SOme years since, as Your most Serene Highness well knoweth, I did discover many particulars in Heaven that had been unseen and unheard of untill this our Age; which, as well for their novelty, as for certain consequences which depend upon them, clashing with some Physical Propositions commonly received by the Schools, did stir up against me no small number of such as professed the vulgar Philosophy in the Universities; as if I had with my own hand newly placed these things in Heaven to obscure and disturb Nature and the Sciences: who forgetting that the multitude of Truths contribute, and concur to the investigation, augmentation, and establishment of the Arts, and not to their diminution, and destruction; and at the same time shewing themselves more affectionate to their own Opinions, than to Truth, went about to deny, and to disprove those Novelties; of which their very sense, had they but pleased to have intentsly beheld them, would have rendered them thorowly assured. And to this purpose they alledged sundry things, and published certain Papers fraughted with vain discourses; and which was a more gross errour, interwoven with the attestations of the Sacred Scriptures, taken from places by them not rightly understood, and which did not any thing concern the point for which they were produced Into which errour perhaps they would not have run, if they had but been advertised of a most profitable Document which S. Augustine giveth us, concerning our proceeding warily, in making positive determinations in points that are obscure and hard to be understood by the meer help of ratiocination; where treating (as we) of a certain natural conclusion concerning Celestial Bodies, he thus writes:1 But now having evermore a respect to the moderation of pious Gravity, we ought to believe nothing unadvisedly in a doubtful point; lest we conceive a prejudice against that, in favour to our Errour, which Truth hereafter may discover to be no wise contrary to the Sacred Books either of the Old or New Testament.
It hath since come to pass, that Time hath by degrees discovered to every one the truths before by me indicated: and together with the truth of the fact, a discovery hath been made of the difference of humours between those who simply and without passion did refuse to admit such like Phaenomena for true, and those who to their incredulity had added some discomposed affection:2 For as those who were better grounded in the Science of Astronomy, and Natural Philosophy, became satisfied upon my first intimation of the news; so all those who stood not in the Negative, or in doubt for any other reason, but because it was an unlookt-for-Novelty, and because they had not an occasion of seeing a sensible experiment thereof, did by degrees come to satisfie themselves: But those, who besides the love they bore to to their first Errour, have I know not what imaginary interess to render them disaffected; not so much towards the things, as towards the Author of them, not being able any longer to deny them, conceal themselves under an obstinate silence; and being exasperated more than ever by that whereby those others were satisfied and convinced, they divert their thoughts to other projects, and seek to prejudice me some other wayes: of whom I profess that I would make no more account than I have done of those who heretofore have contradicted me (at whom I alwaies laugh, as being assured of the issue that the business is to have) but that I see that those new Calumnies and Persecutions do not determine in our greater or lesser Learning (in which I will scarce pretend to any thing) but extend so far as to attempt to asperse me with Crimes which ought to be, and are more abhorred by me than Death it self: Nor ought I to content my self that they are known to be unjust by those onely who know me and them, but by all men whatsoever. They persisting therefore in their first Resolution, Of ruining me and whatsoever is mine, by all imaginable waies; and knowing how that I in my Studies of Astronomy and Philosophy hold, as to the Worlds Systeme, That the Sun, without changing place, is situate in the Centre of the Conversion of the Celestial Orbes; and that the Earth, convertible about its own Axis, moveth it self about the Sun: And moreover understanding, that I proceed to maintain this Position, not onely by refuting the Reasons of Ptolomy and Aristotle, but by producing many on the contrary; and in particular, some Physical pertaining to Natural Effects, the causes of which perhaps can be by no other way assigned; and others Astronomical depending upon many circumstances and encounters of new Discoveries in Heaven, which manifestly confute the Ptolomaick Systeme, and admirably agree with and confirm this other Hypothesis: and possibly being ashamed to see the known truth of other Positions by me asserted, different from those that have been commonly received; and therefore distrusting their defence so long as they should continue in the Field of Philosophy: for th[…]se respects, I say, they have resolved to try whether they could make a Shield for the fallacies of their Arguments of the Mantle of a feigned Religion, and of the Authority of the Sacred Scriptures, applyed by them with little judgment to the confutation of such Reasons of mine as they had neither understood, nor so much as heard.
And first, they have indeavoured, as much as in them lay, to divulge an opiniou thorow the Universe, that those Propositions are contrary to the Holy Letters, and consequently Damnable and Heretical: And thereupon perceiving, that for the most part, the inclination of Mans Nature is more prone to imbrace those enterprizes, whereby his Neighbour may, although unjustly, be oppressed, than those from whence he may receive just incouragement; it was no hard matter to find those Complices, who for such (that is, for Damnable and Heretical) did from their Pulpits with unwonted confidence preach it, with but an unmerciful and less considerate injury, not only to this Doctrine, and to its followers, but to all Mathematicks and Mathematicians together. Hereupon assuming greater confidence, and vainly hoping that that Seed which first took root in their unsound mindes, might spread its branches, and ascend towards Heaven, they went scattering rumours up and down among the People, That it would, ere long be condemned by Supreme Authority: and knowing that such a Censure would supplant not onely these two Conclusions of the VVorlds Systeme, but would make all other Astronomical and Physical Observations that have correspondence and necessary connection therewith to become damnable, to facilitate the business they seek all they can to make this opinion (at least among the vulgar) to seem new, and peculiar to my self, not owning to know that Nicholas Copernicus was its Authour, or rather Restorer and Confirmer: a person who was not only a Catholick, but a Priest, Canonick, and so esteemed, that there being a Dispute in the Lateran Council, under Leo X. touching the correction of the Ecclesiastick Calender, he was sent for to Rome from the remotest parts of Germany, for to assist in this Reformation, which for that time was left imperfect, onely because as then the true measure of the Year and Lunar Moneth was not exactly known: whereupon it was given him in charge by the Bishop of Sempronia, at that time Super-intendent in that Affair, to search with reiterated studies and pains for greater light and certainty, touching those Coelestial Motions. Upon which, with a labour truly Atlantick and with his admirable Wit, setting himself again to that Study, he made such a progress in these Sciences, and reduced the knowledge of the Coelestial Motions to such exactnesse, that he gained the title of an Excellent Astronomer. And, according unto his Doctrine, not only the Calendar hath been since regulated, but the Tables of all the Motions of the Planets have also been calculated: and having reduced the said Doctrine into six Books, he published them to the World at the instance of the Cardinal of Capua, and of the Bishop of Culma. And in regard that he had re-assumed this so laborious an enterprize by the order of The Pope; he dedicated his Book De Revolutionibus Coelestibus to His Successour, namely Paul III. which, being then also Printed, hath been received by The Holy Church, and read and studied by all the World, without any the least umbrage of scruple that hath ever been conceived at his Doctrine; The which, whilst it is now proved by manifest Experiments and necessary Demonstrations to have been well grounded, there want not persons that, though they never saw that same Book intercept the reward of those many Labours to its Authour, by causing him to be censured and pronounced an Heretick; and this, only to satisfie a particular displeasure conceived, without any cause, against another man, that hath no other interest in Copernicus, but only as he is an approver of his Doctrine.
Now in regard of these false aspersions, which they so unjustly seek to throw upon me, I have thought it necessary for my justification before the World (of whose judgment in matters of Religion and Reputation I ought to make great esteem) to discourse concerning those Particulars, which these men produce to scandalize and subvert this Opinion, and in a word, to condemn it, not only as false, but also as Heretical; continually making an Hipocritical Zeal for Religion their shield; going about moreover to interest the Sacred Scriptures in the Dispute, and to make them in a certain sense Ministers of their deceiptful purposes: and farthermore desiring, if I mistake not, contrary to the intention of them, and of the Holy Fathers to extend (that I may not say abuse) their Authority, so as that even in Conclusions meerly Natural, and not de Fide, they would have us altogether leave Sense and Demonstrative Reasons, for some place of Scripture which sometimes under the apparent words may contain a different sense. Now I hope to shew with how much greater Piety and Religious Zeal I proceed, than they do, in that I propose not, that the Book of Copernicus is not to be condemned, but that it is not to be condemned, as they would have it; without understanding it, hearing it, or so much as seeing it; and especially he being an Author that never treateth of matters of Religion or Faith; nor by Reasons any way depending on the Authority of Sacred Scriptures whereupon he may have erroniously interpreted them; but alwaies insists upon Natural Conclusions belonging to the Celestial Motions, handled with Astronomical and Geometrical Demonstrations. Not that he had not a respect to the places of the Sacred Leaves, but because he knew very well that his said Doctrine being demonstrated, it could not contradict the Scriptures, rightly, and according to their true meaning understood. And therefore in the end of his Epistle Dedicatory, speaking to The Pope, he saith thus;3 If there should chance to be any Mataeologists, who though ignorant in all the Mathematicks, yet pretending a skill in those Learnings, should dare, upon the authority of some place of Scripture wrested to their purpose, to condemn and censure this my Hypothesis, I value them not, but shall slight their inconsiderate Judgement. For it is not unknown, that Lactantius (otherwise a Famous Author, though mean Mathematician) writeth very childishly touching the Form of the Earth, when he scoffs at those who affirm the Earth to be in Form of a Globe. So that it ought not to seem strange to the Ingenious, if any such should likewise now deride us. The Mathematicks are written for Mathematitians, to whom (if I deceive not my self) these Labours of mine shall seem to add something, as also to the Common-weale of the Church, whose Government is now in the hands of Your Holiness.
And of this kinde do these appear to be who indeavour to perswade that Copernicus may be condemned before his Book is read; and to make the World believe that it is not onely lawfull but commendable so to do, produce certain Authorities of the Scripture, of Divines, and of Councils; which as they are by me had in reverence, and held of Supream Authority, insomuch that I should esteem it high temerity for any one to contradict them whilst they are used according to the In stitutes of Holy Church, so I believe that it is no errour to speak, so long as one hath reason to suspect that a person hath a desire, for some concern of his own, to produce and alledge them, to purposes different from those that are in the most Sacred intention of The Holy Church. Therefore I not onely protest (and my sincerity shall manifest it self) that I intend to submit my self freely to renounce those errors, into which, through ignorance· I may run in this Discourse of matters pertaining to Religion; but I farther declare, that I desire not in these matters to engage dispute with any one, although it should be in points that are disputable: for my end tendeth onely to this, That if in these considerations, besides my own profession, amongst the errours that may be in them, there be any thing apt to give others an hint of some Notion beneficial to the Holy Church, touching the determining about the Copernican Systeme, it may be taken and improved as shall seem best to my Superiours: If not, let my Book be torn and burnt; for that I do neither intend, nor pretend to gain to my self any fruit from my writings, that is not Pious and Catholick. And moreover, although that many of the things that I observe have been spoken in my own hearing, yet I shall freely admit and grant to those that spake them, that they never said them, if so they please, but confess that I might have been mistaken: And therefore what I say, let it be supposed to be spoken not by them, but by those which were of this opinion.
