having any ground in the nature of thoſe ſe-
veral places, that theſe relations are not on-
ly variouſly applied unto them by divers Re-
ligions (as was ſaid before) but alſo by
divers Arts and Profeſſions. Thus, becauſe
Aſtronomers make their Obſervations towards
the South parts of the Horizon, where there
be moſt Stars that riſe and ſet; therefore do
they account the Weſt to be at their right
hand, and the Eaſt their left. The Coſmo-
graphers, in taking the Latitude of Places,
and reckoning their ſeveral Climates, muſt
look towards the North Pole; and there-
fore, in their phraſe, by the right hand, is
meant the Eaſt; and by the left hand, the
And thus (ſaith
ras, Plato, Ariſtotle. The Poets count the
South to be towards the left, and the North
the right hand. Thus
Ignotum vobis Arabes veniſtis in orbem:
Vmbras mir ati nemorum, non ire ſiniſtr as.
The Augures taking their Obſervations at
the Eaſt, count the South to be at their
right hand, and the North their left: So
that theſe Denominations have not any real
ground in the nature of the things, but are
impoſed upon them by the Scripture phraſe,
in reference to the account and opinion of
the Jews.
Thus alſo, becauſe heretofore it was ge-
principal Seat of the Faculties; therefore
doth the Spirit apply himſelf unto this com-
mon Tenent; and in many places, attributes
Wiſdom and Underſtanding to the Heart.
diſcurſive Faculties have their principal re-
ſidence in the Head (ſaith Galen and Hippo-
crates, together with the generality of our
later Phyſicians) becauſe they are hindred
in their Operations by the diſtempers of that
part, and recovered by Medicines applied
unto it.
So likewiſe are we to underſtand thoſe
other places; Iſa.
59.
5.
where ſome Tran-
ſlations read it, Ova Aſpidum ruperunt, they
alluding to
that common but fabulous ſtory of the Vi-
per, who breaks his paſlage through the
Bowels of the Female. So Pſal.
58.
4, 5.
where the Prophet ſpeaks of the deaf Ad-
der, that ſtops her Ears againſt the Voice of
the Charmer. Both which relations (if we
may believe many Naturaliſts) are as falſe
as they are common: and yet, becauſe they
were entertained with the general opinion
of thoſe days, therefore doth the Holy Ghoſt
vouchſafe to allude unto them in Holy Writ.
’Tis a plain miſtake of Fromondus, when in
that they are uſed proverbially only, and do
not poſitively conclude any thing. For
when David writes theſe words, that they
are like the deaf Adder, which ſtoppeth her
Ears, &c.
This affirmation is manifeſtly
implied, That the deaf Adder does ſtop
her Ears againſt the Voice of the Charmer: which becauſe it is not true in the Letter of
it, (as was ſaid before) therefore ’tis very
probable, that it ſhould be interpreted in the
ſame ſenſe wherein here it is cited.
In reference to this alſo, we are to con-
ceive of thoſe other expreſſions; Cold com-
eth out of the North, Job 37. 9.
And again,
Fair Weather comes out of the North, ver. 22.
So ver.
17.
Thy Garments are warm, when he
quieteth the Earth by the South Wind. And,
Prov. 25.
23.
The North Wind driveth away
Rain. Which Phraſes do not contain in
them any abſolute general Truth, but can
to ſeveral Climats: and though unto us who
live on this ſide of the Line, the North
Wind being coldeſt and drieſt; and on the
the contrary, the South Wind moiſt and
Warm, by reaſon that in one of theſe pla-
ces, there is a ſtronger heat of the Sun to
exhale moiſt Vapours, than in the other: yet it is clean otherwiſe with the Inhabitants
beyond the other Tropick; for there the
North Wind is the hotteſt, and moiſt; and
the South the coldeſt and dry: So that with
them, theſe Scriptures cannot properly be
affirmed, that Cold, or that fair Weather com-
eth out of the North; but rather on the con-
trary. All which notwithſtanding, does not
in the leaſt manner derogate from the truth
of theſe Specches, or the omniſcience of the
Speaker; but do rather ſhew the Wiſdom
and Goodneſs of the bleſſed Spirit, in vouch-
ſafing thus to conform his Language unto the
capacity of thoſe People unto whom theſe
Speeches were firſt directed. In the ſame
ſenſe are we to underſtand all thoſe places
where the Lights of Heaven are ſaid to be
Light, Iſa. 13.
10.
Not as if they were ab-
ſolutely in themſelves deprived of their
Light, and did not ſhine at all; but becauſe
of their appearance to us: and therefore,
in another place anſwerable to theſe, God
ſays, he will cover the Heavens, and ſo make
the Stars thereof dark, Ezek. 37.
2.
Which
argues, that they themſelves were not de-
ſeem to imply) but we.
In reference to this, likewiſe are we to
conceive of thoſe other expreſſions, that the
Moon ſhall bluſh, and the Sun be aſhamed,
Iſa. 24.
23.
That they ſhall be turned into
Blood, Matth. 24.
29.
Not that theſe things
ſhall be ſo in themſelves, (ſaith S. Jerome)
Thus alſo, Mark 13.
25.
The Stars ſhall fall
from Heaven; that is, they ſhall be ſo whol-
ly covered from our ſight, as if they were
quite fallen from their wonted places. Or
if this be underſtood of their real Fall, as
it may ſeem probable by that place in Rev.
6. 13.
And the Stars of Heaven fell unto the
Earth, even as a Fig-tree caſteth her untimely
Figs, when ſhe is ſhaken by a mighty Wind:
then it is to be interpreted, not of them
that are truly Stars, but them that ap-
pear ſo: alluding unto the opinion of the
unskilful Vulgar, (ſaith And
Hoc de veris Stellis minimè volunt interpretes
intelligi, ſed de Cometis & aliis ignitis Meteo-
ris: Interpreters do by no means under-
ſtand this of true Stars, but of the Comets,
and other fiery Meteors. Though the fal-
ling of theſe be a natural event, yet may it
be accounted a ſtrange Prodigy, as well as
an Earthquake, and the darkning of the Sun
and Moon, which are mentioned in the verſe
before.
In reference to this, doth the Scripture
ſpeak of ſome common natural effects, as if
their true cauſes were altogether inſcruta-
ble, and not to be found out, becauſe they
were generally ſo eſteemed by the Vulgar. Thus of the Wind it is
In another
And
And ſo like-
concerning which
And there-
fore too All which places ſeem to im-
ply, that the cauſe of theſe things was not
to be diſcovered, which yet later Philoſo-
phers 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 immediatly
directed.
For this reaſon is it:
Why, tho there be
in nature many other cauſes of Springs and
Rivers than the Sea, yet Solomon (who was
rant of them) does mention only this, be-
cauſe moſt obvious, and eaſily apprehended
by the Vulgar. Unto all theſe Scriptures, I
8.
which ſpeaks
of the Conſtellation, commonly called the
Seven Stars; whereas, later diſcoveries
have found that there are but ſix of them
diſcernable to the bare eye, as appears by
the ſeventh of them be-
and if a Man try,
in a clear Night, to number them diſtinctly,
he ſhall find that there will ſometimes appear
but ſix, and ſometimes more.
True indeed, the original word of this
Scripture המ’ב, does not neceſſarily imply
any ſuch number in its ſignification, but yet
our Engliſh Tranſlation renders it the ſe-
ven Stars; and if it had been expreſly ſo
in the Original too, it might have ſpoken
true enough, becauſe they are uſually eſteem-
ed of that number. And when it had been
ſaid, He made the ſeven Stars, and Orion, we
might eaſily have underſtood the words
thus: He made thoſe Conſtellations that
are commonly known unto us under ſuch
names.
From all theſe Scriptures, ’tis clearly ma-
nifeſt, that it is a frequent cuſtom for the
Holy Ghoſt to ſpeak of natural Things, ra-
ther according to their appearance and com-
mon opinion, than the truth it ſelf. Now
it is very plain, and our Enemies themſelves
do grant it, that if the World had been
framed according to the Syſteme of Coperni-
The
vulgar phraſe would have been the ſame as
now it is, when it ſpeaks of the Sun's Mo-
tion, and the Earth's ſtanding ſtill.
Wherefore ’tis not improbable, that ſuch
kind of Scripture-expreſſions, are to be un-
pearances, and vulgar opinion.
That divers learned Men have fallen into
# great Abſurdities, whilſt they have
# looked for the Grounds of Philoſophy
# from the words of Scripture.
IT has been an ancient and common opi-
nion amongſt the Jews, that the Law of
Moſes did contain in it, not only thoſe things
which concern our Religion and Obedience,
but every Secret alſo that may poſſibly be
known in any Art or Science; ſo that there
Rule in Arithmetick; not a Myſtery in any
Trade, but it may be found out in the
Pentatcuch. Hence it was (ſay they) that
Solomon had all his Wiſdom and Policy: Hence it was that he did fetch his Knowledg
concerning the nature of Vegetables, from
the Cedar of Lebanon to the Hyſop that
grows upon the Wall. Nay, from hence,
they thought a Man might learn the Art of
Miracles, to removea Mountain, or recover
the dead. So ſtrangely have the learneder
ſort of that Nation been befooled, ſince their
own Curſe hath lighted upon them.
Not much unlike this fooliſh ſuperſtition
of theirs, is that cuſtom of many Artiſts a-
mongſt us; who upon the invention of any
new Secret, will preſently find out ſome ob-
ſcure Text or other to Father it upon; as
if the Holy Ghoſt muſt needs take notice of
every particular, which their partial Fan-
cies did over-value.
Nor are they altogether guiltleſs of this
Fault, who look for any Secrets of Nature
from the words of Scripture; or will exa-
mine all its expreſſions by the exact Rules of
Philoſophy.
Unto what ſtrange Abſurdities this falſe
Imagination of the learneder Jews hath ex-
poſed them, may be manifeſt by a great mul-
titude of Examples. I will mention only
ſome few of them. Hence it is, that they
prove the ſhin-bone of Og the Giant to be
Or (which is a
more modeſt relation) that Moſes being
fourteen Cubits in ſtature, having a Spear
ten ells in length, and leaping up ten Cubits,
could touch this Giant but on the Ancle. All which, they can confirm unto you by a
cabaliſtical interpretation of this ſtory, as
it is ſet down in Scripture. Hence it is, that
they tell us of all thoſe ſtrange Beaſts which
ſhall be ſeen at the coming of the Meſſi{as}:
as firſt, the Ox, which Job calls Behemoth,
ſand Mountains; as you may ſee it in the
If you
nough? they anſwer, that he remains con-
ſtantly in one place, where there is as much
Graſs grows up in the Night, as was eaten
in the Day.
They tell us alſo of a Bird, which was of
that quantity, that having upon a time caſt
an Egg out of her Neſt, there were beaten
down by the fall of it, three hundred of the
talleſt Cedars, and no leſs than threeſcore
Villages drowned. As alſo of a Frog, as big
as a Town capable of ſixty Houſes; which
Frog, notwithſtanding his greatneſs, 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 gueſs, what
a pretty Twig that Tree was. If you
would know the proper Name of this Bird,
you may find it in Pſal. 50.
11.
where it is
called ן’ןו, or in our Tranſlation, the Fowl
It ſeems it was ſome-
what of kin to that other Bird they tell us
of, whoſe Legs were ſo long, that they
reached unto the bottom of that Sea, where
there had been an Ax-head falling for ſeven
Years together, before it could come to the
bottom.
Many other Relations there are, which
contain ſuch horrible Abſurdities, that a Man
cannot well conceive how they ſhould pro-
ceed from reaſonable Creatures. And all
this ariſing from that wrong Principle of
theirs; That Scripture did exactly contain
and that every
meaning was true, which by the Letter of
it, or by Cabaliſtical Interpretations, might
be found out.
Now as it hath been with them, ſo like-
wiſe hath it hapned in proportion unto o-
thers; who by a ſuperſtitious adhering un-
to the bare words of Scripture, have expo-
ſed themſelves unto many ſtrange Errors. Thus
Baſil holds, That next to the Sun,
becauſe Moſes does call them only two great
Lights.
Thus others maintain, That there are
Waters, properly ſo called, above the ſtar-
ry Firmament, becauſe of thoſe vulgar ex-
preſſions in Scripture, which in their literal
ſenſe do mention them. Of this opinion
were many of the Ancients, Philo, Joſeph{us}; and ſince them the Fathers,
Since
Strabo, Damaſcen, Tho. Aquinas, &
c.
If
you ask for what purpoſe they were placed
here? Juſtin Martyr tells us, for theſe two
ends: Firſt, To cool the heat that might o-
therwiſe ariſe from the motion of the ſolid
Orbs; and hence it is (ſay they) that Sa-
turn is colder than any of the other Planets,
becauſe tho he move faſter, yet he is nearer
to theſe Waters. Secondly, To preſs and
keep down the Heavens, leſt the frequency
and violence of Winds, might break and
which Opinion, to-
gether with both its Reaſons, are now ac-
counted abſurd and ridiculous.
S.
ſeem to imply as much.
That the Heavens are not round, was the
opinion of doubted of by
Auſtin, and di-
Nay, S.
Chryſoſtom was ſo con-
fident of it, that he propoſes the queſtion
in a triumphant manner: Π{οῦ} έι{οι}ν όι σφαι{ρω}
{ει}δῆ {οὐ}{ρα}νὸν {ἐι}ναὶ ἀ{πο}φαινό{μεν}οι. Where
are thoſe Men that can prove the Heavens to
have a ſphærical Form? The reaſon of
which was this, Becauſe ’tis ſaid in one
Scripture, that God ſtretched forth the Hea-
vens as a Curtain, Pſal. 104.
2.
and ſpreadeth
them as a Tent to dwell in, Iſa. 40.
22.
And
ſo in Heb. 8.
2.
they are called a Tent or Ta-
bernacle: which becauſe it is not ſphærical,
therefore they conclude alſo, that the Hea-
vens are not of that form; whereas now,
the contrary is as evident as Demonſtration
can make a thing. And therefore,
Je-
ror, gives it this plain cenſure; Eſt in Ec-
cleſia ſtultiloquium, ſi quis Cœlum putet for-
nicis modo curvatum, Eſaiæ quem non intelligit
ſermone decept{us}: ’Tis 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 and ſince them,
with
Which they proved from
theſe Scripture-expreſſions; that in Job 38.
8, 11.
Who hath ſhut up the Sea with doors,
when it brake forth, as if it had iſſued out of
the Womb; when I did break up for it my de-
creed place; and ſet bars and doors, 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 paſs his
Commandment. And Jer.
5.
22.
I have pla-
ced the Sand for a bound of the Sea, by a per-
petual Decree, that they cannot paſs it: and th@
the Waves thereof toſs themſelves, yet can
they not prevail; tho they roar, yet can they
not paſs over, that they turn not again to cover
the Earth. In all which places (ſay they)
’tis implied, that the Water of it ſelf, were
it not with-held from its own natural incli-
nation, by a more ſpecial Power of God,
would overflow the Land.
Others infer the ſame concluſion from that
in Eccleſiaſtes, where the Rivers are ſaid to
come from the Sea; which they could not
do, unleſs that were higher. I anſwer;
They
ſhould as well conſider the latter part of that
Scripture, which ſays, that the Rivers re-
turn to that place from whence they came,
and then the force of this conſequence will
To this purpoſe, ſome urge that
ſpeech of our Saviour, where he bids Simon
the Latin
word is, in altum; from whence they ga-
ther, that the Sea is higher than the Land. But this ſavours ſo much of Monkiſh Igno-
rance, that it deſerves rather to be laughed
at, than to be anſwered.
But now if we conſider the true Proper-
ties of this Element, according to the Rules
of Philoſophy; we ſhall find, that its not
overflowing the Land, is ſo far from being
a Miracle, that it is a neceſſary conſequence
of its Nature; and ’twould rather be a Mi-
racle, if it ſhould be otherwiſe, as it was
in the general Deluge. The reaſon is, be-
cauſe the Water of it ſelf muſt neceſſarily
deſcend to the loweſt place; which it can-
not do, unleſs it be collected in a ſphærical
Form, as you may plainly diſcern in this
Figure.
Where the Sea at D may ſeem to be higher
than a Mountain at B, or C, becauſe the
our ſight from either of thoſe places, that
we cannot look in a ſtreight Line from the
one to the other. So that it may ſeem to be
no leſs than a Miracle, by which the Sea
(being a heavy Body) was with-held from
flowing down to thoſe lower places of B, or
C. But now, if you conſider that the aſ-
cending of a Body, is its motion from the
Centre; and deſcent, is its approaching
unto it: you ſhall find, that the Sea to move
from D, to B or C, is a motion of Aſcent,
which is contrary to its nature, becauſe the
Mountain 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 Sea to keep always
in its Channel, is but agreeable to its Na-
ture, as being a heavy Body. But the mean-
ing of thoſe Scriptures, is, to ſet forth the
Power and Wiſdom of God; who hath ap-
pointed theſe Channels for it, and beſet it
with ſuch ſtrong Banks, to withſtand the
fury of its waves. Or if theſe Men do ſo
much rely in natural Points, upon the bare
words of Scripture, they might eaſily be
confuted from thoſe other places, where
God is ſaid to have founded the Earth upon
the Seas, and eſtabliſhed it upon the Floods. From the literal interpretation of which,
many of the Ancients have fallen into ano-
ther Error; affirming, the Water to be in
the lower place; and as a baſis, whereon the
the weight of the Earth was born up. Of
So that it ſeems, if a Man
ſhould reſolutely adhere to the bare words
of which, the natural meaning
is altogether incapable. Jerome tells us
underſtanding, from that place in Iſa. 45.
12.
My hands have ſtretched out the Heavens,
and all their Hoaſt have I commanded. Now
(ſay they) none but intelligent Creatures are
capable of Precepts; and therefore, the
Stars muſt needs have rational Souls. Of
this opinion was nay, ma-
every hour ſing praiſes unto God, with an
But of that in Job 38.
7.
which ſpeaks of the Morning Stars ſing-
ing together. And Pſal.
19.
3, 4.
where ’tis
faid of the Heavens, that there is no ſpeech
nor language where their Voice is not heard, and
their words are gone to the ends of the World.
And whereas we tranſlate that place in the
tenth of Joſhua, concerning the ſtanding ſtill
of the Heavens; the original word, םרר,
does properly ſignify Silence; and according
to their opinion, Joſhua did only bid them
hold their peace. From ſuch grounds, ’tis
likely did I might ſet down
many other the like Inſtances, were it not
for being already weary of raking into the
Errors of Antiquity, or uncovering the
That ex-
cuſe of Facilè condonandum eſt patribus, ſi cum cognoſ-
cendo colendòque Creatori toti vacarent, de
creaturâ minus aptè aliqua ex parte opinati
ſunt. Thoſe good Men were ſo wholly bu-
ſied about the Knowledg and Worſhip of the
Creator, that they had not leiſure enough
for an exact ſearch into the Eſſence of the
Creatures. However, theſe Examples that
have been already cited, may ſufficiently
manifeſt, how frequently others have been
deceived, in concluding the Points of Phi-
loſophy from the Expreſſions of Scrip-
ture. And therefore, ’tis not certain, but
that in the preſent caſe alſo, it may be
inſufficient for ſuch a manner of argu-
ing.
THe ſame Anſwer which was inſiſted on
before, concerning the conformity of
Scripture-expreſſions, to Mens capacity and
common opinion, may well enough ſatisfy
all thoſe Arguments, which ſeem thence to
affirm the Earth's ſetledneſs and immobili-
ty; ſince this is as well agreeable to out-
ward appearance, and vulgar apprehenſion,
as the other.
But now, for more full ſatisfaction, I
ſhall ſet down the particular places that are
urged for it; which being throughly exa-
mined, we may plainly diſcern, that none
of them, in their proper meaning, will ſerve
to infer any ſuch concluſion.
One of theſe ſayings, is that of the
1.
4.
One Generation com-
eth, and another paſſeth, but the Earth en-
where the original word is,
תרטע, and the vulgar, ſtat; from whence
I anſwer:
The meaning of the word, as
it is here applied, is permanet; or as we
For it is not the pur-
poſe of this place, to deny all kind of mo-
tion to the whole Earth: but that of Ge-
neration and Corruption, to which other
things in it are liable, And though Pineda,
and others, keep a great deal of imperti-
nent ſtir about this Scripture, yet they grant
this to be the natural meaning of it; which
you may more clearly diſcern, if you conſi-
der the chief ſcope of this Book; wherein
the Preacher's intent is, to ſhew the extra-
ordinary vanity of all earthly Content-
ments, ver. 2.
the utter unprofitableneſs of
all a Man's Labours, ver. 3.
