IT must be confessed, that there are very many who are devoted to Holinesse, that dissent from the Judgment of Copernicus, fearing to give the Lye to the Holy Ghost speaking in the Scriptures, if they should say, that the Earth moveth, and the Sun stands still. But let such consider, that since we judge of very many, and those the most principal things by the Sense of Seeing, it is impossible that we should alienate our Speech from this Sense of our Eyes. Therefore many things daily occur, of which we speak according to the Sense of Sight, when as we certainly know that the things themselves are otherwise. An Example whereof we have in that Verse of Virgil; Provehimur portu, Terraeque urbesque recedunt.
So when we come forth of the narrow straight of some Valley, we say that a large Field discovereth it self. So Christ to Peter, Duc in altum; [Lanch forth into the Deep, or on high,] as if the Sea were higher than its Shores; For so it seemeth to the Eye, but the Opticks shew the cause of this fallacy. Yet Christ useth the most received Speech, although it proceed from this delusion of the Eyes. Thus we conceive of the Rising and Setting of the Stars, that is to say, of their Ascension and Descension; when at the same time that we affirm the Sun riseth, others say, that it goeth down. See my Optices Astronomiae, cap. 10. fol. 327. So in like manner, the Ptolomaicks affirm, that the Planets stand still, when for some dayes together they seem to be fixed, although they believe them at that very time to be moved in a direct line, either downwards to, or upwards from the Earth. Thus the Writers of all Nations use the word Solstitium, and yet they deny that the Sun doth really stand still. Likewise there will never any man be so devoted to Copernicus, but he will say, the Sun entereth into Cancer and Leo, although he granteth that the Earth enters Capricorn or Aquarius: And so in other cases of the like nature. But now the Sacred Scriptures, speaking to men of vulgar matters (in which they were not intended to instruct men) after the manner of men, that so they might be understood by men, do use such Expressions as are granted by all, thereby to insinuate other things more Mysterious and Divine. What wonder is it then, if the Scripture speaks according to mans apprehension, at such time when the Truth of things doth dissent from the Conception that all men, whether Learned or Unlearned have of them? Who knows not that it is a Poetical allusion, Psal. 19. where, whilst under the similitude of the Sun, the Course of the Gospel, as also the Peregrination of our Lord Christ in this World, undertaken for our sakes, is described, The Sun is said to come forth of his Tabernacle of the Horizon, as a Bridegroom out of his Chamber, rejoycing as a Giant to run a Race? Which Virgil thus imitates; Tithono croceum linquens Aurora cubile: For the first Poets were amongst the Jews. The Psalmist knew that the Sun went not forth of the Horizon, as out of its Tabernacle, & yet it seemeth to the Eye so to do: Nor did he believe, that the Sun moved, for that it appeared to his sight so to do. And yet he saith both, for that both were so to his seeming. Neither is it to be adjudged false in either Sense: for the perception of the Eyes hath its verity, fit for the more secret purpose of the Psalmist in shadowing forth the current passage of the Gospel, as also the Peregrination of the Son of God. Joshua likewise mentioneth the Vallies on or in, which the Sun and Moon moved, for that they appeared to him at Jordan so to do: And yet both these Pen-men may obtain their ends. David, (and with him Syracides) the magnificence of God being made known, which caused these things to be in this manner represented to sight, or otherwise, the mystical meaning, by means of these Visibles being discerned: And Joshua, in that the Sun, as to his Sense of Seeing, staid a whole day in the midst of Heaven, whereas at the same time to others it lay hid under the Earth. But incogitant persons onely look upon the contrariety of the words, The Sun stood still, that is, The Earth stood still; not considering that this contradiction is confined within the limits of the Opticks and Astronomy: For which cause it is not outwardly exposed to the notice and use of men: Nor will they understand that the onely thing Joshuah prayed for, was that the Mountains might not intercept the Sun from him; which request he expressed in words, that suited with his Ocular Sense: Besides it had been very unseasonable at that time to think of Astronomy, or the Errours in Sight; for if any one should have told him that the Sun could not really move upon the Valley of Ajalon, but onely in relation to Sense, would not Joshuah have replyed, that his desire was that the day might be prolonged, so it were by any means whatsoever? In like manner would he have answered if any one had started a question about the Suns Mobility, and the Earths Motion. But God easily understood by Joshuahs words what he asked for, and by arresting the Earths Motion, made the Sun in his apprehension seem to stand still. For the summ of Joshuahs Prayer amounts to no more but this, that it might thus appear to him, let it in the mean time be what it would of it self. For that its so seeming, was not in vain and ridiculous, but accompanied with the desired effect. But read the tenth Chap. of my Book, that treats of the Optick part of Astronomy, where thou shalt finde the Reasons why the Sun doth in this manner seem to all mens thinking to be moved, and not the Earth; as namely, because the Sun appeareth small, and the Earth bigg. Again, the Motion of the Sun is not discerned by the eye, by reason of his seeming tardity, but by ratiocination onely; in that after some time it varieth not its proximity to such and such Mountains. Therefore it is impossible that Reason, unless it be first instructed, should frame to it self any other apprehension, than that the Earth with Heavens Arch placed over it, is as it were a great House, in which, being immoveable, the Sun like a Bird flying in the Air, passeth in so small a Species out of one Climate into another. Which imagination of all Man-kinde being thus, gave the first line in the Sacred Leaves: In the beginning (saith Moses) God created the Heaven and the Earth;1 for that these two are most obvious to the eye. As if Moses should have said thus to Man; This whole Mundane Fabrick which thou seest, lucid above, and dark, and of a vast extent beneath, wherein thou hast thy being, and with which thou art covered, was created by God.