The motive therefore that they produce to condemn the Opinion of the Mobility of the Earth, and Stability of the Sun, is, that reading in the Sacred Leaves, in many places, that the Sun moveth, that the Earth standeth still; and the Scripture not being capable of lying, or erring, it followeth upon necessary consequence, that the Position of those is Erronious and Heretical, who maintain that the Sun of it self is immoveable, and the Earth moveable.
Touching this Reason I think it fit in the first place, to consider, That it is both piously spoken, and prudently affirmed, That the Sacred Scripture can never lye, when ever its true meaning is understood: Which I believe none will deny to be many times very abstruce, and very different from that which the bare sound of the words signifieth. Whence it cometh to pass, that if ever any one should constantly confine himself to the naked Grammatical Sence, he might, erring himself, make not only Contradictions and Propositions remote from Truth to appear in the Scriptures, but also gross Heresies and Blasphemies: For that we should be forced to assign to God feet, and hands, and eyes, yea more corporal and humane affections, as of Anger, of Repentance, of Hatred, nay, and sometimes the Forgetting of things past, and Ignorance of those to come: Which Propositions, like as (so the Holy Ghost affirmeth) they were in that manner pronounced by the Sacred Scriptures, that they might be accommodated to the Capacity of the Vulgar, who are very rude and unlearned; so likewise, for the sakes of those that deserve to be distinguished from the Vulgar, it is necessary that grave and skilful Expositors produce the true senses of them, and shew the particular Reasons why they are dictated under such and such words. And this is a Doctrine so true and common amongst Divines, that it would be superfluous to produce any attestation thereof.
Hence me thinks I may with much more reason conclude, that the same holy Writ, when ever it hath had occasion to pronounce any natural Conclusion, and especially, any of those which are more abstruce, and difficult to be understood, hath not failed to observe this Rule, that so it might not cause confusion in the mindes of those very people, and render them the more contumacious against the Doctrines that were more sublimely mysterious: For (like as we have said, and as it plainly appeareth) out of the sole respect of condescending to Popular Capacity, the Scripture hath not scrupled to shadow over most principal and fundamental Truths, attributing, even to God himself, qualities extreamly remote from, and contrary unto his Essence. Who would positively affirm that the Scripture, laying aside that respect, in speaking but occasionally of the Earth, of the Water, of the Sun, or of any other Creature, hath chosen to confine it self, with all rigour, within the bare and narrow literal sense of the words? And especially, in mentioning of those Creatures, things not at all concerning the primary Institution of the same Sacred Volume, to wit, the Service of God, and the salvation of Souls, and in things infinitely beyond the apprehension of the Vulgar?
This therefore being granted, methinks that in the Discussion of Natural Problemes, we ought not to begin at the authority of places of Scripture; but at Sensible Experiments and Necessary Demonstrations: For, from the Divine Word, the Sacred Scripture and Nature did both alike proceed; the first, as the Holy Ghosts Inspiration; the second, as the most observant Executrix of Gods Commands: And moreover it being convenient in the Scriptures (by way of condescension to the understanding of all men) to speak many things different, in appearance; and so far as concernes the naked signification of the words, from absolute truth: But on the contrary, Nature being inexorable and immutable, and never passing the bounds of the Laws assigned her, as one that nothing careth whether her abstruse reasons and methods of operating be, or be not exposed to the Capacity of Men; I conceive that that, concerning Natural Effects, which either Sensible Experience sets before our eyes, or Necessary Demonstrations do prove unto us, ought not, upon any account, to be called into question, much less condemned upon the testimony of Texts of Scripture, which may, under their words, couch Senses seemingly contrary thereto; In regard that every Expression of Scripture is not tied to so strict conditions, as every Effect of Nature: Nor doth God less admirably discover himself unto us in Nature’s Actions, than in the Scriptures Sacred Dictions. Which peradventure Tertullian intended to express in those words:4 We conclude, God is known; first, by Nature, and then again more particularly known by Doctrine: by Nature, in his Works; by Doctrine, in his Word preached.
But I will not hence affirm, but that we ought to have an extraordinary esteem for the Places of Sacred Scripture, nay, being come to a certainty in any Natural Conclusions,5 we ought to make use of them, as most apposite helps to the true Exposition of the same Scriptures, and to the investigation of those Senses which are necessarily conteined in them, as most true, and concordant with the Truths demonstrated.
This maketh me to suppose, that the Authority of the Sacred Volumes was intended principally to perswade men to the belief of those Articles and Propositions, which, by reason they surpass all humane discourse, could not by any other Science, or by any other means be made credible, than by the Mouth of the Holy Spirit it self. Besides that, even in those Propositions, which are not de Fide, the Authority of the same Sacred Leaves ought to be preferred to the Authority of all Humane Sciences that are not written in a Demonstrative Method, but either with bare Narrations, or else with probable Reasons; and this I hold to be so far convenient and necessary, by how far the said Divine Wisdome surpasseth all humane Judgment and Conjecture. But that that self same God who hath indued us with Senses, Discourse, and Understanding hath intended, laying aside the use of these, to give the knowledg of those things by other means, which we may attain by these, so as that even in those Natural Conclusions, which either by Sensible Experiments or Necessary Demonstrations are set before our eyes, or our Understanding, we ought to deny Sense and Reason, I do not conceive that I am bound to believe it; and especially in those Sciences, of which but a small part, and that divided into Conclusions is to be found in the Scripture: Such as, for instance, is that of Astronomy, of which there is so small a part in Holy Writ, that it doth not so much as name any of the Planets, except the Sun and the Moon, and once or twice onely Venus under the name of Lucifer. For if the Holy Writers had had any intention to perswade People to believe the Dispositions and Motions of the Coelestial Bodies; and that consequently we are still to derive that knowledge from the Sacred Books they would not, in my opinion, have spoken so little thereof, that it is as much as nothing, in comparison of the infinite admirable Conclusions, which in that Science are comprized and demonstrated. Nay, that the Authours of the Holy Volumes did not only not pretend to teach us the Constitutions and Motions of the Heavens and Stars, their Figures, Magnitudes, and Distances, but that intentionally (albeit that all these things were very well known unto them) they forbore to speak of them, is the opinion of the Most Holy & Most Learned Fathers: and in S. Augustine we read the following words.6 It is likewise commonly asked, of what Form and Figure we may believe Heaven to be, according to the Scriptures: For many contend much about those matters, which the greater prudence of our Authors hath forborn to speak of, as nothing furthering their Learners in relation to a blessed life; and, (which is the chiefest thing) taking up much of that time which should be spent in holy exercises. For what is it to me whether Heaven, as a Sphere, doth on all sides environ the Earth, a Mass ballanced in the middle of the World; or whether like a Dish it doth onely cover or overcast the same? But because belief of Scripture is urged for that cause, which we have oft mentioned, that is, That none through ignorance of Divine Phrases, when they shall find any thing of this nature in, or hear any thing cited out of our Bibles which may seem to oppose manifest Conclusions, should be induced to suspect their truth, when they admonish, relate, & deliver more profitable matters Briefly be it spoken, touching the Figure of Heaven, that our Authors knew the truth: But the H. Spirit would not, that men should learn what is profitable to none for salvation.
And the same intentional silence of these sacred Penmen in determining what is to be believed of these accidents of the Celestial Bodies, is again hinted to us by the same Father in the ensuing 10. Chapter upon the Question, Whether we are to believe that Heaven moveth, or standeth still, in these words:7 There are some of the Brethren that start a question concerning the motion of Heaven, Whether it be fixed, or moved: For if it be moved (say they) how is it a Firmament? If it stand still, how do these Stars which are held to be fixed go round from East to West, the more Northern performing shorter Circuits near the Pole; so that Heaven, if there be another Pole, to us unknown, may seem to revolve upon some other Axis; but if there be not another Pole, it may be thought to move as a Discus? To whom I reply, that these points require many subtil and profound Reasons, for the making out whether they be really so, or no; the undertakeing and discussing of which is neither consistent with my leasure, nor their duty, vvhom I desire to instruct in the necessary matters more directly conducing to their salvation, and to the benefit of The Holy Church.
From which (that we may come nearer to our particular case) it necessarily followeth, that the Holy Ghost not having intended to teach us, whether Heaven moveth or standeth still; nor whether its Figure be in Form of a Sphere, or of a Discus, or distended in Planum: Nor whether the Earth be contained in the Centre of it, or on one side; he hath much less had an intention to assure us of other Conclusions of the same kinde, and in such a manner, connected to these already named, that without the dedermination of them, one can neither affirm one or the other part; which are, The determining of the Motion and Rest of the said Earth, and of the Sun. And if the same Holy Spirit hath purposely pretermitted to teach us those Propositions, as nothing concerning his intention, that is, our salvation; how can it be affirmed, that the holding of one part rather than the other, should be so necessary, as that it is de Fide, and the other erronious? Can an Opinion be Heretical, and yet nothing concerning the salvation of souls? Or can it be said that the Holy Ghost purposed not to teach us a thing that concerned our salvation? I might here insert the Opinion of an Ecclesiastical8 Person,9 raised to the degree of Eminentissimo, to wit, That the intention of the Holy Ghost, is to teach us how we shall go to Heaven, and not how Heaven goeth.
But let us return to consider how much necessary Demonstrations,10 and sensible Experiments ought to be esteemed in Natural Conclusions; and of what Authority Holy and Learned Divines have accounted them, from whom amongst an hundred other attestations, we have these that follow:11 We must also carefully heed and altogether avoid in handling the Doctrine of Moses, to avouch or speak any thing affirmatively and confidently which contradicteth the manifest Experiments and Reasons of Philosophy, or other Sciences. For since all Truth is agreeable to Truth, the Truth of Holy Writ cannot be contrary to the solid Reasons and Experiments of Humane Learning.
And in St. Augustine we read:12 If any one shall object the Authority of Sacred Writ, against clear and manifest Reason, he that doth so, knows not what he undertakes: For he objects against the Truth, not the sense of the Scripture (which is beyond his comprehension) but rather his own; not what is in it, but what, finding it in himself, he fancyed to be in it.