And this he il-
luſtrates, by the ſhortneſs and uncertainty
of his Life; in which reſpect, he is below
many of his fellow Creatures, as may be
maniſeſted from theſe four Compariſons.
1.
From the Earth, which tho it ſeem to
be but as the Sediment of the World, as the
Rubbiſh of the Creation; yet is this bet-
ter than Man in reſpect of his laſtingneſs,
for one Generation paſſeth away, and another
cometh; but the Earth, that abideth for ever,
ver. 4.
2.
From the Sun;
who, though he ſeem
frequently to go down, yet he conſtantly
ſeems to riſe again, and ſhines with the ſame
glory, ver. 5.
But Man dieth and waſteth a-
yea, Man giveth up the Ghoſt;
and
where is he? He lieth down, and riſeth not, till
the Heavens be no more.
3.
From the Wind, the common Em-
blem of Uncertainty; vet it is more con-
and whirleth about continually, ver. 6.
whereas
turneth not again.
4.
From the Sea;
tho it be as uncertain
as the Moon, by whom ’tis governed, yet is
it more durable than Man and his Happi-
neſs. For tho the Rivers run into it, and
from it, yet is it ſtill of the ſame quantity
that it was at the beginning, verſ. 7.
But
Man grows worſer, as he grows older, and
ſtill nearer to a decay. So that in this re-
ſpect, he is much inferior to many other of
his fellow Creatures.
From whence it is manifeſt;
that this con-
ſtancy, or ſtanding of the Earth, is not op-
poſed to its local motion, but to the chang-
ing or paſſing away of divers Men in their
ſeveral Generations. And therefore, thence
to conclude the Earth's Immobility, were as
weak and ridiculous, as if one ſhould argue
thus: One Miller goes, and another comes,
ergo, the Mill hath
no motion.
Or thus;
one Pilat goes, and another
comes, but the Ship remains ſtill; ergo, the
Ship doth not ſtir.
Moſes tells us, how that many of the
lomon thought the Earth to be Eternal, be-
cauſe he ſaith it abideth, םלרעל, for ever; and queſtionleſs, if we examine it impar-
tially, we ſhall find that the phraſe ſeems
more to favour this Abſurdity, than that
hence, that it is without motion.
But Mr.
Fuller urging this Text againſt Co-
pernicus, tells us; If any ſhould interpret
theſe Phraſes, concerning the Earth's ſtand-
ing ſtill, verſ. 4.
and the Sun's motion,
verſ. 5.
in reference only to appearance and
common opinion, he muſt neceſſarily alſo
underſtand thoſe two other Verſes, which
mention the motion of the Wind and Ri-
vers, in the ſame ſenſe. As if he ſhould ſay,
becauſe ſome things appear otherwiſe than
they are, therefore every thing is otherwiſe
than it appears: or, becauſe Scripture ſpeaks
of ſome natural things, as they are eſteemed
according to Man's falſe conceit; therefore
’tis neceſſary, that every natural thing men-
tioned in Scripture, muſt be interpreted in
the like ſenſe: or, becauſe in one place we
read of the ends of a Staff, 1 Kings 8. 8.
and in many other places, of the ends of
the Earth, and the ends of Heaven: There-
fore the Earth and Heavens have as properly
ends, as a Staff. ’Tis the very ſame Conſe-
quence with that in the Objection. Becauſe
in this place of Eccleſiaſtes, we read of the
reſt of the Earth, and the motion of the
Sun; therefore, theſe Phraſes muſt needs
be underſtood in the ſame proper conſtru-
ction as thoſe afterwards, where Motion
was attributed to the Wind and Rivers.
Which Inference you ſee is ſo weak, that the
Objector need not triumph ſo much in its
ſtrength as he doth.
Another proof like unto this, is taken
from St. Peter, Epiſt.
2.
Cap.
3.
v.
5.
where
he ſpeaks of the Earth ſtanding out of the
Water, and in the Water, {γῆ} συνεςῶσα; and therefore the Earth is immoveable.
I anſwer:
’Tis evident that the word
here is equivalent 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 immobility of the Earth, would be
fuch an Argument as this other. Such a
Man made that part of a Mill-wheel; or a
Ship, which ſtands below the Water, and
that part which ſtands above the Water;
therefore thoſe things are immoveable.
To ſuch vain and idle Conſequences, does
the heat of Oppoſition drive our Adver-
ſaries.
A third Argument, ſtronger than either
of the former, they conceive may be col-
where ’tis
ſaid, The VVorld is eſtabliſhed, that it cannot
be moved.
To which, I anſwer:
Theſe places ſpeak
of the World in general, and not particu-
larly of our Earth; and therefore may as
well prove the immobility of the Heavens,
they being the greateſt part of the World; in compariſon to which, our Earth is but as
an inſenſible Point.
If you reply, that the word in theſe pla-
ces is to be underſtood by a Synechdoche, as
the Earth.
I anſwer:
Firſt, This is only ſaid, not
proved. Secondly, David, but a little be-
fore, ſeems to make a difference between the
World and the Earth, Pſal. 90.
2.
where he
ſays, Before thou hadſt formed the Earth and
the V Vorld. But, thirdly, in another place,
there is the ſame original word applied ex-
preſly to the Heavens; and which is yet
more, the ſame place does likewiſe mention
this ſuppoſed ſetledneſs of the Earth; Prov.
3.
19.
The Lord by Wiſdom hath founded the
Earth: and by Underſtanding, bath be eſtabliſhed
the Heavens. So that theſe places can no
more prove an immobility in the Earth than
in the Heavens.
If you yet reply, That by the Heavens
there, is meant the Seat of the Bleſſed, which
does not move with the reſt.
I anſwer:
Tho by ſuch an evaſion, a Man
might poſſibly avoid the force of this place: yet, firſt, ’tis but a groundleſs ſhift:
becauſe
then, that Verſe will not contain a full enu-
meration of the parts in the World, as may
ſeem more agreeable to the intention of it;
but only ſhew, that God created this Earth
where we live, and the Heaven of Heavens.
So that the Heaven of the Stars and Planets,
ſhall be ſhifted out from the number of the
other Creatures. Secondly, There is ano-
ther place which cannot be ſo avoided,
Pſal. 89.
37.
where the Pſalmiſt uſes this
expreſſion, ןרב’, It ſhall be eſtabliſhed as the
So Pſalm.
8.
3.
The Moon and the
Stars, התגגרב רשא, which [thou haſt eſta-
bliſhed.] Thus likewiſe, Prov.
8.
27.
when be
eſtabliſhed the Heavens: And in the next
Verſe, our Engliſh Tranſlation reads it,
when he eſtabliſhed the Clouds. And yet our
Adverſaries will affirm the Moon, and Stars,
and Clouds, to be ſubject unto natural Mo-
tions: Why then ſhould the very ſame ex-
preſſions be counted as ſuſſicient Arguments
to take it away from the Earth?
If it be replied;
That by eſtabliſhing the
Heavens, is meant only the holding of them
up, that they do not fall down to us, (as
Lorinus explains that in Pſal. 8.
and quotes
Fundandi verbum ſignificat decidere non poſſe,
aut dimoteri a loco ubi collocata ſunt. I an-
ſwer, Why may not we as well interpret
the words thus of the Earth; ſo that by
eſtabliſhing of it, is meant only the keep-
ing of it up in the vaſt places of the open
Air, without falling to any other place.
From hence it is plain, That theſe Scrip-
tures are to be underſtood of ſuch an im-
mobility in the Earth, as may likewiſe a-
gree with the Heavens: the ſame original
word being ſo promiſcuouſly applied to
both.
I, but (you will ſay) there are ſome other
places which do more peculiarly apply this
ſetledneſs and eſtabliſhment to the Earth. So Pſal.
1 19.
9.
Thy Faithfulneſs is unto all
Generations: Thou haſt eſtabliſhed the Earth,
Thus likewiſe, Pſal.
104.
5.
Who laid the Foundations of the Earth, that it
ſhould not be removed for ever. The latter of
which, being well weighed in its Original,
(ſaith Mr. Fuller) does in three emphatical
mobility.
As firſt, when he ſays, רט’ fundavit, he
hath founded it: wherein it is implied, that
it does not change its place. To which may
be added all thoſe Texts, which ſo frequent-
ly ſpeak of the Foundations of the Earth; as
alſo that expreſſion of the Pſalmiſt, where
he mentions the Pillars of the Earth, Pſalm. 75.
3.
The ſecond word is (ה’גרבמ), tranſla-
ted Baſis; and by the Septuagint, ’{ἐπὶ} τ{ιὼ}
ασφάλ{ει}αν ὰυτῦs;; that is, he hath founded
it upon its own firmneſs; and therefore it is
altogether without motion.
The third expreſſion is טומת♑לב, from
the Root, טומ, which ſignifies declinare; implying, that it could not wag with the
leaſt kind of declination.
To theſe I anſwer ſeverally:
Firſt, For the word, רם’ fundavit, It can-
not be underſtood properly, as if the natu-
tural Frame of the Earth, like other artiſi-
cial Buildings, did need any bottom to up-
hold it; for he hangeth the Earth upon no-
thing, Job 26. 7.
But it is a Metaphor, and
ſignifies God's placing or ſcituating this
Globe of Land and Water. As David tells
us of the Pillars of the Earth: ſo Job men-
11.
and
yet that will not prove them to be immova-
ble.
True indeed, we read 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 prove it to be of a long or ſquare form. Beſides, we read alſo of the Foundations of
Heaven, םטשח תולמוט, 2 Sam. 22.
8.
And yet we muſt not hence infer, that they
are without all motion; As alſo of the plant-
ing of the Heavens, Ifa. 51.
6.
which may as
well prove them to be immovable, as that
which follows in the ſame Verſe concerning
the Foundations oſ the Earth.
Which phraſe (if I have obſerved right)
in ſeveral places of Scripture, is to be un-
derſtood, according to theſe three Interpre-
tations.
1.
It is taken ſometimes for the lower
parts of the Earth, as appears by that place
2 Sam. 22.
16.
The Channels of the Sea ap-
the Foundations of the VVorld were
diſcovered.
2.
Sometimes for the beginning and firſt
creation of it, Iſa. 40.
21.
Hath it not been
told you from the beginning ? have ye not un-
derſtood from the Foundations of the Earth? And in many other places, Before the Foun-
that is, before
the firſt Creation.
Sometimes it ſignifies the Magiſtrates and
chief Governors of the Earth. So many
2.
where ’tis
ſaid, Hear, O ye Mountains, the Lord's Con-
troverſy, and ye ſtrong Foundations of the
Earth. So Pſal.
82.
5.
The Foundations of the
Earth are out of courſe: And in 1 Sam 2.
8.
they are called Pillars;
For the Pillars of the
Earth are the Lords, and he bath ſet the VVorld
upon them. Hence it is, that the Hebrews
derive their word for Maſter, or Lord;
ſrom a Root which ſignifies a Baſis, or Bot-
tom, ןולא ab ןלא. And the Greek word
much as the Foundation of the People, βά-
{οι}λ{οι}ς, quaſi βά{οι}ς τ{οῦ} λα{οῦ}. But now,
none of all the ſeveral interpretations of this
phraſe, will in the leaſt manner conduce
to the confirmation of the preſent Argu-
ment.
As for the ſecond word, העובמ, Baſis
ejus. I anſwer, The proper ſignification of
it, is, locus diſpoſitus, ſedes, or ſtatio, an
appointed Seat or Station; and according
to this ſenſe, is it moſt frequently uſed in
Scripture. And thereſore, the Heavens are
ſometimes called, ן'במ, the Seat of God's
Habitation. And for this reaſon likewiſe,
do Aquila and Symmachus traſlate it by the
word ἕδ{ὲα}, a Seat, or appointed ſcituati-
on, which may as well be attributed to the
Heavens.
The third expreſſion is טומתלב, that
it ſhould not be moved from the Primitive
, טומ which does not ſignify barely to move,
aſide from its natural courſe. Thus it is
uſed by David, Pſal. 17.
5.
where he prays,
Hold up my goings in thy Paths, ןטמגלב
that my Foot-ſteps ſlide not. He does
not mean that his feet ſhould not move. So
Pſal. 121.
3.
He will not ſuffer thy foot to be
moved. Thus likewiſe, Pſal.
16.
8.
Becauſe
the Lord is at my right band, I ſhall not be
moved: which laſt place is tranſlated in the
New Teſtament, by the Greek word {οα-
to be ſhaken by ſuch an uncertain motion,
as the Waves of the Sea. Now, as David's
feet may have their uſual motion, and yet
in this ſenſe be ſaid not to move, that is,
not to decline or ſlip aſide : ſo neither can
the ſame phraſe, applied to the Earth, prove
it to be immovable.
Nor do I ſee any reaſon, why that of
Didacus Aſtunica, may not be truly aſſir-
motion of the Earth, from that place in
Job 6.9.
Qui commovet terram è loco ſuo,
as well as its reſt and immobility from
theſe.
From all which, it is very evident, that
each of theſe expreſſions, concerning the
founding or eſtabliſbing both of Heaven or
Earth, were not intended to ſhew the un-
movableneſs of either, but rather, to ma-
niſeſt the Power and Wiſdom of Provi-
dence, who had ſo ſetled theſe parts of the
natural cauſe could diſplace them, or make
them decline from their appointed courſe. As for ſuch who do utterly diſlike all new
interpretation of Scripture, even in ſuch
matters as do meerly concern Opinion, and
are not fundamental : I would only pro-
poſe unto them a ſpeech of S. Hierome, con-
cerning ſome that were of the ſame mind
in his time; Cum novas ſemper expetant vo-
luptates, & gulæ eorum vicina Maria non ſuf-
ficiant, cur in ſolo ſtudio Scripturarum, veteri
ſapore contenti ſunt?
Thus have I in ſome meaſure cleared the
chief Arguments from Scripture, againſt this
Opinion. For which notwithſtanding, I
have not thence cited any; becauſe I con-
ceive the Holy Writ, being chieſly intended
to inform us of ſuch things as concern our
Faith and Obedience : we cannot thence
take any proper proof for the conſirmation
of Natural Secrets.
Our Adverſaries do much inſult in the
ſtrength oſ thoſe Arguments which
they conceive, do unanſwerably conclude,
the Earth to be in the Centre oſ the World. Whereas, if they were but impartially con-
ſidered, they would be found altogether in-
ſufficient for any ſuch concluſion, as ſhall
be clearly manifeſted in this following
Chapter.
The Arguments which they urge in the
proof of this, are of three ſorts; Either
ſuch as are taken,
1.
From expreſſions of Scripture.
2.
From Principles of Natural Philoſo-
phy.
3.
From common appearances in Aſtro-
nomy.
Thoſe of the firſt kind, are chiefly two:
The firſt is grounded on that common Scrip-
ture-phraſe, which ſpeaks of the Sun as be-
ing above us. So Solomon often mentioning
From whence
it appears, that the Earth is below it; and
therefore nearer to the Centre of the Uni-
verſe than the Sun.
I anſwer :
Though the Sun, in compari-
ſon to the abſolute Frame of the World, be
in the midſt; yet this does not hinder, but
that in reſpect to our Earth, he may be tru-
ly ſaid to be above it, becauſe we uſually
meaſure the height or lowneſs of any thing,
by its being further off, or nearer unto this
Centre of our Earth. From which, ſince
the Sun is ſo remote, it may properly be af-
firmed, that we are under it ; though not-
withſtanding that be in the Centre of the
World.
A ſecond Argument of the ſame kind, is
urged by Fromondus.
’Tis requiſite, that Hell (which is in the
motely ſcituated from the Seat of the Bleſ-
ſed. But now this Heaven, which is the
Seat of the Bleſſed, is concentrical to the
ſtarry Sphere. And therefore it will ſollow,
that our Earth muſt be in the midſt of this
Sphere; and ſo conſequently in the Centre
of the World.
I anſwer :
This Argument is grounded
upon theſe uncertainties ;
1.
That Hell muſt needs be ſcituated in
the Centre of our Earth.
2.
That the Heaven of the Bleſſed, muſt
needs be concentrical to that oſ the Stars.
3.
That places muſt be as far diſtant in
ſcituation, as in uſe :
Which becauſe they are taken for gran-
ted, without any proof, and are in them-
ſelves but weak and doubtſul: therefore the
concluſion (which always follows the worſer
part) cannot be ſtrong, and ſo will not need
any other anſwer.
The ſecond ſort of Arguments taken from
natural Philoſophy, are principally theſe
three:
Arg.
1.
From the vileneſs of our Earth,
becauſe it conſiſts of a more ſordid and baſe
Matter than any other part of the World; and therefore, muſt be ſcituated in the Cen-
tre, which is the worſt place, and at the
greateſt diſtance from thoſe purer incorrup-
tible Bodies, the Heavens.
I anſwer :
This Argument does ſuppoſe
ſuch Propoſitions for Grounds, which are
not yet proved; and therefore not to be
granted. As,
1.
That Bodies muſt be as far diſtant in
Place, as in Nobility.
2.
That the Earth is a more ignoble Sub-
ſtance than any of the other Planets, con-
ſiſting of a more baſe and vile Matter.
3.
That the Centre is the worſt place.
All which, are, if not evidently falſe,
yet very uncertain.
Arg.
2.
From the nature of the Centre,
which is the place of Reſt, and ſuch as in
all circular Motions, is it ſelf immovable; And therefore will be the fitteſt ſcituation
which by reaſon of its hea-
vineſs, is naturally unfit for motion.
I anſwer :
This Argument likewiſe is
grounded upon theſe two ſalſe Foundations: As,
1.
That the whole Frame oſ Nature does
move round, excepting only the Earth.
2.
That the whole Earth, conſidered as
whole, and in its proper place, is heavy, or
more unſit for a natural motion than any of
the other Planets.
Which are ſo far from being ſuch general
Grounds, from which Controverſies ſhould
be diſcuſſed, That they are the very thing
in queſtion betwixt us and our Adverſa-
ries.
Arg.
3.
From the nature of all heavy
Bodies, which are to fall towards the loweſt
place. From whence they conclude, that our
Earth muſt be in the Centre.
I anſwer:
This may prove it to be a Cen-
tre of Gravity, but not of Diſtance; or
that it is in the midſt of the World. Yea,
(but fays our Adverſaries) Ariſtotle for this
urges a Demonſtration, which muſt needs
be infallible. Thus, the motion of light
Bodies, does apparently ténd upward to-
wards the Circumference of the World : but now the motion of heavy Bodies, is di-
rectly contrary to the aſcent of the other ;
whereſore it will neceſſarily follow, that theſe
do all of them tend unto the Centre of the
World.
I anſwer:
Though Ariſtotle were a Maſter
in the Art of Syllogiſms, and he from whom
he received the Rules of Diſputation; yet
in this particular, ’tis very plain that he
was deceived with a Fallacy, whilſt his Ar-
gument does but only ſuppoſe that which it
pretend to prove.
That light Bodies do aſcend unto ſome
Circumſerence which is higher and above
the Earth, is plain and undeniable. But
that this Circumference is the ſame with that
of the World, or concentrical unto it, can-
not be reaſonably aſſirmed, unleſs he ſup-
poſes the Earth to be in the Centre of the
Univerſe, which is the thing to be pro-
ved.
I would fain know from what grounds
our Adverſaries can prove, that the deſcent
of heavy Bodies is to the Centre; or the
aſcent of light Bodies, to the Circumference
of the World. The utmoſt experience we
can have in this kind, does but extend to
thoſe things that are upon our Earth, or in
the Air above it. And alas, what is this
unto the vaſt frame of the whole Univerſe,
but punctulum, ſuch an inſenſible Point,
which does not bear ſo great a proportion
to the whole, as a ſmall Sand does unto the
Earth? Wherefore it were a ſenſleſs thing,
from our experience of ſo little a part, to
pronounce any thing inſallibly concerning
the ſcituation of the whole.
The Arguments from Aſtronomy, are
chieſly theſe four; each of which are boaſt-
ed of to be unanſwerable.
Arg.
1.
The Horizon does every where
divide all the great Circles of a Sphere in-
to two equal parts : So there is always half
the Equinoctial above it, and half below. Thus likewiſe, there will conſtantly be ſix
Signs oſ the Zodiack above the Horizon, and
other ſix below it. And beſides, the Circles
of the Heaven and Earth, are each way
proportionable to one another; as fifteen
German miles on the Earth, are every where
agreeable to one Degree in the Heavens; and
one Hour in the Earth, is correſpondent to
fifteen Degrees in the Equator. From whence
it may be inferred, that the Earth muſt ne-
ceſſarily be ſcituated in the midſt of theſe
Circles; and ſo conſequently, in the Centre
of the World.
