Foscarini, Paolo Antonio, An epistle to fantoni, 1661

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Author: Foscarini, Paolo Antonio
Title: An epistle to fantoni
Date: 1661

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Document ID: MPIWG:HPB4M22C
Permanent URL: http://echo.mpiwg-berlin.mpg.de/MPIWG:HPB4M22C

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Copyright: Max Planck Institute for the History of Science (unless stated otherwise)
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1
AN
EPISTLE
Of the Reverend Father
PAOLO ANTONIO FOSCARINI,
A CARMELITE;
Concerning
The PYTHAGORIAN and COPERNICAN Opinion
OF
The Mobility of the EARTH,
AND
Stability of the SVN;
AND
Of the New Syſteme or Conſtitution
OF THE
WORLD.
IN WHICH,
The Authorities of SACRED SCRIPTVRE,
and ASSERTIONS of DIVINES,
commonly alledged againſt this Opinion,
are Reconciled.
WRITTEN
To the moſt Reverend FATHER,
SEBASTIANO FANTONI,
General of the Order of CARMELITES.
Engliſhed from the Original,
BY
THOMAS SALVSBVRIE.
So quis indiget ſapientia, poſtulet
à Deo. Jacobi 1. verſu. 5.
Optavi, & datus eſt mihi ſenſus.
Sapientiæ 7. verſu. 7.
LONDON,
Printed by WILLIAM LEYBOURN, MDCLXI.
1
[Empty page]
1
To the Moſt
Reverend Father
SEBASTIANO FANTONI,
General of the Order of
CARMELITES.
In obedience to the command of the No­
ble Signore Vincenzo Carraffa, a Neapo­
litan, and Knight of S. John of Jeru­
ſalem, (a perſon, to ſpeak the truth, of
ſo great Merit, that in him Nobility of
Birth, Affability of Manners, Univerſal
knowledge of Arts and things, Piety
and Vertue do all contend for prehemi­
nence) I reſolved with my ſelf to un­
dertake the Defence of the Writings of the New, or rather Re­
newed, and from the Duſt of Oblivion (in which it hath long
lain hid) lately Revived Opinion, Of the Mobility of the Earth,
and Stability of the Sun, in times paſt found out firſt by Pytha­
goras, and at laſt reduced into Practice by Copernicus; who like­
wiſe hath deduced the Poſition of the Syſteme and Conſtitution
of the World and its parts from that Hypotheſis: on which
Subject I have formerly writ to You, Moſt Reverend Sir: But
in regard I am bound for Rome to preach there by your Com­
mand; and ſince this Speculation may ſeem more proper for a­
nother Treatiſe, to wit, a Volume of Coſmography, which I am
in hand with, and which I am daily buſie about, that it may
come forth in company with my Compendium of the Liberal Arts,
which I have already finiſhed, rather than now to diſcuſs it by it
ſelf, I thought to forbear, imparting what I have done for the
preſent; Yet I was deſirous to give, in the mean time, a brief ac­
count of this my Determination, and to ſhew You, Moſt Reve­
rend Father, (to whom I owe all my indeavours, and my very
ſelf) the Foundations on which this Opinion may be grounded,
leaſt, whilſt otherwiſe it is favoured with much probability, it be
found in reality to be extreamly repugnant (as at firſt ſight it
1ſeems) not onely to Phyſical Reaſons, and Common Principles
received on all hands (which cannot do ſo much harm) but alſo
(which would be of far worſe conſequence) to many Authori­
ties of ſacred Scripture: Upon which account many at their
firſt looking into it, explode it as the moſt fond Paradox and
Monſtrous Capriccio that ever was heard of. Which thing pro­
ceeds only from an antiquated and long confirmed Cuſtome,
which hath ſo hardened men in, and habituated them to Vul­
gar, Plauſible, and for that cauſe by all men (aſwell learned as
unlearned) Approved Opinions, that they cannot be removed
one ſtep from them: So great is the force of Cuſtome (which
not unfitly is ſtiled a ſecond Nature) prevailing over the whole
World, that touching things men are rather pleaſed with, de­
lighted in, and deſirous of thoſe, which, though evil and obnox­
ious, are by uſe made familiar to them, than ſuch, wherewith,
though better, they are not accuſtomed and acquainted. So in
like manner, and that chiefly, in Opinions, which when once they
are rooted in the Mind, men ſtart at, and reject all others
whatſoever; not only thoſe that are contrary to, but even all
that ever ſo little diſagree with or vary from theirs, as harſh to
the Ear, diſcoloured to the Eye, unpleaſant to the Smell, nauſe­
ous to the Taſt, rough to the Touch. And no wonder: For
Phyſical Truths are ordinarily judged and conſidered by men,
not according to their Eſſence, but according to the preſcript of
ſome one whoſe deſcription or definition of them gaines him
Authority amongſt the vulgar. Which authority nevertheleſs
(ſince 'tis no more than humane) ought not to be ſo eſteemed, as
that that which doth manifeſtly appear to the contrary, whether
from better Reaſons lately found out, or from Senſe it ſelf, ſhould
for its ſake be contemned and ſlighted; Nor is Poſterity ſo to be
confined, but that it may, and dares, not only proceed farther,
but alſo bring to light better and truer Experiments than thoſe
which have been delivered to us by the Ancients. For the Ge­
nius's of the Antients, as in Inventions they did not much ſur­
paſs the Wits of our times; ſo for the perfecting of Inventions
this Age of ours ſeems not only to equal, but far to excell former
Ages; Knowledge, whether in the Liberal or Mechanical Arts,
daily growing to a greater height. Which Aſſertion might be
eaſily proved, were it not that in ſo clear a caſe, there would be
more danger of obſcuring, than hopes of illuſtrating it with any
farther light.
But (that I may not wholly be ſilent in this point) have not the
ſeveral Experiments of Moderns, in many things, ſtopped the
mouth of Venerable Antiquity, and proved many of their great­
teſt and weightieſt Opinions, to be vain and falſe? The Doctrine
1of the Antipodes by many of the Antients of approved Wiſ­
dome and Learning was held a Paradox no leſs abſurd than this
Our Opinion of the Earths Motion may ſeem to be; as likewiſe
that of the Habitableneſſe of the Torrid Zone: Of theſe Opini­
ons, the firſt was accounted unpoſſible by many, but the latter
was abſolutely denyed by the unanimous conſent of all: But
later Authors (to the great felicity and perpetual Glory of
their Age) have, not ſo much by Authority, as by accurate
diligence and indefatigable ſtudy to finde out the truth, pro­
ved them both to be undoubtedly true. Thus I affirm that
the Antients were deceived, and that in too lightly challenging
Credid and Authority for their Inventions, they diſcovered too
much folly. Here for brevities ſake I paſs by many Dreams
lately detected, both of Ariſtotle and other of the antient Philo­
ſophers; who in all likelihood if they had dived into the Obſer­
vations of Modern Writers, and underſtood their Reaſons, would,
by changing their Judgements, have given them the precedency,
and would have ſubſcribed to their manifeſt Truth. Hereby we
ſee that we are not to have ſo high a reſpect for the Antiens, that
whatever they aſſert ſhould be taken upon truſt, and that Faith
ſhould be given to their ſayings, as if they were Oracles and
Truths ſent down from Heaven. But yet (which indeed is
chiefly to be regarded in theſe matters) if any thing be found out
that is repugnant to Divine Authority, or to the Sacred Leaves,
that were dictated by the Holy Ghoſt, and by His Inſpiration

expounded by the Holy Doctors of the Church, in this caſe not
onely Humane Reaſon, but even Senſe it ſelf is to ſubmitt:
which, though by all manner of weighty Conditions and circum­
ſtances it ſhould hold forth any thing contrary to Divine Autho­
rity, (which indeed is ſo plain, that there is no way left to evade
the right un erſtanding of it) yet is it to be rejected; and we
muſt conclude our ſelves deceived by it, and believe that that is
not true which Senſe and Reaſon repreſents unto us: For, however
we judge of things, we have, both in this and all other caſes, a
more certain knowledge, which proceeds from Divine Faith; as
S. Peter hath moſt excellently expreſt it: Who though with his
Senſes he ſaw, and perceived the Glory of our Lord in his
Transfiguration, and heard his words manifeſting his great Pow­
er, yet nevertheleſs all theſe things compared with the Light of
Faith, he adds: ^{*}We have alſo a more ſure word of Prophecy, &c.

Wherefore ſince this Opinion of Pythagoras and Copernicus hath
entred upon the Stage of the World in ſo ſtrange a Dreſs, and at
the firſt appearance (beſides the reſt) doth ſeem to oppoſe ſun­
dry Authorities of Sacred Scripture, it hath (this being granted)
been juſtly rejected of all men as a meer abſurdity.
1
Faith is more
certain, than ei­
ther Senſe or Rea­
ſon.
* 2 Pet. 1. 19.
But yet becauſe the common Syſteme of the World deviſed by
Ptolomy hath hitherto ſatisfied none of the Learned, hereupon a
ſuſpicion is riſen up amongſt all, even Ptolemy's followers them­
ſelves, that there muſt be ſome other Syſteme, which is more true
than this of Ptolemy; For although the Phœnomena of Celeſtial
Bodys may ſeem to be generally reſolved by this Hypotheſis, yet
they are found to be involved with many difficulties, and refer­
red to many devices; as namely of Orbes of ſundry Forms and
Figures, Epicicles, Equations, Differences, Excentricks, andinnu­
merable ſuch like fancies and Chymæra's which ſavour of the
Ens Rationis of Logicians, rather than of any Realem Eſſentiam.
Of which kinde is that of the Rapid Motion, than which I finde
not any thing that can be more weakly grounded, and more eaſi­
ly controverted and diſproved: And ſuch is that conceit of the
^{*} Heaven void of Stars, moving the inferior Heavens or Orbes:

All which are introduced upon occaſion of the variety of the
Motions of Celeſtial Bodyes, which ſeemed impoſſible, by any
other way, to be reduced to any certain and determinate Rule.
So that the Aſſertors of that common Opinion, freely confeſs,
that in deſcribing the Worlds Syſteme, they cannot as yet diſco­
ver, or teach the true Hypotheſis thereof: But that their endea­
vours are onely to finde out, amongſt many things, what is moſt
agreeable with truth, and may, upon better and more accomo­
date Reaſons, anſwer the Celeſtial Phœnomena.
* Or Primum
Mobile.
Since that, the Teleſcope (an Optick Invention) hath been found
out, by help of which, many remarkable things in the Heavens,
moſt worthy to be known, and till then unthought of, were diſ­
covered by manifeſt ſenſation; as for inſtance, That the Moon is
Mountainous; Venus and Saturn Tricorporeal; and Jupiter
Quadricorporeal: Likewiſe that in the Via Lactea, in the Ple­
iades, and in the Stars called Nobuloſœ there are many Stars, and
thoſe of the greateſt Magnitude which are by turns adjacent to
one another; and in the end it hath diſcovered to us, new fixed
Stars, new planets, and new Worlds. And by this ſame Inſtru­
ment it appears very probable, that Venus and Mercury do not
move properly about the Earth, but rather about the Sun; and
that the Moon alone moveth about the Earth. What therefore
can be inferred from hence, but that the Sun doth ſtand immo­
vable in the Centre, and that the Earth, with the other Celeſtial
Orbes, is circumvolved about it? Wherefore by this and many
other Reaſons it appears, That the Opinion of Pythagor as and
Copernicus doth not diſagree with Aſtronomical and Coſmogra­
phical Principles; yea, that it carryeth with it a great likelihood
and probability of Truth: Whereas amongſt the ſo many ſeve­
ral Opinions, that deviate from the common Syſteme, and deviſe
1others, ſuch as were thoſe of Plato, Calippus, Eudoxus; and ſince