This granted, and it being true, (as hath been said) that two Truths cannot be contrary to each other, it is the office of a Judicious Expositor to study to finde the true Senses of Sacred Texts, which undoubtedly shall accord with those Natural Conclusions, of which manifest Sense and Necessary Demonstrations had before made us sure and certain.13 Yea, in regard that the Scriptures (as hath been said) for the Reasons alledged, admit in many places Expositions far from the Sense of the words; and moreover, we not being able to affirm, that all Interpreters speak by Divine Inspiration; For (if it were so) then there would be no difference between them about the Senses of the same places; I should think that it would be an act of great prudence to make it unlawful for any one to usurp Texts of Scripture, and as it were to force them to maintain this or that Naturall Conclusion for truth, of which Sence, & Demonstrative, and necessary Reasons may one time or other assure us the contrary. For who will prescribe bounds to the Wits of men? Who will assert that all that is sensible and knowable in the World is already discovered and known? Will not they that in other points disagree with us, confess this (and it is a great truth) that Eaquae scimus, sint minima pars corum quae ignoramus? That those Truths which we know, are very few, in comparison of those which we know not? Nay more,14 if we have it from the Mouth of the Holy Ghost, that Deus tradidit Mundum disputationi eorum, ut non inveniat homo opus, quod operatus est Deus ab initio ad finem: One ought not, as I conceive, to stop the way to free Philosophating, touching the things of the World, and of Nature, as if that they were already certainly found, and all manifest: nor ought it to be counted rashness, if one do not sit down satisfied with the opinions now become as it were commune; nor ought any persons to be displeased, if others do not hold, in natural Disputes to that opinion which best pleaseth them; and especially touching Problems that have, for thousands of years, been controverted amongst the greatest Philosophers, as is the Stability of the Sun, and Mobility of the Earth, an opinion held by Pythagoras, and by his whole Sect; by Heraclides Ponticus, who was of the same opininion; by Phylolaus, the Master of Plato; and by Plato himself, as Aristotle relateth, and of which Plutarch writeth in the life of Numa, that the said Plato, when he was grown old, said, It is a most absurd thing to think otherwise: The same was believed by Aristarchus Samius, as we have it in Archimedes; and probably by Archimedes himself; by Nicetas the Philosopher, upon the testimony of Scicero, and by many others. And this opinion hath, finally, been amplified, and with many Observations and Demonstrations confirmed by Nicholaus Copernicus. And Seneca, a most eminent Philosopher, in his Book De Cometis, advertizeth us that we ought, with great diligence, seek for an assured knowledge, whether it be Heaven, or the Earth, in which the Diurnal Conversion resides.
And for this cause, it would probably be prudent and profitable counsel, if besides the Articles which concern our Salvation, and the establishment of our Faith (against the stability of which there is no fear that any valid and solid Doctrine can ever rise up) men would not aggregate and heap up more, without necessity: And if it be so, it would certainly be a preposterous thing to introduce such Articles at the request of persons who, besides that we know not that they speak by inspiration of Divine Grace, we plainly see that there might be wished in them the understanding which would be necessary first to enable them to comprehend, and then to discuss the Demonstrations wherewith the subtiler Sciences proceed in confirming such like Conclusions. Nay, more I should say, (were it lawful to speak my judgment freely on this Argument) that it would haply more suit with the Decorum and Majesty of those Sacred Volumes, if care were taken that every shallow and vulgar Writer might not authorize his Books (which are not seldome grounded upon foolish fancies) by inserting into them Places of Holy Scripture, interpreted, or rather distorted to Senses as remote from the right meaning of the said Scripture, as they are neer to derirision, who not without ostentation flourish out their Writings therewith. Examples of such like abuses there might many be produced, but for this time I will confine my self to two, not much besides these matters of Astronomy: One of which, is that of those Pamphlets which were published against the Medicean Planets, of which I had the fortune to make the discovery; against the existence of which there were brought many places of Sacred Scripture: Now, that all the World seeth them to be Planets, I would gladly hear with what new interpretations those very Antagonists do expound the Scripture, and excuse their own simplicity. The other example is of him who but very lately hath Printed against Astronomers and Philosophers, that the Moon doth not receive its light from the Sun, but is of its own nature resplendent: which imagination he in the close confirmeth, or, to say better, perswadeth himself that he confirmeth by sundry Texts of Scripture, which he thinks cannot be reconciled unlesse his opinion should be true and necessary. Neverthelesse, the Moon of it self is Tenebrose, and yet it is no lesse lucid than the Splendor of the Sun.
Hence it is manifest, that these kinde of Authors, in regard they did not dive into the true Sence of the Scriptures, would (in case their authority were of any great moment) have imposed a necessity upon others to believe such Conclusions for true as were repugnant to manifest Reason, and to Sense. Which abuse Deus avertat, that it do not gain Countenance and Authority; for if it should, it would in a short time be necessary to proscribe and inhibit all the Contemplative Sciences. For being that by nature the number of such as are very unapt to understand perfectly both the Sacred Scriptures, and the other Sciences is much greater than that of the skilfull and intelligent; those of the first sort superficially running over the Scriptures, would arrogate to themselves an Authority of decreeing upon all the Questions in Nature, by vertue of some Word by them misunderstood, and produced by the Sacred Pen-men to another purpose: Nor would the small number of the Intelligent be able to repress the furious Torrent of those men, who would finde so many the more followers, in that the gaining the reputation of Wise men without pains or Study, is far more grateful to humane Nature, than the consuming our selves with restless contemplations about the most painfull Arts. Therefore we ought to return infinite thanks to Almighty God, who of his Goodness freeth us from this fear, in that he depriveth such kinde of persons of all Authority and, reposeth the Consulting, Resolving, and Decreeing upon so important Determinations in the extraordinary Wisdom and Candor of most Sacred Fathers; and in the Supream Authority of those, who being guided by his Holy Spirit, cannot but determin Holily: So ordering things, that of the levity of those other men, there is no account made. This kinde of men are those, as I believe, against whom, not without Reason, Grave, and Holy Writers do so much inveigh; and of whom in particular S. Hierom writeth:15 This (Scilicet the Sacred Scripture) the talking old woman, the doting old man, the talkative Sophister, all venture upon, lacerate, teach, and that before they have learnt it. Others induced by Pride, diving into hard words, Philosophate amongst Women, touching the Holy Scriptures. Others (Oh shameful!) Learn of Women what they teach to Men; and, as if this were nothing, in a certain facility of words, I may say of confidence, expound to others what they understand not themselves. I forbear to speak of those of my own Profession, who, if after Humane Learning they chance to attain to the Holy Scriptures, and tickle the ears of the people with affected and Studied expressions, they affirm that all they say, is to be entertained as the Law of God; and not stooping to learn what the Prophets and Apostles held, they force incongruous testimonies to their own Sense: As if it were the genuine, and not corrupt way of teaching to deprave Sentences, and Wrest the Scripture according to their own singular and contradictory humour.
I will not rank among these same secular Writers any Theologists, whom I repute to be men of profound Learning, and sober Manners, and therefore hold them in great esteem and veneration: Yet I cannot deny but that I have a certain scruple in my mind, and consequently am desirous to have it removed, whilst I hear that they pretend to a power of constraining others by Authority of the Scriptures to follow that opinion in Natural Disputations, which they think most agreeth with the Texts of that: Holding withall, that they are not bound to answer the Reasons and Experiments on the contrary: In Explication and Confirmation of which their judgement they say, That Theologie being the Queen of all the Sciences, she ought not upon any account to stoop to accomodate her self to the Positions of the rest, less worthy, and inferior to her: But that they ought to refer themselves to her (as to their Supream Emperess) and change and alter their Conclusions, according to Theological Statutes and Decrees. And they further add, That if in the inferior Science there should be any Conclusion certain by vertue of Demonstrations or experiments, to which there is found in Scripture another Conclusion repugnant; the very Professors of that Science ought of themselves to resolve their Demonstrations, and discover the falacies of their own Experiments, without repairing to Theologers and Textuaries, it not suiting (as hath been said) with the dignity of Theologie to stoop to the investigation of the falacies of the inferior Sciences: But it sufficeth her, to determine the truth of the Conclusion with her absolute Authority, and by her infallibility. And then the Natural Conclusions in which they say that we ought to bide by the meer Authority of the Scripture, without glossing, or expounding it to Senses different from the Words, they affirm to be Those of which the Scripture speaketh alwaies in the same manner; and the Holy Fathers all receive, and expound to the same Sense.
Now as to these Determinations, I have had occasion to consider some particulars (which I will purpose) for that I was made cautious thereof, by those who understand more than I in these businesses, and to whose judgements I alwaies submit my self. And first I could say, that there might possibly a certain kinde of equivocation interpose, in that they do not distinguish the preheminences whereby Sacred Theologie meriteth the Title of Queen. For it might be called so, either because that that which is taught by all the other Sciences, is found to be comprized and demonstrated in it, but with more excellent means, and with more sublime Learning; in like manner, as for example; The Rules of measuring of Land, & of Accountantship are much more excellently contained in the Arithmatick and Geometry of Euclid, than in the Practises of Surveyours and Accomptants: Or because the Subject about which Theologie is conversant, excelleth in Dignity all the other Subjects, that are the Matters of other Sciences: As also because its Documents are divulged by nobler waies. That the Title and Authority of Queen belongeth to Theologie in the first Sense, I think that no Theologers will affirm, that have but any in-sight into the other Sciences; of which there are none (as I believe) that will say that Geometry, Astronomy Musick, and Medicine are much more excellently and exactly contained in the Sacred Volumes, than in the Books of Archimedes, in Ptolomy, in Boetius, and in Galen. Therefore it is probable that the Regal Preheminence is given her upon the second account, namely, By reason of the Subject, and the admirable communicating of the Divine Revelations in those Conclusions which by other means could not be conceived by men, and which chiefly concern the acquist of eternal Beatitude. Now if Theologie being conversant about the loftiest Divine Contemplation, and residing for Dignity in the Regal Throne of the Sciences, (whereby she becometh of highest Authority) descendeth not to the more mean and humble Speculations of the inferior Sciences: Nay; (as hath been declared above) hath no regard to them, as not concerning Beatitude; the Professors thereof ought not to arrogate to themselves the Authority to determin of Controversies in those Professions which have been neither practised nor studied by them. For this would be as if an Absolute Prince, knowing that he might freely command, and cause himself to be obeyed, should (being neither Phisitian nor Architect) undertake to administer Medicines, and erect Buildings after his own fashion, to the great endangering af the lives of the poor Patients, and to the manifest destruction of the Edifices.
Again, to command the very Professors of Astronomy, that they of themselves see to the confuting of their own Observations and Demonstrations, as those that can be no other but Falacies and Sophismes, is to enjoyn a thing beyond all possibility of doing: For it is not onely to command them that they do not see that which they see, and that they do not understand that which they understand; but that in seeking, they finde the contrary of that which they happen to meet with. Therefore before that this is to be done, it would be necessary that they were shewed the way how to make the Powers of the Soul to command one another, and the inferior the Superior; so that the imagination and will might, and should believe contrary to what the Intellect understands: I still mean in Propositions purely Natural, and which are not de Fide, and not in the Supernatural, which are de Fide.