I anſwer :
This Argument does rightly
prove the Earth to be in the midſt of theſe
Circles : But we cannot hence conclude, that
it is in the Centre of the World: from which,
tho it were never ſo much diſtant, yet would
it ſtill remain in the midſt of thoſe Circles,
becauſe it is the Eye that imagines them to
be deſcribed about it. Wherefore it were a
weak and prepoſterous Collection, to argue
thus, That the Earth is in the Centre of the
World, becauſe in the midſt of thoſe Cir-
cles; or becauſe the Parts and Degrees of
the Earth, are anſwerable in proportion to
the Parts and Degrees in Heaven. Whereas,
Circles are equally diſtant and proportional
in their parts, in reſpect of the Earth, be-
cauſe it is our Eye that deſcribes them about
the Centre of it.
So that though a far greater part of the
World did appear at one time than at ano-
ther; yet in reſpect of thoſe Circles which
our Eye deſcribes about the Earth, all that
we could ſee at once, would ſeem to be but
a perfect Hemiſphere: As may be manifeſted
by this following Figure.
Where if we ſuppoſe A to be our Earth,
BCDE one of the great Circles which
Stars, R the Centre of them. Now though
the Arch, G F I, be bigger than the other,
GHI, yet notwithſtanding, to the Eye on
the Earth A, one will appear a Semicircle as
well as the other; becauſe the Imagination
does transfer all thoſe Stars into the leſſer
Circle, BCDE, which it does fancy to be
deſcribed above that Centre. Nay, though
there were a habitable Earth, at a far grea-
ter diſtance from the Centre of the World,
even in the place of Jupiter; as ſuppoſe at
Q, yet then alſo would there be the ſame
appearance. For though the Arch, KFL,
in the ſtarry Heaven, were twice as big as
the other, KHL, yet notwithſtanding, at
the Earth Q, they would both appear but
as equal Hemiſpheres, being transferred in-
to that other Circle, MNOP, which is part
of the Sphere that the Eye deſcribes to it
ſelf about the Earth.
From whence we may plainly diſcern,
That though the Earth be never ſo far di-
ftant from the Centre of the World; yet
the Parts and Degrees of that imaginary
Sphere about it, will always be propor-
tional to the Parts and Degrees of the
Earth.
Arg.
2.
Another Demonſtration like un-
to this former, frequently urged to the ſame
purpoſe, is this: If the Earth be out of the
Centre of the World, then muſt it be ſci-
tuated in one of theſe three Poſitions : ei-
Equator; or, thirdly, beſides both of them.
But it is not placed according to any of theſe
ſcituations, therefore muſt it needs be in
the Centre.
1.
’Tis not in the Equator, and beſide the
Axis. For then, firſt, there will be no E-
quinox at all in ſome places, when the Days
and Nights ſhall be of an equal length. Se-
condly, The Afternoons and Forenoons
will not be of the ſame length; becauſe,
then our Meridian-Line muſt divide the He-
miſphere into unequal parts.
2.
’Tis not in the Axis, but out of the
Equator; For then, firſt, the Equinox would
not happen when the Sun was in the middle
Line between the two Solſtices, but in ſome
other Parallel, which might be nearer to one
of them, according as the Earth did ap-
proach to one 'Fropick more than another. Secondly, There would not be ſuch a pro-
portion between the increaſe and decreaſe
of Days and Nights, as now there is.
3.
’Tis not beſides both of them:
For
then, all theſe Inconveniences, and ſundry
others, muſt with the ſame neceſſity of con-
ſequence be inferred. From whence it will
follow, That the Earth muſt be ſcituated
there, where the Axis and Equator meet,
which is in the Center of the World.
To this we grant, that the Earth muſt
needs be placed, both in the Axis and Equa-
tor; and ſo conſequently, in the Centre of
that Sphere which we imagine about it:
midſt of the Univerſe. For let our Adver-
ſaries ſuppoſe it to be as far diſtant from
that, as they conceive the Sun to be; yet
may it ſtill be ſcituated, in the very con-
courſe of theſe two Lines: becauſe the
Axis of the World is nothing elſe but
that imaginary Line which paſſes through
the Poles of our Earth, to the Poles of
the World. And ſo likewiſe the Equa-
tor, is nothing elſe but a great Circle in the
midſt of the Earth, betwixt both the Poles,
which by imagination is continued even to
the fixed Stars. Thus alſo, we may affirm
the Earth to be in the plane of the Zodiack,
if by its annual motion it did deſcribe that
imaginary Circle: and in the plane of the
Equator, if by its diurnal motion about its
own Axis, it did make ſeveral Parallels, the
midſt of which ſhould be the Equator. From
whence it appears, that theſe two former
Arguments proceed from one and the ſame
miſtake, whilſt our Adverſaries ſuppoſe the
Circumference and Center of the Sphere, to
be the ſame with that of the World.
Another demonſtration of the ſame kind,
Moon; which would not always happen
when theſe two Luminaries are diametri-
cally oppoſed, but ſometimes when they
are leſs diſtant than a Semicircle, if it were ſo
that the Earth were not in the Centre.
I anſwer:
This Argument, if well conſi-
dered, will be found moſt directly to infer
is in ſuch a ſtreight Line, (betwixt the two
Luminaries) whoſe extremities do point
unto oppoſite parts of the Zodiack. Now tho
our Adverſaries ſhould ſuppoſe (as Coperni-
cus does) the Earth to be ſcituated in that
which they would have to be the Sun's Orb; yet would there not be any Eclipſe, but when
the Sun and Moon were diametrically oppo-
ſite, and our Earth betwixt them: As may
clearly be manifeſted by this Figure, where
you ſee the two Luminaries in oppoſite Signs:
and according as any part of our Earth is
ſcituated by its diurnal Revolution, ſo will
every Eclipſe be either viſible, or not viſible
unto it.
Arg.
4.
The laſt and chief Argument, is
which in every Horizon, at each hour of
the Night, and at all times of the Year,
ſeem of an equal bigneſs. Now this could
not be, if our Earth were ſometimes nearer
unto them by 2000000 German miles,
which is granted to be the Diameter of
that Orb, wherein the Earth is ſuppoſed to
move.
I anſwer:
This Conſequence will not
be big enough for the making of any ſenſi-
ble difference in the appearance of the fixed
Stars.
Yea, but (you will ſay) ’tis beyond con-
ceit, and without all reaſon, to think the
fixed Stars of ſo vaſt a diſtance from us, that
our approaching nearer unto them by
2000000 German miles, cannot make any
difference in the ſeeming quantity of their
Bodies.
I reply:
There is no certain way to find
out the exact diſtance of the ſtarry Firma-
ment: But we are fain to conclude of it by
Conjectures, according as ſeveral Reaſons
and Obſervations ſeem moſt likely unto the
Fancies of divers Men. Now that this Opi-
nion of Copernicus does not make it too big,
may be diſcerned from theſe following Con-
iderations.
The words, great and little, are relative
tearms, and do import a compariſon to
ſomething elſe: So that where the Firma-
ſaid to be too big; ’tis likely, that this word
is to be underſtood in reference to ſome o-
ther thing of the ſame kind, the leaſt of
which is the Moons Orb: But now if its
being ſo much bigger than this may be a ſuf-
ficient reaſon, why it ſhould be thought too
great, then it ſeems that every thing which
exceeds another of the ſame kind, in ſuch
a proportion, may be concluded to be of
too big a quantity: and ſo conſequently,
we may aſſirm, that there is no ſuch thing
in the World. And hence it will follow,
that Whales and Elephants are meer Chimæ-
ra's, and poetical Fictions, becauſe they do
much exceed many other living Creatures. If all this eighth Sphere, (ſaith Gallilæus)
as great as it is, were a light Body, and pla-
ced ſo far from us, that it appeared but as
one of the leſſer Stars, we ſhould then eſteem
it but little; and therefore, we have no rea-
ſon now to thruſt it out from being amongſt
the Works of Nature, by reaſon of its
too great immenſity. ’Tis a frequent ſpeech
of our Adverſaries, Tycho, Fromondus, and
others, in excuſe of that incredible ſwift-
neſs which they imagine in their Primum
Mobile, That ’twas requiſite the Motion of
the Heavens ſhould have a kind of inſinity
in it, the better to manifeſt the infiniteneſs
of the Creator. And why may not we as
well affirm this concerning the bigneſs of
the Heavens ? Difficilius eſt accidens præter
modulum ſubjecti intendere, quàm ſubjectum
His
meaning is, that ’tis leſs abſurd to imagine
the eighth Sphere of ſo vaſt a bigneſs, as
long as ’tis without motion, or at leaſt,
has but a very ſlow one; than to attribute
unto it ſuch an incredible celerity, as is
altogether diſproportionable to its big-
neſs.
2.
’Tis the acknowledgment of Clavius,
the Centre were faſtned upon the Pole of
the World, the Orb wherein he ſuppoſes
the Sun to move, would not be able to reach
ſo far in the eighth Sphere, (being conſi-
dered according to Ptolomy's Hypotheſis) as
to touch the Pole-ſtar: which notwith-
ſtanding (ſaith he) is ſo near the Pole it
ſelf, that we can ſcarce diſcern it to move: Nay, that Circle which the Pole-ſtar makes
about the Pole, is above four times bigger
than the Orb of the Sun. So that according
to the opinion of our Adverſaries, though
our Earth were at that diſtance from the
Centre, as they ſuppoſe the Sun to be, yet
would not this Excentricity make it nearer to
any one part of the Firmament, than the
Pole-ſtar is to the Pole, which according to
his confeſſion, is ſcarce ſenſible. And there-
fore according to their opinion, it would
cauſe very little difference in the appearance
of thoſe Stars, the biggeſt of which does
not ſeem to be of above five Seconds in its
Diameter.
3.
’Tis conſiderable, That the Spheres of
Saturn, Jupiter, Mars, are, according to the
general opinion, of very great extenſion ; and yet each of them is appointed only to
carry about its particular Planet, which are
but very little in compariſon of the fixed
Stars. Now if for the ſcituation of theſe
fixed Stars, there ſhould be allotted a pro-
portionable part of the World, ’tis certain,
that their Orb muſt be far bigger than it is
commonly ſuppoſed, and very near to this
Opinion of Copernicus.
4.
We uſually judg the bigneſs of the
higher Orbs, by their different motions. As
becauſe Saturn finiſhes his courſe in thirty
Years, and Jupiter in twelve, therefore we
attribute unto thoſe Orbs, ſuch a different
proportion in their bigneſs. Now if by this
Rule we ſhould find out the quantity of the
eighth Sphere, we ſhall diſcern it to be far
nearer unto that bigneſs, which Copernicus
ſuppoſeth it to have, than that which Pto-
lomy, Tycho, and others, ordinarily aſcribe
unto it. For the ſtarry Heaven (ſay they)
does not finiſh his courſe under 26000 Years; whereas Saturn, which is next unto it, does
compaſs his Orb in thirty Years. From
whence it will probably follow, that there is
a very great diſtance betwixt theſe in place,
becauſe they have ſuch different terms of
their Revolutions.
But againſt this Anſwer:
Unto the laſt
Argument, our Adverſaries thus reply:
1.
If the fixed Stars be ſo far diſtant from
by 2000000 German miles, do not make a-
ny ſenſible difference in their appearance,
then Gallilæus his Perſpective could not make
them ſeem of a bigger Form, than they do
to the bare Eye, which yet is contrary to
common experience.
2.
From hence it may be inferred, That
wherein we ſuppoſe the Earth to move; be-
cauſe there is none of them but are of a ſen-
ſible bigneſs in reſpect of the Firmament; whereas this it ſeems is not.
3.
Since God did at firſt create the Stars
for the uſe of all Nations that are under the
whole Heavens, Deut. 4.
19.
it might have
made them of ſuch vaſt magnitudes: where-
as they might as well beſtow their light and
influences, and ſo conſequently be as ſer-
viceable to that end for which they were ap-
pointed, if they had been made with leſs
Bodies, and placed nearer unto us. And
’tis a common maxime, that Nature in all her
Operations, does avoid ſuperfluities, and uſe
the moſt compendious way.
I anſwer:
1.
To the firſt;
whether the Perſpective
do make the fixed Stars appear bigger than
they do to the bare Eye, cannot certainly
be concluded, unlefs we had ſuch an exact
Glaſs, by which we might try the experi-
ment. But if in this kind we will truſt the
ter the Perſpective is, by ſo much the lefs
will the fixed Stars appear through it, being
but as meer Points from which the Beams of
Light do diſperſe themſelves like Hairs. And
’tis commonly affirmed by others, that the
Dog-ſtar, which ſeems to be the biggeſt
Star amongſt thoſe of the firſt Magnitude,
does yet appear through this Glaſs, but as a
little Point no bigger than the fiftieth part
of Jupiter. Hence it is, that though the
common Opinion hold the Stars of the firſt
Magnitude to be two Minutes in their Dia-
meter, and Tycho three; yet
ments of his own Perſpective, concludes them
to be but five Seconds.
2.
To the ſecond:
Firſt, we affirm the
fixed Stars to be of a vaſt Magnitude. But
however, this Argument does not induce any
neceſſity that we ſhould conceive them ſo big
as the Earth's Orb. For it might eaſily be
proved, that though a Star of the ſixth Mag-
nitude, were but equal in Diameter unto
the Sun, (which is far enough from the
greatneſs of the Earth's Orb) yet the
ftarry Heaven would be at ſuch a diſtance
from us, that the Earth's annual Motion
could not cauſe any difference in its appear-
ance.
Suppoſe the Diameter of the Sun to be a-
grant; whereas a Star of the ſixth Magni-
in that of the Sun 2160 times. Now if the
Sun were removed ſo far from us, that its
Diameter would ſeem but as one of that
number whereof it now contains 2160, then
muſt his diſtance from us be 2160 times
greater than now it is: which is all one, as
if we ſhould ſay, that a Star of the ſixth
Magnitude is ſevered from us by ſo many Se-
midiameters of the Earth's Orb. But now,
according to common conſent, the diſtance
of the Earth from the Sun, does contain 128
Semidiameters of the Earth; and (as was
faid before) this ſuppoſed diſtance of the
fixed Stars, does comprehend 2160 Semi-
diameters of the Earth's Orb. From whence
it is manifeſt, that the Semidiametey of the
Earth, in compariſon to its diſtance from the
Sun, will be almoſt doubly bigger than the
Semidiameter of the Earth's Orb, in com-
pariſon to this diſtance of the Stars. But
now the Semidiameter of the Earth, does
make very little difference in the appear-
ance of the Sun, becauſe we ſee common
Obſervations upon the Surface of it, are as
exactly true to the ſenſe, as if they were
made from the Centre of it. Wherefore,
that difference which would be made in
theſe fixed Stars, by the annual courſe of
the Earth, muſt needs be much more unob-
fervable, or rather altogether inſenſible.
2.
The Conſequence of this Argument, is
grounded upon this falfe ſuppoſition, That
every Body muſt neceſſarily be of an equal
there does not appear any ſenſible difference
in its quantity. So that when I ſee a Bird
flying ſuch a height in the Air, that my be-
ing nearer unto it, or farther from it, by
ten or twenty Foot, does not make it ſeem
unto my Eyes either bigger or leſs; then I
may conclude, that the Bird muſt needs be
either ten or twenty foot thick: Or when I
ſee the Body of a Tree that may be half a
mile from me, and perceive that my ap-
proaching nearer to it, by thirty or forty
paces, does not ſenſibly make any different
appearance, I may then infer, that the Tree
is forty paces thick; with many the like ab-
furd Conſequences, that would follow from
that Foundation upon which this Argument
is bottom'd.
To the third, I anſwer:
’Tis too much
preſumption, to conclude that to be ſuper-
fluous, the uſefulneſs of which we do not
underſtand. There be many ſecret Ends in
theſe great Works of Providence, which
humane Wiſdom cannot reach unto; and
as Solomon ſpeaks of thoſe things that are
under the Sun, ſo may we alſo of thoſe
things that are above it, That no Man can
find out the Work of God, for though a Man
Yea, further, Though a
wiſe Man think to know it, yet ſball be not be
able to find it. He that hath moſt inſight in-
to the Works of Nature, is not able to give
a ſatisfying reaſon, why the Planets or Stars
ſhould be placed juſt at this particular di-
ther. And beſides, this Argument might as
well be urged againſt the Hypotheſis of Pto-
lomy or Tycbo, ſince the Stars, for ought
we know, might have been as ſerviceable to
us, if they had been placed far nearer than
either of thoſe Authors ſuppoſe them. A-
gain, were there any force in ſuch a Conſe-
quence, it would as well conclude a great
improvidence of Nature, in making ſuch a
multitude of thoſe leſſer Stars, which have
lately been diſcovered by the Perſpective. For to what purpoſe ſhould ſo many Lights
be created for the uſe of Man, ſince his Eyes
were not able to diſcern them? So that our
diſability to comprehend all thoſe ends
which might be aimed at in the Works of
Nature, can be no ſufficient Argument to
prove their ſuperfluity. Though Scripture
tells us, that theſe things were made for
our uſe, yet it does not tell us, that this is
their only end. ’Tis not impoſſible, but that
there may be elſewhere ſome other Inhabi-
tants, by whom theſe leſſer Stars may be
more plainly diſcerned. And (as was ſaid
before) why may not we affirm that of the
bigneſs, which our Adverſaries do concern-
ing the motion of the Heavens? That God,
to ſhew his own immenſity, did put a kind
of infinity in the Creature.
There is yet another Argument to this
purpoſe, urged by Roſſ.
which was not
I could ſcarcely believe I did rightly under-
ſince he puts it in the front of his
other Arguments, as being of ſtrength and
ſubtilty enough to be a Leader unto all the
reſt; and yet in the moſt likely ſenſe of it,
’tis ſo extreamly ſimple to be preſſed in a
Controverſy, that every freſh Man would
laugh at it. The words of it are theſe:
Quod minimum eſt in circulo debet eſſe centrum
illius, at Terr a longè minor eſt Sole, & Æqui-
noctialis Terreſtris eſt omnium in Cælo circulus
minimus, ergo, &c.
By the ſame reaſon, it would rather fol-
low, that the Moon, or Mercury, were in the
Centre, ſince both theſe are leſs than the
Earth. And then, whereas he ſays, that the
Equinoctial of the Earth, is the leaſt Circle
in the Heavens, ’tis neigher true nor perti-
nent, and would make one ſuſpect, that he
who ſhould urge ſuch an Argument, did
ſcarce underſtand any thing in Aſtronomy.
There are many other Objections like un-
to this, not worth the citing: The chief of
all have been already anſwered; by which
you may diſcern, that there is not any ſuch
great neceſſity, as our Adverſaries pretend,
why the Earth ſhould be ſcituated in the
midſt of the Univerſe.
The chief Reaſons for the confirmation
of this Truth, are implied in the con-
veniences of this Hypotheſis above any other; whereby we may reſolve the Motions and
Appearances of the Heavens, into more eaſy
and natural Cauſes.
Hence will the Frame of Nature be freed
from that deformity, which it has accord-
ing to the Syſteme of Tycho: who though he
make the Sun to be in the midſt of the Pla-
nets, yet, without any good Reaſon, denies
it to be in the midſt of the fixed Stars; as if
the Planets, which are ſuch eminent parts of
the World, ſhould be appointed to move
about a diſtinct Centre of their own, which
was beſide that of the Univerſe.
Hence likewife are we freed from many of
thoſe Inconveniences in the Hypotheſis of
Ptolomy, who ſuppoſed in the Heavens, Epi-
cycles and Eccentricks, and other Orbs, which
he calls the Deferents of the Apoge and the
Perige. As if Nature, in framing this great
Engine of the World, had been put unto
ſuch hard ſhifts, that ſhe was fain to make
ufe of Wheels and Screws, and other
on.
There be ſundry other Particulars, where-
by this Opinion concerning the Sun's being
in the Centre, may be ſtrongly evidenced; Which becauſe they relate unto ſeveral Mo-
tions alſo, cannot therefore properly be in-
fiſted on in this place. You may eaſily e-
nough diſcern them, by conſidering the
whole Frame of the Heavens, as they are
according to the Syſteme of Copernicus;
wherein all thoſe probable Reſolutions that
are given for divers appearances amongſt
the Planets, do mainly depend upon this
Suppoſition, that the Sun is in the Centre.
