And if any one would underſtand theſe Days of ſacred Scri­pture, 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 rea­ſon 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 be­gins 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 Co­relative 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 Nightand 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, ac­cording 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 al­though 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 Ri­gel; or his Right ſhoulder, or any other of that Magnitude. Therefore 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 ſpeci­fication 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, name­ly, 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, con­ſidered 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 there­fore 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 ſpo­ken 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 magni­tude 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 them­ ſelves, 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 pla­ced in the ſame proximity to us with the Sun, and therefore ap­pearing to us of the ſame Magnitude as the Sun, can beſtow up­on 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 con­venient 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 Ve­nus; 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 there­fore 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 un­derſtood 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 a­nother 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, andas 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. Which fallacy of our ſight is noted, and the Reaſon thereof aſ­ſigned by the Opticks; upon wich, as being ſtrange to, and be­ſides my purpoſe, I will not ſtay) and on this account is Æneasbrought 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 be­nignity 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 cau­ſes, 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 In­tention to fill our mindes in this life with vain and various curi­oſities, 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 Diſpu­tations, 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 ob­tained, (d) We ſhall ſee him face to face: (e) and ſhall belike him, for we ſhall ſee him as he is. Then ſhall he clearly à Priori make known unto us all thoſe Curioſities, and Dogmati­cal Queſtions, which in this life, (f) in which we ſee through aGlaſſe darkly, could be known by us but imperfectly and à poſte­riori, 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 preach­ing to the Corinthians, ſaith; (h) I determined to know nothingamong you, ſave Jeſus Chriſt, and him crucified: whereas not­withſtanding he was thorowly inſtructed, and profoundly learned in 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 Gloſ­ſary 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 Indiviſi­bles, 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 Na­ture 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 ad­mirable 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 lit­tle or nothing profit Us, but might in ſome caſes prove prejudi­cial; 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 per­plexed; 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 un­ſhaken, ſure, immutable, and manifeſt to all men: the infallible Rule of which he hath appointed the Holy Church, that is waſh­ed with his precious Blood, and governed by his Holy Spirit, to whom belongs our Sanctification, as being his work. This there­fore 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 Opini­ons 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 why nothing of certainty can be evinced from the foreſaid Au­thorities 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 Pythagorianand 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 ſpeak­ing, 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 ex­trinſick 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 ex­ample, 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 warm­ed. '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 Illumina­tion 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 ſermo­nem) 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 her ſelf a contrary way, the Quality diffuſed into her, and im­preſſed upon her by the Sun, namely the Light of the Day is moved, which riſeth in one part of her, and ſets in another con­trary 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 immovea­ble) and that no otherwiſe then per donominationem extrinſecam,as hath been ſaid.

After this manner the command of Joſhuah, Sun ſtand thouſtill, and the Miracle of the Suns ceſſation of Motion wrought by him, may be ſo underſtood, as that not the Solar Body pro­perly, but the Suns ſplendour upon the Earth ſtood ſtill; ſo that not the Sun it ſelf, (being of it ſelf before that time immovea­ble) but the Earth that receiveth its ſplendour, ſtayed her Mo­tion; which, as ſhe inceſſantly purſuing her ordinary Motion to­wards 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 ex­plained, 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 Prin­ciple or Maxime, which by reaſon of its difficulty and extraordi­nary 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 Cor­poreal, Durable and Corruptible, Moveable and Immoveable, have received from God a perpetual, unchangeable, and inviola­ble Law, conſtituting the Eſſence and Nature of every one of them: according to which Law all of them in their own Na­ture 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 in­conſtancy, 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 of Nature ought to be perpetual) may be ſaid to be immutable and immoveable, and the Heavens themſelves to be immovea­bly moved, and Terrene things to be immutably changed, be­cauſe thoſe never ceaſe moving, nor theſe changing. By this Prin­ciple 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 Diur­nal, 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 op­poſed 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 im­mutably, according to the ſix before named Species of Motion.

Several Motions of the Earth ac­cording to Coper­nicus.

My third Maxime ſhall be this; When a thing is moved ac­cording to ſome part of it, and not according to its whole, it cannot be ſaid to be ſimply & abſolutely moved, but only per acci­dens, 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 remo­ved from place to place; but only per accidens, and ſecundum quid, that is, according to a part of it, but rather (to ſpeak ſim­ply) 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 transfer­red to & again. This Maxime is manifeſt of it ſelf, and by it may the Authorities be explained which ſeem to make for the immo­bility 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 Sail­yard, 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 ad­ vertized, 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 ex­plained 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 Immo­vable.