I would entreat these Wise and Prudent Fathers, that they would withal diligence consider the difference that is between Opinable and Demonstrative Doctrines: To the end, that well weighing in their minds with what force Necessary Illations oblige, they might the better ascertain themselves, that it is not in the Power of the Professors of Demonstrative Sciences to change their Opinions at pleasure, and apply themselves one while to one side, and another while to another; and that there is a great difference between commanding a Methametitian or a Philosopher, and the disposing of a Lawyer or a Merchant; and that the demonstrated Conclusions touching the things of Nature and of the Heavens cannot be changed with the same facility, as the Opinions are touching what is lawful or not in a Contract, Bargain, or Bill of Exchange. This difference was well understood by the Learned and Holy Fathers, as their having been at great pains to confute many Arguments, or to say better, many Philosophical Fallacies, doth prove unto us; and as may expresly be read in some of them, and particularly we have in S. Augustine the following words:16 This is to be held for an undoubted Truth, That we may be confident, that whatever the Sages of this World have demonstrated touching Natural Points, is no waies contrary to our Bibles: And in case they teach any thing in their Books that is contrary to the Holy Scriptures, we may without any scruple conclude it to be most false; And according to our ability let us make the same appear: And let us so keep the Faith of our Lord, in whom are hidden all the Treasures of Wisdom; that we be neither seduced with the Loquacity of false Philosophy, nor scared by the superstition of a counterfeit Religion.
From which words, I conceive that I may collect this Doctrine, namely, That in the Books of the Wise of this World, there are contained some Natural truths that are solidly demonstrated, and others again that are barely taught; and that as to the first sort, it is the Office of wise Divines to shew that they are not contrary to the Sacred Scriptures; As to the rest, taught, but not necessarily demonstrated, if they shall contain any thing contrary to the Sacred Leaves, it ought to be held undoubtedly false, and such it ought by all possible waies to be demonstrated.
If therefore Natural Conclusions veritably demonstrated,17 are not to be postposed to the Places of Scripture, but that it ought to be shewn how those Places do not interfer with the said Conclusions; then its necessary before a Physical Proposition be condemned, to shew that it is not necessarily demonstrated; and this is to be done not by them who hold it to be true, but by those who judge it to be false. And this seemeth very reasonable, and agreeable to Nature; that is to say, that they may much more easily find the fallacies in a Discourse, who believe it to be false, than those who account it true and concludent. Nay, in this particular it will come to passe, that the followers of this opinion, the more that they shall turn over Books, examine the Arguments, repeat the Observations, and compare the Experiments, the more shall they be confirmed in this belief. And your Highness knoweth what happened to the late Mathematick Professor in the University of Pisa, Who betook himself in his old age to look into the Doctrine of Copernicus, with hope that he might be able solidly to confute it (for that he held it so far to be false, as that he had never studied it) but it was his fortune, that as soon as he had understood the grounds, proceedings, and demonstrations of Copernicus, he found himself to be perswaded, and of an opposer became his most confident Defender. I might also nominate other18 Mathematicians, who being moved by my last Discoveries, have confessed it necessary to change the formerly received Constitution of the World, it not being able by any means to subsist any longer.
If for the banishing this Opinion and Hypothesis out of the World, it were enough to stop the mouth of one alone, as it may be they perswade themselves who measuring others judgements by their own, think it impossible that this Doctrine should be able to subsist and finde any followers, this would be very easie to be done, but the business standeth otherwise: For to execute such a determination, it would be necessary to prohibite not onely the Book of Copernicus, and the Writings of the other Authors that follow the same opinion, but to interdict the whole Science of Astronomy; and which is more, to forbid men looking towards Heaven, that so they might not see Mars and Venus at one time neer to the Earth, and at another farther off, with such a difference that the latter is found to be fourty times, and the former sixty times bigger in surface at one time than at another; and to the end, that the same Venus might not be discovered to be one while round, and another while forked, with most subtil hornes: and many other sensible Observations which can never by any means be reconciled to the Ptolomaick Systeme, but are unanswerable Arguments for the Copernican.
But the prohibiting of Copernicus his Book, now that by many new Observations, and by the application of many of the Learned to the reading of him, his Hypothesis and Doctrine doth every day appear to be more true, having admitted and tolerated it for so many years, whilst he was lesse followed, studied, and confirmed, would seem, in my judgment, an affront to Truth, and a seeking the more to obscure and suppresse her, the more she sheweth her self clear and perspicuous.
The abolishing and censuring, not of the whole Book, but onely so much of it as concerns this particular opinion of the Earths Mobility, would, if I mistake not, be a greater detriment to souls, it being an occasion of great scandal, to see a Position proved, and to see it afterwards made an Heresie to believe it.
The prohibiting of the whole Science, what other would it be but an open contempt of an hundred Texts of the Holy Scriptures, which teach us, That the Glory, and the Greatnesse of Almighty God is admirably discerned in all his Works, and divinely read in the Open Book of Heaven? Nor let any one think that the Lecture of the lofty conceits that are written in those Leaves finish in only beholding the Splendour of the Sun, and of the Stars, and their rising and setting, (which is the term to which the eyes of bruits and of the vulgar reach) but there are couched in them mysteries so profound, and conceipts so sublime, that the vigils, labours, and studies of an hundred and an hundred acute Wits, have not yet been able thorowly to dive into them after the continual disquisition of some thousands of years. But let the Unlearned believe, that like as that which their eyes discern in beholding the aspect of a humane body, is very little in comparison of the stupendious Artifices, which an exquisite and curious Anatomist or Philosopher finds in the same when he is searching for the use of so many Muscles, Tendons, Nerves, and Bones; and examining the Offices of the Heart, and of the other principal Members, seeking the seat of the vital Faculties, noting and observing the admirable structures of the Instruments of the Senses, and, without ever making an end of satisfying his curiosity and wonder, contemplating the Receptacles of the Imagination, of the Memory, and of the Understanding; So that which represents it self to the meer sight, is as nothing in comparison and proportion to the strange Wonders, that by help of long and accurate Observations the Wit of Learned Men discovereth in Heaven. And this is the substance of what I had to consider touching this particular.
In the next place, as to those that adde, That those Natural Propositions of which the Scripture still speaks in one constant tenour, and which the Fathers all unanimously receive in the same sense, ought to be accepted according to the naked and literal sense of the Words, without glosses and interpretations; and received and held for most certain and true; and that consequently the Mobility of the Sun, and Stability of the Earth, as being such, are de Fide to be held for true, and the contrary opinion to be deemed Heretical. I shall propose to consideration, in the first place, That of Natural Propositions, some there are, of which all humane Science and Discourse can furnish us only with some plausible opinion, and probable conjecture rather than with any certain and demonstrative knowledge; as for example, whether the Stars be animated: Others there are, of which we have, or may confidently believe that we may have, by Experiments, long Observations, and Necessary Demonstrations an undubitable assurance; as for instance, whether the Earth and Heavens move, or not; whether the Heavens are Spherical, or otherwise. As to the first sort, I doubt not in the least, that if humane Ratiocinations cannot reach them, and that consequently there is no Science to be had of them, but only an Opinion or Belief, we ought fully and absolutely to comply with the meer Verbal Sense of the Scripture: But as to the other Positions, I should think (as hath been said above) That we are first to ascertain our selves of the fact it self, which will assist us in finding out the true senses of the Scriptures; which shall most certainly be found to accord with the fact demonstrated, for two truths can never contradict each other. And this I take to be a Doctrine orthodox and undoubted, for that I finde it written in Saint Augustine, who speaking to our point of the Figure of Heaven, and what it is to be believed to be, in regard that which Astronomers affirm concerning it seemeth to be, contrary to the Scripture, (they holding it to be rotund, and the Scripture calling it as it were a19 Curtain, determineth that we are not at all to regard that the Scripture contradicts Astronomers; but to believe its Authority, if that which they say shall be false, and founded only on the conjectures of humane infirmity: but if that which which they affirm be proved by indubitable Reasons, this Holy Father doth not say, that the Astronomers are to be enjoyned, that they themselves resolving and renouncing their Demonstrations do declare their Conclusion to be false, but saith, that it ought to be demonstrated, That what is said in Scripture of a Curtain is not contrary to their true Demonstrations. These are his words:20 But some object; How doth it appear, that the saying in our Bibles, Who stretcheth out the Heaven as a Curtain, maketh not against those who maintain the Heavens to be in figure of a Sphere? Let it be so, if that be false which they affirme: For that is truth which is spoke by Divine Authority, rather than that which proceeds from Humane Infirmity. But if peradventure they should be able to prove their Position by such Experiments as puts it out of question, it is to be proved, that vvhat is said in Scripture concerning a Curtain, doth in no vvise contradict their manifest Reasons.
He proceedeth afterwards to admonish us that we ought to be no less careful and observant in reconciling a Text of Scripture with a demonstrated Natural Proposition, than with another Text of Scripture which should sound to a contrary Sense. Nay methinks that the circumspection of this Saint is worthy to be admired and imitated, who even in obscure Conclusions, and of which we may assure our selves that we can have no knowledge or Science by humane demonstration, is very reserved in determining what is to be believed, as we see by that which he writeth in the end of his second Book, de Genesi ad Litteram, speaking, whether the Stars are to be believed animate:21 Which particular, although (at present) it cannot easily be comprehended, yet I suppose in our farther Progress of handling the Scriptures, we may meet with some more pertinent places, upon which it will be permitted us (if not to determin any thing for certain, yet) to suggest somewhat concerning this matter, according to the dictates of Sacred Authority. But novv, the moderation of pious gravity being alwaies observed, vve ought to receive nothing rashly in a doubtful point, least perhaps vve reject that out of respect to our Errour, vvhich hereafter Truth may discover, to be in no vvise repugnant to the Sacred Volumes of the Old and Nevv Testament.
By this and other places (if I deceive not my self) the intent of the Holy Fathers appeareth to be, That in Natural questions, and which are not de Fide, it is first to be considered, whether they be indubitably demonstrated, or by sensible Experiments known; or whether such a knowledge and demonstration is to be had; which having obtained, and it being the gift of God, it ought to be applyed to find out the true Sences of the Sacred Pages in those places, which in appearance might seem to speak to a contrary meaning: Which will unquestionably be pierced into by Prudent Divines, together with the occasions that moved the Holy Ghost,22 (for our exercise, or for some other reason to me unknown) to veil it self sometimes under words of different significations.
As to the other point, Of our regarding the Primary Scope of those Sacred Volumes, I cannot think that their having spoken alwaies in the same tenour, doth any thing at all disturb this Rule. For if it hath been the Scope of the Scripture by way of condescention to the capacity of the Vulgar at any time, to express a Proposition in words, that bear a sense different from the Essence of the said Proposition; why might it not have observed the same, and for the same respect, as often as it had occasion to speak of the same thing? Nay I conceive, that to have done otherwise, would but have encreased the confusion, and diminished the credit that these Sacred Records ought to have amongst the Common People.