Which Arguments (were there no other)
might be abundantly enough for the confir-
mation of it. But for the greater plenty,
there are likewiſe theſe Probabilities conſi-
derable.
1.
It may ſeem agreeable to reaſon, That
the Light which is diffuſed in ſeveral Stars
through the Circumference of the World,
ſhould be more eminently contained, and
(as it were) contracted in the Centre of
it, which can only be by placing the Sun
there.
2.
’Tis an Argument of
the moſt natural ſcituation of the Sun's Bo-
dy was in the midſt, betwixt the other Pla-
nets; and that for this Reaſon, becauſe
from thence he might more conveniently di-
ſtribute amongſt them both his Light and
The force of which, may more pro-
perly be applied to prove him in the
Centre.
3.
’Tis probable that the Planetary Orbs
(which are ſpecial parts of the Univerſe)
do move about the Centre of the World,
rather than about any other Centre which is
remote from it. But now ’tis evident, that
the Planets Saturn, Jupiter, Mars, Venus,
Mercury, do, by their Motion, encompaſs
the Body of the Sun. ’Tis likely therefore
that this is ſcituated in the midſt of the
World.
And as for the three upper Planets, ’tis
found, by Obſervation, that they are always
neareſt to the Earth, when in oppoſition to
the Sun, and fartheſt from us, when in con-
junction with it: Which difference is ſo
eminent, that Mars in his Perige does appear
ſixty times bigger, than when he is in the
Apoge, and at the greateſt diſtance.
Now, that the Revolution of Venus and
Mercury alſo is about the Sun, may from
hence be evidenced. Firſt, Becauſe they are
never at any great diſtance from him. Se-
condly, Becauſe they are ſeen ſometimes a-
bove, and ſometimes below him. Thirdly,
Becauſe Venus, according to her different
ſcituations, does change her appearance as
the Moon.
4.
There is yet another Argument, which
The moſt excellent Body ſhould have
the beſt place: but the Sun is the moſt ex-
place; therefore ’tis likely the Sun is in the
Centre. In the Frame of Nature (which
is ſuppoſed to be of an orbicular Form) there
are but two places of any eminency, the
Circumference and the Centre. The Cir-
cumference being of ſo wide a capacity, can-
not ſo fitly be the peculiar Seat of a Body,
that is ſo little in reſpect of it: And beſides,
that which is the moſt excellent part of the
World, ſhould be equally preſerved in it
ſelf, and ſhared in its Vertues by all the
other parts, which can only be done, by its
being placed in the midſt of them. This is
intimated unto us, in that frequent Speech
of Plato, that the Soul of the World does
reſide in the innermoſt place of it: And
that in
Creature.
Unto this Ariſtotle anſwers by a diſtincti-
on: There is medium magnitudinis, ſo the
Centre is in the middle of the Sphere: And
there is medium naturæ, or informationis, which
is not always the ſame with the other; for
in this ſenſe the Heart is in the middle of a
Man; becauſe from thence (ſaith he) as
from the Centre, the vital Spirits are con-
veyed to all the Members: and yet we
know that it is not the Centre of Magni-
tude, or at an equal diſtance from all the
other parts.
And beſides, the middle is the worſt place,
becauſe moſt circumſcribed, ſince that is
than that which is bounded by it. For this
reaſon is it, that Matter is amongſt thoſe
things which are terminated, and Form that
which does circumſcribe.
But againſt this anſwer of Ariſtotle, it is
again replied:
1.
Though it be true, that in living Crea-
always juſt in the midſt; yet this may be,
becauſe they are not of an orbicular Form,
as the World is.
2.
Though that which bounds another
thing, be more excellent than that which is
terminated by it, yet this does not prove
the Centre to be the worſt place, becauſe
that is one of the Terms or Limits of a
round Body, as well as the Circumfe-
rence.
There are likewiſe other Arguments to
Aſtronomers; taken from that Harmoni-
cal Proportion which there may be be-
the Orbs, if we ſuppoſe the Sun to be in
the Centre.
For according to this (ſay they) we may
conceive an excellent harmony, both in the
number and the diſtance of the Planets; (and if God made all other things, numero
& menſurâ, much more then thoſe greater
Works, the Heavens) for then the five Ma-
Planets from one another.
Thus a Cube will meaſure the diſtance be-
twixt Saturn and Jupiter; a Pyramis or Te-
traëdron, the diſtance betwixt Jupiter and
Mars ; a Dodecaëdron, the diſtance betwixt
Mars and the Earth; an Icoſaëdron, the diſtance
betwixt the Earth & Venus;
and an Octoëdron,
the diſtance betwixt Venus & Mercury:
that
is, if we conceive a Circumference deſcri-
bed immediately without the Cube, and a-
nother within it, the diſtance between theſe
two, will ſhew what proportional diſtance
there is betwixt the Orb of Saturn, and
that of Jupiter. Thus alſo, if you con-
ceive a Circumference deſcribed on the out-
ſide of a Pyramis, or Tetraëdron, and ano-
ther within it, this will ſhew ſuch a propor-
tional diſtance, as there is betwixt the Orb
of Mars, from that of Jupiter. And ſo of
the reſt.
Now if any ask why there are but ſix
Planetary Orbs? Keplar anſwers, Zuia non
oportet plures quàm quinque proportiones eſſe,
totidem nempè quot regularia ſunt in Matheſi
corpora. Sex autem termini conſummant hunc
proportionum numerum: Becauſe there are
but five proportions, ſo many as there are
regular Bodies in Mathematicks, each of
whoſe Sides and Angles are equal one to
another. But now there are ſix terms re-
quired to conſummate this number of pro-
portions; and ſo conſequently, there can
be but ſix primary Planets.
Thus likewiſe, by placing the Sun in the
Centre, we may conceive ſuch a proportion
betwixt the Bodies of the Planets, as will
be anſwerable unto their ſevral Spheres: Then Mercury, which has the leaſt Orb,
will have the leaſt Body; Venus bigger than
that, but leſs than any of the other; our
Earth bigger than Venus, but leſs than the
reſt; Mars bigger than the Earth, but leſs
than Jupiter; Jupiter bigger than Mars, and
leſs than Saturn; Saturn being the higheſt,
ſhould alſo be the biggeſt. All which Har-
mony would be diſturbed, by putting in
the Sun amongſt them; and therefore, it
may be more convenient for him to ſit ſtill
in the Centre.
There are ſundry other Arguments in
this kind to be found out, by a conſiderati-
on of this whole Hypotheſis: He that does
rightly underſtand it, may therein eaſily
diſcern many ſtrong Probabilities, why the
Sun ſhould be in the midſt of the World,
rather than in any other Poſition.
THe two chief Motions in the World,
which are more eſpecially remarkable
above the reſt, are the Diurnal, and An-
nual.
The Diurnal, which makes the difference
betwixt Night and Day, is cauſed by the
Revolution of our Earth upon its own Axis,
in the ſpace of four and twenty hours.
The Annual, which makes the difference
betwixt Winter and Summer, is likewiſe
cauſed by the Earth, when being carried
through the Ecliptick in its own Orb, it ſi-
niſhes its courſe in a Year.
The firſt is uſually ſtiled, Motus Revolu-
tionis : The ſecond, Motus Circumlationis :
There is likewiſe a third, which Copernicus
calls, Motus Inclinationis: But this being
throughly conſidered, cannot properly be
ſtiled a Motion, but rather an Immutability,
it being that whereby the Axis of the Earth
does always keep parallel to it ſelf; from
which ſcituation, it is not its Annual Courſe
that does make it in the leaſt manner to de-
cline.
As for the Difficulties which concern the
ſecond of theſe, they have been already
handled in the ſixth Propoſition, where the
Earth's Eccentricity was maintained.
So that the chief buſineſs of this Chap-
ter, is to defend the Earth's Diurnal Moti-
on, againſt the Objections of our Adverſa-
ries. Sundry of which Objections, to ſpeak
(as the Truth is) do bear in them a great
ſhew of probability, and ſuch too (as it
ſeems) was very efficacious, ſince Ariſtotle
and Ptolomy, &c.
Men of excellent Parts,
and deep Judgments, did ground upon them,
as being of infallible and neceſſary conſe-
quence.
I ſhall reckon them up ſeverally, and ſet
down ſuch Anſwers unto each, as may yield
ſome ſatisfaction to every indifferent ſeeker
of Truth.
Firſt then, ’tis objected from our ſenſes;
If the Earth did move, we ſhould perceive
it. The Weſtern Mountains would then ap-
pear to aſcend towards theStars, rather than
the Stars to deſcend below them.
I anſwer:
The ſight judges of Motion,
according as any thing does deſert the Plane
whereon it ſelf is ſeated: which Plane
every where keeping the ſame ſcituation and
diſtance, in reſpect of the Eye, does there-
fore ſeem immovable unto it, and the mo-
tion will appear in thoſe Stars and parts of
the Heaven, through which the Vertical
Line does paſs.
The reaſon of ſuch deceit may be this:
Motion being not a proper Object of the
Sight, nor belonging to any other peculiar
Senſe, muſt therefore be judged of by the
ſenſus communis, which is liable to miſtake
in this reſpect; becauſe it apprehends the
Eye it ſelf to reſt immovable, whilſt it does
not feel any Effects of this Motion in the
Body: As it is when a Man is carried in a
Ship; ſo that Senſe is but an ill Judg of Na-
tural Secrets. ’Tis a good Rule of Plato,
EIS Τ
ὅψν A Philoſopher muſt not be carried
away by the bare appearance of things to
ſight, but muſt examine them by reaſon. If
this were a good Conſequence, The Earth
does not move, becauſe it does not appear
ſo to us; we might then as well argue, that
it does move when we go upon the Water;
according to the Verſe:
Or if ſuch Arguments would hold, it were
an eaſy matter to prove the Sun and Moon
not ſo big as a Hat, or the fixed Stars as a
Candle.
Yea, but if the Motions of the Heavens
the Eye may be as well deceived in the one
as the other.
I anſwer:
’Tis all one, as if he ſhould in-
fer, that the ſenſe was miſtaken in every
And
this would be an excellent Argument to prove
that Opinion of Anaxagoras, that the Snow
was black.
The reaſon why that motion which is
cauſed by the Earth, does appear as if it
were in the Heavens, is, becauſe the ſenſus
communis, in judging of it, does conceive
the Eye to be it ſelf immovable, (as was
ſaid before) there being no ſenſe that does
diſcern the effects of any motion in the Bo-
dy; and therefore, it does conclude every
thing to move, which it does perceive to
change its diſtance from it: So that the
Clouds do not ſeem to move ſometimes,
when as notwithſtanding they are every
where carried about with our Earth, by ſuch
a ſwift revolution; yet this can be no hin-
drance at all, why we may not judg aright
of their other particular Motions, for which
there is not the ſame reaſon. Though to a
Man in a Ship, the Trees and Banks may
ſeem to move; yet it would be but a weak
Argument, to conclude from thence, that
therefore ſuch a one could not tell whether
his Friend does really ſtir, whom he ſees to
walk up and down in the Ship: or that he
might as well be deceived in judging the
Oars to move, when they do not.
’Tis again replied by the ſame Objector,
That it is not credible, the Eye ſhould be
miſtaken in judging of the Stars and Hea-
vens; becauſe thoſe being light Bodies, are
the primary & proper Objects of that Senſe.
I anſwer:
The deceit here, is not con
cerning the Light or Colour of thoſe Bodies
but concerning their Motion; which is nei-
ther the primary nor proper Object of the
Eye, but reckoned amongſt the Object a Com-
munia.
2.
Another common Argument againſt
this Motion, is taken from the danger that
would thence ariſe unto all high Buildings,
which by this would quickly be ruinated and
ſcattered abroad.
I anſwer:
This Motion is ſuppoſed to be
natural; and thoſe things which are ac-
cording to Nature, have contrary effects to
other matters, which are by force and vio-
lence. Now it belongs unto things of this
latter kind, to be inconſtant and hurtful; whereas thoſe of the firſt kind muſt be re-
gular, and tending to conſervation. The
Motion of the Earth, is always equal and
like it ſelf; not by ſtarts and fits.
If a
Glaſs of Beer may ſtand firmly enough in a
Ship, when it moves ſwiftly upon a ſmooth
ftream; much leſs then will the Motion of
the Earth, which is more natural, and ſo
conſequently more equal, cauſe any danger
unto thoſe Buildings that are erected upon
it. And therefore to ſuſpect any ſuch event,
would be like the fear of Lactantius, who
would not acknowledg the being of any
Antipodes, leſt then he might be forced to
Heavens. We have equal reaſon to be afraid
of high Buildings, if the whole World
mad celerity as our Adverſaries ſuppoſe; for then there would be but ſmall hopes, that
this little point of Earth ſhould eſcape from
the reſt.
But ſuppoſing (ſaith * Roſſe) that this
not natural to Towns and Buildings, for
theſe are Artificial.
To which I anſwer:
Ha, ha, ha.
3.
Another Argument to this purpoſe, is
taken from the reſt and quietneſs of the Air
about us; which could not be, if there were
any ſuch ſwift Motion of the Earth. If a Man
riding upon a fleet Horſe, do perceive the
Air to beat againſt his Face, as if there
were a Wind, what a vehement Tempeſt
ſhould we continually feel from the Eaſt, if
the Earth were turned about with ſuch a
ſwift revolution as is ſuppoſed?
Unto this ’tis uſually anſwered, That the
Air alſo is carried along with the ſame mo-
tion of the Earth: For if the Concavity of
the Moon's Orb, which is of ſo ſmooth and
glabrous a Superficies, may (according to
our Adverſaries) drive along with it the
greateſt part of this Elementary World, all
the Regions of Fire, and all the vaſt upper
Regions of Air, and (as ſome will have it)
the two lower Regions, together with the
Sea likewiſe; for from hence (ſaith Alex.
Roſſe, lib.
1.
ſect.
1.
cap.
3.)
is it, that be-
twixt the Tropicks there is a conſtant Eaſtern
Wind, and a continual flowing of the Sea
I ſay, if the Motion of the
Heavens, which are ſmooth Bodies, may be
able to carry with it ſo great a part of the
Elementary World: or if the rugged parts
of the Moon's Body, be able to carry with
it ſo great a part of the Air, as Fromondus
(Ant. c.
16.)
affirms;
much more then may
our Earth, which is a rugged mountanous
Body, be able to turn about ſo little a part
of the World, as that vaporous Air next
unto it.
Suppoſe the inward Circle to repreſent
the Earth; and the outward, the thicker
Air which encompaſſes it. Now it is eaſily
conceivable, that the revolution of ſo great
a Body as this. Globe of Earth, may turn
nothing elſe) ſo little a part of the adjoin-
ing Air, as is here repreſented: And yet,
1.
The diſproportion betwixt the thick-
neſs of the Earth, and this Orb of Air, is
far greater than could be expreſt in the Fi-
gure, being but as twenty miles, which is
at moſt the thickneſs of this Air, unto 3456
miles, which is the Semidiameter of our
Earth, and ſo is but as an inſenſible number
in reſpect of this other.
2.
Beſides the meer motion of the Earth,
which in probability (being ſuch a rugged
Body) might be enough to carry ſo little a
part of the Air along with it; there is alſo
(as we ſuppoſe) a magnetical vigour which
proceeds from it, whereby ’tis more able to
make all things that are near unto it, to ob-
ſerve the ſame Revolution.
But if it be ſo (ſaith
Roſſ.)
that
the Object be moved, this muſt needs be
ſuch a great hindrance to the ſight, that the
Eye cannot judg exactly of any thing. For
ſuppoſe the Man alone to be in a motion, he
could not ſee ſo well as when he is ſtill; but
now, if not only he, but his Spectacles,
and Book, were all moved, he would not
be able to diſcern any thing diſtinctly.
I anfwer:
The Conſequence were perti-
nent, if all theſe were ſeveral motions: but
if the Subject, and Medium, and Object,
were all carried with one and the ſame equal
motion, (as it is here ſuppoſed) this could
it would be all one with the reſt; becauſe
by this means, they are not ſevered from
one another; and therefore the ſpecies are
not diſturbed. ’Tis an excellent ſaying of
Motus
eatenus tanquàm motus operatur, quatenus rela-
tionem habet ad eas res quæ ipſo deſtituuntur; in
iis verò rebus, quæ totæ æqualiter de eo partici-
pant, nibil operatur, & ita ſe habet ac ſi nul-
lus eſſet. If a Man be within ſome Room of
a Ship, he may read altogether as eaſily
when the Ship moves, as when it ſtands
ſtill.
4.
Another Argument againſt this circular
motion of the Earth, is grounded upon that
common Principle amongſt the Ariſtotelians; Vnius corporis ſimplicis unus tantùm eſt motus:
One kind of Body, has but one kind of Mo-
tion. But now, the Earth and Water hath
a motion of deſcent: the Air, a motion of
aſcent; and therefore none of them can
have any circular motion natural unto
them.
I anſwer:
Firſt, Theſe right Motions of
Elementary Bodies, belong only to the parts
of them, and that too when they are out of
their proper places; ſo that the whole to
which they belong, may, notwithſtanding
this, have another Motion of its own. But,
ſecondly, this ſaying which Ariſtotle calls a
Principle, will not conſiſt with other evi-
dent Experiments of Nature. Thus, though
condenſity, naturally tends downward; yet
this does not hinder, but that in reſpect of
ſome other qualities, as its deſire of union
and coition to another Loadſtone, it may
alſo naturally move upwards. From
whence it will follow, that the ſame Ele-
mentary Body, may have divers natural
Motions.
5.
The gravity and magnitude of this
Earthy Globe, do make it altogether unfit
for ſo ſwift a Motion.
I anſwer:
Firſt, Heavineſs can only be
applied unto thoſe Bodies which are out of
their proper places, or unto ſuch parts as
are ſevered from the whole to which they
belong. And therefore the Globe of Earth,
conſidered as whole, and in its right place,
cannot truly be called heavy. I deny not,
but that there is in it, and ſo likewiſe in
the other Planets, an ineptitude to motion,
by reaſon of the matter and condenſity of
their Bodies: And ſo likewiſe there is, as
truly, (though not according to the ſame
degrees) in the leaſt particle of a material
condenſed Subſtance: ſo that this cannot
reaſonably be pretended as a juſt Impedi-
ment, why the Earth ſhould be incapable of
ſuch a Motion. Secondly, And though this
Globe be of ſo vaſt a magnitude, yet, as
Nature beſtows upon other Creatures (for
inſtance, an Eagle and a Fly) Spirits, and
motive Powers, proportionable to their ſe-
veral Bodies: ſo likewiſe may ſhe endow
to its greatneſs. Or if this may make the
Earth incapable of ſo ſwift a motion as is
ſuppoſed, much more then will the Heavens
be diſabled for that greater ſwiftneſs which
is imagined in them. I might add, the Globe
of the Sun, and Jupiter, are obſerved to
move about their own Centres; and there-
fore the Earth, which is far leſs than either
of them, is not, by reaſon of its too great
magnitude, made unfit for ſuch a Revoluti-
on. Thirdly, As for the ſwiftneſs of the
Earth's Courſe, it does not exceed (all
Circumſtances well conſidered) the celeri-
ty of ſome other Motions, with which we
are acquainted; as that of the Clouds,
when driven by a tempeſtuous Wind; that
of a Bullet ſhot from a Canon, which in the
Or, as
another hath obſerved, in the ſecond ſcru-
ple of an hour, it may paſs the fifteenth
Than which, there
is not any Point in the Earth's Equinoctial
that moves faſter; and though a Bullet be
much ſlower in moving a greater diſtance,
yet for ſo little a ſpace, while the force of
the Powder is moſt freſh and powerful, it
does equal the ſwiftneſs of the Earth. And
yet,
1.
A Bullet, or Cloud, is carried in its
whole Body, being fain to break its way
through the Air round about it: but
now the Earth (in reſpect of this firſt Mo-
tion) does remain ſtill in the ſame ſcitu-
ter.
2.
The Motion of a Bullet is violent, and
againſt its Nature, which does ſtrongly in-
cline it to move downwards. Whereas
the Earth being conſidered as whole, and in
its proper place, is not heavy, nor does
it contain any repugnancy to a Circular Mo-
tion.
6.