The fourth Axiome is this; That every Corporeal thing, mo­veable 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 for­ced 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 to­tum; 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 Phi­loſophers, 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 can­not Secundum To­tum, 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, ſe­parated from themſelves, and diſ-joyned from their Whole; others may not, at leaſt, taken collectively: now thoſe are pe­riſhable, 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 ac­cording to its whole it is always preſerved, compact, united, and cohærent in it ſelf, nor can its parts be ſeperated from the Cen­tre, 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 Cen­tre 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 Peripate­tick Phyloſophy. Gravity therefore is nothing elſe according to the Principles of this new Opinion, than a certain power and ap­petite 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 Ter­rene Bodies, but, as is believed, on Cœleſtial Bodies alſo, name­ly the Sun, Moon, and Starrs; all whoſe parts are by this Impul­ſion 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 produ­ced, wherein by this occult Quality naturally incident to each of them they of themſelves ſubſiſt, and are alwayes preſer­ved. But Levity is the Extruſion and Excluſion of a more te­nuoſe and thin Body from the Commerce of one more Solid and denſe, that is Heterogeneal to it, by vertue of Heat. Where­upon, as the Motion of Grave Bodies is Compreſſive, ſo the Mo­tion 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 by 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 diffe­rent 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 Den­ſity: but in it (as this Opinion will have it) Comets may be ge­nerated; and the Sun it ſelf, as tis probable, exhaling or attract­ing ſundry vapours to the ſurface of its Body, may perhaps pro­duce thoſe Spots which were obſerved to be ſo various, and irre­gular 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 con­venient 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 Argu­ments 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 o­thers, and tenuoſe beyond all Humane Conception, and happly hath the ſame proportion to the Aire, as the Aire to the Water.

Gravity and Le­vity of Bodies, what it is.

All Cœleſtial Bo­dies have Gravity and Levety.

Compreſſive Ma­tion, proper to Gravity; the Ex­tenſive, 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 & Circu­laris: Rectus du­plex à medio, & ad medium; pri­mus levium, ut A­eris & Ignis: ſe­cundus gravium, ut Aquæ & Ter­ræ: Circularis, quieſt circa medi­um 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 two­fold, from the medium, and to the medium; the firſt of Light Bo­dyes, as the Aire and Fire: the ſecond of Grave Bodyes, as the Water and Earth: the Circular, which is about the medium, be­longeth 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 Moti­on, 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, yet it abideth ſtill in the ſame place, as if it were perpetually im­moveable. 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 immove­able. 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 light­neſs are carryed upwards (as this our Terreſtriall fire, which is no­thing elſe but a ſmoak that burneth, and is inkindled into a flame) are no ſooner aſcended on high, but, in almoſt the ſelf-ſame mo­ment, they fly and vaniſh out of fight; by reaſon of the rare­faction 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 Circu­lar, 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 re­quiſite likewiſe that the Parts, to the end that they may be uni­ted to their Whole, (howbeit per accidens they are ſometimes moved with a Right Motion) do move (though not ſo appa­rently) 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 contra­ry, Right Motion, (which pertains to things both Heavy and Light) hath a Cauſe that is imperfect and deficient, yea that ari­ſeth from Defect it ſelf, and that tendeth to, and ſeeketh after nothing 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 Cir­cular 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 di­ſtinguiſhed 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 Phy­loſophy 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 pro­bable) I am reſolved to determine nothing at preſent, neither ſhall I make any farther enquiry into them.

* Vide Coperni­cum de Revolutio­nibus Cœleſt.

Simple Motion peculiar to only Simple Bodies.

Right Motion belongeth to Im­perfect Bodies, and that are out of their natural Pla­ces.

Right Motion cannot be Simple.

Right Motion is ever mixt with the Circular.

* æquabilis.

* Even.

Circular Mo­tion is truly Sim­ple and Perpetual.

Circular Mo­tion belongeth to the Whole Body, and the Right to its parts.

Circular and Right Motion co­incedent, and may conſiſt together in the ſame Body.

The Sixth and Laſt Maxim is this. Every thing is Simply deno­minated 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 be­cauſe 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 ex­ceed in magnitude all indivials, or the greater part of them. Nor again ſhall a Man be ſaid to be abſolutely Big, becauſe he is big­ger than a Pigmey; nor yet abſolutely Little, becauſe leſſe than a Gyant: but he ſhall be termed abſolutely Big or Little in com­pariſon 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 in­ cludeth 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 aſcendfrom 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 Em­pyrial Heaven (being the Higheſt of all the Heavens, and Spiritual in reſpect of its end) but not of the inferiour or intermediate Hea­vens, 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. Paulwas 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 Tribu­nal, 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 Thea­tre of the whole World, and all its parts, even the very leaſt, like an immortal and perpetual Lamp of high and unſpeakable va­lue. The Second Heaven ſhall be the Starry Heaven, common­ly 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 Immobility. 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 My­ſtery 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 Cor­poreal, 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 in­cludes 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 tru­ly deſcended from Heaven, and in his Aſcenſion tru­ly 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 him­ſelf being autarkhsabſolutely indepen­dent.)