Again, that touching the Rest and Motion of the Sun and Earth, it was necessary, for accommodation· to Popular Capacity, to assert that which the Litteral sense of the Scripture importeth, experience plainly proveth: For that even to our dayes people far less rude, do continue in the same Opinion upon Reasons, that if they were well weighed and examined, would be found to be extream trivial, and upon Experiments, either wholly false, or altogether besides the purpose. Nor is it worth while to go about to remove them from it, they being incapable of the contrary Reasons that depend upon too exquisite Observations, and too subtil Demonstrations, grounded upon Abstractions, which, for the comprehending of them, require too strong an Imagination. Whereupon, although that the Stability of Heaveu, and Motion of the Earth should be more than certain and demonstrated to the Wise; yet nevertheless it would be necessary, for the conservation of credit amongst the Vulgar, to affirm the contrary: For that of a thousand ordinary men, that come to be questioned concerning these particulars, its probable that there will not be found so much as one that will not answer that he thinketh, and so certainly he doth, that the Sun moveth, and the Earth standeth still. But yet none ought to take this common Popular Assent to be any Argument of the truth of that which is affirmed: For if we should examine these very men touching the grounds and motives by which they are induced to believe in that manner; and on the other side should hear what Experiments and Demonstrations perswade those few others to believe the contrary, we should finde these latter to be moved by most solid Reasons, and the former by simple appearances, and vain and ridiculous occurrences. That therefore it was necessary to assign Motion to the Sun, and Rest to the earth, lest the shallow capacity of the Vulgar should be confounded, amused, and rendred obstinate and contumacious, in giving credit to the principal Articles, and which are absolutely de fide, it is sufficiently obvious. And if it was necessary so to do, it is not at all to be wondred at, that it was with extraordinary Wisdom so done, in the Divine Scriptures.
But I will alledge further, That not onely a respect to the Incapacity of the Vulgar, but the current Opinion of those times made the Sacred Writers, in the points that were not necessary to salvation, to accommodate themselves more to the received use, than to the true Essence of things: Of which S. Hierom treating, writeth:23 As if many things were not spoken in the Holy Scriptures according to the judgement of those times in which they were acted, and not according to that which truth contained. And elsewhere, the same Saint:24 It is the custome for the Pen-men of Scripture, to deliver their Judgments in many things, according to the common received opinion that their times had of them. And25 S. Thomas Aquinas in Job upon those words, Qui extendit Aquilonem super vacuum, & appendit Terram super nihilum: Noteth that the Scripture calleth that space Vacuum and Nihilum, which imbraceth and invironeth the Earth, and which we know, not to be empty, bat filled with Air, Neverthelesse, saith he, The Scripture to comply with the apprehension of the Vulgar, who think that in that same space there is nothing, calleth it Vacuum and Nihilum. Here the words of S. Thomas, Quod de superiori Haemisphaerio Coeli nihil nobis apparet, nisi spatium aëre plenum, quod vulgares homines reputant Vacuum; loquitur enim secundum existimationem vulgarium hominum, prout est mos in Sacra Scriptura. Now from this Place I think one may very Logically argue, That the Sacred Scripture for the same respect had much more reason to phrase the Sun moveable, and the Earth immoveable. For if we should try the capacity of the Common People, we should find them much more unapt to be perswaded of the stability of the Sun, and Motion of the Earth, than that the space that environeth it is full of Air. Therefore if the sacred Authors, in this point, which had not so much difficulty to be beat into the capacity of the Vulgar, have notwithstanding forborn to attempt perswading them unto it, it must needs seem very reasonable that in other Propositions much more abstruse they have observed the same stile. Nay Copernicus himself, knowing what power an antiquated custome and way of conceiving things become familiar to us from our infancy hath in our Fancy, that he might not increase confusion and difficulty in our apprehensions, after he had first demonstrated, That the Motions which appear to us to belong to the Sun, or to the Firmament, are really in the Earth; in proceeding afterwards to reduce them into Tables, and to apply them to use, he calleth them the Motions of the Sun, and of the Heaven that is above the Planets; expresly terming them the Rising and Setting of the Sun and Stars; and mutations in the obliquity of the Zodiack, and variations in the points of the Equinoxes, the Middle Motion, Anomalia, Prosthaphaeresis of the Sun; and such other things; which do in reality belong to the Earth: But because being joyned to it, and consequently having a share in every of its motions, we cannot immediately discern them in her, but are forced to refer them to the Celestial Bodies in which they appear; therefore we call them as if they were made there, where they seem to us to be made. Whence it is to be noted how nenessary it is to accommodate our discourse to our old and accustomed manner of understanding.
That, in the next place, the common consent of Fathers, in receiving a Natural Proposition of Scripture, all in the same sense ought to Authorize it so far, as to make it become a matter of Faith to believe it to be26 so, I should think that it ought at most to be understood of those Conclusions onely, which have been by the said Fathers discussed, and sifted with all possible diligence, and debated on the one side, and on the other, and all things in the end concurring to disprove the one, and prove the other. But the Mobility of the Earth, and Stability of the Sun, are not of this kinde; For, that the said Opinion was in those times totally buried, and never brought amongst the Questions of the Schools, and not considered, much less followed by any one: So that it is to be believed that it never so much as entered into the thought of the Fathers to dispute it, the Places of Scripture, their own Opinion, and the assent of men having all concurred in the same judgement, without the contradiction of any one, so far as we can finde.
Besides, it is not enough to say that the Fathers all admit the stability of the Earth, &c. Therefore to believe it is a matter of Faith: But its necessary to prove that they have condemned the contrary Opinion: For I may affirm and bide by this, That their not having occasion to make satisfaction upon the same, and to discuss it, hath made them to omit and admit it, onely as current, but not as resolved and proved. And I think I have very good Reason for what I say; For either the Fathers did make reflection upon this Conclusion as controverted, or not: If not, then they could determin nothing concerning it, no not in their private thoughts; and their incogitance doth not oblige us to receive those Precepts which they have not, so much as in their intentions enjoyned. But if they did reflect and consider thereon, they would long since have condemned it, if they had judged it erroneous; which we do not find that they have done. Nay, after that some Divines have began to consider it, we find that they have not deem’d it erroneous; as we read in the Commentaries of Didacus a Stunica upon Job, in Cap. 9, v. 6. on the words, Qui commovet Terram de loco suo, &c. Where he at large discourseth upon the Copernican Hypothesis, and concludeth, That the Mobility of the Earth, is not contrary to Scripture.
Withal, I may justly question the truth of that determination, namely, That the Church enjoyneth us to hold such like Natural Conclusions as matters of Faith, onely because they bear the stamp of an unanimous Interpretation of all the Fathers: And I do suppose that it may possibly be, that those who hold in this manner, might possibly have gone about in favour of their own Opinion, to have amplified the Decretal of the Councils; which I cannot finde in this case to prohibit any other, save onely, Perverting to Senses contrary to that of Holy Church, or of the concurrent consent of Fathers, those places, and those onely that do pertain either to Faith or Manners, or concern our edification in the Doctrine of Christianity: And thus speaks the Council of Trent.27 Sess. 4. But the Mobility or Stability of the Earth, or of the Sun, are not matters of Faith, nor contrary to Manners, nor is there any one, that for the stablishing of this Opinion, will pervert places of Scripture in opposition to the Holy Church, or to the Fathers: Nay, Those who have writ of this Doctrine, did never make use of Texts of Scripture; that they might leave it still in the breasts of Grave and Prudent Divines to interpret the said Places, according to their true meaning.
And how far the Decrees of Councills do comply with the Holy Fathers in these particulars, may be sufficiently manifest, in that they are so far from enjoyning to receive such like Natural Conclusions for matters of Faith, or from censuring the contrary Opinions as erronious; that rather respecting the Primitive and primary intention of the Holy Church, they do adjudge it unprofitable to be busied in examining the truth thereof. Let your Highness be pleased to hear once again what S. Augustine answers to to those Brethren who put the Question, Whether it be true that Heaven moveth, or standeth still?28 To these I answer, That Points of this nature require a curious and profound examination, that it may truly appear whether they be true or false; a work inconsistent with my leasure to undertake or go thorow with, nor is it any way necessary for those, whom we desire to inform of things that more nearly concern their own salvation and The Churches Benefit.
But yet although in Natural Propositions we were to take the resolution of condemning or admitting them from Texts of Scripture unanimously expounded in the same Sense by all the Fathers, yet do I not see how this Rule can hold in our Case; for that upon the same Places we read several Expositions in the Fathers;29 Dionysius Areopagita saying, That the Primum Mobile, and not the Sun stand still. Saint Augustine is of the same Opinion;30 All the Celestial Bodies were immoveable. And with them concurreth Abulensis. But which is more, amongst the Jewish Authors (whom Josephus applauds) some have held,31 That The Sun did not really stand still, but seemed so to do, during the short time in which Israel gave the overthrow to their Enemies. So for the Miracle in the time of Hezekiah, Paulus Burgensis is of opinion that it was not wrought on the Sun, but on the Diall. But that, in short, it is necessary to Glosse and Interpret the words of the Text in Joshua, when ever the Worlds Systeme is in dispute,32 I shall shew anon. Now finally, granting to these Gentlemen more than they demand, to wit, That we are wholly to acquiesce in the judgment of Judicious Divines, and that in regard that such a particular Disquisition is not found to have been made by the Ancient Fathers, it may be undertaken by the Sages of our Age, who having first heard the Experiments, Observations, Reasons, and Demonstrations of Philosophers and Astronomers, on the one side, and on the other (seeing that the Controversie is about Natural Problems, and Necessary Dilemma’s, and which cannot possibly be otherwise than in one of the two manners in controversie) they may with competent certainty determine what Divine Inspirations shall dictate to them. But that without minutely examining and discussing all the Reasons on both sides; and without ever comming to any certainty of the truth of the Case, such a Resolution should be taken, Is not to be hoped from those who do not stick to hazzard the Majesty and Dignity of the Sacred Scripture, in defending the reputation of their vain Fancies; Nor to be feared from those who make it their whole businesse, to examine with all intensness, what the Grounds of this Doctrine are; and that only in an Holy Zeal for Truth, the Sacred Scriptures, and for the Majesty, Dignity, and Authority, in which every Christian should indeavour to have them maintained. Which Dignity, who seeth not that it is with greater Zeal desired and procured by those who, absolutely submitting themselves to the Holy Church, desire, not that this, or that opinion may be prohibited, but onely that such things may be proposed to consideration, as may the more ascertain her in the safest choice, than by those who being blinded by their particular Interest, or stimulated by malitious suggestions, preach that she should, without more ado, thunder out Curses, for that she had power so to do: Not considering that all that may be done is not alwayes convenient to be done. The Holy Fathers of old were not of this opinion, but rather knowing of how great prejudice, and how much against the primary intent of the Catholick Church, it would be to go about from Texts of Scripture to decide Natural Conclusions, touching which, either Experiments or necessary Demonstrations, might in time to come evince the contrary, of that which the naked sense of the Words soundeth, they have not only proceeded with great circumspection, but have left the following Precepts for the instruction of others.33 In points obscure and remote from our Sight, if we come to read any thing out of Sacred Writ, that, with a Salvo to the Faith that we have imbued, may correspond with several constructions, let us not so farre throw our selves upon any of them with a precipitous obstinacy, as that if, perhaps the Truth being more diligently search’t into, it should justly fall to the ground, we might fall together with it: and so shew that we contend not for the sense of Divine Scriptures, but our own, in that we would have that which is our own to be the sense of Scriptures, vvhen as vve should rather desire the Scriptures meaning to be ours.