The chief Argument on which our
Adverſaries do moſt inſiſt, is this: If there
poſed; then thoſe Bodies which are ſevered
from it in the Air, would be forſaken by it. The Clouds would ſeem to riſe and ſet as
the Stars. The Birds would be carried a-
way from their Neſts. No heavy Body
could fall perpendicular. An Arrow or Bul-
let being ſhot from Eaſt to Weſt, by the
ſame violence, will not be carried an equal
diſtance from us, but we ſhould, by the re-
volution of our Earth, overtake that which
was ſhot to the Eaſt, before it could fall. If
a Man, leaping up, ſhould abide in the Air
but one ſecond ſcruple of an hour, or the
ſixtieth part of a minute, the Earth, in that
ſpace, would withdraw it ſelf from him
almoſt a quarter of a mile. All theſe, and
many other ſuch ſtrange Inferences, which
are directly contrary to ſenſe and expe-
rience, would follow from this motion of
the Earth.
There are three ſeveral ways moſt fre-
quently uſed for the reſolving of theſe kind
of Doubts.
1.
From thoſe Magnetical Qualities,
which all Elementary Bodies do par-
take of.
2.
From the like motions of other things
within the room of a ſailing Ship.
3.
From the like participation of motion
in the open parts of a Ship.
1.
For thoſe Magnetical Properties, with
which all theſe Bodies are endowed. For
the better underſtanding of this, you muſt
know, That beſides thoſe common Elemen-
tary Qualities of Heat, Coldneſs, Drineſs,
Moiſture, &c.
which ariſe from the pre-
dominancy of ſeveral Elements; there are
likewiſe other Qualities (not ſo well known
to the Ancients) which we call Magnetical,
of which every Particle in the Terreſtrial
Globe does neceſſarily participate: and
whether it be joined to this Globe by conti-
nuity or contiguity; or whether it be ſe-
vered from it, as the Clouds in the ſecond
Region, a Bird or Bullet in the Air; yet
does it ſtill retain its Magnetical Qualities,
together with all thoſe Operations that pro-
ceed from them.
Now from theſe Properties do we ſup-
poſe the Circular Motion of the Earth to
ariſe.
If you ask, What Probabilities there are,
to prove that the Earth is endowed with any
ſuch affections? I anſwer:
’Tis likely, that
ſiſt 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 does no-
thing in vain) but rather of ſome hard
rocky ſubſtance, ſince we may well conceive,
that theſe lower parts are preſſed cloſe to-
gether, by the weight of all thoſe heavy
Bodies above them. Now, ’tis probable,
that this rocky Subſtance is a Loadſtone, ra-
ther than a Jaſpis, Adamant, Marble, or
any other; becauſe experience teacheth us,
that the Earth and Loadſtone do agree to-
gether in ſo many Properties. Suppoſe a
Man were to judg the Matter of divers Bo-
dies; each of which ſhould be wrap'd up
in ſome covering from his Eye, ſo that he
might only examine them by ſome other
outward ſigns: If in this examination, he
ſhould find any particular Body which had
all the Properties that are peculiar to a
Loadſtone, he would in reaſon conclude it
to be of that Nature, rather than any other. Now there is altogether as much reaſon why
we ſhould infer, that the inward parts of
the Earth do conſiſt of a Magnetical Sub-
ſtance. The agreement of theſe two, you
may ſee largely ſet forth in the Treatiſe of
Dr. Gilbert.
I will inſtance only in one Ex-
ample, which of it ſelf may ſufficiently evi-
dence, that the Globe of Earth does par-
take of the like affections with the Load-
ſtone. In the Mariner's Needle, you may
obſerve the Magnetical Motions of Directi-
the two laſt of
which are found to be indifferent, according
to the variety of places. Now this diffe-
rence cannot proceed from the Needle it
ſelf, becauſe that is the ſame every where. Nor can we well conceive how it ſhould be
cauſed by the Heavens; for then the Varia-
tion would not be always alike in the ſame
place, but diverſe, according to thoſe ſeve-
ral parts of the Heaven, which at ſeveral
times ſhould happen to be over it: And
therefore it muſt neceſſarily proceed from
the Earth, which being it ſelf endowed with
Magnetical Affections, does diverſly diſpoſe
the Motions of the Needle, according to the
diſſerence of that diſponent virtue, which is
in its ſeveral Parts.
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 always joined
to it, by a communion of the ſame Magne-
tical Qualities; and do no leſs obſerve theſe
kind of Motions, when they are ſeparated
from the whole, than if they were united
to it. Nor need this ſeem incredible, that
a heavy Bullet, in ſuch a ſwift violent courſe,
ſhould be able to obſerve this Magnetical
Revolution of the whole Earth; when as
we ſee that thoſe great Bodies of Saturn,
Jupiter, &c.
hanging in the vaſt ſpaces of
the Ætherial Air, do ſo conſtantly and re-
gularly move on in their appointed courſes.
this Motion in theſe inferior Bodies, with
which we are acquainted; yet we muſt
know, there may be many things which a-
gree to the whole Frame, that are not diſ-
cernable in divers parts of it. ’Tis natural
unto the Sea to ebb 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 Humors, Bones,
Fleſh, &c.
they are all of them apt to tend
downwards, as being of a condenſed Mat-
ter; but yet conſider them according to the
whole Frame, and then the Blood or Hu-
mors may naturally aſcend upvvards to the
Head, as vvell as deſcend to any of the
lovver parts. Thus the vvhole Earth may
move round, though the ſeveral parts of it
have not any ſuch particular Revolution of
their ovvn. Thus likevviſe, though each
condenſed Body being conſidered by it ſelf,
may ſeem to have only a Motion of deſcent,
yet in reference to that vvhole Frame, of
vvhich it is a part, it may alſo partake
of another Motion that may be natural un-
to it.
But ſome may here object:
Though the
Earth vvere endovved vvith ſuch Magnetical
Affections, yet vvhat probability is there
that it ſhould have ſuch a Revolution? I an-
ſvver: ’Tis obſerved of thoſe other Mag-
netical Bodies of Saturn, Jupiter, and the
Sun, that they are carried about their ovvn
Centers; and therefore ’tis not improbable,
which if any deny, he muſt ſhevv a rea-
ſon vvhy in this reſpect they ſhould be
unlike.
Yea, but though the Earth did move
round, vvhat ground is there to affirm, that
thoſe Bodies vvhich are ſevered from it, as
a Bullet, or the Clouds, ſhould follovv it
in the ſame courſe?
I anſvver:
Thoſe Spots vvhich are diſco-
vered about the Sun, and are thought to be
Clouds or Evaporations from his Body, are
obſerved to be carried about according to
his Revolution. Thus the Moon is turned
round by our Earth; the four leſſer Planets
by the Body of Jupiter. Nay, thus all the
Planets, in their ſeveral Orbs, are moved a-
bout by the Revolution of the Sun upon
its ovvn Axis (ſaith Keplar) and there-
fore much more may an Arrovv, or Bul-
let, be carried round by the Magnetical Mo-
tion of our Earth.
The ſecond vvay, vvhereby ſome anſvver
unto the Inſtances of this Argument, is,
by ſhewing the like Motions of other
things, within ſome Room of a ſailing Ship. Thus Experience teaches, (ſay they) that
a Candle, as alſo the Fumes that come from
it, will always keep the ſame ſcituation, in
the ſwifteſt motion of a Ship, as if it did
reſt immovably, and the Flame will not
more eſpecially bend one way, or have any
troubled ſluctuation, but burn as ſtreight and
quietly, as if it did ſtand ſtill. Again, it
verſed in theſe kind of Experiments) that
the ſame force will caſt a Body but an equal
diſtance, whether or no the Body do move
with, or againſt the motion of the Ship. As alſo, that any Weight being let fall, will
deſcend in as true a perpendicular, as if
the Ship did ſtand ſtill. If a Man, leaping
up, do tarry in the Air one ſecond ſcruple
of an hour, yet the Ship will not, in its
greateſt ſwiftneſs (as it ſhould according to
the calculation of our Adverſaries) be car-
ried from him at leaſt fifteen foot. If we
ſuppoſe a Man to jump in ſuch a Ship, he
will not be able to paſs farther, when he
jumps againſt the motion of it, than when
he jumps with it. All which Particulars
may argue, that theſe things are carried a-
long together, by the common motion of
the Ship. Now if Bodies may be thus joint-
ly moved by ſuch a preternatural motion,
much more then will they accompany the
Earth in its Diurnal Revolution, which
we ſuppoſe to be natural unto them, and
as a Law impoſed by God in their firſt Crea-
tion.
If the Flame of a Candle, or the Smoke
that comes from it, (things that are ſo ea-
ſily moveable) are, notwithſtanding, carried
ſo equally, and without and diſturbance, by
the motion of a Ship; then alſo the Clouds
in the Air, and all other light Bodies, may
well enough be turned about by the Revolu-
tion of our Earth.
If an equal force will caſt an heavy Bo-
dy but at an equal diſtance, whether or no
it move with, or againſt the motion of the
Ship; then may we eaſily conceive, that an
Arrow, or B@llet, being ſhot with the ſame
violence, will paſs but the ſame ſpace on the
Earth, whether or no it be ſhot towards the
Eaſt or Weſt.
If a heavy Body, while the Ship does move,
will fall down in a ſtreight Line; then it is
not the Revol@tion of our Earth that can
hinder a perpendicular deſcent.
If a Man, leaping up in a Ship, may a-
bide in the Air one ſecond ſcruple of an hour,
and yet this Ship, in its greateſt ſwiftneſs,
not withdraw it ſelf fifteen foot; then will
not the Earth, in that ſpace, go from him
almoſt a quarter of a mile.
But againſt this, ’tis Objected, That the
not of any Room that is cloſe. And tho it
be true, that when the Roof and the Walls
do all move together, the Air which is in-
cluded betwixt them, muſt be carried along
by the ſame motion; yet it is not ſo with
the Earth, becauſe that hath not any ſuch
Walls or Roof, wherein it may contain and
carry along with it the Medium. And there-
fore Experience will rather argue againſt
this fuppoſed Revolution. Thus ’tis ob-
ferved, that a Stone being let fall from the
Maſt of a Ship, that moves ſwiftly, will not
deſcend to the ſame point, as if the Ship
did ſtand ſtill. From whence it will follow,
tion, then any heavy Body, being let fall
from ſome high Tower, or other ſteep
place, would not deſcend unto that point of
Earth which was directly under it at the be-
ginning.
To this we anſwer:
That the Air which
moves along with our Earth, is as well li-
mited in certain bounds, as that which is in-
cluded in a Room. If you ask where theſe
Bounds are terminated: I anſwer, Neither
by the utmoſt parts of the World, nor yet
by the Concavity of the Moon's Orb, (as
Fromond{us} would have us affirm) but by
the Sphere of vaporous Air that encompaſſes
our Earth; or which is all one, by the Orb
of Magnetical Vigour, which proceeds from
it. And beſides, ’tis conſiderable, that all
Earthly Bodies are not only contained with-
in theſe limits, as things are in a cloſe Room,
but alſo as parts in that Whole to which
they belong.
2.
Though the carrying along of the Me-
dium, may ſolve the motion of light Bodies
in a Ship, as the Flame of a Candle, Smoke,
or the like, yet this cannot concur to that
which hath been ſaid of heavy Bodies, as a
Man leaping up, a Bullet deſcending, & c.
ſince it is not the motion of the meer Air
that is able to make theſe partake of the
ſame motion with the Ship. Unto that
Argument which he urges from the Experi-
ment of a Stone falling in an open Ship: We
anſwer:
Though the inſtance of a Ship, may
ſerve as a proof for this opinion, it being
an Argument, a minori ad majus, from an ac-
cidental Motion, to a natural; yet it will
not ſerve againſt it. For though it were
not thus in accidental Motions, yet this
would not hinder but that it might be ſo in
thoſe that are ſuppoſed to be proper and
natural.
2.
As for that Experiment it ſelf, ’tis but
a groundleſs imagination, and was never
yet conſirmed by any particular Experience,
becauſe ’tis certain the Event would be clean
otherwiſe, as ſhall be proved in the third
way of anſwering.
3.
The third and laſt way of clearing the
Doubts in the ſixth Argument, is, by ſhew-
ing the like participation of motion, in thoſe
things that are in the open parts of a Ship. To which purpoſe G allilæus urges thìs Ex-
If any one ſhould let fall a Stone
from an high Maſt, he would find, Lapidem
in eunde in ſemper Navis locum decidere, ſeu
conſiſtat illa, ſeu quantacunque velocitate movea-
tur: That the Stone would always deſcend
unto the very ſame place, whether or no
the Ship did move or ſtand ſtill. The Rea-
ſon of which is, becauſe the Motion of the
Ship is likewiſe impreſſed in the Stone: which
Impreſſion is not equally prevalent in a light
Body, as a Feather, or Wool; becauſe the
Air, which has power over them, is not
carried along by the ſame motion of the
Ship. Thus likewiſe will it be in this other
If a Man upon a running
Horſe, ſhould, in his ſwifteſt courſe, let
fall a Bullet, or Stone, theſe heavy Bodies,
beſides their own deſcent, would alſo parti-
cipate that tranſverſe motion of the Horſe. For as thoſe things that are thrown from us,
do continue their motion when they are out
of the hand in the open Air: ſo likewiſe
muſt it be, when the force is conferred by
that motion which the Arm has from the
Horſe. While a Man is riding, his Arm is
alſo carried by the ſame ſwiftneſs of the
Horſe; therefore, if he ſhould only open
his Hand, and let fall any thing, it would
not deſcend in a ſtrait Line, but muſt ne-
ceſſarily be driven forward, by reaſon of
that force impreſſed in it by the ſwiftneſs of
the Horſe, which is alſo communicated to
the Arm; it being all one in effect, whether
or no the Arm be moved by a particular mo-
tion of its own, as it is in caſting of things
from us, or by the common motion of the
Body, as it is in dropping any thing from
us, either when we are on the top of ſome
ſailing Ship, as in the former, or on ſome
running Horſe, as in the latter Inſtance.
What hath been ſaid concerning the Mo-
tion of deſcent, is likevviſe appliable, both
to that vvhich is upward, and that vvhich is
tranſverſal. So that vvhen ’tis objected, If
the Earth did move, then a Bullet that
vvere ſhot up perpendicularly, would be
forſaken by it, and not deſcend to the place
from whence it aroſe: We anſwer;
That
ther vvith the Bullet in it, do partake of the
ſame Circular Motion vvith the Earth; and
this perhaps our Adverſaries vvill grant,
vvhilſt vve ſuppoſe the Bullet to remain
ſtill in the Cannon, all the difficulty vvill
be, to ſhevv hovv it muſt neceſſarily obſerve
the ſame motion, vvhen it is ſhot out into
the open Air.
For the better explication of this, you may
Where vve ſuppoſe AC to be a Cannon
perpendicularly erected, vvith a Bullet in it
at B; vvhich if it vvere immovable, vve
grant that the Bullet being diſcharged, muſt
aſcend in a juft perpendicular. But novv,
conceive this Cannon to move along vvith
the Earth, then in that ſpace of time, vvhile
the Bullet, by the force of the Povvder, is
aſcending to the top of the Bore, the Can-
E, ſo that the Bullet muſt be moved ac-
cording to the Line FG, which is not di-
rectly upright, but ſomewhat declining. Now, the motion of the Bullet in the Air,
muſt neceſſarily be conformed unto that di-
rection that is impreſſed in it by the Cannon
from whence it is ſhot, and ſo conſequently
it muſt be continued, according to the Line
F G, and therefore will always keep per-
pendicularly over the Point from which it
did aſcend.
If you reply, That the motion of the
Bullet in the Cannon, muſt needs be ſo
ſwift, that the Earth cannot carry the Can-
non from C to E, in the ſame ſpace of time
wherein the Bullet does move from B to A.
I anſwer:
’Tis not material whether the
Earth be of a greater or le@er ſwiftneſs than
the Bullet, becauſe the Declination muſt al-
ways be proportionable to the motion of
the Earth; and if we ſuppoſe this to be
ſlower than the Bullet, then the Declina-
tion of the Line F G, will be ſo much the
leſs.
This Truth may yet further be illuſtrated
by the practice of thoſe Fowlers, who uſe
to kill Birds as they are flying: Concerning
which Art, ’tis commonly thought, that theſe
Men direct their Aims to ſome certain ſpace
in the Air, juſt before the Birds, where they
conceive the Shot will meet with them in their
flight; whereas, the truth is, they proceed
in this caſe, the very ſame way as if the
their Bodies, and following of their flight
by the motion of the Piece; till at length,
having got a perfect aim, they diſcharge,
and do hit altogether as ſurely, as if the
Birds were ſitting upon a Tree. From
whence we may obſerve, that the motion of
the Piece, as in our aiming, it is made to
follow the Birds in their flight, (though it
be but ſlow) yet is communicated to the
Bullet in the Air.
But here it may ſeem very diſficult to give
any reaſon, according to thoſe grounds con-
cerning the flight of Birds; which being a-
nimated, have a liberty to fly here or there,
to tarry, for a good ſpace of time, in the
open Air; and ſo ’tis not eaſy to conceive
what means there is, by which they ſhould
participate of the Earth's Diurnal Revolu-
tion.
To this Gallilæus anſwers, That the mo-
tion of the Air, as it does turn about the
Clouds, ſo doth it alſo carry with it the
Birds, together with ſuch other like things
that are in it. For if ſome violent Wind be
able to drive, with ſuch ſwiftneſs, a full
laden Ship, to throw down Towers, to turn
up Trees, and the like; much more then
may the Diurnal Motion of the Air (which
does ſo far exceed in ſwiftneſs the moſt tem-
peſtuous Wind) be able to carry with it the
Bodies of Birds.
But if all things be turned about by this
cent or Deſcent, in a ſtreight Line.
I anſwer:
The moving of heavy or light
tion.
1.
According to the ſpace wherein they
move, and then we grant their Motions not
to be ſimple, but mixed of a direct and cir-
cular.
2.
According to the Body or medium
wherein they move, and then they may pro-
perly be ſaid to have right motions, becauſe
they paſs through the medium in a ſtreight
Line; and therefore it is, that unto us they
ſeem directly to aſcend or deſcend. Ariſto-
tle himſelf would not deny, but that Fire
may aſcend in a ſtreight Line unto its Sphere,
and yet participate alſo of that Circular
Motion which he ſuppoſes to be communica-
ted from the Heavens, unto the upper part
of the Air, and its own Region. So like-
wiſe muſt it be for the deſcent of any thing. Suppoſe a Ship in its ſwifteſt motion, and a
Man in it, having ſome Veſſel filled with Wa-
ter, ſhould let fall into it a little Ball of
Wax, or ſome other matter which may be
ſlow in its ſinking, ſo that in one minute it
ſhould ſcarce deſcend the ſpace of a Cubit,
though the Ship (it may be) in the ſame
time may paſs at leaſt a hundred Cubits;
yet would this ſtill ſeem unto the eye to de-
ſcend in a ſtreight Line; and the other mo-
tion, which is communicated unto it by the
Ship, would not at all be diſcernable to it.
in it ſelf compoſed of a circular and direct; yet in reſpect of us it would appear, and ſo
might be ſtiled exactly ſtreight.
Now if it be thus in thoſe which are ge-
nerally granted to be preternatural Moti-
ons; we need not doubt then the poſſibility
of the like effect in that Motion which we
conceive to be proper and natural, both
to the Earth, and the things that belong
unto it.
There is yet another Objection to this
purpoſe urged by
neſs preſs this Argument concerning a Bullet
or Stone, againſt the Opinion of Copernicus; yet he grants that it might eaſily be reſol-
ved, if the defenders of it would affirm
that the Air did move round with the Earth.
But this (ſaith he) they dare not avouch;
for then the Comets would always ſeem to
ſtand ſtill, being carried about with the
Revolution of this Air, and then they could
not riſe or ſet, as experience ſhews they
do.
To this it may be anſwered, That moſt
Comets are above that Sphere of Air which
is turned round with our Earth, as is mani-
feſt by their height. The motion that ap-
pears in them, is cauſed by the Revolution
of our Earth, whereby we are turned from
them.
As for thoſe which are within the Orb of
our Air, theſe do ſeem to ſtand ſtill. Such
and that likewiſe which appeared about the
time of Agrippa's death, and for many days
together did hang over the City of Rome.
Wherefore
the one being low, and ſuch as ſeems immo-
vable; the other higher, and ſuch as did
conſtantly obſerve their riſings and ſettings,
as the Stars.
I have done with all the Arguments of any
note or difficulty, that are urged againſt this
diurnal motion of the Earth. Many other
Cavils there are not worth the naming,
which diſcover themſelves to be rather the
Objections of a captious, than a doubtful
mind. Amongſt which, I might juſtly paſs
over thoſe that are ſet down by Roſſe:
his whole with ſo much ſcorn and triumph,
it will not be amiſs therefore to examine
what infallible evidence there is in thoſe Ar-
guments upon which he grounds his boaſt-
ings.