them of Averroe, ^{*} Cardanus, Fracaſtorius, and others both Anti­
ent and Modern, there is not one found that is more facile, more
regularly ahd determinately, accommodated to the Phœnomena
and Motions of the Heavens, without Epicycles, Excentrix, Ho­
mocentricks Deferents, and the ſupputation of the Rapid Motion.
And this Hypotheſis hath been aſſerted for true, not onely by
Pythagoras, and, after him, by Copernicus, but by many famous
men, as namely, Heraclitus, and Ecphantus, Pythagoreans, all the
Diſciples of that Sect, Miceta of Syracuſe, Martianus Capella, and
many more. Amongſt whom, thoſe (as we have ſaid) that
have attempted the finding out of New Syſtemes (for they refu­
ſed both this of Pythagoras, and that of Ptolemy) are numberleſs:
who yet notwithſtanding allowed this Opinion of Pythagoras to
carry with it much probability, and indirectly confirmed it; inaſ­
much as that they rejected the common one as imperfect, defe­

ctive, and attended with many contradictions and difficulties.
Amongſt theſe may be numbered Father ^{*} Clavius, a moſt learn­
ed Jeſuite; who, although he refutes the Syſteme of Pythagoras,
yet acknowledgeth the Levity of the common Syſteme, and he
ingeniouſly confeſſeth, that for the removal of difficulties, in which
the common Syſteme will not ſerve the turn, Aſtronomers are
forced to enquire after another Syſteme, to the diſcovery of
which, he doth very earneſtly exhort them.
* Cardan de re­
rum variet. Lib. 1.
Cap. 1.
* P. Clavins in
ultima ſuor. Ope­
rum editione.
Now can there a better or more commodious Hypotheſis
be deviſed, than this of Copernicus,? For this Cauſe many Mo­
dern Authors are induced to approve of, and follow it: but
with much hæſitancy, and fear, in regard that it ſeemeth in their
Opinion ſo to contradict the Holy Scriptures, as that it cannot
poſſibly be reconciled to them. Which is the Reaſon that this
Opinion hath been long ſuppreſt, and is now entertained by men
in a modeſt manner, ad as it were with a veiled Face; according
to that advice of the Poet:
Judicium populi nunquam contempſeris unus,
Ne nullis place as, dum vis contemnere multos.
Upon conſideration of which, (out of my very great love to­
wards the Sciences, and my ardent defire to ſee the encreaſe and
perfection of them, and the Light of Truth freed from all Er­
rours and Obſcurities) I began to argue with my ſelf touching
this Point after this manner: This Opinion of the Pythagoreans
is either true, or falſe; If falſe, it ought not to be mentioned, and
deſerves not to be divulged: If true, it matters not, though it
contradict all, as well Philoſophers as Aſtronomers: And though
for its eſtabliſhment and reducement to uſe a new Philoſophy
1and Aſtronomy, (ſounded upon new Principles and Hypotheſe)
ſhould be conſtituted: For the Authority of Sacred Scripture
will not oppoſe it; neither doth one Truth contradict another.
If therefore the Opinion of Pythagoras be true, without doubt
God hath diſpoſed and dictated the words of of Holy Writ in
ſuch a manner, that they may admit an apt ſenſe and reconcilia­
tion with that Hypotheſis. Being moved by theſe Reaſons, and
the probability of the ſaid Opinion, I thought good to try whe­
ther Texts of Sacred Scripture might be expounded according to
Theological and Phyſical Principles, and might be reconciled to
it, ſo that (in regard that hitherto it hath been held probable) it
may in after times, coming without ſcruple to be acknowledged
for true, advance it ſelf, and appear in publick with an uncover­
ed Face, without any mans prohibition, and may lawfully and
freely hold a Sacred intelligence with Holy Truth, ſo earneſtly
coveted and commended by good Men. Which deſigne, having hi­

therto been undertaken by none that I know, wil, I am perſwaded,
be very acceptable to the Studious of theſe Learnings, eſpecially to
the moſt Learned Galilœo Galilœi, chief Mathematician to the
moſt Serene Grand Duke of Tuſcany, and John Kepler, chief
Mathematician to his Sacred and invincible Majeſty, the Empe­
rour, and to all that Illuſtrious, and much to be commended Ac­
cademy of the Lynceans; whom, if I miſtake not, are all of this
Opinion. Although I doubt not but they, and many other
Learned Men might eaſily have found out theſe or the like Re­
conciliations of Scriptural expreſſions; to whom nevertheleſs I
have thought fit (in reſpect of that profeſſion which I have under­
taken, upon the faith of my ſoul, and the propenſity that I have
towards Truth) to offer that of the Poet,
The Author
firſt Theologically
defendeth the
Earths Mobili­
ty, approved by
many of the Mo­
derns.
Nullius addictus jur are in verba Magiſtri.
And in teſtimony of my eſteem to them and all the Learned,
to communicate theſe my thoughts; confidently aſſuring my ſelf
that they will accept them, with a Candor equal to that where­
with I have written them.
Therefore to come to the buſineſs: All Authorities of Di­
vine Writ which ſeem to oppoſe this Opinion, are reducible to
ſix Claſſes: The firſt is of thoſe that affirm the Earth to ſtand
ſtill, and not to move: as Pſal. 92. He framed the round World
ſo ſure, that it cannot be moved: Alſo Pſal. 104. Who laid the
Foundations of the Earth, that it ſhould not be removed for ever:
And Eccleſiaſtes 1. But the Earth abideth for ever: And others
of the like ſenſe.
The ſecond is of thoſe which atteſt the Sun to move, and
1Revolve about the Earth; as Pſal. 19. (b) In them hath be ſet a

Tabernacle for the Sun, which cometh forth as a Bridegroom out
of his chamber, and rejoyceth as a Gyant to run his Courſe. It
cometh forth from the uttermoſt part of the Heaven, and runneth
about unto the end of it again; and there is nothing hid from the
heat thereof. And Eccleſiaſt. 1. The Sun riſeth, and the Sun go­
eth down, and haſteth to the place where be aroſe: it goeth towards
the South, and turneth about unto the North. Whereupon the
Suns Retrogradation is mentioned as a Miracle, Iſaiah 38. The
Sun returned ten degrees. And Eccleſiaſticus 48. In his time the
Sun went backward, and lengthened the life of the King. And
for this reaſon it is related for a Miracle, in the Book of Joſbuah,
that at the Prayers of that great Captain the Sun ſtood ſtill, its
motion being forbidden it, by him: Joſh.10. Sun ſtand thou
ſtill upon Gibeon. Now if the Sun ſhould ſtand ſtill, and the
Earth move about it, its ſtation at that time was no Miracle;
and if Joſhuah had intended, that the light of the day ſhould
have been prolonged by the Suns ſplendour, he would not have
ſaid, Sun ſtand thou ſtill, but rather Earth ſtand thou ſtill.
(b) Or In Sole
poſuit tabernacu­
lum ſuum, accor­
ding to the Tran­
ſlation our Au­
thor followeth.
The third Claſſis is of thoſe Authorities which ſay, that Hea­
ven is above, and the Earth beneath; of which ſort is that place
of Joel, chap. 2. cited by S. Peter, in Acts. 2. I will ſhew wonders
in Heaven above, and ſignes in the Earth beneath, with others of
the like purport. Hereupon Chriſt at his Incarnation is ſaid to
come down from Heaven; and after his Reſurrection to have aſ­
cended up into heaven. But if the Earth ſhould move about
the Sun, it would be, as one may ſay, in Heaven, and conſe­
quently would rather be above Heaven than beneath it. And
this is confirmed; For that the Opinion which placeth the Sun in
the Centre, doth likewiſe place Mercury above the Sun, and
Venus above Mercury; and the Earth above Venus, together
with the Moon, which revolves about the Earth, and therefore
the Earth, together with the Moon, is placed in the third Heaven.
If therefore in Spherical Bodies, as in the World, beneath ſigni­

fies no more than to be neer to the centre, and above, than to
approach the Circumference, it muſt needs follow, that for ma­
king good of Theological Poſitions concerning the Aſcenſion
and Deſcenſion of Chriſt, the Earth is to be placed in the cen­
tre, and the Sun, with the other Heavens in the Circumference;
and not according to Copernicus, whoſe Hypotheſis inverts this
Order: with which one cannot ſee how the true Aſcenſion and
Deſcenſion can be conſiſtent.
In Spberieall
Bodies, Deorſum
is the Centre, and
Surſum the Cir­
cumference.
The fourth Claſſis is of thoſe Authorities which make Hell to
be in the Centre of the World, which is the Common Opinion
of Divines, and confirmed by this Reaſon, That ſince Hell
1ken in its ſtrict denomination) ought to be in the loweſt part of
the World, and ſince that in a Sphere there is no part lower
then the Centre, Hell ſhall be, as it were, in the Centre of the
World, which being of a Spherical Figure, it muſt follow, that

Hell is either in the Sun (foraſmuch as it is ſuppoſed by this Hy­
potheſis to be in the Centre of the World) or elſe ſuppoſing
that Hell is in the Centre of the Earth, if the Earth ſhould move
about the Sun, it would neceſſarily enſue, that Hell, together
with the Earth, is in Heaven, and with it revolveth about the third
Heaven; than which nothing more abſurd can be ſaid or imagi­
ned.
Hell is in the
centre of the
Earth, not of the
World.
The fifth Claſſis, is of thoſe Authorities which alwayes op­

poſe Heaven to the Earth, and ſo again the Earth to Heaven; as
if there were the ſame relation betwixt them, with that of the
Centre to the Circumference, and of the Circumference to the
Centre. But if the Earth were in Heaven, it ſhould be on one
ſide thereof, and would not ſtand in the Middle, and conſequent­
ly there would be no ſuch relation betwixt them; which never­
theleſs do, not only in Sacred Writ, but even in Common Speech,
ever and every where anſwer to each other with a mutual Oppo­
fition. Whence that of Geneſ. 1. In the beginning God created
the Heaven and the Earth: and Pſal. 115. The Heaven, even
the Heavens are the Lords; but the Earth hath he given to the
Children of men: and our Saviour in that Prayer which he pre­
ſcribeth to us, Matth. 6. Thy will be done in Earth, as it is in
Heaven: and S. Paul, 1 Corinth. 15. The firſt man is of the
Earth, earthy; the ſecond man is of Heaven, heavenly: and
Coloſſ. 1. By him were all things created that are in Heaven, and
that are in Earth: and again, Having made peace through the
Blood of his Croſſe for all things, whether they be things in Earth
or things in Heaven: and Chap. 3. Set your affections on things
above, not on things on the Earth; with innumerable other ſuch
like places. Since therefore theſe two Bodies are alwayes mu­
tually oppoſed to each other, and Heaven, without all doubt,
referreth to the Circumference, it muſt of neceſſity follow, that
the Earth is to be adjudged the place of the Centre.
Heaven and
Earth are always
mutually oppoſed
to each other.
The ſixth and laſt Claſſis is of thoſe Authorities, which (being
rather of Fathers and Divines, than of the Sacred Scripture) ſay,
That the Sun, after the day of Judgment ſhall ſtand immoveable