He goeth on, and a little after teacheth us, that no Proposition can be against the Faith, unlesse first it be demonstrated false; saying,34 Tis not all the while contrary to Faith, until it be disproved by most certain Truth, which if it should so be, the Holy Scripture affirm’d it not, but Humane Ignorance supposed it. Whereby we see that the senses which we impose on Texts of Scripture, would be false, when ever they should disagree with Truths demonstrated. And therefore we ought, by help of demonstrated Truth, to seek the undoubted sense of Scripture: and not according to the sound of the words, that may seem true to our weaknesse, to go about, as it were, to force Nature, and to deny Experiments and Necessary Demonstrations.
Let Your Highnesse be pleased to observe farther, with how great circumspection this Holy Man proceedeth, before he affirmeth any Interpretation of Scripture to be sure, and in such wise certain, as that it need not fear the encounter of any difficulty that may procure it disturbance, for not contenting himself that some sense of Scripture agreeth with some Demonstration, he subjoynes.35 But if right Reason shall demonstrate this to be true, yet is it questionable whether in these words of Sacred Scripture the Pen-man would have this to be understood, or somewhat else, no lesse true. And in case the Context of his Words shall prove that he intended not this, yet will not that which he would have to be understood be therefore false, but most true, aad that which is more profitable to be knovvn.
But that which increaseth our wonder concerning the circumspection, wherewith this Pious Author proceedeth, is, that not trusting to his observing, that both Demonstrative Reasons, and the sense that the words of Scripture and the rest of the Context both precedent and subsequent, do conspire to prove the same thing, he addeth the following words.
36 But if the Context do not hold forth any thing that may disprove this to be the Authors Sense, it yet remains to enquire, Whether the other may not be intended also. And not yet resolving to accept of one Sense, or reject another, but thinking that he could never use sufficient caution, he proceedeth:37 But if so be we finde that the other may be also meant, it vvill be doubted which of them he would have to stand; or which in probability he may be thought to aim at, if the true circumstances on both sides be weighed. And lastly, intending to render a Reason of this his Rule, by shewing us to what perils those men expose the Scriptures, and the Church; who, more respecting the support of their own errours, than the Scriptures Dignity, would stretch its Authority beyond the Bounds which it prescribeth to it self, he subjoyns the ensuing words, which of themselves alone might suffice to repress and moderate the excessive liberty, which some think that they may assume to themselves:38 For it many times falls out, that a Christian may not so fully understand a Point concerning the Earth, Heaven, and the rest of this Worlds Elements; the Motion, Conversion, Magnitude, and Distances of the Stars, the certain defects of the Sun and Moon, the Revolutions of Years and Times, the Nature of Animals, Fruits, Stones, and other things of like nature, as to defend the same by right Reason, or make it out by Experiments. But its too great an absurdity, yea most pernicious, and chiefly to be avoided, to let an Infidel finde a Christian so stupid, that he should argue these matters; as if they were according to Christian Doctrine; and make him (as the Proverb saith) scarce able to contain his laughter, seeing him so far from the Mark. Nor is the matter so much that one in an errour should be laught at, but that our Authors should be thought by them that are without, to be of the same Opinion, and to the great prejudice of those, whose salvation we wait for, sensured and rejected as unlearned. For when they shal confute any one of the Christians in that matter, vvhich they themselvs thorovvly understand, and shall thereupon express their light esteem of our Books; hovv shall these Volumes be believed touching the Resurrection of the Dead, the Hope of eternal Life, and the Kingdom of Heaven; vvhen, as to these Points vvhich admit of present Demonstration, or undoubted Reasons, they conceive them to be falsly vvritten.
And how much the truly Wise and Prudent Fathers are displeased with these men, who in defence of Propositions which they do not understand, do apply, and in a certain sense pawn Texts of Scripture, and afterwards go on to encrease their first Errour, by producing other places less understood than the former. The same Saint declareth in the expressions following:39 What trouble and sorrow weak undertakers bring upon their knowing Brethren, is not to be expressed; since vvhen they begin to be told and convinced of their false and unsound Opinion, by those vvho have no respect for the Authority of our Scriptures, in defence of vvhat through a fond Temerity, and most manifest falsity, they have urged; they fall to citing the said Sacred Books for proof of it, or else repeat many vvords by heart out of them, vvhich they conceive to make for their purpose; not knovving either what they say, or vvhereof they affirm.
In the number of these we may, as I conceive, account those, who, being either unwilling or unable to understand the Demonstrations and Experiments, wherewith the Author and followers of this Opinion do confirm it, run upon all occasions to the Scriptures, not considering that the more they cite them, and the more they persist in affirming that they are very clear, and do admit no other senses, save those which they force upon them, the greater injury they do to the Dignity of them (if we allowed that their judgments were of any great Authority) in case that the Truth coming to be manifestly known to the contrary, should occasion any confusion, at least to those who are separated from the Holy Church; of whom yet she is very solicitous, and like a tender Mother, desirous to recover them again into her Lap Your Highness therefore may see how praeposterously those Persons proceed, who in Natural Disputations do range Texts of Scripture in the Front for their Arguments; and such Texts too many times, as are but superficially understood by them.
But if these men do verily think, & absolutely believe that they have the true sence of Such a particular place of Scripture, it must needs follow of consequence, that they do likewise hold for, certain, that they have found the absolute truth of that Natural Conclusion, which they intend to dispute: And that withal, they do know that they have a great advantage of their Adversary, whose Lot it is to defend the part that is false; in regard that he who maintaineth the Truth, may have many sensible experiments, and many necessary Demonstrations on his side; whereas his Antagonist can make use of no other than deceitful appearances, Paralogisms and Sophisms. Now if they keeping within natural bounds, & producing no other Weapons but those of Philosophy, pretend however, to have so much advantage of their Enemy; why do they afterwards in coming to engage, presently betake themselves to a Weapon inevitable & dreadful to terrifie their Opponent with the sole beholding of it? But if I may speak the truth, I believe that they are the first that are affrighted, and that perceiving themselves unable to bear up against the assaults of theit Adversary, go about to find out ways how to keep them far enough off, forbidding unto them the use of the Reason which the Divine Bounty had vouchsafed them, & abusing the most equitable Authority of sacred Scripture, which rightly understood and applyed, can never, according to the common Maxime of Divines, oppose the Manifest Experiments, or Necessary Demonstrations. But these mens running to the Scriptures for a Cloak to their inability to comprehend, not to say resolve the Reasons alledged against them, ought (if I be not mistaken) to stand them in no stead: the Opinion which they oppose having never as yet been condemned by Holy Church. So that if they would proceed with Candor, they should either by silence confess themselves unable to handle such like points, or first consider that it is not in the power of them or others,40 but onely in that of the Pope, and of Sacred Councils to censure a Position to be Erroneous: But that it is left to their freedome to dispute concerning its falsity. And thereupon, knowing that it is impossible that a Proposition should at the same time be True and Heretical; they ought, I say, to imploy themselves in that work which is most proper to them, namely, in demonstrating the falsity thereof: whereby they may see how needlesse the prohibiting of it is, its falshood being once discovered, for that none would follow it: or the Prohibition would be safe, and without all danger of Scandal. Therefore first let these men apply themselves to examine the Arguments of Copernicus and others; and leave the condemning of them for Erroneous and Heretical to whom it belongeth: But yet let them not hope ever to finde such rash and precipitous Determinations in the Wary and Holy Fathers, or in the absolute Wisdome of him that cannot erre, as those into which they suffer themselves to be hurried by some particular Affection or Interest of their own. In these and such other Positions, which are not directly de Fide, certainly no man doubts but His Holiness hath alwayes an absolute power of Admitting or Condemning them, but it is not in the power of any Creature to make them to be true or false, otherwise than of their own nature, and de facto they are.
Therefore it is in my judgment more discretion to assure us first of the necessary and immutable Truth of the Fact, (over which none hath power) than without that certainty by condemning one part to deprive ones self of that authority of freedome to elect, making those Determinations to become necessary, which at present are indifferent and arbitrary, and rest in the will of Supreme Authority. And in a word, if it be not possible that a Conclusion should be declared Heretical, whilst we are not certain, but that it may be true, their pains are in vain who pretend to condemn the Mobility of the Earth and Stability of the Sun, unlesse they have first demonstrated it to be impossible and false.
It remaineth now, that we consider whether it be true, that the Place in Joshuah may be taken without altering the pure signification of the words: and how it can be that the Sun, obeying the command of Joshuah, which was, That it should stand still, the day might thereupon be much lengthened. Which businesse, if the Celestial Motions be taken according to the Ptolomaick Systeme, can never any wayes happen, for that the Sun moving thorow the Ecliptick, according to the order of the Signes, which is from East to West (which is that which maketh Day and Night) it is a thing manifest, that the Sun ceasing its true and proper Motion, the day would become shorter and not longer; and that on the contrary, the way to lengthen it would be to hasten and velocitate the Suns motion; insomuch that to cause the Sun to stay above the Horizon for some time, in one and the same place, without declining towards the West, it would be necessary to accelerate its motion in such a manner as that it might seem equal to that of the Primum Mobile, which would be an accelerating it about three hundred and sixty times more than ordinary. If therefore Joshuah had had an intention that his words should be taken in their pure and proper signification, he would have bid the Sun to have accelerated its Motion so, that the Rapture of the Primum Mobile might not carry it to the West: but because his words were heard by people which haply knew no other Celestial Motion, save this grand and common one, from East to West, stooping to their Capacity, and having no intention to teach them the Constitution of the Spheres, but only that they should perceive the greatness of the Miracle wrought, in the lengthening of the Day, he spoke according to their apprehension. Possibly this Consideration moved Dionysius Areopagita to say that in this Miracle the Primum Mobile stood still, and this stopping, all the Celestial Spheres did of consequence stay: of which opinion is S. Augustine himself, and Abulensis at large confirmeth it. Yea, that Joshua’s intention was, that the whole Systeme of the Celestial Spheres should stand still, is collected from the command he gave at the same time to the Moon, although that it had nothing to do in the lengthening of the day; and under the injunction laid upon the Moon, we are to understand the Orbes of all the other Planets, passed over in silence here, as also in all other places of the Sacred Scriptures; the intention of which, was not to teach us the Astronomical Sciences. I suppose therefore, (if I be not deceived) that it is very plain, that if we allow the Ptolemaick Systeme, we must of necessity interpret the words to some sense different from their strict signification. Which Interpretation (being admonished by the most usefull precepts of S. Augustine) I will not affirm to be of necessity this above-mentioned, since that some other man may haply think of some other more proper, and more agreeable Sense.