We have, in one Chapter, no leſs th@n
theſe nine.
Arg.
1.
If the Earth did move, then
would it be hotter than the Water, becauſe
motion does produce heat; and for this rea-
ſon likewiſe, the Water would be ſo hot
and rarified, that it could not be congealed; fince that alſo does partake of the ſame mo-
tion with the Earth.
Arg.
2.
The Air which is next the Earth,
would be purer, as being rarified with Mo-
tion.
Arg.
3.
If the Earth did move the Air, it
would cauſe ſome ſound; but this is no more
audible, than Pythagoras his Harmony of the
Heavens.
Arg.
4.
’Twould have been in vain for
Nature to have endowed the Heavens with
all conditions requiſite for motion, if they
had been to ſtand ſtill: As, firſt, they have
a round Figure. Secondly, They have nei-
ther gravity nor levity. Thirdly, They
are incorruptible. Fourthly, They have
no contrary.
Arg.
5.
All ſimilary parts are of the ſame
nature with the whole: But each part of
the Earth does reſt in its place; therefore
alfo doth the whole.
Arg.
6.
The Sun in the World, is as the
Heart in a Man's Body: But the Motion of
the Heart ceaſing, none of the Members do
ſtir; therefore alſo if the Sun ſhould ſtand
ſtill, the other parts of the World would be
without motion.
Arg.
7.
The Sun and Heavens, do work
upon theſe inferior Bodies by their Light
and Motion. So the Moon does operate up-
on the Sea.
Arg.
8.
The Earth is the Foundation of
Buildings; and therefore muſt be firm and
ſtable.
Arg.
9.
’Tis the conſtant opinion of Di-
vines, that the Heavens ſhall reſt after the
which they prove from
iſa. 60.
20.
Thy Sun ſhall no more go down,
neitber ſhall thy Moon withdraw it ſelf. So
likewiſe, Rev. 10.
6.
The Angel ſwears, that
there ſhall be time no longer: and therefore
the Heavens muſt reſt, ſince by their motion
it is that Time is meaſured. And st.
Paul
ſays, Rom. 8.
20.
That all the Creatures are
made ſubject to Vanity. Now this can be no
other in the Heavens, than the Vanity of
Motion, which the Wife Man ſpeaks of,
Eccleſ. 1.
4.
The Sun riſeth, and the Sun goeth
down, &c.
To theſe it may be anſwered:
Ad 1, &
2.
In the firſt you may note a
manifeſt contradiction, when he will have
the Earth to be hotter than the Water, by
reaſon of this motion; when as notwith-
ſtanding he acknowledges the Water to
move along with it; and therefore too, in
the next Line, he infers that the Water,
becauſe of that heat and rarefaction which
it receives from this motion with the Earth,
muſt be incapable of ſo much cold, as to
be congealed into Ice.
But unto that which may be conceived to
be his meaning in this and the next Argu-
ment: I anſwer, If he had fully underſtood
this Opinion which he oppoſes, he would
eaſily have apprehended, that it could not
be prejudiced by either of theſe Conſequen-
ces. For we ſuppoſe, that not only this
Globe of Earth and Water, but alſo all the
vaporous Air which invirons it, are carried
And therefore,
though what he ſays concerning the heat,
which would be produced by ſuch a moti-
on, vvere true; yet it vvould not be perti-
nent, ſince our Earth and Water, and the
Air next unto them, are not by this means
ſevered from one another, and ſo do not
come vvithin the compaſs of this Argu-
ment.
If any reply, That this vvill notwith-
ſtanding hold true, concerning the upper
part of the Air, vvhere there is ſuch a ſe-
paration of one Body from another; and
ſo conſequently, an anſvverable heat. I an-
fvver;
1.
’Tis not generally granted, That mo-
tion in all kind of Bodies does produce heat; ſome reſtrain it only to ſolid Bodies;
af-
firming, That in thoſe vvhich are fluid, it
is rather the cauſe of coldneſs. This is the
reaſon (ſay they) vvhy running Waters
are ever to our ſenſe the cooleſt: And vvhy
amongſt thoſe Winds vvhich proceed from
the ſame Coaſts of Heaven, about the ſame
time of the Year, the ſtrongeſt alvvays is
the coldeſt? If you object, that running
Waters are not ſo ſoon frozen as others:
They anſvver, This is not becauſe they are
thereby heated; but becauſe unto congela-
tion, it is requiſite that a Body ſhould ſettle
and reſt, as vvell as be cold.
2.
If vve ſhould grant a moderate heat
in thoſe parts of the Air, vve have not any
experiment to the contrary, nor vvould it
Principles.
Ad 3.
As the ſound of this Motion is not
more heard, than the Harmony of the Hea-
vens: ſo neither is there any reaſon vvhy
this Motion ſhould cauſe a ſound, more than
the ſuppoſed Motion of the Heavens, vvhich
is likevviſe thought to be continued unto the
Air hard by us.
Ad 4.
This vvill prove the Earth to move
as vvell as the Heavens; For that has, firſt,
a round Figure, as is generally granted. Secondly, Being conſidered as vvhole, and
in its proper place, it is not heavy, as vvas
proved before: and as for the tvvo other
conditions, neither are they true of the
Heavens; nor if they vvere, vvould they
at all conduce to their Motion.
Ad 5.
This Argument vvould prove
that the Sea did not ebb and flow, becauſe
there is not the ſame kind of motion in eve-
ry drop of Water: or that the whole Earth
is not ſpherical, becauſe every little piece of
it is not of the ſame Form.
Ad 6.
This is rather an Illuſtration than
a Proof; or if it do prove any thing, it may
ſerve as well for that purpoſe unto which it
is afterward applied, where the motion of
every Planet is fuppoſed to depend upon the
revolution of the Sun.
Ad 7.
That the Sun and Planets do work
upon the Earth by their own real daily mo-
tion, is the thing in queſtion; and there-
fore muſt not be taken for a common
Ground.
Ad 8.
We grant, that the Earth is firm
and ſtable from all ſuch motions, whereby
it is jogged, or uncertainly ſhaken.
Ad 9.
1.
For the authority of thoſe Di-
vines, which he urges for the interpretation
of theſe Scriptures; this will be but a weak
Argument againſt that Opinion which is al-
ready granted to be 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 we conſult the
coherence, we ſhall find that the ſcope of
the Prophet, is to ſet forth the Glory of
the Church Triumphant. Wherein (he
ſays) there ſhall not be any need of the Sun
or Moon, but God's preſence ſhall ſupply
them both: For the Lord ſhall be unto thee an
everlaſting Light, and thy God thy Glory,
verſ. 19.
and as for this Sun and Moon, it
ſhall not go down, or withdraw it ſelf; but
he ſhall be an Everlaſting Light, without in-
termiſſion. So that ’tis evident, he ſpeaks
ſtead of the Sun and Moon.
As for that in the Revelations, we yield,
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,
and not of the Earth.
without acknowledgment) might have told
does not abſolutely, and univerſally depend
upon the Motion of the Heavens, ſed in mot@
& ſucceſſione cujuſlibet durationis, but in any
fuch ſucceſſion, by which duration may be
meaſured.
As for that in the Romans, we ſay, that
there are other Vanities to which the Hea-
venly Bodies are ſubject. As firſt, unto
many changes and alterations, witnefs thoſe
Comets, which at ſeveral times have been
diſcerned amongſt them; and then like-
wife to that general corruption, in which
all the Creatures ſhall be involved at the laſt
Day. When they ſhall paſs away with a great
beat.
Thus you ſee, there is not any ſuch in-
vincible ſtrength in theſe Arguments, as
might cauſe the Author of them to tri-
umph before-hand with any great noiſe of
victory.
Another Objection like unto theſe, is ta-
ken from the Etymology of ſeveral words. Thus the Heavens are called Æthera, ab
ἀεὶ θεῖν, becauſe they are always in motion;
and the Earth Veſta, quia vi ſtat, becauſe of
its immobility.
To which I anſwer:
’Twere no difficult
matter to find ſuch proofs for this opinion,
as well as againſt it.
Thus we may ſay, that the Hebrew word
ערא, is derived from עער, quia currit; and
Terra, non quod teratur, ſed quod perenni
How-
ever, though we fuppoſe the Etymology to
be never fo 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.
Ob.
But ſuppoſe all this were ſo, That
the Earth had ſuch a diurnal Revolution; yet how is it conceivable, that it ſhould
at the ſame time have two diſtinct Mo-
tions.
I anſwer:
This may eaſily be apprehend-
ed, if you conſider how both theſe Motions
do tend the ſame way, from Weſt to Eaſt. Thus a Bowl being turned out of the hand,
has two Motions in the Air; 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 ſatisſaction for thoſe Arguments which
are uſually urged againſt this Diurnal Moti-
on of the Earth.
A Mongſt thoſe many Arguments that
may be urged for the conſirmation of
this Truth, I ſhall only ſet down 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, unnatural ſwift-
neſs, which muſt otherwiſe be attributed
unto them.
For if the Diurnal Revolution be in the
the common Hypotheſis, that each Star in
the Equator, muſt in every hour move at
the leaſt 4529538 German miles. So that
according to the obſervation of
pered Man, does beat 4000 times in an
hour; one of the Stars in that ſpace, whilſt
the Pulſe beats once, muſt paſs 1132 Ger-
man miles (ſaith Alphraganus): Or, ac-
cording to Tycho, 732 German miles. But
theſe numbers ſeem to be ſomewhat of the
leaſt; and therefore many others do much
enlarge them, affirming that every Star in
move 2528 of theſe miles.
’Tis the Affertion of
quently their ſwiftneſs, ſeem to be altoge-
ther incredible; yet it is rather far greater
in it ſelf, than Aſtronomers uſually ſuppoſe
it; and yet (ſaith he) according to the
common Grounds, every Star in the Equa-
tor, muſt move 42398437 {1/2} miles in an hour. And though a Man ſhould conſtantly travel
40 miles a day, yet he would not be able to
go ſo far as a Star does in one hour, under
2904 Years: Or if we will ſuppoſe an Ar-
row to be of the ſame ſwiftneſs, then muſt
it compaſs 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, whilſt
one could ſay, Ave Maria, gratia plena, Do-
minus tecum.
Which though it be a pretty round pace,
yet you muſt conceive that all this is ſpoken
only of the eighth Sphere; and ſo being
compared to the ſwiftneſs of the Primum
Mobile, is but a ſlow and heavy Motion.
For (ſaith the ſame Author) the thick-
neſs of each Orb is equal to the diſtance of
its concave Superſicies from the Centre of
the Earth. Thus the Orb of the Moon does
contain as much ſpace in its thicknefs, as
there is betwixt the neareſt part of that
and the Centre. Thus alſo the eight Sphere
Centre of the Earth, and its own concave
Superficies. So likewiſe muſt it be in thoſe
three other Orbs, which he ſuppoſes to be
above the ſtarry Heaven. Now if we pro-
portion their ſwiftneſs according to this
difference in their bignefs, you may then
conceive (if you can) what a king of cele-
rity that muſt be, by which the Primum
Mobile will be whirled about.
Tycho makes the diſtance of the Stars to
be much leſs, and their motion ſlower; and
yet he is fain to confeſs, that it is omni cogi-
tatione celerior.
Clavius likewiſe, ſpeaking concerning the
ſwiftneſs of the Starry Orb, does acknow-
ledg, Quod velocitas ejus captum humani inge-
nii excedit. What then could he think of
the primum Mobile?
Dr.
Gilbert being (it ſeems) aſtoniſhed
neſs, ſays of it, that it is motus ſupra omnes
cogitationes, ſomnia, fabulas, & licentias poeti-
cas inſuperabilis, ineffabilis, incomprehenſibilis. A man may more eaſily conceive the poſſibi-
lity of any Fable or Fiction, how Beaſts and
Trees might talk together, than how any
material Body ſhould be moved with ſuch a
ſwiſtneſs.
Not but that ’tis poſſible for God to turn
them about with a far greater velocity. Nay,
’tis poſſible for Art to contrive a motion,
which ſhall be equally ſlow in that propor-
tion as this is ſwiſt. But however, the
what is moſt likely to be done, according to
the uſual courſe of Nature. ’Tis the part
of a Philoſopher, in the reſolution of natural
Events, not to fly unto the abſolute Power
of God, and tell us what he can do, but
what, according to the uſual way of Provi-
dence, is moſt likely to be done, to find out
ſuch cauſes of things, as may ſeem moſt eaſy
and probable to our reaſon.
If you ask, What repugnancy there is in
the Heavens, unto ſo great a ſwiftneſs? We
anſwer; Their being ſuch vaſt, material
condenſed Subſtances, with which this in-
conceivable Motion cannot agree.
Since Motion and Magnitude are two ſuch
Geometrical things, as bear a mutual pro-
portion to one another; therefore it may
ſeem convenient, that ſlowneſs ſhould be
more agreeable to a great Body, and ſwift-
neſs to a leſſer : and ſo it would be more
conſonant to the Principles of Nature, that
the Earth, which is of a leſſer quantity,
ſhould be appointed to ſuch a Motion, as is
ſomewhat proportionable to its bigneſs,
than that the Heavens, that are of ſuch a
vaſt magnitude, ſhould be whirled about
with ſuch an incredible ſwiftneſs, which
does ſo far exceed the proportion of their
bigneſs, as their bigneſs does exceed this
Earth, that is but as a Point or Centre to
them. ’Tis not likely that Nature, in theſe
conſtant and great Works, ſhould ſo much
deviate from that uſual Harmony and Pro-
If this Globe of Earth only were appointed
to move every day round the Orb of the
fixed Stars, though it be but a little Body,
and ſo more capable of a ſwift motion;
yet that ſwiftneſs would be ſo extreamly
diſproportionable unto it, that we could
not with reaſon conceive it poſſible, accord-
ing to the uſual courſe of Nature. But now,
that the Heavens themſelves, of ſuch ſtrange
bigneſs, with ſo many Stars, which do ſo
far exceed the Magnitude of our Earth,
ſhould be able to turn about with the ſame
celerity; Oh! ’tis altogether beyond the
fancy of a Poet, or a Madman.
For anſwer unto this Argument, our Ad-
verſaries tell us, that there is not in the
Heavens any repugnancy to ſo ſwift a Mo-
tion; and that whether we conſider the na-
ture of thoſe Bodies; or, ſecondly, the
ſwiftneſs of this Motion.
1.
For the Nature of thoſe
\\ Bodies, either their} Qualities.\\ Quantity.
1.
There is not in them the Qualities of
lightneſs or heavineſs, or any the leaſt con-
trariety that may make them reluctant to
one another.
2.
Their Magnitude will help them in
For the greater any Body
is, the quicker will it be in its motion, and
that not only when it is moved by an inward
Principle, as a Millſtone will deſcend faſter
but alſo when its Mo-
tion does proceed from ſome external A-
gent, as the Wind will drive a great Cloud,
or a heavy Ship, when it is not able to ſtir a
little Stone.
2.
As for the ſwiftneſs of this Motion,
the poſſibility of it may be illuſtrated by o-
ther Particulars in Nature : As,
1.
The ſound of a Cannon, in a little
2.
Though a Star be ſcituate ſo remote-
ly from us; yet the Eye diſcerns it in a mo-
ment, which is not without ſome motion,
either of the Species of the Star, or the
Rays of the Eye. Thus alſo the Light does
ven to another.
3.
If the force of Powder be able to car-
ry a Bullet with ſo great a ſwiftneſs, we need
not doubt then, but that the Heavens are
capable of ſuch a celerity, as is uſually at-
tributed unto them.
Unto theſe it may be anſwered:
1.
Where they ſay that the Heavenly Bo-
dies are without all gravity; we grant it, in
the ſame ſenſe as our Earth alſo, being con-
ſidered as whole, and in its proper place,
may be denied to be heavy : ſince this Qua-
lity, in the exacteſt ſenſe, can only be aſcri-
bed unto ſuch parts as are ſevered from the
whole to which they belong. But how-
ever, ſince the Heavens, or Stars, are of a
material Subſtance, ’tis impoſſible but there
ſhould be in them ſome ineptitude to Moti-
becauſe Matter is of it ſelf a dull and
ſluggiſh thing; and by ſo much the more, as
it is kept cloſe and condenſed together. And though the followers of Ptolomy, do
with much confidence deny the Heavens to
be capable of any reluctancy to motion;
yet it were eaſy to prove the contraby, out
of their own Principles. ’Tis not conceiv-
able, how the upper Sphere ſhould move
the nether, unleſs their Superficies were full
of rugged parts, ( which they deny:) or
elſe one of the Orbs muſt lean upon the o-
ther with its weight, and ſo makeit partake
of its own Motion. And beſides, they tell us,
that the farther any Sphere is diſtant from
the Primum Mobile, the leſs is it hindred by
that in its proper courſe, and the ſooner
does it ſiniſh its own Revolution. From
whence it will eaſily follow, that theſe Bo-
dies have reſiſtancy from one another.
I have often wondred, why amongſt the
inchanted Buildings of the Poets, they have
not fained any Caſtle to be made of the ſame
Materials with the ſolid Orbs, ſince in ſuch a
Fabrick, there would have been theſe emi-
nent Conveniences.
1.
It muſt needs be very pleaſant, by rea-
ſon of its perſpicuity, becauſe it is more
diaphanous than the Air it ſelf, and ſo the
Walls of it could not hinder the proſpect
any way.
2.
Being ſo ſolid and impenitrable, it
muſt needs be excellent againſt all violence
of Weathers, as alſo againſt the aſſaults of
break it with the moſt ſurious Batteries of
the Ram , or pierce it with any Cannon-
ſhot.
3.
Being void of all heavineſs, a Man
may carry it up and down with him, as a
Snail does his Houſe: and ſo, whether he
follow the Enemy, or fly from him, he has
ſtill this advantage, that he may take his
Caſtle and Defence along with him.
But then again, there are on the other
ſide as many inconveniences. For,
1.
Its perſpicuity would make it ſo open,
that a Man ſhould not be able to retire
himſelf into any private part of it. And
then,
2.
Being ſo extreamly ſolid, as well as in-
viſible, a Man ſhould be ſtill in danger of
knocking his head againſt every Wall and
Pillar; unleſs it were alſo intangible, as ſome
of the Peripateticks affirm.
3.
Its being without all gravity, would
bring this inconvenience, that every little
puff of Wind would blow it up and down; ſince ſome of the ſame Sect are not aſhamed
to ſay, that the Heavens are ſo utterly de-
void of Heavineſs, that if but a little Fly
ſhould juſtle againſt the vaſt Frame of the
Celeſtial Spheres, he would move them out
of their places.
A ſtrong Fancy, that could be at leiſure,
might make excellent ſport with this Aſtro-
nomical Fiction.
So that this firſt evaſion of our Adverſa-
ries, will not ſhelter them from the force of
that Argument, which is taken from the in-
credible ſwiftneſs of the Heavens.
2.
Whereas they tell us, in the ſecond
place, that a bigger Body, as a Millſtone,
will naturally deſcend ſwifter than a leſs, as
a Pebble. I anſwer :
This is not becauſe
ſuch a great Body is in it ſelf more eaſily
movable; but becauſe the bigger any thing
is which is out of its own place, the ſtron-
ger will be its natural deſire of returning
thither, and ſo conſequently the quicker its
motion. But now thoſe Bodies that move
circularly, are always in their proper ſcitu-
ations, and ſo the ſame reaſon is not apply-
able unto them. And then, whereas ’tis
ſaid, that Magnitude does always add to the
ſwiftneſs of a violent motion, (as Wind
will move a great Ship ſooner than a little
Stone): We anſwer, This is not becauſe a
Ship is more eaſily movable in it ſelf than a
little Stone: For I ſuppoſe, the Objector
will not think he can throw the one as far as
the other, but becauſe theſe little Bodies
are not ſo liable to that kind of vio-
lence, from whence their Motion does pro-
ceed.
As for thoſe Inſtances which are cited
to illuſtrate the poſſibility of this ſwiftneſs in
the Heavens, we anſwer: The paſſage of a
Sound, is but very ſlow in compariſon to
the motion of the Heavens. And then be-
ſides, the ſwiftneſs of the Species of Sound
to infer the like celerity in a material ſub-
ſtance. And ſo likewiſe for the Light which
ſon prove not to be a Body, becauſe it
moves with ſuch ſwiftneſs, of which (it
ſeems) they thought a Body to be incapa-
ble. Nay, the
Lumen eſt acci-
dens, ſic ſpecies rei viſæ, & alia eſt ratio ſub-
ſtantiarum, alia accidentium.