in the Eaſt, and the Moon in the Weſt. Which Station, if the
Pythagorick Opinion hold true, ought rather to be aſcribed to
the Earth, than to the Sun; for if it be true, that the Earth doth
now move about the Sun, it is neceſſary that after the day of
Judgment it ſhould ſtand immoveable. And truth is, if it muſt
ſubſiſt without motion in one conſtant place, there is no reaſon
1why it ſhould rather ſtand in one ſite of that Place than in ano­
ther, or why it ſhould rather turn one part of it than another to
the Sun, if ſo be that every of its parts without diſtinction, which
is deſtitute of the Suns light, cannot chooſe but be diſmal, and
much worſe affected than that part which is illuminated. Hence
alſo would ariſe many other abſurdities beſides theſe.
After the day
of Judgment the
Earth ſhall ſtand
immoveable.
Theſe are the Claſſes, &c. from which great aſſaults are made
againſt the ſtructure of the Pythagorick Syſteme; yet by that
time I ſhall have firſt laid down ſix Maximes or Principles, as
impregnable Bulwarks erected againſt them, it will be eaſie to
batter them, and to defend the Hypotheſis of Pythagoras from
being attaqued by them. Which before I propound, I do pro­
feſs (with that Humility and Modeſty which becometh a Chri­
ſtian, and a perſon in Religious Orders) that I do with reverence
ſubmit what I am about to ſpeak to the Judgment of Holy
Church. Nor have I undertaken to write theſe things out of
any inducements of Temerity, or Ambition, but out of Charity
and a Deſire to be auxiliary to my neighbour in his inquiſition
after Truth. And there is nothing in all this Controverſie
maintained by me (that expect to be better inſtructed by thoſe
who profeſs theſe Studies) which I ſhall not retract, if any per­
ſons ſhall by ſolid Reaſons & reiterated Experiments, prove ſome
other Hypotheſis to be more probable; but yet, until ſuch time as
they ſhall decide the Point, I ſhall labour all I can for its ſupport.
My firſt and chiefeſt Maxime is this; When any thing is at­
tributed in Holy Writ, to God, or to a Creature, thats not be­
ſeeming to, or incommenſurate with them, it muſt of neceſſity
be received and expounded one, or more of the four following
wayes; Firſt, it may be ſaid to agree with them Metaphorically,
and Proportionally, or by Similitude. Secondly, According to
our manner of Conſidering, Apprehending, Conceiving, Vnderſtand­
ing, Knowing, &c. Thirdly, according to the Opinion of the
Vulgar, and the Common way of Speaking: to which Vulgar
Speech the Holy Ghoſt doth very often with much ſtudy acco­
modate it ſelf. Fourthly, In reſpect of our ſelves, and for that
he makes himſelf like unto us. Of each of theſe wayes there are
theſe examples: God doth not walk, ſince he is Infinite and Im­
moveable; He hath no Bodily Members, ſince he is a Pure Act;
and conſequently is void of all Paſſion of Minde; and yet in
Sacred Scripture, Gen. 3. verſ. 8. it is ſaid, He walked in the cool of
the day: and Job 22. verſ. 14. it is ſaid, He walketh in the ^{*} Cir­

cuit of Heaven: and in many other places coming, departing,
making haſt is aſcribed to God; and likewiſe Bodily parts, as
Eyes, Ears, Lips, Face, Voice, Countenance, Hands, Feet, Bow­
els, Garments, Arms; as alſo many Paſſions, ſuch as Anger,
1Sorrow, Repentance, and the like. What ſhall we ſay there­
fore? Without doubt ſuch like Attributes agree with God (to
uſe the Schoolmens words Metaphorically, Proportionally, and by
Similitude: And touching Paſſions, it may be ſaid, that God
condeſcendeth to repreſent himſelf after that manner: as for
inſtance, The Lord is angry; i.e. He revealeth himſelf as one that
is angry: He grieved; i. e. He revealeth himſelf, as one that
is ſorrowful: It repented him that he had made man; i.e. He ſee­
med as one that repented. And indeed all theſe things are Com­
parativè ad nos, and in reſpect of us. So God is ſaid to be in
Heaven, to move in time, to ſhew himſelf, to hide himſelf, to
obſerve and mark our ſteps; to ſeek us, to ſtand at the door,
to knock at the door; not that he can be contained in a bodily
place, nor that he is really moved, nor in time; nor that humane
manners or cuſtomes can agree with him, ſave only according to
our manner of Apprehenſion: This Conception of ours orderly
diſtinguiſheth theſe Attributes in him one from another, when,
notwithſtanding, they are one and the ſame with him: This Ap­
prehenſion of ours divideth alſo his actions into ſeveral times,
which, nevertheleſſe, for the moſt part, are produced in one and
the ſame inſtant: And this, to conclude, alwayes apprehendeth
thoſe things with ſome defect, which, notwithſtanding are in
God moſt perfect. For this reaſon doth the Sacred Scripture
expreſs it ſelf according to the Vulgar Opinion, whilſt it aſcribes
to the Earth Ends and Foundations, which yet it hath not; to
the Sea a Depth not to be fathomed; to Death (which is a Pri­
vation, and conſequently a Non entity) it appropriates Actions,
Motion, Paſſions, and other ſuch like Accidents, of all which it is
deprived, as alſo Epithites and Adjuncts, which really cannot
ſuit with it: Is not the bitterneſſe of Death paſt? 1 Sam. 15. 32.
Let death come upon them, Pſal 6. He hath prepared the Inſtru­
ments of Death, Pſal. 7. 14. Thou raiſeſt me from the gates of
Death, Pſal. 84. In the midſt of the ſhadow of Death, Pſal. 23.
Love is ſtrong as Death, Cant. 8. 9. The Firſt-Born of Death, Job
18. 13. Deſtruction and Death ſay, &c. Job 28. 22. And who knows
not that the whole Hiſtory of the rich Glutton doth conſiſt of

the like phraſes of Vulgar Speech? So Eccleſiaſticus, Chap. 27.
verſ. 11. The godly man abideth in wiſdome, as the Sun; but a
fool changeth as the Moon; and yet the Moon according to the
real truth of the matter no wayes changeth, but abides the ſame
for ever, as Aſtronomers demonſtrate, one half thereof remain­
ing alwayes lucid, and the other alwayes opacous. Nor at any
time doth this ſtate vary in it, unleſſe in reſpect of us, and ac­
cording to the opinion of the Vulgar. Hence it is cleer, that the
holy Scripture ſpeaks according to the common form of ſpeech
1ſed amongſt the unlearned, and according to the appearance of
things, and not according to their true Exiſtence. In like man­
ner Geneſ. 1. in the deſcription of the Creation of all things,
the Light is ſaid to be made firſt of all, and yet it followeth in
the Text, And the Evening and the Morning made the firſt day:
and a little after the ſeveral Acts of the Creation are diſtinguiſhed
and aſſigned to ſeveral days, and concerning each of them it is
ſaid in the Text, And the Evening and the Morning made the
ſecond day; and then the third day, the fourth day, &c. Hence
many doubts ariſe, all which I ſhall propound according to the
common Syſteme, that it may appear even from the Hypotheſis
of that Syſteme, that the ſacred Scripture ſometimes, for the a­
voyding of emergent difficulties, is to be underſtood in a vulgar
ſenſe and meaning, and in reſpect of us, and not according to
the nature of things. Which diſtinction even Ariſtotle himſelf

ſeemeth to have hinted, when he ſaith, ^{*} Some things are more
intelligible to us; others by nature, or ſecundum ſe.
* Circa Cardi­
nes Cœli.
Luke 16.
Alia ſunt notio­
ra nobis, alia, no­
tiora natura, vel
ſecundum ſe, A­
r ſt. lib. 1. Phyſ.
Firſt therefore; If the light were made before heaven, then
it rolled about without heaven to the making of the diſtinction
of Day and Night. Now this is contrary to the very doctrine
of theſe men, who affirm that no Cœleſtial Body can be moved
unleſſe per accidens, and by the motion of Heaven, and as a knot
in a board at the motion of the board. Again, if it be ſaid, that
the Light was created at the ſame time with Heaven, and began
to be moved with Heaven, another doubt ariſeth, that likewiſe
oppoſeth the foreſaid common Hypotheſis: For it being ſaid,
that Day and Night, Morning and Evening were made, that ſame
is either in reſpect of the Univerſe, or onely in reſpect of the
Earth and us. If ſo be that the Sun turning round (according to
the Hypotheſis of the Common Syſteme) doth not cauſe the
Night and Day, but only to opacous Bodies which are deſtitute
of all other light, but that of the Sun, whilſt in their half part
(which is their Hemiſphœre) and no more, (for that the Suns
light paſſeth over but one half of an opacous Body, unleſs a ve­
ry ſmall matter more in thoſe of leſſer bulk) they are illumina­
ted by the Suns aſpect, the other half remaining dark and tene­
broſe, by reaſon of a ſhadow proceeding from its own Body.
Therefore the diſtinction of dayes by the light of heaven, ac­
cording to the deſcription of them in the ſacred Scriptures, muſt
not be underſtood abſolutely, and ſecundum ſe, and Nature her
ſelf; but in reſpect of the Earth, and of us its inhabitants, and
conſequently ſecundum nos. 'Tis not therefore new, nor unu­
ſual in ſacred Scripture to ſpeak of things ſecundum nos, and on­
ly in reſpect of us, and ſecundum apparentiam; but not ſecundum
ſe, and reinaturam, or Abſolutely and Simply.
1
And if any one would underſtand theſe Days of ſacred Scri­
pture, not only ſecundum nos, but alſo ſecundum naturam, as
circulations of Cœleſtial Light returning to the ſelf ſame point
from whence it did at firſt proceed; ſo as that there needs no
reſpect to be had to Night or to ^{*} Darkneſſe, for which ſole rea­

ſon we are fain to imbrace the Interpretation of ſacred Scripture
ſecundum nos; In oppoſition to this we may thus argue: If the
ſacred Scripture be underſtood to ſpeak abſolutely, of iterated
and ſucceſſive circulations of light, and not reſpectu noſtri, as if
theſe words Evening and Morning had never been inſerted, which
in their natural acceptation denote the Suns habitude to us and to
the Earth: For that the Morning is that time when the Sun be­
gins to wax light, and to riſe above the Horizon in the Eaſt,
and become viſible in our Hemiſphœre, and Evening is the time
in which the Sun declines in the Weſt, and approacheth with its
light neerer to the other oppoſite Horizon and Hemiſphœre,
which is contiguous to this of ours. But the word Day is a Co­
relative to the word Night. From hence therefore it evidently
appeareth, that theſe three words Evening, Morning, and Day,
cannot be underſtood of a Circulation of Light ſecundum ſe,
and abſolutè, but only ſecundum nos, and reſpectu noſtri; and in
that ſenſe indeed the Morning and Evening do make the Night
and Day,
* Aut ad Umbram
In like manner, Gen. 1. 16. it is ſaid, God made two great Lights;
the greater Light to rule the Day, and the leſſer Light to rule the
Night, and the Stars. Where both in the Propoſition and in the
ſpecification of it, things are ſpoken which are very diſagreeing
with Cœleſtial Bodies. Therefore thoſe words are in that place
to be interpreted according to the foreſaid Rules; namely, ac­
cording to the third and fourth; ſo that they may be ſaid to be
underſtood according to the ſenſe of the vulgar, and the common
way of ſpeaking, which is all one, as if we ſhould ſay, ſecundum
apparentiam, and ſecundum nos, vel reſpectu noſtri. For firſt, it
is ſaid in the Propoſition, And God made two great Lights;
meaning by them the Sun and Moon, whereas according to the
truth of the matter theſe are not the Greater Lights; For al­
though the Sun may be reckoned amongſt the Greater, the Moon
may not be ſo, unleſs in reſpect of us. Becauſe amongſt
thoſe that are abſolutely the Greater, and a little leſſer than the