But now, if this same passage may be understood in the Copernican Systeme, to agree better with what we read in Joshuah, with the help of another Observation by me newly shewen in the Body of the Sun; I will propound it to consideration, speaking alwaies with those safe Reserves; That I am not so affectionate to my own inventions, as to prefer them before those of other men, and to believe that better and more agreeable to the intention of the Sacred Volumes cannot be produced.
Supposing therefore in the first place, that in the Miracle of Joshuah, the whole Systeme of the Celestial Revolutions stood still, according to the judgement of the afore-named Authors: And this is the rather to be admitted, to the end, that by the staying of one alone, all the Constitutions might not be confounded, and a great disorder needlesly introduced in the whole course of Nature: I come in the second place to consider how the Solar Body, although stable in one constant place, doth nevertheless revolve in it self, making an entire Conversion in the space of a Month, or thereabouts; as I conceive I have solidly demonstrated in my Letters Delle Machie Solari: Which motion we sensibly see to be in the upper part of its Globe, inclined towards the South; and thence towards the lower part, to encline towards the North, just in the same manner as all the other Orbs of the Planets do. Thirdly, If we respect the Nobility of the Sun, and his being the Fountain of Light, by which, (as I necessarily demonstrate) not onely the Moon and Earth, but all the other Planets (all in the same manner dark of themselves) become illuminated; I conceive that it will be no unlogicall Illation to say, That it, as the Grand Minister of Nature, and in a certain sense the Soul and Heart of the World, infuseth into the other Bodies which environ it; not onely Light, but Motion also; by revolving41 in it self: So that in the same manner that the motion of the Heart of an Animal ceasing, all the other motions of its Members would cease; so, the Conversion of the Sun ceasing, […] Conversions of all the Planets would stand still. And though I could produce the testimonies of many grave Writers to prove the admirable power and influence of the Sun, I will content my self with one sole place of Holy Dionisius Areopagita in his Book de Divinis Nominibus; who thus writes of the Sun:42 His Light gathereth and converts all things to himself, which are seen, moved, illustrated, wax hot, and (in a word) those things which are preserved by his splendor: Wherefore the Sun is called […], for that he collecteth and gathereth together all things dispersed. And a little after of the Sun again he adds;43 If this Sun which we see, as touching the Essences and Qualities of those things which fall vvithin our Sense, being very many and different; yet if he vvho is one, and equally bestovves his Light, doth renew, nourish, defend, perfect, divide, conjoyn, cherish, make fruitfull, encrease, change, fix, produce, move, and fashion all living creatures: And every thing in this Vniverse at this Pleasure, is partaker of one and the same Sun; and the causes of many things which participate of him, are equally auticipated in him: Certainly by greater reason; &c. The Sun therefore being the Fountain of Light and, Principle of Motion, God intending, that at the Command of Joshua, all the Worlds Systeme, should continue many hours in the same state, it sufficeth to make the Sun stand still, upon whose stay (all the other Conversions ceasing) the Earth, the Moon, the Sun did abide in the same Constitution as before, as likewise all the other Planets: Nor in all that time did the Day decline towards Night, but it was miraculously prolonged: And in this manner, upon the standing still of the Sun, without altering, or in the least disturbing the other Aspects and mutual Positions of the Stars, the Day might be lengthned on Earth; which exactly agreeth with the Litteral sense of the Sacred Text.
But that of which, if I be not mistaken, we are to make no small account, is, That by help of this Copernican Hypothesis, we have the Litteral, apert, and Natural Sense of another particular that we read of in the same Miracle; which is, That the Sun stood still in Medio Caeli: Upon which passage grave Divines raise many questions, in regard it seemeth very probable, That when Joshuah desired the lengthning of the Day, the Sun was near setting, and not in the Meridian; for if it had been in the Meridian, it being then about the Summer Solstice, and consequently the dayes being at the longest, it doth not seem likely that it was necessary to pray for the lengthning of the day, to prosecute Victory in a Battail, the space of seven hours and more, which remained to Night, being sufficient for that purpose. Upon which Grave Divines have been induced to think that the Sun was near setting: And so the words themselves seem to sound, saying, Ne movearis Sol, ne movearis. For if it had been in the Meridian, either it had been needless to have asked a Mircale, or it would have been sufficient to have onely praid for some retardment. Of this opinion is Cajetan, to which subscribeth Magaglianes, confirming it by saying, that Joshua had that very day done so many other things before his commanding the Sun, as were not possibly to be dispatch’t in half a day. Whereupon they are forced to read the Words in Medio Coeli (to confess the truth) with a little harshness, saying that they import no more than this: That the Sun stood still, being in our Hemisphere,44 that is, above the Horizon. But (if I do not erre) we shall avoid that and all other harsh expositions, if according to the Copernican Systeme we place the Sun in the midst, that is, in the Centre of the Coelestial Orbes, and of the Planetary Conversions, as it is most requisite to do. For supposing any hour of the day (either Noon, or any other, as you shall please neerer to the Evening) the Day was lengthened, and all the Coelestial Revolutions stayed by the Suns standing still, In the midst, that is, in the Centre of Heaven, where it resides: A Sense so much the more accomodate to the Letter (besides what hath been said already) in that, if the Text had desired to have affirmed the Suns Rest to have been caused at Noon-day, the proper expression of it had been to say, It stood still at Noon-day, or in the Meridian Circle, and not in the midst of Heaven: In regard that the true and only Middle of a Spherical Body (as is Heaven) is the Centre.
Again, as to other places of Scripture, which seem contrary to this position, I do not doubt but that if it were acknowledged for True and Demonstrated those very Divines who so long as they repute it false, hold those places incapable of Expositions that agree with it would finde such Interpretations for them, as should very well suit therewith; and especially if to the knowledge of Divine Learning they would but adde some knowledge of the Astronomical Sciences: And as at present, whilst they deem it false they think they meet in Scripture only with such places as make against it, if they shall but once have entertained another conceipt thereof, they would meet peradventure as many others that accord with it, and haply would judge, that the Holy Church doth very appositly teach, That God placed the Sun in the Centre of Heaven, and that thereupon by revolving it in it self, after the manner of a Wheel, He contributed the ordinary Courses to the Moon and other Erratick Stars, whilst that she Sings, Coeli Deus sanctissime, Qui lucidum Centrum Poli, Candore pingis igneo, Augens decoro lumine, Quarto die, qui flammeam Solis rotam constituens Lunae ministras ordinem, Vagosque cursus Syderum.
They might say, that the Name of Firmament very well agreeth, ad literam, to the Starry Sphere, and to all that which is above the Planetary Conversions; which according to this Hypothesis is altogether firme and immoveable. Ad litteram (the Earth moving circularly) they might understand its Poles, where it’s said, Nec dum Terram fecerat, & flumina, & Cardines Orbis Terrae, Which Cardines or45 Hinges seem to be ascribed to the Earth in vain, if it be not to turn upon them.