To that of the Bullet, we anſwer :
He
might as well have illuſtrated the ſwiſtneſs
of a Bullet, which will paſs four or five
miles in two minutes, by the motion of a
hand in a Watch, which paſſes two or three
inches in twelve hours; there being a grea-
ter diſproportion betwixt the motion of
the Heavens, and the ſwiftneſs of a Bul-
let, than there is betwixt the ſwiftneſs of
a Bùllet, and the motion of a Hand in a
Watch.
Arg.
2.
Another Argument to this pur-
poſe, may be taken from the chief end of
the Diurnal and Annual Motions, which is
to diſtinguiſh betwixt Night and Day, Win-
ter and Summer; and ſo conſequently, to
ſerve for the Commodities and Seaſons of
the habitable World. Wherefore it may
ſeem more agreeable to the Wiſdom of
Providence, for to make the Earth as well
the efficient, as the final cauſe of this mo-
Eſpecially ſince nature in her other
Operations does never uſe any tedious dif-
ficult means, to perform that which may
as well be accompliſhed by ſhorter and eaſier
ways. But now, the appearances would be
the ſame, in reſpect of us, if only this lit-
tle Point of Earth were made the ſubject of
theſe Motions, as if the vaſt Frame of the
World, with all thoſe Stars of ſuch num-
ber and bigneſs, were moved about it. ’Tis
a common Maxim, Múdev ’Elxũ Púorv È?-
Nature does nothing in vain, but
in all her courſes does take the moſt com-
pendious way. ’Tis not therefore (I ſay)
likely, that the whole Fabrick of the Hea-
vens, which do ſo much exceed our Earth
in magnitude and perfection, ſhould be put
to undergo ſo great and conſtant a Work in
the ſervice of our Earth, which might more
eaſily ſave all that labour, by the Circumvo-
lution of its own Body; eſpecially, ſince
the Heavens do not by this motion attain
any farther perfection for themſelves, but
are made thus ſerviceable to this little Ball
of Earth. So that in this caſe it may ſeem
to argue as much improvidence in Nature
to imploy them in this motion, as it would
in a
that about the Fire. Or in a
bout to the Fire; but rather, by turning
the Fire about it.
labour of ſtirring his Head, ſhould rather
deſire that all the Regions might ſucceſſively
be turned before his Eye, that ſo he might
eaſily take a view of them.
We allow every Watch-maker ſo much
wiſdom, as not to put any Motion in his
Inſtrument, which is ſuperfluous, or may be
ſupplied an eaſier way : And ſhall we not
think that Nature has as much providence
as every ordinary Mechanick? Or can we
imagine that She ſhould appoint thoſe nu-
merous and vaſt Bodies, the Stars, to com-
paſs us with ſuch a ſwift and reſtleſs Mo-
tion, ſo full of confuſion and uncertain-
ties, when as all this might as well be
done by the Revolution of this little Ball of
Earth?
Arg.
3.
Amongſt the ſeveral parts of
the World, there are ſix Planets which are
generally granted to move. As for the Sun
and the Earth, and the fixed Stars, it is
yet in queſtion, which of them are natu-
rally indowed with the ſame condition. Now common reaſon will dictate unto us,
that Motion is moſt agreeable to that which
in kind and properties is moſt near to thoſe
Bodies that undoubtedly are moved. But
now there is one eminent qualification,
wherein the Earth does agree with the Pla-
nets; whereas the Sun, together with the
fixed Stars, do in the ſame reſpect differ
from them : and that is Light, which all
the Planets, and ſo too the Earth, are fain
Stars have it of their own. From whence
it may be 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 therefore ſhould in reaſon be endowed
with the beſt qualifications. But now Mo-
tion is not ſo noble a condition as Reſt: that is but a kind of weariſom and ſervile
thing, whereas this is uſually aſcribed to God
himſelf: Of whom ’tis ſaid;
manens dans cuncta moveri.
Arg.
4.
ted for the Revolution of each Orb, ſhould
be proportionable to its bigneſs. But now
this can only be, by making the Earth a
Planet, and the Subject of the Annual and
Diurnal Motions. Wherefore ’tis proba-
ble, that this does rather move than the Hea-
vens.
According to the common Hypotheſis, the
Primum Mobile will move round in a day. Saturn in thirty Years.
Fupiter in twelve.
Mars in two. The Sun, Venus, and Mercu-
ry, which have ſeveral Orbs, yet will agree
in their Revolutions, being each of them a-
bout a Year in finiſhing their Courſes:
Whereas, by making the Earth a Planet,
there will be a juſt proportion betwixt the
Motions: For then, next to the Sun, or
Centre, there will be the Sphere of Mercu-
ry; which as it is but narrow in its Diame-
ter, ſo likewiſe is it quick in its Motion,
running its Courſe in eighty eight days: Venus, that is next unto it, in 224 days:
The Earth in 365 days, or a Year: Mars
in 687 days: Jupiter in 4332 days:
Saturn
in 10759 days. Thus likewiſe is it with
thoſe Medicean Stars that encompaſs Jupi-
ter. That which is loweſt amongſt them,
finiſhes his Courſe in two and twenty hours;
the next in three days and an half; the third
in ſeven days; and the fartheſt in ſeventeen
days. Now as it is (according to Ariſto-
tle’s conſeſſion) more likely that Nature
ſhould obſerve ſuch a due proportion betwixt
the Heavenly Orbs; ſo is it more probable,
that the Earth ſhould move, rather than the
Heavens.
Arg.
5.
This may likewiſe be confirmed
from the appearance of Comets: Concern-
ing which, there are three things common-
ly granted; or if they were not, might be
eaſily proved: namely,
1.
That there are divers Comets in the
Air, betwixt the Moon and our Earth.
2.
That many of theſe Comets do ſeem
to riſe and ſet as the Stars.
3.
That this appearing Motion is not pro-
perly their own, 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 Revoluti-
on of our Earth.
That the Moon's Orb cannot carry along
with it the greater part of the Air wherein
theſe Comets are placed, might eaſily be
proved from the common Grounds. For
the Concave Superficies of that Sphere, is
uſually ſuppoſed to be exactly terſe and
ſmooth; ſo that the meer touch of it can-
not turn about the whole Element of Fire,
with a Motion that is not natural unto it. Nor could this Elementary Fire, which they
imagine to be of a more rarified and ſubtil
Nature, communicate the ſame Motion to
the thicker Air, and that to the Waters (as
ſome affirm): For by what means could
that ſmooth Orb take hold of the adjoining
Air ? To this Sarſius anſwers, that there are
great Gibboſities, and mountainous Inequa-
lities, in the Concavity of the loweſt Sphere,
and by theſe is it enabled to carry along
with it the Fire and Air. But
ad fugam reperta
ſunt. And yet his own Conjecture is ſcarce
ſo good, when he affirms, that this Motion
of the Ætherial Air, as alſo of that Ele-
mentary Air hard by us, is cauſed by that
ruggedneſs which there is in the Bodies of
the Planets; of which Opinion, we may,
with as good reaſon, ſay as he ſays to
Sarſius: Fictitia iſta, &
ad fugam reperta;
Theſe things are meer Fictions, inven-
ground.
But now, this appearance of the Comets
may eaſily be reſolved, if we ſuppoſe the
Earth to move. For then, though they did
ſtill remain in their wonted places; yet this,
by its Diurnal Revolution, ſucceſſively with-
drawing it ſelf from them, they will appear
to riſe and ſet. And therefore, according
to this common natural 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 affirm, that the acceſs of any Weight
unto a new place, as ſuppoſe an Army, does
change the Centre of Gravity that it had be-
fore; but this is not generally granted, and
therefore not to be inſiſted on as a common
ground.
To this purpoſe likewiſe is that Inference
of Lansbergius, who from Archimedes his
ſaying, that he could move the Earth, if he
knew where to ſtand and faſten his Inſtru-
ment; concludes, that the Earth is eaſily
movable: whereas it was the intent of Ar-
chimedes, in that Speech, to ſhew the infi-
nite power of Engines; there being no
Weight ſo great, but that an Inſtrument
might be invented to move it.
Before we finiſh this Chapter, ’tis requi-
ſite that we enquire what kind of Faculty
pernicus aſcribes unto the Earth, does pro-
ceed. Whether or no it be ſome Animal
Power that does aſſiſt (as Ariſtotle), or in-
form (as Keplar thinks), or elſe ſome other
natural motive Quality which is intrinſical
unto it.
We may obſerve, That when the proper
genuine cauſe of any Motion is not obvious,
Men are very prone to attribute unto that
which they diſcern to be the moſt frequent
Original of it in other things, Life. Thus
the Stoicks affirm, the Soul of the Water to
be the cauſe of the ebbing and flowing of
the Sea. Thus others think the Wind to
it is able to move it ſelf ſeveral ways, as
other living Creatures. And upon the
ſame grounds do the Platonicks, Stoicks, and
ſome of the Peripateticks, affirm the Hea-
vens to be animated. From hence likewiſe
it is, that ſo many do maintain Ariſtotle his
Opinion concerning Intelligences: which ſome
of his Followers, the School-men, do con-
firm out of Scripture; from that place in
Matth. 24.
29.
where ’tis ſaid, The Powers
of the Heavens ſhall be ſhaken. In which
words, by Powers, (ſay they) are meant
the Angels, by vvhoſe power it is that the
Heavens are moved. And ſo likewiſe in that,
Fob 9. 13.
vvhere the Vulgar has it, Sub
quo curvantur, qui portant orbem; that is,
the Intelligences. Which Text, might ſerve
altogether as vvell to prove the Fable of
Thus Cajetan concludes
from that place in Pſalm 136. 5.
where ’tis
ſaid, God by wiſdom made the Heavens: Or,
according to the Vulgar, Qui fecit Cælos in-
tellectu, That the Heavens are moved by an
intelligent Soul.
If we conſider the Original of this Opi-
nion, we ſhall find it to proceed from that
miſtake of Ariſtotle, who thought the Hea-
vens to be Eternal; and therefore to re-
quire ſuch a moving cauſe, as being of
an immaterial Subſtance, might be ex-
empted from all that wearineſs and in-
conſtancy, vvhich other things are liable
unto.
But now this ground of his is evidently
ſalſe, ſince ’tis certain, That the Heavens
had a beginning, and ſhall have an end. How-
ever, the imploying of Angels in theſe Mo-
tions of the World, is both ſuperfluous and
very improbable.
1.
Becauſe a natural Power, intrinſical
to thoſe Bodies, will ſerve the turn as well. And as for other Operations, which are to
be conſtant and regular, Nature does com-
monly make uſe of ſome inward princi-
ple.
2.
The Intelligences being immaterial, can-
not immediatly vvork upon a Body. Nor
does any one tell us vvhat Inſtruments they
ſhould make uſe of in this buſineſs. They
have not any hands to take hold of the Hea-
vens, or turn them about. And that Opi-
nion of Aquinas, Durand, Soncinas, vvith
reaſon; who make the Faculty, whereby
the Angels move the Orbs, to be the very
ſame with their Underſtandings and Will: So that if an Angel do but meerly ſuſpend
the Act of willing their Motion, they muſt
neceſſarily ſtand ſtill; and on the contrary,
his only willing them to move, ſhall be e-
nough to carry them about in their ſeveral
Courſes. Since it were then a needleſs
thing for Providence to have appointed
Angels unto this buſineſs, which might have
been done as well by the only Will of God.
And beſides, how are the Orbs capable of
perceiving this Will in the Intelligences?
Or if they were, yet what motive Faculty
have they of themſelves, which can inable
them to obey it?
Now, as it would be with the Heavens;
ſo likewiſe is it with the Earth, which may
be turned about in its Diurnal Revolution,
without the help of Intelligences, by ſome
motive Power of its own, that may be in-
trinſical unto it.
If it be yet inquired, What cauſe there
is of its Annual Motion? I anſwer:
’Tis
eaſily conceivable, how the ſame Principle
may ſerve for both theſe, ſince they tend the
ſame way, from Weſt to Eaſt.
However, that Opinion of Keplar is not
very improbable, That all the Primary
Planets are moved round by the Sun,
which once in twenty five, or twenty ſix
own Axis, and ſo carry along the Planets
that encompaſs it; which Planets are
therefore ſlower or ſwifter, according to
their diſtances from him.
If you ask, By what means the Sun can
produce ſuch a Motion?
He anſwers:
By ſending forth a kind of
Magnetick Virtue in ſtreight Lines, from
each part of its Body; of which there is
always a conſtant ſucceſſion: ſo that as
ſoon as one Beam of this Vigor has paſſed a
Planet, there is another preſently takes hold
of it, like the Teeth of a Wheel.
But how can any Virtue hold out to ſuch
a diſtance?
He anſwers:
Firſt, as Light and Heat,
together with thoſe other ſecret Influences,
which work upon Minerals in the Bowels of
the Earth: ſo likewiſe may the Sun ſend
forth a Magnetick Motive Virtue, whoſe
Power may be continued to the fartheſt Pla-
nets.
Secondly.
If the Moon, according to
common Philoſophy, may move the Sea,
why then may not the Sun move this Globe
of Earth?
In ſuch Queries as theſe, we can conclude
only from Conjectures, that Speech of the
Wiſe Man, Eccleſ. 3.
11.
being more eſpe-
cially verified of Aſtronomical Queſtions,
concerning the Frame of the whole Uni-
verſe, That no Man can find out the Works of
Though
we may diſcern divers things in the World,
which may argue the infinite Wiſdom and
Power of the Author; yet there will be al-
ways ſome Particulars left for our diſpute
and enquiry, and we ſhall never be able,
with all our induſtry, to attain a perfect
comprehenſion of the Creatures, or to find
them wholly out, from the beginning to the
end.
The Providence of God having thus con-
ther Life after this, when all his longing
and thirſt ſhall be fully ſatisfied. For ſince
no natural Appetite is in vain, it muſt ne-
ceſſarily follow, that there is a poſſibility of
attaining ſo much knowledg, as ſhall be com-
menſurate unto thoſe deſires; which becauſe
it is not to be had in this World, it will
behove us then to expect and provide for
another.
IT hath been already proved, that the Earth
is capable of ſuch a ſcituation and moti-
on, as this Opinion ſuppoſes it to have. It
remains, that in the laſt place, we ſhew how
agreeable this would be unto thoſe ordinary
ſeaſons of Days, Months, Years, and all
other appearances in the Heavens.
1.
As for the difference betwixt Days and
Nights: ’tis evident, That this may be cau-
ſed as well by the Revolution of the Earth,
as the Motion of the Sun; ſince the Heavenly
Bodies muſt needs ſeem after the ſame man-
ner to Riſe and Set, whether or no they
themſelves by their own Motion do paſs by
our Horizon and Vertical Point; or whether
our Horizon and Vertical Point, by the Revo-
lution of our Earth, do paſs by them. Ac-
cording to that of ν ὅψιν το ὸρώμενον There will not
appear any difference, whether or no the
Eye be moved from the Object, or the Ob-
ject from the Eye. And therefore I cannot
chuſe but wonder that a Man of any Reaſon
Argument to conclude his Book withal, than
that which we reade at the latter end of
Al. Roſſ.
where he infers, that the Earth does
not move, becauſe then the ſhadow in a Sun-
Dial would not be altered.
2.
As for the difference of Months, we ſay,
That the divers Illuminations of the Moon,
the different bigneſs of her Body, her re-
maining for a longer or ſhorter time in the
Earth's ſhadow, when ſhe is eclipſed, & c.
may well enough be ſolved by ſuppoſing her
to move above our Earth, in an Eccentrical
Epicycle. Thus,
In which kind of Hypotheſis there will be a
double difference of Motion. The one cauſed
by the different ſcituation of the Moon's Bo-
dy in its own Eccentrick. The other by the
different ſcituation of the Moons Orb in the
Earth's Eccentrick: which is ſo exactly an-
ſwerable to the Motions and Appearances of
this Planet, that from hence Lansbergius draws
an Argument for this Syſtem of the Heavens,
which in the ſtrength of his confidence he
calls, Demonſtr ationem ’ζπιςηγεονιυUlot;ù, cui nullâ
ratione poteſt contradici.
4.
As for the difference betwixt Winter
and Summer; betwixt the number and length
of Days, which appertain to each of thoſe
Seaſons: the ſeeming motion of the Sun from
one Sign to another in the Zodiack: All this
may eaſily be ſolved, by ſuppoſing the Earth
to move in an Eccentrical Orb about the Sun. Thus,
Suppoſe the Earth to be at C, then the
Sun at A, will ſeem to be in the Sign ♋, and
at the greateſt diſtance from us, becauſe the
Earth is then in the fartheſt parts of its Ec-
centrick. When after, by its Annual Moti-
on, it hath paſſed ſucceſſively by the Signs
♒ ♓ ♈ ♉ ♊, at length it comes to the other
Solſtice at B, where the Sun will appear in ♑,
and ſeem biggeſt, as being in its Perigie, be-
cauſe our Earth is then in the neareſt part of
its Eccentrick.
As for all other Appearances of the Sun,
which concern the Annual Motion, you may
ſee by the following Figure, that they are
exactly agreeable to this Hypotheſis.
Where you have the Earth deſcribed about
the Zodiack; namely, the two Equinoctials
at ♈ and ♎, and the Solſtices at ♑ and ♋. Through all which Points, the Earth does
paſs in its Annual Motion, from Weſt to
Eaſt.
The Axis, upon which our Earth does
move, is repreſented by the Line BC; which Axis does always decline from that of
the Ecliptick, about 23 degres, 30 minutes.
The Points BC, are imagined to be the Poles,
B the North Pole, and C the South.
Now if we ſuppoſe this Earth to turn a-
bout its own Axis, by a Diurnal Motion,
then every Point of it will deſcribe a Paral-
lel Circle, which will be either bigger or
leſſer, according to its diſtance from the
Poles. The chief of them are the Equino-
ctial DE. The two Tropicks, FG, and HI.
The two Polar Circles, MN the Artick,
and KL the Antartick: of which, the Equi-
noctial only is a great Circle, and therefore
will always be equally divided by the Line of
Illumination, ML; whereas the other Pa-
rallels are thereby diſtributed into unequal
parts. Amongſt which parts, the Diurnal
Arches of thoſe that are towards B, the
North Pole, are bigger than the Nocturnal,
when our Earth is in ♑, and the Sun appears
in ♋. Inſomuch, that the whole Artick Cir-
cle is enlightned, and there is day for half a
Year together under that Pole.
Now when the Earth proceeds to the other
Solſtice at ♋, and the Sun appears in ♑, then
which did before partake of Light. And
thoſe Parallels towards the North and South
Poles, will ſtill be divided by the ſame ine-
quality. But thoſe bigger parts, which were
before enlightned, will now be darkned, &
vice verſa. As when the Earth was in N, the
Artick Circle MN was wholly enlightned,
and the Antartick KL altogether in the
dark. So now, when it is in A, the Antar-
tick KL, will be wholly in the Light, and
the other MN, altogether obſcured. Where-
as the Sun before was vertical to the Inhabi-
tants at the Tropick FG. So now is he in the
ſame ſcituation to thoſe that live under the
other Tropick HI. And whereas before the
Pole did incline 23 degrees 30 minutes to-
wards the Sun, ſo now does it recline as much
from him. The whole difference will amount
to 47 degrees, which is the diſtance of one
Tropick from the other.
But now, in the two other Figures, when
the Earth is in either of the Equinoctials ♈ ♎,
the Circle of Illumination will paſs through
both the Poles; and thereſore muſt divide
all the Parallels into equal parts. From
whence it will follow, that the Day and
Night muſt then be equal in all places of the
World.
As the Earth is here repreſented in ♎, it
turns only the enlightned part towards us; as it is in ♈, we ſee its Nocturnal Hemiſphere.
So that according to this Hypotbeſis, we
may eaſily and exactly reconcile every Ap-
Days and Nights, Winter and Summer, to-
gether with all thoſe other varieties which
depend upon them.
If you would know how the Planets (ac-
cording to the Syſteme of the Heavens) will
appear Direct, Stationary, Retrograde; and
yet ſtill move regularly about their own
Centres, you may plainly diſcern it by this
following Diagram.
Where ſuppoſe the Sun to be at A, the
Circle (BGM) to be the Orb of the Earth's
Motion; and that above it, noted with the
ſame Letters, to be the Sphere of Jupiter; and the uppermoſt of all, to be a part of
the Zodiack in the Starry Heaven.