Sun (nay in a manner equal to it) and far bigger than the Moon,
we may with great reaſon enumerate Saturn, or ſome of the
Fixed Stars of the firſt Magnitude, ſuch as Canopus, (otherwiſe
called Arcanar) in the end of a River; or the Little Dog in
the mouth of the Great Dog; or the Foot of Orion, called Ri­
gel; or his Right ſhoulder, or any other of that Magnitude.
1Therefore the two great Lights are to be underſtood in reſpect of
us, and according to vulgar eſtimation, and not according to the
true and reall exiſtence of ſuch Bodies. Secondly, in the ſpeci­
fication of the Propoſition it is ſaid, The greater Light to rule the
Day; hereby denoting the Sun; in which the verbal ſenſe of
Scripture agreeth with the Truth of the Thing; For that the Sun
is the Greateſt of all Luminaries, and Globes. But that which
followeth immediately after, And the leſſer Light to rule the
Night, meaning the Moon, cannot be taken in the true and real
ſenſe of the words: For the Moon is not the leſſer Light, but
Mercury; which is not only much leſſer than the Moon, but alſo
than any other Star. And if, again, it be ſaid, That the Holy
Text doth not ſpeak of the Stars, but onely of the Luminaries,
for that preſently after they are mentioned apart, And the Stars;
and that what we ſay is true touching the compariſon of the Stars
amongſt themſelves, but not in reſpect of the Luminaries, name­
ly, the Sun and Moon: This reply doth diſcover a man to be
utterly ignorant in theſe Studies, and ſuch who having not the
leaſt ſmattering in them, doth conceive an abſurd and erroneous
Opinion of the Cœleſtial Bodies. For the Moon and Sun, con­
ſidered in themſelves, and as they appear to us, if they ſhould
be a far greater diſtance from us, than indeed they are, would be
no other, nor would appear to us otherwiſe than Stars, as the
reſt do in the Firmament. But Great Luminaries they neither

are, nor ſeem to be, ſave only in reſpect of us: And ſo, on
the other ſide, the Stars, as to themſelves, are no other than ſo
many Suns and ſo many Moons; yet are ſo far remote from us,
that by reaſon of their diſtance they appear thus ſmall, and dim
of light, as we behold them. For the greater and leſſer diſtance
of heavenly Bodies (cæteris paribus) doth augment and diminiſh
their appearance both as to Magnitude and Light. And there­
fore the words which follow in that place of Geneſis, And the
Stars (as diſtinguiſhing the Stars from the Sun and Moon) are
to be taken in no other acceptation than that which we have ſpo­
ken of, namely, according to the ſenſe of the Vulgar, and the
common manner of ſpeech. For indeed, according to the truth
of the matter, all Cœleſtial Bodies, being ſhining Globes, are of
a vaſt bigneſs, to which if we ſhould be ſo neer as we are to the
Moon, they would ſeem to us of as great, yea a greater magni­
tude than the Moon: As likewiſe on the contrary, if we were as
far diſtant from the Sun and Moon, as we are from them, both
Moon and Sun would ſhew but as ſtars to us. And yet the
ſplendor of the Sun would doubtleſs be greater intenſivè than
that of any other ſtar. For, although it ſhould be granted that
ſome ſtars (as thoſe of the Fixed that twinkle) do ſhine of
1ſelves, aud by their own nature, as the Sun, that derives not its
light from others (which yet remains undecided and doubtful)
and borrow not their light from the Sun; Nevertheleſs ſince the
brightneſs of none of the ſtars may be compared with the Suns
ſplendour, which was created by God firſt, and before all other
Luminaries, in the higheſt kind of Light, it would therefore
notwithſtanding follow, that none of thoſe ſtars, although pla­
ced in the ſame proximity to us with the Sun, and therefore ap­
pearing to us of the ſame Magnitude as the Sun, can beſtow up­
on us ſo much Light as we receive from the Sun: As on the
contrary, the Sun, at the ſame remoteneſſe from us as they are,
would indeed, as to its Magnitude, appear to us as one of thoſe
ſtars, but of a ſplendour much more intenſe than that of theirs.

So that, now, the Earth is nothing elſe but another Moon or ſtar,
and ſo would it appear to us, if we ſhould behold it from a con­
venient diſtance on high. And in it might be obſerved (in that
variety of Light and Darkneſs which the Sun produceth in it by
making Day and Night) the ſame difference of Aſpects that are
ſeen in the Moon, and ſuch as are obſerved in tricorporate Ve­
nus; in like manner alſo 'tis very probable that the ſame might
be diſcerned in other Planets, which ſhine by no light of their
own, but by one borrowed from the Sun. What ever there­
fore may touching theſe matters be delivered in the ſacred Leaves
or the common ſpeech of men, diſſenting from the real truth, it
ought (as we have ſaid before) abſolutely to be received and un­
derſtood ſecundum vulgi ſententiam, & communem loquendi &
concipiendi ſtylum.
Which are really
the great Lights
in Heaven.
The Sun, Moon,
and Stars are one
& the ſame thing.
The Earth is a­
nother Moon or
Star.
And ſo, to return to our purpoſe, if, all this conſidered, the
Pythagorian opinion be true, it will be eaſie, according to the
ſame Rule, to reconcile the authority of ſacred Scriptures with
it, however they ſeem to oppoſe it, and in particular thoſe of the
firſt and ſecond Claſſis, ſcilicet by my firſt Maxime: For that in
thoſe places the holy Records ſpeak according to our manner of
underſtanding, and according to that which appeareth in reſpect
of us; For thus it is with thoſe Bodies, in compariſon of us, and

as they are deſcribed by the vulgar and commune way of humane
Diſcourſe; So that the Earth appears as if it were ſtanding ſtill
and immoveable, and the Sun, as if it were circumambient about
her. And ſo the Holy Scripture is uſed in the Commune and
Vulgar way of ſpeaking; becauſe in reſpect of our ſight, the
Earth ſeems rather to ſtand fixed in the Centre, and the Sun to
circumvolve about it, than otherwiſe: as it happens to thoſe that
are putting off from the Banks of a River to whom the ſhose
ſeems to move backwards, and go from them: but they do not
perceive (which yet is the truth) that they themſelves go forwards.
1Which fallacy of our ſight is noted, and the Reaſon thereof aſ­
ſigned by the Opticks; upon wich, as being ſtrange to, and be­
ſides my purpoſe, I will not ſtay) and on this account is Æneas
brought in by Virgil, ſaying;
Why the Sunne
ſeemeth to us to
move, & not the
Earth.
Æneid. 3.
Provehimur portu, terræque urbeſque recedunt.
But it will not be amiſs to conſider why the ſacred Scripture
doth ſo ſtudiouſly comply with the opinions of the Vulgar, and
why it doth not rather accurately inſtruct men in the truth of the
matters, and the ſecrets of Nature. The Reaſon is, firſt, the be­
nignity of Divine Wiſdome, whereby it ſweetly accomodates it
ſelf to all things, in proportion to their Capacity and Nature.
Whence in Natural Sciences, it uſeth natural and neceſſary cau­
ſes, but in Liberal Arts it worketh liberally, upon Generous
Perſons after a ſublime and lofty manner; upon the Common
People, familiarly and humbly; upon the Skilful, learnedly;
upon the Simple, vulgarly; and ſo on every one, according to
his condition and quality. Secondly, becauſe it is not its In­
tention to fill our mindes in this life with vain and various curi­
oſities, which might occaſion our doubt and ſuſpenſe. For the

truth is, (a) He that increaſeth knowledge, increaſeth ſorrow.
Moreover it did not only permit, but even decree, thatth e
World ſhould be very much buſied in Controverſies and Diſpu­
tations, and that it ſhould be imployed about the uncertainty of

things; according to that ſaying of Eccleſiaſtes (b) He hath
ſet the World in their heart; ſo that no man can find out the work
that God maketh from the beginning unto the end. And touching
thoſe doubts, God will not permit that they ſhall be diſcovered

to us before the end of the World: (c) At which time he will
bring to light the hidden things of darkneſſe: But Gods onely
ſcope in the ſacred Scripture is to teach men thoſe things which
conduce to the attainment of Eternal Life; which having ob­

tained, (d) We ſhall ſee him face to face: (e) and ſhall be

like him, for we ſhall ſee him as he is. Then ſhall he clearly à
Priori make known unto us all thoſe Curioſities, and Dogmati­
cal Queſtions, which in this life, (f) in which we ſee through a

Glaſſe darkly, could be known by us but imperfectly and à poſte­
riori, and that not without much pains and ſtudy. For this
cauſe the Wiſdome of God, revealed to us in the ſacred Leaves,
is not ſtiled Wiſdome abſolutely, but (g) Saving Wiſdome;

Its onely end being to lead us to ſalvation. And S. Paul preach­
ing to the Corinthians, ſaith; (h) I determined to know nothing

among you, ſave Jeſus Chriſt, and him crucified: whereas not­
withſtanding he was thorowly inſtructed, and profoundly learned
1in all humane Sciences; but making no account of theſe things
he profeſſeth that it was his deſire to teach them no more but the
way to Heaven. Hence is that which God ſpeaketh to us by

Iſaiah, (i) Ego Dominus Deus, docens te utilia [I am the Lord
thy God which teacheth thee profitable things:] Where the Gloſ­
ſary addeth, non ſubtilia [not ſubtilties.] For God neither taught
us, Whether the Materia Prima of Heaven, and the Elements
be the ſame; nor Whether Cominual be compoſed of Indiviſi­
bles, or whether it be diviſible in infinitum; nor, whether the
Elements are formally mixt; nor how many the Cœleſtial
Spheres, and their Orbs are; Whether there be Epicycles or
Eccentricks; nor the Vertues of Plants and Stones; nor the Na­
ture of Animals; nor the Motion and Influence of the Planets;
nor the Order of the Univerſe; nor the Wonders of Minerals,
and univerſal Nature: but only [utilia:] things profitable, to
wit, his Holy Law ordained to the end, that we being put into
poſſeſſion of Bleſſedneſs, might at length be made capable of all
perfect knowledge, and the viſion of the whole Order and ad­
mirable Harmony, as alſo the Sympathy and Antipathy of the
Univerſe and its parts, in his Word, wherein all thoſe
things ſhall moſt clearly and diſtinctly, then, appear to us, which
mean while, in this life, he hath remitted (as far as its ability
reacheth) to humane ſearch and enquiry: But it was not his
purpoſe to determine any thing, directly or indirectly, touching
the truth of them. Becauſe as the knowledge thereof would lit­
tle or nothing profit Us, but might in ſome caſes prove prejudi­
cial; ſo the ignorance thereof can doubtleſs be no detriment,
but may in ſome caſes be very beneficial to us. And therefore
by his moſt admirable Wiſdome it comes to paſs, that though all
things in this World are dubious, uncertain, wavering, and per­
plexed; yet his Holy Faith alone is moſt certain; and although
the opinions about Philoſophical and Doctrinal points be divers,
there is in the Church but one Truth of Faith and Salvation.
Which Faith, as neceſsary to Salvation, is ſo ordered by Divine
Providence, that it might not only be indubitable, but alſo un­
ſhaken, ſure, immutable, and manifeſt to all men: the infallible
Rule of which he hath appointed the Holy Church, that is waſh­
ed with his precious Blood, and governed by his Holy Spirit, to
whom belongs our Sanctification, as being his work. This there­