The Ænignsa of Plato.

(a) Circa omni­um Regem ſunt omnia. & Secun­da circa Secun­dum, et Tertia circa Tertium: Vide Theodo. de Græc. affect. curat. lib. 2. Steuch. lib. de Parennj. Phi­loſo.

It may be added withall, that even the Sun, Mercury and Ve­nus (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 rea­ſon 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 Circumfe­rence 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 con­trary, 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 underthe 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 un­der the Moon, whereupon Terrene things are expreſſed by the name of Sublunary.

Eccleſ. c. 1. 2. 3. and almoſt tho­out.

* Quod fiunt, vel ſunt ſub ſole.

The Sixth Claſſis threatneth a difficulty which is common as well 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 follow­eth 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 ra­ther 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; where­upon 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, nei­ther 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. There­fore 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 Gon­ſequences do flow from both theſe Opinions.

Heaven accord­ing to Copernicus is the ſame with the moſt tenuous Æther; but dif­ferent from Para­dice, which ſar­paſſeth 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, be­ing opportunely and appoſitely (as I have ſhown how they may be) reconciled with it: And ſince that by it not only the Phœ­nomena of all the Cœleſtial Bodies are moſt readily ſalved, but alſo many Natural Reaſons are diſcovered, which could not o­therwiſe, (but with extream difficulty) have been found out: And ſince it, laſt of all, doth open a more eaſy way into Aſtro­nomy 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 ma­ny 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 ofpure 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 Al­monds, 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 depth 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 Influ­ences? 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 propor­tion 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. More­over, 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 obſerv­ed: 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 vul­gar Tranſlation, which hath an E­ligance in ſome things beyond ours, cites the words thus, Facies Can­delabrum ducti­le de auro mun­diſſimo, Haſtile ejus, & Calamos, & Sphærulas, ac Lilia, ex ipſo pro­cedentia.

(c) verſe 12.

(d) or Spheres.

(e) Though our Authour ſpeaketh here poſitively of nine Months, &c. Fathers are not a­greed about the pe­riod of this planet, nor that of Mercu­ry, as you may ſee at large in Riccio­lus, Almageſt. nov. Tom. 1. part 1. l. 7. ſect. 3. cha. 11. num. 11. page 627. where he makethVenus to conſum­mate her Revolu­tion in neer 225 dayes, or 7 1/2 Mon. and Mecury in a­bout 88 dayes, or 3 Months: in which he followeth Kepl. in Epitome Aſtro­nom. 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 thouſhalt make Pomegranates of blew, and of purple, and of ſcarlet, round about the border thereof; and Bells of gold between them round 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 ſtoneswas 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 Or­bis Terrarum, as the vulgar Tranſ­lation 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 to­gether in the Sacred Scriptures. So Numb. 20. the People of Iſra­el complain againſt Moſes and Aaron: (m) Wherefore have youmade 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 wither­ed away from the Sons of Men. Likewiſe in Haggai: (o) Is theſeed 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 In­ſpiration the (q) Chapiters of the Pillars were adorned with ſeve­ral rowes of Pomegranates: which particular is mentioned, not in one but many places of Holy Writ. Yea and ſometimes acci­dentally and occaſionally the Holy hath Ghoſt ænigmatically re­preſented this moſt admirable and Moſt Wiſe Sructure of the World, the Order of the Heavens, and the diſpoſure of Crea­tures Spiritual and Corporeal by Emblems, Parables, and Figures, leaſt they ſhould be as it were dazled and blinded, by the reful­gent ſplendor of ſo excellent an Object. Hence we ſee, that in theſe Doctrinal & Dubious Points we may diſcourſe in ſuch man­ner 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 diſco­vered unto us the Myſtery of the Holy Trinity, none were able to comprehend or imagine what was concealed under thoſe words; (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 Eſ­ſence, (in regard that the Works of the Trinity ad extra are in­diviſible) 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 ourGod 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 ſe­veral Perſons implyed, to wit, the Father, Son, and Holy Ghoſt. Innumerable Examples of the like kind may be found in the Sa­cred 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 Mobili­ty 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, ne­vertheleſs they will be ſpeedily finiſhed. In the mean time there will come forth my Book Concerning ^{*} Oracles, now finiſhed, to­gether 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 Natu­ral Prognoſticks, and Preſages of the Changes oſ Weather, and other things which fall within the compaſſe of Natue. God grant you all Happineſſe.

* Inſtitutionumomnium Doctri­narum.

* De Oraculis.

* De Divinatio­ne artificioſa.

* De Divinatio­ne Naturali Coſ­mologica.

Moſt Reverend Sir

NAPLES, from the Covent of the Carmelites, Jan. 6. 1615.

Your Moſt Humble Servant

PAOLO ANTONIO FOSCARINI.

FINIS.