Now if you conceive the Letters, BCD
EFGHI KLM, and abcdefghiklm,
to divide the Earth’s Orb, and that of Ju-
piter, into ſeveral parts, proportionable to
the ſlowneſs or ſwiftneſs of their different
motions, (Jupiter finiſhing his Courſe in
twelve Years, and the Earth in One) then
ſuppoſing the Earth to be at the Point (B),
and Jupiter likewiſe in his Orb to be ſcitua-
ted at (b), he will appear unto us to be in
the Zodiack at the point (r). But after-
wards, both of them moving forward to the
Letter (Cc), Jupiter will ſeem to be in the
Zodiack at (v), as having paſſed directly
forward according to the order of the Signs. And ſo likewiſe each of them being tranſ-
ferred to the places (Dd) (Ee), Jupiter
will ſtill appear Direct, and to have moved
in the Zodiack unto the Points (yz). But
now vvhen the Earth comes to be more im-
mediatly interpoſed betwixt this Planet and
the Sun; as vvhen both of them are at the
Letter (Ff), then vvill Jupiter bediſcerned
in the Zodiack at (x). So that all the
vvhile the Earth vvas paſſing the Arch (E
F), Jupiter did ſtill remain betwixt the
Points (z) and (x), and therefore muſt
ſeem unto us as if he vvere Stationary; but
(Gg), then Jupiter vvill appear at (s),
as if by a haſty motion he had returned
from his former Courſe the ſpace (xs): Both of them paſſing to (Hh), this Planet
vvill ſtill ſeem to be ſvviftly Retrograde, and
appear in the Point at (p); but vvhen they
come to the Points (Ii), Jupiter vvill then
ſeem to be ſlovver in this Motion, and to
have only paſſed the ſpace (pn). Both of
them being transferred to (Kk), Jupiter
vvill then appear in the Zodiack at (o), as
being again Direct, going forvvard accord-
ing to the order of the Signs; and vvhile
the Earth did paſs the Arch (IK), Jupiter
then remain’d betvveen the Points (no),
and ſo conſequently, did again ſeem to be
Stationary. Both of them coming to (Ll),
and thenceto (Mm), Jupiter vvill ſtill ap-
pear Direct, and to have gone forvvard in
the Zodiack from (q) to (t). So that all
the ſpace vvherein Jupiter is Retrograde, is
repreſented by the Arch (nz). In vvhich
ſpace, he himſelf moves in his ovvn Orb, the
Arch (ei), and ſo the Earth in its Orb, a
proportional ſpace (EI).
As it hath been ſaid of this Planet, ſo like-
vviſe is it appliable to the other. Saturn,
Mars, Venus, Mercury; all vvhich are thus
made to appear direct, ſtationary, and retro-
grade, by the motion of our Earth, vvith-
out the help of thoſe Epycicles and Eccen-
tricks, and ſuch unneceſſary Wheel-vvork,
vvherevvith Ptolomy hath filled the Heavens.
liori, motum terræ annuum a Copernicanis a-
ſtrui, quam illo ſtationis, directionis, regreſſio-
nis Planitarum. There is not any more pro-
bable Argument to prove the Annual Moti-
on of the Earth, than its agreeableneſs to the
ſtation, direction, and regreſſion of the Planets.
Laſtly, That Copernicus's Syſteme of the
Heavens, is very anſvverable to the exacteſt
Obſervations, may be manifeſt from this
follovving deſcription of it.
Suppoſe the Sun to be ſcituated at A.
Now
becauſe Mercury is found by experience to
be always very near the Sun, ſo that he does
for the moſt part lie hid under his Rays. As
alſo becauſe this Planet hath a more lively
vigorous Light than any of the other; there-
fore we may infer, that his Orb is placed
next unto the Sun, as that at B.
As for Venus, ’tis obſerved, That She
does always keep at a ſet diſtance from the
Sun, never going from him above forty de-
grees, or thereabouts; that her Body ap-
pears, through the Perſpective, to be forty
times bigger at one time than at another; that when ſhe ſeems biggeſt and neareſt un-
to us, we then diſcern her as being perfectly
round. Therefore doth this Planet alſo
move in a Circle that incompaſſeth the Sun:
Which Circle does not contain the Earth
within it, becauſe then, Venus would ſome-
times be in oppoſition to the Sun; whereas,
’tis generally granted, that ſhe never yet
came ſo far as to be in a Sextile.
Nor is this Circle below the Sun, (as Pto-
lomy ſuppoſeth) becauſe then this Planet, in
Nor is it above the Sun, becauſe then ſhe
would always appear in the Full, and never
horned.
From hence it will follow, that this Orb
muſt neceſſarily be betwixt the Earth and the
Sun, as that at C.
As for Mars, ’tis obſerved, That he does
us, than at his greateſt diſtance; that he is
ſometimes in oppoſition to the Sun. From
whence we may conclude, that his Orb does
contain our Earth within it. ’Tis obſerved
alſo, that he does conſtantly appear in the
Full, and never horned; from whence likewiſe
it is manifeſt, that the Sun is comprehended
within its Orb, as it is in that which is re-
preſented by the Circle E.
And becauſe the like appearances are ob-
ſerved in Jupiter and Saturn, (though in leſs
degrees) therefore we may with good rea-
ſon conceive them to be in the Heavens, after
ſome ſuch manner as they are here ſet down
in the Figure, by the Circles F G.
As for the Moon;
becauſe ſhe is ſome-
times in oppoſition to the Sun; therefore muſt
her Orb comprehend in it the Earth; be-
cauſe ſhe appears dark in her Conjunction,
and ſometimes eclipſes the Sun, therefore
that muſt neceſſarily be without her Orb, as
it is in that Epicycle at H. In the Centre of
which, the Earth muſt neceſſarily be ſcitua-
ted according to all thoſe appearances men-
tioned before. So that the Orb of its an-
nual Motion, will be repreſented by the
Circle D.
All which appearances, cannot ſo well be
reconciled by Ptolomy, Tycho, Origanus, or
by any other Hypotheſis, as by this of Co-
pernicus. But the application of theſe to
the ſeveral Planets, together with ſun-
dry other particulars, concerning the Theo-
fully ſet down by thoſe who have purpoſely
handled this Subject, Copernicus, Rheticus,
Galilæus; but more eſpecially Keplar, unto
whom I do acknowledg my ſelf indebted for
ſundry Particulars in this Diſcourſe.
I have done with that which was the chief
purpoſe of the preſent Treatiſe; namely,
the removal of thoſe common Prejudices
that Men uſually entertain againſt this Opi-
nion. It remains, that by way of Conclu-
ſion, I endeavour to ſtir up others unto theſe
kind of Studies, which by moſt Men are
ſo much neglected.
’Tis the moſt rational way, in the proſe-
cution of ſeveral Objects, to proportion
our love and endeavour after every thing,
according to the excellency and deſireable-
neſs of it. But now, amongſt all Earthly
Contentments, there is nothing either bet-
ter in it ſelf, or more convenient for us, than
this kind of Learning; and that, whether
you conſider it according to its general Na-
ture, as a Science; or according to its more
ſpecial Nature, as ſuch a Science.
1.
Conſider it as a Science.
Certain it is,
that amongſt the variety of Objects, thoſe
are more eligible, which conduce unto the
welfare of that which is our beſt part, our
Souls. ’Tis not ſo much the pleaſing of
our Senſes, or the increaſing of our For-
tunes, that does deſerve our induſtry, as
the information of our Judgments, the im-
provement of our Knowledg. Whatever
Eſtate, a Noble Birth, an eminent place,
that can add any thing to our true real
Worth; but it muſt be the degrees of that
which makes us Men, that muſt make us
better Men, the endowments of our Soul,
the enlargement of our Reaſon. Were it
not for the contemplation of Philoſophy,
the Heathen Niſi ad hæc
admitterer non fuit opere pretium naſci. De-
trahe hoc ineſtimabile bonum, non eſt vita tanti,
ut ſudem, ut æſtuem. Take but away this
benefit, and he would not think Life worth
the ſweating for. So much happineſs could
he diſcern in the Studies of Nature. And
therefore as a Science in general, it may ve-
ry well deſerve our Love and Induſtry.
2.
Conſider it as ſuch a particular Sci-
ence, Aſtronomy: The word ſignifies, the
Law of the Stars; and the Hebrews (who
do not ordinarily admit of compoſition)
call it, in two words, ם'טש תוקח, Cœ-
becauſe they are governed in their Courſes
by a certain Rule, as the Pſalmiſt ſpeaks, in
Pſal. 148.
6.
God has given them a Law which
ſhall not be broken.
Now this, of all other natural Sciences,
may beſt of all challenge our Induſtry; and
that, whether you conſider it,
1.
Abſolutely, as it is in it ſelf:
Or,
2.
As it ſtands in reference to us.
1.
As it is in it ſelf.
The excellency of
any Science may be judged of (ſaith the Phi-
loſopher) firſt, by the excellency of the
Object. Secondly, By the certainty of its
Demonſtrations.
(1.)
For the Object.
It is no leſs than the
whole World (ſince our Earth alſo is one
of the Planets) more eſpecially thoſe vaſt
and glorious Bodies of the Heavens. So
that in this reſpect, it far exceeds all thoſe
barren, empty Speculations, about Materia
Prima, or Univerſale, and ſuch-like Cob-
webs of Learning; in the ſtudy of which,
ſo many do miſplace their younger Years. And for the ſame reaſon likewiſe is it to be
preferr’d before all thoſe other Sciences,
whoſe Subjects are not either oſ ſo wide an
extent, or ſo excellent a Nature.
(2.)
From the Demonſtrations of Aſtrono-
my, they are as infallible as Truth it ſelf,
and for this reaſon alſo does it excel all
other Knowledg, which does more depend
upon conjectures and Uncertainty. They
are only thoſe who want skill in the Princi-
ples of this Science, that miſtruſt the Con-
cluſions of it. Since therefore in theſe re-
ſpects, it is one of the moſt excellent Scien-
ces in Nature, it may beſt deſerve the indu-
ſtry of Man, who is one of the beſt Works
of Nature. Other Creatures were made
with their Heads and Eyes turned down-
wards: Would you know why Man was not
created ſo too? Why it was, that he might
be an Aſtronomer.
Os homini ſublime dedit, Celumq;
tueri
Juſſit, & erectos ad Sydera tollere vultus.
God gave to Man an upright Face, that be
Might view the Stars, and learn Aſtronomy.
2.
Conſider it in reference to us, and ſo
it is;
1.
Moſt Uſeful.
2.
Moſt Pleaſant.
1.
Moſt Uſeful, and that in ſundry re-
ſpects. It proves a God and a Providence,
and incites our Hearts to a greater admira-
tion and fear of his Omnipotency. We may
underſt and by the Heavens, bow much mightier
he is that made them; for by the greatneſs and
beauty of the Creatures, proportionably the Maker
of them is ſeen, ſaith the Book of Wiſdom, Ch. 13.
4,5.
’Twas hence Ariſtotle fetch’d his chief
Argument to prove a primus Motor. ’Twas
the conſideration of theſe things that ſirſt led
Men to the Knowledg and Worſhip of God,
(ſaith Hæc nos primum ad Deo-
animi erudivit.
And therefore when God by
the Prophet, would convince the People of
his Deity, he bids them lift up their Eyes on
high; and behold who hath created thoſe things,
that bringeth out their Hoſt by Number, that
calleth them all by their Names, &c.
Iſa.
40.
26.
Which occaſioned that ſaying of Laetantius;
Tanta rerum magnitudo, tanta diſpoſitio, tanta
conſtantia,
aut conſtare tot ſæculis ſine incola potente, aut
perpetuum gubernari ſine perito & ſciente re-
ctore, quod ratio ipſa declar at. Such a great
order and conſtancy amongſt thoſe vaſt Bo-
dies, could not at ſirſt be made, but by a
wiſe Providence, nor ſince preſerved without
a powerful Inhabitant, nor ſo perpetually
governed without a skilful Guide.
True indeed, an ordinary view, and com-
mon apprehenſion of theſe Celeſtial Bodies,
muſt needs manifeſt the Excellency and Om-
nipotency of their Maker; but yet a more
accurate and diligent enquiry into their Na-
tures, will raiſe our Underſtandings unto a
nearer Knowledg, and greater Admiration
of the Deity. As it is in thoſe inferior
things, where the meer out-ſide of a Man,
the comelineſs and majeſty of his Counte-
nance, may be ſome Argument from whence
to infer the excellency of his Creator. But
yet the ſubtil Anatomiſt, who ſearches more
deeply into this wonderful Structure@ may
ſee a clearer evidence for this, in the conſi-
deration of the inward Fabrick, the Muſ-
cles, Nerves, Membranes; together with
all thoſe ſecret Contrivances in the Frame of
this little World. Thus alſo is it in the
great Univerſe, where the common appre-
henſion of things is not at all conſiderable,
in compariſon to thoſe other Diſcoveries,
which may be found out by a more exact
enquiry.
As this Knowledg may conduce to the
gious; ſo likewiſe may it ſerve to confirm
unto us the Truth of the Holy Scriptures; ſince the Sacred Story, in the order of its
Narrations, does ſo exactly agree with the
Converſions of Heaven, and Logiſtical Aſtro-
nomy.
It may alſo ſtir us up to behave our ſelves
anſwerably, unto the noble and divine Na-
ture of our Souls. When I conſider the Hea-
ven, the Works of thy Fingers; the Moon and
the Stars which thou haſt ordained: What is
as to
create ſuch vaſt glorious Bodies for his Ser-
vice.
Again, when I conſider with my ſelf, the
ſtrange immenſity and bigneſs of this great
Univerſe; in compariſon to which, this Earth
of ours, is but as an undiſcernable Point: When I conſider that I carry a Soul about
me, of a far greater worth than all this,
and Deſires that are of a wider extent, and
more unbounded capacity, than this whole
Frame of Nature; then me-thinks it muſt
needs argue a degenerateneſs and poverty
of Spirit, to buſy my Faculties about ſo
ignoble, narrow a Subject, as any of theſe
earthly things.
What a folly is it in Men to have ſuch
high conceits of themſelves, for ſome ſmall
Poſſeſſions which they have in the World
above others, to keep ſo great a busſle
about ſo poor a Matter. Hoc eſt punctum
igni dividitur.
ado is diſtributed unto ſo many Nations
by Fire and Sword. What great matter is
it to be a Monarch of a ſmall part of a Point? Might not the Ants as well divide a little
Mole-hill into divers Provinces, and keep as
great a ſtir in diſpoſing of their Govern-
ment? Punctum eſt illud in quo Navigatis, in
quo Bellatis, in quo Regna diſponitis. All this
place wherein we War, and Travel, and
diſpoſe of Kingdoms, is but a Point far leſs
than any of thoſe ſmall Stars, that at this
diſtance are ſcarce diſcernable. Which when
the Soul does ſeriouſly meditate upon, it
will begin to deſpiſe the narrowneſs of its
preſent Habitation, and think of providing
for it ſelf a Manſion in thoſe wider Spaces
above, ſuch as may be more agreeable to the
Nobleneſs and Divinity of its Nature.
Why ſhould any one dream of propaga-
ting his Name, or ſpreading his Report
through the World? when as though he had
more Glory than Ambition can hope for; yet as long as all this habitable Earth is but
an inconſiderable Point, what great matter
can there be in that Fame which is included
within ſuch ſtrait contracted Limits?
Summumq; credit gloriam,
Late patentes ætheris cernat plagas,
Arctumq; terrarum ſitum.
He that to Honour only ſeeks to mount,
# And that his chiefeſt end doth count; Let him behold the largeneſs of the Skies,
# And on the ſtrait Earth caſt his Eyes;
He will deſpiſe the glory of his Name,
# Which cannot fill ſo ſmall a Frame.
Why ſhould any one be taken up in the
admiration of theſe lower out-ſides, theſe
earthly Glories? Reſpicite Cœli ſpatium, fir-
aliquando deſinite
vilia mirari. He that rightly underſtands
the Nature of the Heavens, will ſcarce e-
ſteem any other thing worth his notice, much
leſs his wonder.
Now when we lay all this together, that
he who hath moſt in the World, hath almoſt
nothing of it; That the Earth it ſelf, in
compariſon to the Univerſe, is but an incon-
ſiderable Point: And yet that this whole
Univerſe does not bear ſo great proportion
to the Soul of Man, as the Earth does unto
that: I ſay, when a Man, in ſome retired
thoughts, ſhall lay all this together, it muſt
needs ſtir up his spirits to a contempt of
theſe earthly Things, and make him place
his love, and endeavour upon thoſe Com-
forts that may be more anſwerable to the
excellency of his Nature.
Without this Science, what Traffick could
we have with Forreign Nations? What
whereby the World is now made but as one
Common-wealth.
Voſq;
mediis in aquis Stellæ, pelagoq;
timendo,
Decretum monſtratis iter, totiq; dediſtis,
Legibus inventis hominum, commercia mundo.
’Tis you bright Stars, that in the fearful Sea
Does guide the Pilot through his purpos’d way. ’Tis your direction that doth Commerce give,
With all thoſe Men that thro’ the World do live.
2.
As this Science is thus profitable in theſe
and many other reſpects: ſo likewiſe is it
equally pleaſant. The Eye (ſaith the Phi-
loſopher) is the ſenſe of Pleaſure, and
there are no delights ſo pure and immate-
rial, as thoſe which enter through that
Organ. Now to the Underſtanding, which
is the Eye of the Soul, there cannot be any
fairer proſpect, than to view the whole Frame
of Nature, the Fabrick of this great Vni-
verſe, to diſcern that order and comelineſs
which there is in the magnitude, ſituation, mo-
to ſee the true cauſe of that conſtant varie-
ty and alteration which there is in the diffe-
rent Seaſons of the Year. All which muſt
needs enter into a Man’s thoughts, with a
great deal of ſweetneſs and complacency.
And therefore it was that Julius Cæſar, in
the Broils and Tumult of the Camp, made
choice of his delight:
Media inter prælia ſemper,
plagis, ſuperiſq;
vacavit.
He always leiſure found, amidſt his Wars,
To mark the Coaſts of Heav’n, & learn the ſtars.
And for this reaſon likewiſe did Seneca,
amidſt the continual noiſe and busſle of the
Court, betake himſelf to this Recreation:
O quam juvabat, quo nihil majus, parens
Natura gennit, operis immenſi artifex,
Cœlum intueri Solis, & curros ſacros
Mundiq; motus, Solis alternas vices,
Orbemq; Pheobes, Aſtra quem cingunt vaga
Lateq; fulgens ætheris magni decus.
O what a pleaſure was it to ſurvay
Natures chief Work, the Heavens; where we may
View the alternate Courſes of the Sun,
The ſacred Chariots, how the World does run; The Moons bright Orb, when ſhe’s attended by
Thoſe ſcattered ſtars, whoſe light adorns the sky.And certainly thoſe eminent Men, who
have this way beſtowed a great part of their
imploiment, ſuch as were Ptolomy, Julius Cæ-
ſar, Alphonſus King of Spain, the Noble Ty-
cho, &c.
have not only by this means pitched
upon that which for the preſent was a more
ſolid kind of pleaſure and contentment, but
alſo a ſurer way to propagate their memo-
ries unto future Ages. Thoſe great coſtly
the memory of their Founders, ſhall ſooner
periſh and moulder away into their Primi-
tive Duſt, than the Names of ſuch Wor-
thies ſhall be forgotten. The Monuments
of Learning are more durable than the Mo-
numents of Wealth or Power.
All which Encouragements may be abun-
dantly enough to ſtir up any conſidering
Man, to beſtow ſome part of his time in the
ſtudy and inquiſition of theſe Truths.
Fœlices animæ, quibus hæc cognoſcere primum,
# Inq; domos ſuperas ſcandere cura fuit.
Books ſold by John Gellibrand, at the
# Golden Ball in St. Pauls Church-Yard.
BOneti Anatomia.
2 Vol.
ir Folio.
Zodiacus Medico-Gallicus, pro 3 Annis.
40
Bp VVilkins Sermons, and Beauty of Provi-
# dence. In Octavo.
Pluturch’s Morals, tranſlated from the Greek
# by ſeveral Hands. In Oetavo.
Remarks upon the deplorable Fall of the
# Emperor Julian. In Zuarto.
A Triennial Viſitation-Sermon, preach’d at
# Reading, before Seth L. Biſhop of Salisbury.
# By John Barrow Prebend of VVindſor.
Baudrandi Geographia ordine literarum diſpo-
# ſita. 2 Vol.
in Fol.
Paris.
1682.