fore is the Reaſon why God would have Speculative Queſtions,
which nothing conduce to our Salvation and Edification, and why
the Holy Ghoſt hath very often condeſcended to Vulgar Opini­
ons and Capacities, and hath diſcovered nothing that is ſingular
or hidden to us, beſides thoſe things that pertain to Salvation.
So that conſequently it is clear by what hath been ſaid, how and
1why nothing of certainty can be evinced from the foreſaid Au­
thorities to the determining of Controverſies of this Nature; as
alſo with what Reaſon from this firſt Axiome the Objections of
the firſt and ſecond Claſſe are eaſily anſwered, as alſo any other
Authority of ſacred Scripture produced againſt the Pythagorian
and Copernican Syſteme ſo long as by other proofs it is true.
(a) Eccleſ. c. 1. v.
ult.
(b) Chap. 3. v. 11.
(c) 1 Cor. c. 4. v. 5
(d) 1 Cor. c. 13. v.
12.
(e) 1 John c. 3. v.
2.
(f) 1 Cor. c. 13. v.
12.
(g) Eccleſiaſt. 15. 3
(h) 1 Cor. c. 2. v. 2
(i) Iſa. c. 48. v. 17.
1 Theſſ. 4.
And the Authorities of the ſecond Claſſe in particular by
this ſame Maxime, Of the ordinary manner of apprehending
things as they appear to us, and after the common way of ſpeak­
ing, may be thus reconciled and expounded; namely, Oftentimes
an Agent is commonly, and not improperly ſaid to move, (though
it have no motion) not becauſe it doth indeed move, but by ex­
trinſick denomination, becauſe receiving its influence and action at
the motion of the Subject; the Form and Quality infuſed to
the Subject by the ſaid Agent doth likewiſe move. As for ex­
ample, a Fire burning in a Chimney is an immoveable Agent,
before which a man oppreſt with cold ſits to warm himſelf who
being warmed on one ſide, turns the other to the Fire, that he
may be warmed on that ſide alſo, and ſo in like manner he holds
every part to the Fire ſucceſſively, till his whole body be warm­
ed. 'Tis clear, that although the Fire do not move, yet at the
Motion of the Subject, to wit the Man, who receiveth the heat
and action of the Fire, the Form and Quality of its Heat doth
move ſingulatim, & per partes, round about the mans body, and
alwayes ſeeketh out a new place: and ſo, though the Fire do
not move, yet by reaſon of its effect, it is ſaid to go round all
the parts of the Mans body, and to warm it, not indeed by a
true and real motion of the Fire it ſelf, ſince it is ſuppoſed (and
that not untruly) not to move, but by the motion to which the
Body is excited, out of a deſire of receiving the heat of the Fire
in each of its parts. The ſame may be applied to the Illumina­
tion impreſſed ſucceſſively on the parts of any Globe, which
moves Orbicularly at the aſpect of a ſhining immoveable
Light. And in the ſame manner may the Sun be ſaid to riſe and
ſet, and to move above the Earth, although in reality he doth
not move, nor ſuffer any mutation; that is to ſay, Inaſmuch as
his Light (which effect is the Form and Quality proceeding from
him, as the Agent, to the Earth as the Subject) doth ſenſibly
glide forwards, by reaſon of the Orbicular motion of the Earth;
and doth alwayes be take it ſelf to ſome new place of her ſurface;
upon which ground he is truly ſaid (ſecundum vnlgarem ſermo­
nem) to move above, and revolve about the Earth: Not that the
Sun doth move, (for by this Opinion we affirm the Earth to
move, that it may receive the Sun one while in one, another
while in another part of it) but that at the motion of the Earth
1her ſelf a contrary way, the Quality diffuſed into her, and im­
preſſed upon her by the Sun, namely the Light of the Day is
moved, which riſeth in one part of her, and ſets in another con­
trary to that, according to the nature and condition of her motion;
And for this reaſon the Sun it ſelf by conſequence is ſaid to riſe
and ſet, (which notwithſtanding ex Hypotheſi ſtands immovea­
ble) and that no otherwiſe then per donominationem extrinſecam,
as hath been ſaid.
After this manner the command of Joſhuah, Sun ſtand thou

ſtill, and the Miracle of the Suns ceſſation of Motion wrought
by him, may be ſo underſtood, as that not the Solar Body pro­
perly, but the Suns ſplendour upon the Earth ſtood ſtill; ſo that
not the Sun it ſelf, (being of it ſelf before that time immovea­
ble) but the Earth that receiveth its ſplendour, ſtayed her Mo­
tion; which, as ſhe inceſſantly purſuing her ordinary Motion to­

wards the Eaſt, ^{*} called up the Light of the Sun in the Weſt, ſo
ſtanding ſtill, the Suns light impreſt upon it likewiſe ſtood ſtill.

After the ſame manuer pioportionally is that Text of Iſaiah ex­
plained, touching the Suns going ten degrees back ward upon the
Dial of Ahaz. So (which may ſerve for another Example) the
Hand being moved about the flame of a burning Candle that
ſtands ſtill, the Light moveth on the Hand, that is to ſay, the
ſaid Hand is illuſtrated now in one part, anon in another, when
as the Candle it ſelf all the while removes not out of its place:
whereupon per denominationem extrinſecam, the ſaid Light may
be affirmed to riſe and ſet upon the Hand, namely, by the ſole
motion of the ſaid Hand, the Candle it ſelf never moving all the
while. And let this ſuffice for the explanation of my firſt Prin­
ciple or Maxime, which by reaſon of its difficulty and extraordi­
nary weight required ſome prolixity in the handling of it.
Joſhua c. 10.
ver. 12.
* expected.
Iſa. c. 38. v. 8.
My ſecond Maxime is this, Things both Spiritual and Cor­
poreal, Durable and Corruptible, Moveable and Immoveable,
have received from God a perpetual, unchangeable, and inviola­
ble Law, conſtituting the Eſſence and Nature of every one of
them: according to which Law all of them in their own Na­
ture perſiſting in a certain Order and Conſtancy, and obſerving
the ſame perpetual Courſe, may deſervedly be ſtiled moſt Stable
and Determinate. Thus Fortune (than which there is nothing
in the World more inconſtant or fickle) is ſaid to be conſtant
and unalterable in her continual volubility, viciſſitude, and in­
conſtancy, which was the occaſion of that Verſe,
Et ſemper conſtans in levitate ſua eſt.
And thus the motion of Heaven (which by the conſtan Law
1of Nature ought to be perpetual) may be ſaid to be immutable
and immoveable, and the Heavens themſelves to be immovea­
bly moved, and Terrene things to be immutably changed, be­
cauſe thoſe never ceaſe moving, nor theſe changing. By this Prin­
ciple or Maxime all difficulties belonging to the firſt Claſſis are
cleared, by which the Earth is ſaid to be ſtable and immoveable,
that is, by underſtanding this one thing, That the Earth, as to its
own Nature, though it include in it ſelf a local Motion, and that
threefold, according to the opinion of Copernicus (ſcilicet Diur­

nal, with which it revolveth about its own Centre; Annual,
by which it moveth through the twelve Signes of the Zodiack,
and the motion of Inclination, by which its Axis is alwayes op­
poſed to the ſame part of the World) as alſo other Species of
Mutation, ſuch as Generation and Corruption, Accretion and
Diminution, and Alteration of divers kinds; yet in all theſe ſhe
is ſtable & conſtant, never deviating from that Order which God
hath appointed her, but moveth continually, conſtantly and im­
mutably, according to the ſix before named Species of Motion.
Several Motions
of the Earth ac­
cording to Coper­
nicus.
My third Maxime ſhall be this; When a thing is moved ac­
cording to ſome part of it, and not according to its whole, it
cannot be ſaid to be ſimply & abſolutely moved, but only per acci­
dens, for that ſtability taken ſimply & abſolutly do rather accord
with the ſame. As for example, if a Barrel or other meaſure of
Water be taken out of the Sea, and transferred to another place,
the Sea may not therefore abſolutely & ſimply be ſaid to be remo­
ved from place to place; but only per accidens, and ſecundum
quid, that is, according to a part of it, but rather (to ſpeak ſim­
ply) we ſhould ſay that the Sea cannot be carried or moved out of
its proper place,, though as to its parts it be moved, and transfer­
red to & again. This Maxime is manifeſt of it ſelf, and by it may
the Authorities be explained which ſeem to make for the immo­
bility of the Earth in this manner; namely, The Earth per ſe &
abſolutè conſidered as to its Whole, is not mutable, ſeeing it is
neither generated nor corrupted neither increaſed nor diminiſhed;
neither is it altered ſecundum totum, but only ſecundum partes.

Now it plainly appears, that this is the genuine and true Senſe of
what is aſcribed to it out of Eccleſiaſtes, cap. 1. v. 4. One Generation
paſſeth away, and another Generation cometh, but the Earth abideth
for ever: as if he ſhould ſay; although the Earth, according to its
parts, doth generate and corrupt, and is liable to the viciſſitudes of
Generation and corruption, yet in reference to its Whole it never
generateth nor Corrupteth, but abideth immutable for ever:
Like as a Ship, which though it be mended one while in the Sail­
yard, another while in the Stern, and afterwards in other parts
it yet remains the ſame Ship as it was at firſt. But tis to be
1vertized, that that Scripture doth not ſpeak of a Local Motion,
but of Mutations of another nature; as in the very ſubſtance,
quantity or quality of the Earth it ſelf. But if it be ſaid, that
it is to be underſtood of a Local Motion, then it may be ex­
plained by the inſuing Maxime, that is to ſay, a reſpect being had
to the natural Place aſſigned it in the Univerſe, as ſhall be ſhewed
by and by.
The Earth Se-
cundum Totum is
Immutable,
though not Immo­
vable.
The fourth Axiome is this; That every Corporeal thing, mo­
veable or immoveable from its very firſt Creation, is alotted its
proper and natural place; and being drawn or removed from
thence, its motion is violent, and it hath a natural tendency to
move back thither again: alſo that nothing can be moved from
its natural place, ſecundum Totum; For moſt great and dreadſul
miſchiefs would follow from that perturbation of things in the
Univerſe. Therefore neither the whole Earth, nor the whole

Water, nor the whole Air can ſecundum totum be driuen or for­
ced out of their proper place, ſite, or Syſteme in the Univerſe,
in reſpect of the order and diſpoſition of other mundane Bodies.
And thus there is no Star (though Erratick) Orb or Sphere that
can deſert its natural place, although it may otherwiſe have ſome
kind of motion. Therefore all things, how moveable ſoever,
are notwithſtanding ſaid to be ſtable and immoveable in their
proper place, according to the foreſaid ſenſe, i.e. ſecundum to­
tum; For nothing hinders, but that ſecundum partes they may
ſome waymove; which motion ſhall not be natural, but violent.
Therefore the Earth, although it ſhould be moveable, yet it
might be ſaid to be immoveable, according to the precedent
Maxime, for that its neither moved in a right Motion nor out of
the Courſe aſſigned it in its Creation for the ſtanding Rule of its
motion; but keep within its own ſite, being placed in that
which is called the Grand Orb, above Venus, and beneath Mars,

and being in the middle betwixt theſe (which according to the
common opinion is the Suns place) it equally and continually
moveth about the Sun, and the two other intermediate Planets,
namely Venus and Mercury, and hath the Moon (which is another
Earth, but Ætherial, as Macrobius after ſome of the ancient Phi­

loſophers, will have it) about it ſelf. From whence, inaſmuch as
ſhe perſiſteth uniformly in her Courſe, and never at any time
departeth from it, ſhe may be ſaid to be ſtable and immoveable:
and in the ſame ſenſe Heaven likewiſe, with all the Elements,
may be ſaid to be immoveable.
The Earth can­
not Secundum To­
tum, remove out of
its Natural Place.
The Natural
Place of the Earth.
The Moon is an
Ætherial Body.
The fifth Maxime followeth, being little different from the
former. Amongſt the things created by God, ſome are of ſuch a
nature, that their parts may be ab invicem, or by turns, ſe­
parated from themſelves, and diſ-joyned from their Whole;
1others may not, at leaſt, taken collectively: now thoſe are pe­
riſhable, but theſe perpetual. The Earth therefore ſince it
is reckoned amongſt thoſe things that are permanent, as hath