Footnotes
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Nunc autem servatâ semper moderatione praegravitatis, nihil credere de re observá temerè debemus, […] forie, quod postea veritas p[…]efecerit, quamvis Libris Sanctis, sive Testament Vetris, sive Novi, nullo modó esse possit adversum, tamen propter amorem nostri erroris, oderimus. ↩
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Lib. 2. Genesi ad Literam in fine. ↩
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Si fortasscerunt Mataeologi qui cum omnum Mathematicum ignari sint, tamen de his judicium assumunt, propter aliquem locum Scripturae, malè ad suum propositum, detortum, ausi fuerint hoc meum institutum repre[…]endere ac insectari, illos nihil moror, adeò ut etiam illorum judicium, tanquam temerarium contemnam. Non enim obscurum est, Lactantium, celelebrem alioqui Scriptorem, sed Mathematicum parvum, admodum pueriliter de forma Terrae loqui, cùm deridet eos, qui Terram, Globe formam habere prodiderunt. Itaque non debet mirum videri studiosis, si qui tales, nos etiam ridebunt. Mathemata Mathematicis scribuntur; quibus & hi nostri labores, (si me non fallit opinio) videbuntur etiam Reipublicae Ecclesiasticae conducere aliquid, cujus Principatum Tua Sanctitas nunc ten[…]. ↩
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Not definimus, Deum, primò Natura cognoscendum; Deinde, Doctrina recognescendum: Natura ex operibus; Doctrina ex p[…]aedicationibus. ↩
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Tertul. adver. Marcion. lib. 1. cap. 18. ↩
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Quaeri etiam solet, quae forma & figura Caeli credenda sit secundum Scripturas nostras: Multi enim multum disputant de iis ribus, quas majori prudentia nostri Autores omiserunt, ad beatam vitam non profuturas discentibus, & occupaentes (quod prius est) multum prolixa[…], & rebus salubribus impendenda temporum spatiae. Quid enim ad […]e pertinet, utrum Caelum, sicut Sphaera, undique concludat Terram, in media Mundi […]ole libratam; an eam ex una parte desuper, velut discus, operiat? Sed quia de Fide agitur Scripturarum, propter illam causam, quam non semel commemoravimus, Ne scilicet quisquam eloquia divina non intelligens, cum de his rebus tale aliquid vel invenerit in Libris Nostris, vel ex illis audiverit, quod perceptis assertionibus adversari videatur, nullo modo eis, cetera utilia monentibus, vel narrantibus, vel prae[…]ntiantibus, credat: Breviter discendum est, de figura Caeli, hoc scisse Autores nostros, quod veritas habet: Sed Spiritum Dei, qui per ipsos loquebatur, noluisse ista docere homines, nulli ad salutem profutura. D. August. Lib. 2. De Gen. ad literam, Cap. 9. Idem etiam legitur apud Petrum Lombardum Magistrum Sententiarum. ↩
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De Moit[…] etiam Caeli, nonnulli fratres quaestionem movent, utrum stet, an moveatur; quia si […]vetur, inquiunt, quomodo Firmamentum est? Si autem stat, quomodo Sydera quae in ipso fixa creduntur, ab Oriente in Occidentem circumeunt,, Septentrionalibus breviores gyros juxta cardinem peragentibus; ut Caelum, si est alius nobis occulius cardo, ex alio vertice, sicut Sphaera; si autem nullus alius cardo est, vel uti discus rotari videatur? Quibus respondeo, Multum subtilibus & laboriosis rationibus ista perquiri, ut vere percipiaetur, utrum ita, an non ita sit, quibus ineundis atque tractandis nec mihi jam tempus est, nec illis esse debet, quos ad salutem suam, è Sanctae Ecclesiae necessaria utilitate cupimus informari: ↩
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Card. Baronius. ↩
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Spiritui sancto mentem fuisse, nos docere, quomodo ad Caelum eatur: non autem, quomodo Caelum gradiatur. ↩
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Cardinal. Bar. ↩
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Illud etiam diligenter cavendum, & omnino fugiendum est, ne in tractanda Mosis Doctrina, quicquam affirmate & asseveranter sentiamus & dicamus, quod repugnet manifestis experimentis & rationibus Philosophiae, vel aliarum Disciplinarum. Namque cum Verum omne semper cum Vero congruat, non potest Veritas Sacrarum Litterarum, Veris Rationibus & Experimentis Humanarum Doctrinarum esse contraria. Peter. in Gen. circa Principium. ↩
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Si manifestae certaeque Rationi, velut sanctarum Litterarum objicitur autoriritas, non intelligit, qui hoc facit; & non Scriptura sensum (ad quem penetrare non potuit) sed suum potius objicit veritati: nec […]d quod in ea, sed quod in seipso velut pro ea invenit, opponit. ↩
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Epist. 7. ad Marcellinum. ↩
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Ecclesiast. cap. 3. ↩
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Hanc (Scilicet Sacram cripturam) garrula anus, banc delirus senex, hanc Sophista verbosus, hanc universi praesumunt, lacerant, docent, antequant distant. Alij, adducto supercilio, grandia verba trutinantes, enter mulierculas, de Sacris Litteris Philosophantur. Alij discunt, proh pudor! à faeminis, quod viros docens, & ne parum hoc sit, quadam facilitate verborum, […] audaciâ, edisserunt aliis, quod ipsi non intelligunt. Taceo de mei similibus, qui si forte ad Scripturas Sanctas, post siculares litteras venerint, & sermone composito, aurem populi mulserint; quicquid dixerint, hoc legem Des putant: nec scire dignantur, quid Prophetae, quid Apostoli senserint, sed ad sensum suum, incongrua apta testimonia: Quasi grande sit, & non vit […]ocissimum docendi genus, depravare sententias, & ad voluntatem suam Scripturamtrahere repugnantem. Jeron. Epist. ad Paul. 103. ↩
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Hoc indubitanter tenendum est, ut quicquid Sapientes hujus Mundi, de Natura rerum veraciter demonstrare potuerint, ostendamus, nostris libris non esse contrarium: quicquid autem illi, in suis voluminibus, contrarium Sacris Litteris docent, sine ulla dubitatione credamus, id falsissimum esse, & quoquo modo possumus, etiam ostendamus; atque ita teneamus Fidem Domini nostri, in quasunt absconditi omnes thesauri Sapientiae, ut neque falsae Philosophiae loquacitate seducamur, neque simulata Religionis superstitione terreamur. ↩
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Gen. as Litteram. lib I. Cap.25. ↩
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P. Clavius the Jesuite. ↩
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Pelle, a Skin in the Original, but in our Bibles a Curtain. ↩
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Sed ait aliquis, quomodo non est contrarium iis, qui figuram Sphaerae Coelo tribunt, quod scriptum est in Libris Nostris, Qui extendit Coelum, sicut pellem? Sit sanè contraritem, si falsum est, quod illi dicunt: hoc enim verum est, qu[…]d Divina dicit authoritas, potius quam illud, qu[…]d humana infirmitas conjicit. Sea si forte illud talibus illi documentis probare potuerint, ut dubitari inde non debeat; demonstrandum est, hoc quod apud nos est de Pelle dictum, veris illis rationibus non esse contrarium. ↩
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Quod licet in praesenti facile non possit comprehendi; arbitror tamen, in processu tractandarum Scripturarum, opportuniora loca posse occurrere, ubi nobis de hac re, secundum Sancta auctoritatis Litteras, etsi non ost endere certum aliquid, tamen credere licebit. Nunc autem, servatâ semper modoratione piae gravitatis, nihil credere dere obscura temere debemus; ne fortè, quod postea veritas patefecerit, quamvis Libris Sanctis, sive Testamenti veteris, sive, novi nullo modo esse possit aeeversum, tamen propter amorem nostri erroris, oderimus. ↩
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Id. D Aug. in Gen. ad Litteram, lib. 1. in sine. ↩
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Quasi non mu[…]tain Scripturis Sanctis dicantur juxta opinionem illius temporis quo gesta referunt, & non juxta quod rei veritas contenebat. D. Hiero. in c. 28. Jerem. ↩
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Consuetudinis Scripturarum est, ut opinionem multarum rerum sic narret Historicus, quomodo eo tempore ab omnibus credebatur. In cap. 13. Matth. ↩
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D. Thomas, in cap. 26. Job. v. 7. ↩
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Namely, according to the Litteral Sense. ↩
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Concil. Trid. Sess. 4. ↩
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His respondeo, multum subuliter, & laboriosis rationibus, ista perquiri, ut vere percipiatur, utrum ita, an non ita sit: quibus ineundis atque tractandis, nec mihi jam, tempus est, nec illis esse debet, quos ad salutem suam, Sanctae Ecclesiae necessariam utilitatem cupimus informari. ↩
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Non solem, sed Primum Mobile immotum constitisse: Dionis. Areop. ↩
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Omnia corpora Caelestia, immota substitisse: ↩
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Solem revera non substitisse immotum, sed probrevi tempore, intra quod Israelitae, hostes suos fuderunt, id ita visumesse. ↩
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Isa. Cap. 38. ↩
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In rebus obscuris, at que à nostris oculis remotissimis, siqua inde scripta etiam divina legerimus, quae possint salva fide, qua[…]imbuimur, aliis atque aliis parere sententiis, in nullam earum nos praecipiti affirmatione ita projiciamus, ut si forte diligentiùs discussa veritas ean recte labefactaverit, corr[…]amus: non pro sententia Divinarum Scripturarum, sed pro nostra ita dimicantes, ut eam velimus Scriturarum esse, quae nostra est, cum potius cam quae Scripturarum est, nostram esse velle debeamus. Divus Augustin. in Gen. ad Litteram, lib. 2. c. 18. & seq. ↩
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Tam diu non est extra fidem, donec Veritate certissima refellatur. Quod si factum fuerit, non hoc habebat Divina Scriptura, sed hoc senserat humana Ignorantia. Ibid. ↩
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Si autem hoc verum esse vera ratio demonstraverit, adhuc incertum erit, utrum hoc in illis verbis Sanctorum Librorum, Scriptor sentiri voluerit, an aliquid aliud non minus verum. Quod s[…]caetra contextio sermonis non hoc eum voluisse probaverit, non ideo falsum erit aliud, quod ipse intelligi voluit, sed & verum, & quod utilius cognoscatur. ↩
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Si autem contextio Scripturae, hoc voluiss intelligi Scriptorem, non repugnaverit, adhuc restabit quaerere, utrum & aliud non potuerit. ↩
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Quod si & aliud potuisse invenerimus, incertum erit; quidnam eorum ille voluerit: aut utrumque voluisse non inconvenienter creditur, si utriusque sententiae certa circumstantia sufragatur. ↩
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Plerumque enim accidit, ut aliquid de Terra, de Celo, de ceteris hujus mundi elementis, de motu, conversione, vel etiam magnitudine & intervallis Syderum, de certis defectibus Solis, & Lunae, de eircuitibus annorum & temporum; de Naturis animalium, fruticum, lapidum, atque hujusmodi ceteris, etiam non Christianus ita noverit, ut cirtissima ratione vel experientiâ teneat. Turpe autem est nimis & perniciosum, ac maxime cavendum, ut Christianum de his rebus quasi secundum Christianas litteras loquentem, ita delirare quilibet infidelis audiat, ut, quem admodum dicitur, toto Caelo errare conspiciens, risuntenere vix possit: & non tam molestum est, quod errans homo derideretur, sed quod auctores nostri, ab tis qui foris sunt, talia sensisse creduntur, & cum magno exitio corim, de quorum salute satagimus, tanquam indocti reprehenduntur atque respuuntur. Cum enim quemquam de numero Christianorum eai[…]re, quam ipsi optime norunt, deprehenderint, & vanam sententiam suam de nostris libris asserent; quo pacto illis Libris credituri sunt, de Resurrectione Mortuorum, & de spe vitae eternae, Regnoque Celorum; quando de his rebus quas jam experiri, vel indubitatis rationibus percipere potuerunt, fallaciter putaverint esse conscriptos. ↩
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Quid enim molestiae, tristiaeque ingerant prudentibus fratribus, tenerar[…]j praesumpiores, satis dici non potest, cum, si quando de falsa & prava opinione sua reprehendi & convinci caeperint, ab iis qui nostrorum librorum auctoritate, & apertissima falsitate dixerunt, eosdnm libros Sanctos, unde id probent, proferre conantur; vel etiam memoriter, quae ad testimonium valere arbitrantur, multa inde verba pronunciant, non intelligentes, neque quae loquuntur, neque de quibus affirmant. ↩
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If this passage seem harsh, the Reader must remember that I do but Translate. ↩
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[…] On its own Axis. ↩
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Lux ejus colligit, convertitque ad se omnia, quae videntur, quae moventur, quae illustrantur, quae calescunt, & uno nomine ea, quae ab ejus splendore continentur. Itaque Sol […] dicitur, quod omnia congreget, colligatque dispersa. ↩
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Si enim Sol hic quem videmus, eorum quae sub sensum cadunt, essentias & qualitates, quaeque multa sint ac dissimiles, tamen ipse qui unus est, aequaliterque lumen fundit, renovat, alit, tuetur, perficit, dividit, conjungit, fovet, faecunda reddit, auget, mutat, firmat edit, movet, vitaliaque facit omnia: & unaquaque res hujus universitatis, pro captu suo, unius atque ejusdem Solis est particeps, causasque multorum, quae participent, in se aequabiliter anticipatas habet, certe majori raticne, &c. ↩
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Solem stetisse, dum adhuc in Hemisphaerio nostro, supra scilicet Horizontem existeret. Cajetan in loco. ↩
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Or Poles. ↩