been ſaid already, hath its parts, not diſſipable, nor ab invicem,
ſeparable from its Centre (whereby its true and proper place is
aſſigned it) and from its whole, taken collectively: becauſe ac­
cording to its whole it is always preſerved, compact, united, and
cohærent in it ſelf, nor can its parts be ſeperated from the Cen­
tre, or from one another, unleſs it may ſo fall out per accidens,
and violently in ſome of its parts; which afterwards, the obſtacle
being removed, return to their Natural Station ſpontaneouſly,
and without any impulſe. In this Senſe therefore the Earth is
ſaid to be Immoveable, and Immutable: yea even the Sea, Aire,
Heaven, and any other thing (although otherwiſe moveable) ſo
long as its parts are not diſſipable and ſeperable, may be ſaid to
be Immoveable, at leaſt taken collectively. This Principle
or Maxim differeth from the precedent only in that this referrs
to the parts in order to Place, and this, in order to the Whole.
The Earths Cen­
tre keepeth it in
its Natural Place.
From this Speculation another Secret is diſcovered. For hence

it is manifeſt wherein the proper and genuine formality of the
Gravity aad Levity of Bodyes conſiſteth; a point which is not ſo
clearly held forth, nor ſo undeniably explained by the Peripate­
tick Phyloſophy. Gravity therefore is nothing elſe according to
the Principles of this new Opinion, than a certain power and ap­
petite of the Parts to rejoyn with their Whole, and there to reſt
as in their proper place. Which Faculty or Diſpoſition is by
Divine Providence beſtowed not only on the Earth, and Ter­
rene Bodies, but, as is believed, on Cœleſtial Bodies alſo, name­

ly the Sun, Moon, and Starrs; all whoſe parts are by this Impul­
ſion connected, and conſerved together, cleaving cloſely to each
other, and on all ſides preſſing towards their Centre, until they
come to reſt there. From which Concourſe and Compreſſion a
Sphærical and Orbicular Figure of the Cæleſtial Orbes is produ­
ced, wherein by this occult Quality naturally incident to
each of them they of themſelves ſubſiſt, and are alwayes preſer­
ved. But Levity is the Extruſion and Excluſion of a more te­
nuoſe and thin Body from the Commerce of one more Solid and

denſe, that is Heterogeneal to it, by vertue of Heat. Where­
upon, as the Motion of Grave Bodies is Compreſſive, ſo the Mo­
tion of Light Bodies is Extenſive: For its the propperty of Heat
to dilate and rarify thoſe things to which it doth apply, conjoine
and communicate it ſelf. And for this reaſon we find Levity
and Gravity not only in reſpect of this our Tereſtrial Globe, and
the Bodies adjacent to it, but alſo in reſpect of thoſe Bodies
which are ſaid to be in the Heavens, in which thoſe parts which
1by reaſon of their proclivity make towards their Centre are
Grave, and thoſe that incline to the Circumference Light. And
ſo in the Sun, Moon, and Starrs, there are parts as well Grave as

Light. And conſequently Heaven it ſelf that ſo Noble Body,
and of a fifth Eſſence, ſhall not be conſtituted of a Matter diffe­
rent from that of the Elements, being free from all Mutation in
it's Subſtance, Quantity, and Quality: Nor ſo admirable and

excellent as Ariſtotle would make us to believe; nor yet a ſolid
Body, and impermeable; and much leſſe (as the generality of
men verily believe) of an impenetrable and moſt obdurate Den­
ſity: but in it (as this Opinion will have it) Comets may be ge­
nerated; and the Sun it ſelf, as tis probable, exhaling or attract­
ing ſundry vapours to the ſurface of its Body, may perhaps pro­
duce thoſe Spots which were obſerved to be ſo various, and irre­

gular in its Diſcus: of which Galilæus in a perticular ^{*} Treatiſe
hath moſt excellently and moſt accurately ſpoken; inſomuch,
that though it were not beſides my preſent purpoſe, yet it is con­
venient that I forbear to ſpeak any thing touching thoſe matters,
leaſt I ſhould ſeem to do that which he hath done before me: But
now if there be found in the Sacred Scriptures any Authority
contrary to theſe things, it may be ſalved by the foreſaid Argu­
ments Analogically applyed. And further more it may be ſaid,
that that Solidity is to be ſo underſtood, as that it admits of no
vacuum, cleft, or penetration from whence the leaſt vacuity might
proceed For the truth is, as that cannot be admitted in bodily
Creatures, ſo it is likewiſe repugnant to Heaven it ſelf, being
indeed a Body of its own Nature the moſt Rare of all o­

thers, and tenuoſe beyond all Humane Conception, and happly
hath the ſame proportion to the Aire, as the Aire to the
Water.
Gravity and Le­
vity of Bodies,
what it is.
All Cœleſtial Bo­
dies have Gravity
and Levety.
Compreſſive Ma­
tion, proper to
Gravity; the Ex­
tenſive, to Levity.
Heaven is not
compoſed of a fift
Eſſence differing
from the matter of
inferior Bodies.
Nor yet a Solid
or denſe Body but
Rare.
* Delle Macchie
ſolarj.
* Vnius Corporis
fimplicis, unus eſt
motus ſimplex, et
huic duæ ſpecies,
Rectus & Circu­
laris: Rectus du­
plex à medio, &
ad medium; pri­
mus levium, ut A­
eris & Ignis: ſe­
cundus gravium,
ut Aquæ & Ter­
ræ: Circularis,
quieſt circa medi­
um competit Cœlo,
quod neque eſt
grave, neque leve.
Ariſt. de Cœlo.
Lib. 1.
It is clear alſo from theſe Principles how falſe theſe words of
Ariſtotle are, that: Of one ſimple Body, there is one ſimple Motion;
and this is of two kindes, Right and Circular: the Right is two­
fold, from the medium, and to the medium; the firſt of Light Bo­
dyes, as the Aire and Fire: the ſecond of Grave Bodyes, as the
Water and Earth: the Circular, which is about the medium, be­
longeth to Heaven, which is neither Grave nor Light: For all this
Philoſophy is now forſaken, and of it ſelf grown into diſ-eſteem;
for though it be received for an unqueſtionable truth in this new
Opinion, that to a ſimple body appertains one only ſimple Moti­

on, yet it granteth no Motion but what is Circular, by which alone
aſimple body is conſerved in its naturall Place, and ſubſiſts in its
Unity, and is properly ſaid to move in loco [in a place:] whereby

it comes to paſs that a Body for this reaſon doth continue to move
in it ſelf, [or about its own axis;] and although it have a Motion,
1yet it abideth ſtill in the ſame place, as if it were perpetually im­
moveable. But right Motion, which is properly ad locum, [to a
place] can be aſcribed only to thoſe things which are out of their
naturall place, being far from union with one another, and from
unity with their whole, yea that are ſeperated and divided from
it: Which being that it is contrary to the Nature and forme of
the Univerſe, it neceſſarily followeth, that right Motion doth in

ſhort ſute with thoſe things which are deſtitute of that perfection,
that according to their proper Nature belongeth to them, and
which by this ſame right Motion they labour to obtaine, untill
they are redintigrated with their Whole, and with one another,
and reſtored to their Naturall place; in which at the length,
having obtained their perfection, they ſettle and remaine immove­
able. Therefore in right Motions there can be no Uniformity,

nor ſimplicity; for that they vary by reaſon of the uncertaine
Levity or Gravity of their reſpective Bodyes: for which cauſe
they do not perſevere in the ſame Velocity or Tardity to the end
which they had in the beginning. Hence we ſee that thoſe things
whoſe weight maketh them tend downwards, do deſcend at firſt
with a ſlow Motion; but afterwards, as they approach neerer
and neerer to the Centre, they precipitate more and more ſwiftly.
And on the otherſide, thoſe things which by reaſon of their light­
neſs are carryed upwards (as this our Terreſtriall fire, which is no­
thing elſe but a ſmoak that burneth, and is inkindled into a flame)
are no ſooner aſcended on high, but, in almoſt the ſelf-ſame mo­
ment, they fly and vaniſh out of fight; by reaſon of the rare­
faction and extenſion, that they as ſoon as they acquire, are freed
from thoſe bonds which violently and againſt their own Nature

kept them under, and deteined them here below. For which
reaſon, it is very apparent, that no Right Motion can be called
Simple, not only in regard that (as hath been ſaid) it is not
^{*} even and uniforme, but alſo becauſe it is mixt with the Circu­

lar, which lurketh in the Right by an occult conſent, ſcilicet by
reaſon of the Natural affection of the Parts to conforme unto
their Whole. For when the Whole moveth Circularly, it is re­
quiſite likewiſe that the Parts, to the end that they may be uni­
ted to their Whole, (howbeit per accidens they are ſometimes
moved with a Right Motion) do move (though not ſo appa­
rently) with a Circular Motion, as doth their Whole. And thus
at length we have evinced that Circular Motion only is Simple,

Uniform and ^{*} Æquable, and of the ſame tenor [or rate] for that

it is never deſtitute of its interne Cauſe: whereas on the contra­
ry, Right Motion, (which pertains to things both Heavy and
Light) hath a Cauſe that is imperfect and deficient, yea that ari­
ſeth from Defect it ſelf, and that tendeth to, and ſeeketh after
1nothing elſe but the end and termination of it ſelf: in regard
that Grave and Light Bodies, when once they have attained their
proper and Natural Place, do deſiſt from that Motion to which
they were incited by Levity and Gravity. Therefore: ſince Cir­

cular Motion is proper to the Whole, and Right Motion to the
Parts, theſe differences are not rightly referred to Motion, ſo as
to call one Motion Right, another Circular, as if they were not
conſiſtent with one another: For they may be both together, and

that Naturally, in the ſame Body; no leſſe than it is equally
Natural for a Man to participate of Senſe and Reaſon, ſeeing
that theſe differences are not directly oppoſite to one another.
Hereupon Reſt and Immobility only are oppoſed to Motion;
and not one Species of Motion to another. And for the other
differences à medio, ad medium, and circa medium, they are di­
ſtinguiſhed not really, but only formally, as the Point, Line and
Superficies, none of which can be without the other two, or
without a Body. Hence it appears, that in as much as this Phy­
loſophy differs from that of Ariſtotle, ſo in like manner doth this
New Coſmographical Syſtem vary from the Common one, that
hath been hitherto received. But this by the way, upon occaſion
of explaining the Fifth Maxim: For as to the truth or falſhood
of theſe foregoing Poſitions (although I conceive them very pro­
bable) I am reſolved to determine nothing at preſent, neither
ſhall I make any farther enquiry into them.
* Vide Coperni­
cum de Revolutio­
nibus Cœleſt.
Simple Motion
peculiar to only
Simple Bodies.
Right Motion
belongeth to Im­
perfect Bodies, and
that are out of
their natural Pla­
ces.
Right Motion
cannot be Simple.
Right Motion is
ever mixt with
the Circular.
* æquabilis.
* Even.
Circular Mo­
tion is truly Sim­
ple and Perpetual.
Circular Mo­
tion belongeth to
the Whole Body,
and the Right to
its parts.
Circular and
Right Motion co­
incedent, and may
conſiſt together in
the ſame Body.
The Sixth and Laſt Maxim is this. Every thing is Simply deno­
minated ſuch as it is in compariſon of all things, or of many
things which make the greater number of that kinde, but not in
reſpect of a few which make but the leſſer part of them. As,
for inſtance, a Veſſel ſhall not be called abſolutely Great be­
cauſe it is ſo whilſt it is compared with two or three others: but
it ſhall be ſaid to be great abſolutely, and will be ſo, if it ex­
ceed in magnitude all indivials, or the greater part of them. Nor
again ſhall a Man be ſaid to be abſolutely Big, becauſe he is big­
ger than a Pigmey; nor yet abſolutely Little, becauſe leſſe than
a Gyant: but he ſhall be termed abſolutely Big or Little in com­
pariſon of the ordinary Stature of the greater part of Men. Thus
the Earth cannot abſolutely be ſaid to be High or Low for that it
is found to be ſo in reſpect of ſome ſmall part of the Univerſe; nor
again ſhall it be abſolutely affirmed to be High, being compared
to the Centre of the World, or ſome few parts of the Univerſe,
more near to the ſaid Centre, as is the Sun, Mercury or Venus:

but it ſhall receive its abſolute denomination according as it ſhall
be found to be in compariſon of the greater number of the
Spheres and Bodies of the Univerſe. The Earth therefore, in
compariſon of the whole Circuit of the Eighth Sphære which
1cludeth all Corporeal Creatures, and in compariſon of Jupiter,
Mars, and Saturn together with the Moon, and much more in
compariſon of other Bodies, (if any ſuch there be) above the
Eighth Sphere and eſpecially the Empyrial Heaven, may be truly
ſaid to be in the loweſt place of the World, and almoſt in the
Centre of it; nor can it he ſaid to be above any of them, except
the Sun, Mercury and Venus: So that one may apply unto it the
name of an Infime and Low, but not a Supreme or Middle Body.
And ſo to come down from Heaven, eſpecially the Empyrian, to it
(as it is accepted in the Deſcent of Chriſt from Heaven to his Holy
Incarnation) and from it to go up to Heaven (as in Chriſts return

to Heaven in his Glorious Aſcention) is truly and properly to
Deſcend from the Circumference to the Centre, and to aſcend
from the parts which are neareſt to the Centre of the World
to its utmoſt Circumference. This Maxim therefore may eaſily
and according to truth explain Theologicall Propoſitions: and
this is ſo much the more confirmed, in that (as I have obſerved)
almoſt all Texts of Sacred Scripture which oppoſe the Earth to
Heaven, are moſt conveniently and aptly underſtood of the Em­
pyrial Heaven (being the Higheſt of all the Heavens, and Spiritual
in reſpect of its end) but not of the inferiour or intermediate Hea­
vens, which are a Corporeal, and were framed for the benefit of
Corporeal Creatures: and thus when in the Plural Number
Heavens are mentioned, then all the Heavens promiſcuouſly and
without diſtinction are to be underſtood, as well the Empyrian
it ſelf as the Inferiour Heavens. And this Expoſition indeed any
man (that doth but take notice of it) may find to be moſt true.
And ſo for this Reaſon the Third Heaveu into which St. Paul

was wrapt up, by this Maxim may be taken for the Empyrean:
if for the the Firſt Heaven we underſtand that immenſe Space of
Erratick and Moveable Bodies illuminated by the Sun, in which
are comprehended the Planets, as alſo the Earth moveable, and
the Sun immoveable, Who like a King upon his Auguſt Tribu­
nal, ſits with venerable Majeſty immoveable and conſtant in
Centre of all the Sphæres, and, with his Divine Beames, doth
bountifully exhilerate all Cœleſtial Bodies that ſtand in need of
his vital Light, for which they cravingly wander about him; and
doth liberally and on every ſide comfort and illuſtrate the Thea­
tre of the whole World, and all its parts, even the very leaſt, like
an immortal and perpetual Lamp of high and unſpeakable va­
lue. The Second Heaven ſhall be the Starry Heaven, common­
ly called the Eighth Sphære, or the Firmament, wherein are all
the Fixed Starrs, which according to this Opinion of Pythagoras,
is (like as the Sun and Centre) void of all Motion, the Centre
and utmoſt Circumference mutually agreeing with each other in
1Immobility. And the Third ſhall be the Empyrean Heaven, that
is the Seat of the Bleſſed. And in this manner we may come to
explain and underſtand that admirable Secret, and profound My­

ſtery ænigmatically revealed by Plato to Dionyſius of Syracuſe:

(a) All things are about the King of all things, Second things
about the ſecond, and Third things about the Third: For that
God being the Centre of Spiritual things, the Sun, of Cor­
poreal, Chriſt, of thoſe that are Mixt, or made up of both, things
do doubtleſſe depend of that of theſe three Centres that is moſt
correſpondent and proportionable to them, and the Centre is
ever adjudged to be the nobler and worthier place: and therefore
in Animals the Heart, in Vegitables the Pith or Kernell wherein
the Seed lyeth that conſerveth their perpetuity, and virtually in­
cludes the whole Plant, are in the Midſt, and in the Centre: and
thus much ſhall ſuffice to have hinted at, ſince there may another
occaſion offer it ſelf for a larger Explication of theſe things. By
this Maxim the Authorities and Arguments of the Third Fourth
and Fifth Claſſes are reſolved.
The Earth in
what ſenſe it may
abſolutely be ſaid
to be in the loweſt
part of the World.
Chriſt in his
Incarnation tru­
ly deſcended from
Heaven, and in
his Aſcenſion tru­
ly aſcended into
Heaven.
2 Cor. c. 12. v.
3. Whether in the
body or out of the
body, I cannot tell,
The Sun is King,
Heart and Lamp
of the World him­
ſelf being αυταρκης
abſolutely indepen­
dent.)
The Ænignsa of
Plato.
(a) Circa omni­
um Regem ſunt
omnia. & Secun­
da circa Secun­
dum, et Tertia
circa Tertium:
Vide Theodo. de
Græc. affect. curat.
lib. 2. Steuch. lib.
de Parennj. Phi­
loſo.
It may be added withall, that even the Sun, Mercury and Ve­
nus (that is to ſay in reſpect of the Earth) are to be thought
aboue, and not beneath the Earth it ſelf, although in reſpect of
the Univerſe, yea and alſo abſolutely, they are below. The rea­
ſon is, becauſe in reſpect of the Earth they alwayes appear above
its Surface: and although they do not environe it, yet by the
Motion of the ſaid Earth they behold one while one part, another
while another part of its Circumference. Since therefore thoſe
things which in a Sphærical Body are nearer to the Circumfe­
rence and more remote from the Cenrre are ſaid to be above, but
thoſe that are next adjoyning to the Centre are ſaid to be below;
it clearly followeth that whilſt the Sun, Mercury and Venus are
not only turned towards the Surface and Circumference of the
ſaid Earth, but are at a very great diſtance without it, ſucceſſively
turned about it, and every way have a view of it, and are very
far remote from its Centre, they may, in reſpect of the ſaid Earth,
be ſaid to be above it; as alſo on the other ſide, the Earth in
reſpect of them may be ſaid to be beneath: howbeit on the con­
trary, in reſpect of the Univerſe, the Earth in reality is much
higher than they. And thus is ſalved the Authority of Eccleſi-

aſtes in many places, expreſſing thoſe things that are, or are done
on the Eeath in theſe words, Which are done, or which are under

the Sun, And in the ſame manner thoſe words are reduced to their
true Senſe wherein it is ſaid, That we are under the Sun, and un­
der the Moon, whereupon Terrene things are expreſſed by the
name of Sublunary.
Eccleſ. c. 1. 2. 3.
and almoſt tho­
out.
* Quod fiunt, vel
ſunt ſub ſole.
The Sixth Claſſis threatneth a difficulty which is common as
1well to this of Copernicus, as to the Vulgar Opinion; ſo that they
are both alike concerned in the ſolution of it: But ſo far as it
oppoſeth that of Copernicus, its anſwer is eaſy from the Firſt
Maxim.
But that which is added in the Fourth Claſſe, That it follow­
eth from this Opinion, that Hell (for that it is included by the
Earth, as is commonly held) doth move circularly about the
Sun, and in Heaven, and that ſo Hell it ſelf will be found to be
in Heaven; diſcovers, in my judgment, nothing but Ignorance
and Calumny, that inſinuate the belief of their Arguments ra­
ther by a corrupt ſenſe of the Words, than by ſolid Reaſons
taken from the boſome of the Nature of things. For in this
place Heaven is no wiſe to be taken for Paradice, nor according
to the Senſe of Common Opinion, but (as hath been ſaid above)

according to the Copernican Hypotheſis, for the ſubtileſt and
Pureſt Aire, far more tenuous and rare than this of ours; where­
upon the Solid Bodies of the Stars, Moon, and Earth, in their
Circular and Ordinary Motions, do paſſe thorow it, (the Sphære
of Fire being by this Opinion taken away.) And as according
to the Common Opinion it was no abſurdity to ſay, That Hell
being demerged in the Centre of the Earth and of the World it
ſelf, hath Heaven and Paradice above and below it, yea and on
all ſides of it, and that it is in the middle of all the Cœleſtial
Bodies (as if it were poſited in a more unworthy place) ſo, nei­
ther in this will it be deemed an Error, if from the other Syſtem,
which differeth not much from the Vulgar one, thoſe or the like
things follow as do in that. For both in that of Copernicus, and
the Vulgar Hypotheſis, Hell is ſuppoſed to be placed amongſt the
very dreggs of the Elements, and in the Centre of the Earth it
ſelf, for the confinement and puniſhment of the damned. There­
fore we ought not for want of Reaſons to trifle away time in
vain and impertinent ſtrife about words, ſince their true Senſe
is clouded then with no obſcurity, and in regard that it is very
clear to any man indued with a refined Intellect, and that hath
but an indifferent judgment in the Liberal Arts, and eſpecially
in the Mathematicks, that the ſame, or not very different Gon­
ſequences do flow from both theſe Opinions.
Heaven accord­
ing to Copernicus
is the ſame with
the moſt tenuous
Æther; but dif­
ferent from Para­
dice, which ſar­
paſſeth all the
Heavens.
By theſe Maxims and their Interpretations it appears, that
the Pythagorick and Copernican Opinion is ſo probable, that its
poſſible it may exceed even the Ptolemaick in probability; and
ſince there may be deduced from it a moſt ordinate Syſteme, and
a mroe admirable and myſterious Hypotheſis of the World
than from that of Ptolomy: the Authorities of Sacred Scripture
and Theological Tenents in the mean while not oppoſing it, be­
ing opportunely and appoſitely (as I have ſhown how they may
1be) reconciled with it: And ſince that by it not only the Phœ­
nomena of all the Cœleſtial Bodies are moſt readily ſalved, but
alſo many Natural Reaſons are diſcovered, which could not o­
therwiſe, (but with extream difficulty) have been found out:
And ſince it, laſt of all, doth open a more eaſy way into Aſtro­
nomy and Phyloſophy, and rejecteth all thoſe ſuperfluous and
imaginary inventions produced by Aſtronomers to the end only,
that they might be able by them to render a reaſon of the ſo ma­
ny and ſo various Motions of the Cœleſtial Orbs.
And who knows, but that in that admirable compoſure of the
Candleſtick which was to be placed in the Tabernacle of God, he
might out of his extraordinary love to us have been pleaſed to
ſhaddow forth unto us the Syſteme of the Univerſe, and more

eſpecially of the Planets? (a) Thou ſhalt make a Candleſtick of

pure Gold, (ſaith the Text;) of beaten work ſhall it be made:
his Shaft, and his Branches, his Bowls, his Knops, and his
Flowers (b) ſhall be of the ſame. Here are five things deſcribed, the
Shaft of the Candleſtick in the midle, the Branches on the ſides,
the Bowls, the Knops and the Flowers. And ſince there can be no
more Shafts but one, the Branches are immediatly deſcribed in
theſe (c) words: Six Branches ſhall come out of the ſides of it:
three Branches out of the one ſide, and three Branches out of the
other ſide: Happly theſe fix Branches may point out to us ſix
(d) Heavens, which are moved about the Sun in this order; Saturn,
the ſloweſt and moſt remote of all, finiſheth his courſe about the

Sun thorrow all the twelve Signes of the Zodiack in thirty Years:

Jupiter, being nearer than he, in twelve Years: Mars, being yet

nearer than him, in two Years: The Earth, which is ſtill nearer
than he, doth perform the ſame Revolution, together with
the Orbe of the Moon, in the ſpace of a Year, that is in Twelve
Months: Venus, which is yet nearer than all theſe, in (e) 9 Months:
And laſt of all Mercury, whoſe vicinity to the Sun is the greateſt
of all, accompliſheth its whole converſion about the Sun in eighty
Dayes. After the deſcription of the ſix Branches, the ſacred
Text proceeds to the deſcription of the Bowls, the Knops, and
the Flowers, ſaying, (f) Three Bowls made like unto Almonds,
with a Knop and a Flower in one Branch; and three Bowls made
like Almonds in the other Branch, with a Knop and a Flower: this
ſhall be the work of the ſix Branches that come out of the Shaft.
And in the Candleſtick ſhall be four Bowls made like unto Al­
monds, with their Knops and their Flowers: there ſhall be a knop
under two branches of the ſame, and a Knop under two Branches
of the ſame, and a Knop under two Branches of the ſame; which
together are ſix Branches, proceeding from one Shaft. The truth

is, the ſhallowneſſe of my underſtanding cannot fathome the
1depth of all the Myſteries that are couched in this moſt wiſe
diſpoſure of things: nevertheleſſe being amazed, and tranſported
with admiration, I will ſay; Who knows but that thoſe three
Bowls like unto Almonds to be repreſented on each of the
Branches of the Candleſtick may ſignifie thoſe Globes which are
apter (as is this our Earth) for the receiving than emitting of Influ­
ences? Perhaps alſo they denote thoſe Globes of late diſcovered
by the help of the Optick Teleſcope, which participate with
Saturn, Jupiter, Venus, and poſſibly alſo with the other Planets?
Who knows likewiſe, but that there may be ſome occult propor­
tion between theſe Globes and thoſe Myſterious Knops and
Lilies inſinuated unto us in the ſacred Scriptures? But this
ſhall here ſuffice to bound humane Preſumption, and to teach us
to exſpect with an Harpocratick ſilence from Time, the Indice of
Truth, a diſcovery of theſe Myſteries: (g) Solomon made ten

Candleſticks by the ſame Patern of Moſes, which he placed, five
on one hand and five on another, in the Temple erected by him
in honour of the moſt High God; which very thing doth alſo,
without all queſtion, contain moſt abſtruſe ſigniſications. More­
over, that Apple of the Knowledg of Good and Evil prohibited
our firſt Parents by God is not without a Myſtery; which ſome
ſay was an Indian Figg. In which theſe things are to be obſerv­
ed: Firſt, That it is replete with many Kernels, every one of
which hath a particular Centre. Secondly, Though of it ſelf it
be hard and ſolid, yet about its Circumference it is of a more rare
and tenuouſe ſubſtance; herein reſembling the Earth, which
though in its Centre, and thoſe parts which are neareſt to it, it
be ſtony, Metallick, and compact, yet the nearer one approacheth
to the Circumference, its parts are ſeen to be the more rare and
tenuouſe: and withall it hath another body, more rare than its
own, namely the Water, above which there is yet another, more
ſubtil than all the reſt of inferiour Bodyes, that is to ſay,
the Aire,
(a) Exod. 25. 31.
(b) My Authour
following the vul­
gar Tranſlation,
which hath an E­
ligance in ſome
things beyond ours,
cites the words
thus, Facies Can­
delabrum ducti­
le de auro mun­
diſſimo, Haſtile
ejus, & Calamos,
& Sphærulas, ac
Lilia, ex ipſo pro­
cedentia.
(c) verſe 12.
(d) or Spheres.
(e) Though our
Authour ſpeaketh
here poſitively of
nine Months, &c.
Fathers are not a­
greed about the pe­
riod of this planet,
nor that of Mercu­
ry, as you may ſee
at large in Riccio­
lus, Almageſt. nov.
Tom. 1. part 1. l.
7. ſect. 3. cha. 11.
num. 11. page 627.
where he maketh
Venus to conſum­
mate her Revolu­
tion in neer 225
dayes, or 7 1/2 Mon.
and Mecury in a­
bout 88 dayes, or 3
Months: in which
he followeth Kepl.
in Epitome Aſtro­
nom. p. 760.
(f) verſ. 33, 34.
(g) 1 Kings c. 7.
v. 49. 2 Chron. c.
4. verſ. 7.
The ſame Repreſentation with that of the Indian Figg is held
forth to us by the Malum Punicum, or Pomegranate, with its
innumerable poly centrick Stones or Kernels, all which in the parts
more remote from their Centre, and nearer approaching towards
the Circumference, are of a ſubſtance ſo ſubtil and rare, that being
but lightly compreſſed, they in a manner wholly convert into a
moſt tenuoſe Liquor or juice: Of which fruit it pleaſed Divine
Wiſdom to make mention, and ordained that its Figure ſhould be
imbroidered and wrought with a needle in the ſacerdotal Garment
of Aaron: (h) Beneath (ſaith God) upon the hem of it thou

ſhalt make Pomegranates of blew, and of purple, and of ſcarlet,
round about the border thereof; and Bells of gold between them
1round about: a golden bell and a pomegranate, a golden bell and a
pomegranate, upon the hem of the Robe round about. And that this
was a Myſtical Repreſentation of the Worlds Effigies, is averred

by Solomon, ſaying; (i) For in the long (k) Garment that be
had on was the (l) whole World; and in the foure rows of the ſtones

was the Glory of the Fathers graven, and thy Majeſty in the Di-

adem of his Head.
(h) Exod. 28. 33,
34, & 39. v. 24,
25, 26.
(i) Sap. c. 18. v.
24.
(k) Exod. c. 28.
v. 6, 9. 17, 36.
(l) Or, totus Or­
bis Terrarum, as
the vulgar Tranſ­
lation hath it.
The ſame likewiſe is ſignified to us by the Grape, and in like
manner by all other Fruits; but eſpecially the Figg, Grape, and
Pomegranate: whence theſe three are almoſt alwayes placed to­
gether in the Sacred Scriptures. So Numb. 20. the People of Iſra­
el complain againſt Moſes and Aaron: (m) Wherefore have you

made us to come up out of Egypt, to bring us into this evil place,
where there can grow no Seed, neither is there either Figgs, or
Vines, or Pomegranates? Intimating that theſe kinds of Fruits
were preferred by them for their excellency before all others.
And in Joel (n) The Vine is dryed up, and the Figg-tree languiſh-

eth, the Pomegranate-trce, the Palm-tree alſo, and the Apple-tree,
even all the Trees of the field are withered; becauſe joy is wither­
ed away from the Sons of Men. Likewiſe in Haggai: (o) Is the

ſeed yet in the Bud? and hath as yet the Vine and the Fig-tree,
and the Pomegranate, and the Olive-tree brought forth? In like
manner in Deuteronomie the Land of Promiſe is commended to
be (p) A Land of Wheat, and Barly, and Vines in which grow,

Figg-trees, and Pomegranates, and Olive-trees, &c. And in the
Structure of the Temple undertaken by Solomon upon Divine In­

ſpiration the (q) Chapiters of the Pillars were adorned with ſeve­
ral rowes of Pomegranates: which particular is mentioned, not
in one but many places of Holy Writ. Yea and ſometimes acci­
dentally and occaſionally the Holy hath Ghoſt ænigmatically re­
preſented this moſt admirable and Moſt Wiſe Sructure of the
World, the Order of the Heavens, and the diſpoſure of Crea­
tures Spiritual and Corporeal by Emblems, Parables, and Figures,
leaſt they ſhould be as it were dazled and blinded, by the reful­
gent ſplendor of ſo excellent an Object. Hence we ſee, that in
theſe Doctrinal & Dubious Points we may diſcourſe in ſuch man­
ner by help of the Holy Scripture as is meet for the underſtanding
of the Prophets; which ſeeing they are very obſcure, they ſhall be
fully underſtood, and may be aptly applyed only then when they
ſhall be fulfilled, and not before: So alſo when once the true
Syſteme of the Univerſe is found out, then, and not till then, the
meaning of theſe Figures, and Ænigma's ſhall be made known
unto us: Thus before the coming of the Son of God had diſco­
vered unto us the Myſtery of the Holy Trinity, none were able
to comprehend or imagine what was concealed under thoſe
1words; (r) In Principio creavit Elohim Cœlum & Terram: for

that they did not ſee how the Noun Plural Elohim (which is as much
as to ſay Dij, [Gods] ſhould be joyned with the Verb Singular,
Creavit: But the Myſtery of the Unity of Eſſence and Trinity
of Perſons in God being revealed, it was preſently known, that
the Singular Number, Creavit, had reference to the Unity of Eſ­
ſence, (in regard that the Works of the Trinity ad extra are in­
diviſible) and the Plural, Elohim, to the Perſons. Who, I pray,
in elder times could have found out this Myſtery? And thus the
Name of God is thrice repeated in Pſal. 67. (s) God, even our

God ſhall bleſſe us, God ſhall bleſſe us, &c. Which at firſt might
ſeem a Pleonaſme, and ſuperfluous repetition; but afterwards it
was evident that David did there ſet out the Benedictions of ſe­
veral Perſons implyed, to wit, the Father, Son, and Holy Ghoſt.
Innumerable Examples of the like kind may be found in the Sa­
cred Leaves. Therefore, to conclude, I will ſay with ^{*}David,

Pſal. 92. Oh Lord how glorious are thy Works! thy thoughts
are very deep: an unwiſeman knoweth not, and a fool doth not
underſtand theſe things.
(m) Numb. c. >20.
v. 5.
(n) Joel c. 1. v. 12.
(o) Hagg. c. 2.
v. 19.
(p) Deut. c. 8. v. 8.
(q) 1 Kings c 7.
v. 20. & 2 Kings
c. 25. v. 17. &
2 Chro. c. 3. v. 15,
16. & c. 4. v. 12.
13. & Jerem. c.
52. v. 21, 22.
(r) Gen. c. 1. v. 1
(s) Pſal. 67. v. 6
7.
* Pſal. 92 v. 536.
Theſe are the particulars that I have thought fit to offer, as
a Divine, concerning the not-improbable Opinion of the Mobili­
ty of the Earth and Stability of the Sun: which I hope will be
acceptable to you, Reverend Sir, out of the love and diligence
wherewith you perſue Virtue and Learning. But (to the end
that you may alſo receive an account of my other Studies) I
hope very ſhortly to publiſh in Print my Second Tome ^{*}Of the In-

ſtitutions of all Learnings, which ſhall containe all the Liberall
Arts, as I have already ſignified in that Syntax, and Spicimen by
me heretofore put forth, and publiſhed under your Name. The
other five following Tomes by me promiſed (which ſhall treat of
Phyloſophy and Theology) are not altogether ſo forward, ne­
vertheleſs they will be ſpeedily finiſhed. In the mean time there
will come forth my Book Concerning ^{*} Oracles, now finiſhed, to­

gether with a Treatiſe ^{*} Of Artificial Divination. And for a

pledge thereof, I ſend you at this time annexed to this Epiſtle a
Tract ^{*} Concerning Natural Coſmological Divination, or of Natu­

ral Prognoſticks, and Preſages of the Changes oſ Weather, and
other things which fall within the compaſſe of Natue. God grant
you all Happineſſe.
* Inſtitutionum
omnium Doctri­
narum.
* De Oraculis.
* De Divinatio­
ne artificioſa.
* De Divinatio­
ne Naturali Coſ­
mologica.
Moſt Reverend Sir
NAPLES, from the Covent
of the Carmelites, Jan.
6. 1615.
Your Moſt Humble Servant
PAOLO ANTONIO FOSCARINI.
FINIS.
1
Imprimatur, P. ANT. GHIBERT, Vic. Gen.
JOANNES LONGUS Can. & Cur. Archiep.
Neap. THEOL. Vidit.