In another place Man is questioned; Whether he can finde out the height of Heaven above, or depth of the Earth beneath: for that each of them appeareth to men of ordinary capacity, to have equally an infinite extent. And yet no man that is in his right mind will by these words circumscribe and bound the diligence of Astronomers, whether in demonstrating the most contemptible Minuity of the Earth, in comparison of Heaven, or in searching out Astronomical Distances: Since those words speak not of the Rational, but real Dimention; which to a Humane Body, whilst confin’d to the Earth, and breathing in the open Air, is altogether impossible. Read the whole 38. Chapter of Job, and compare it with those Points which are disputed in Astronomy, and Physiologie. If any one do alledge from Psal. 24. That (Psal. 24. 2) The Earth is founded upon the Seas, to the end that he may thence infer some new Principle in Philosophy, absurd to hear; as, That the Earth doth float upon the Waters; may it not truly be told him, That he ought not to meddle with the Holy Spirit, nor to bring him with contempt into the School of Physiologie. For the Psalmist in that place means nothing else but that which men fore-know, and daily see by experience; namely, That the Earth (being lifted up after the separation of the Waters) doth swim between the Grand Oceans, and float about the Sea. Nor is it strange that the expression should be the same where the Israelites sing, (Psal. 137. 1) That they sate on the River of Babylon; that is, by the River side. or on the Banks of Euphrates and Tygris.
If any one receive this Reading without scruple, why not the other; that so in those same Texts which are wont to be alledged against the Motion of the Earth, we may in like manner turn our eyes from Natural Philosophy, to the scope and intent of Scripture. One Generation passeth away, (saith Ecclesiastes) and another Generation cometh: But the Earth abideth for ever.2 As if Solomon did here dispute with Astronomers, and not rather put men in minde of their Mutability; whenas the Earth, Mankindes habitation, doth alwaies remain the same: The Suns Motion doth continually return into what it was at first: The Wind is acted in a Circle, and returns in the same manner: The Rivers flow from their Fountains into the Sea, and return again from thence unto their Fountains: To conclude, The Men of this Age dying, others are born in their room; the Fable of Life is ever the same; there is nothing new under the Sun. Here is no reference to any Physical Opinion. […] is Moral of a thing in it self manifest, and seen by the eyes of all, but little regarded: Tis that therefore which Solomon doth inculcate. For who knows not that the Earth is alwaies the same? Who sees not that the Sun dotharise from the East; That the Rivers continually run into the Sea; That the vicissitudes of the Windes return into their primitive State; That some men succeed others? But who considereth that the self-same Scene of Life is ever acting, by different persons; and that nothing is new in humane affairs? Therefore Solomon instancing in those things which all men see, doth put men in minde of that which many thorowly know, but too slightly consider.
But the 104. Psalm is thought by some to contain a Discourse altogether Physical, in regard it onely concerns Natural Philosophy. Now God is there said,3 To have laid the Foundations of the Earth, that it should not be removed for ever. But here also the Psalmist is far from the Speculation of Physical Causes: For he doth wholly acquiesce in the Greatnesse of God, who did all these things, and sings an Hymne to God the Maker of them, in which he runneth over the World in order, as it appeared to his eyes. And if you well consider this Psalme, it is a Paraphrase upon the six dayes work of the Creation: For as in it the three first dayes were spent in the Separation of Regions; the first of Light from the exteriour Darkness; the second, of the Waters from the Waters, by the interposition of the Firmament; the third, of the Sea from Land; when also the Earth was cloathed with Herbage and Plants: And the three last dayes were spent in the filling the Regions thus distinguished; the fourth, of Heaven; the fifth, of the Seas and Aire; the sixth, of the Earth: So here in this Psalme there are so many distinct parts proportionable to the Analogy of the six dayes Works. For in Verse 2. he cloaths and covereth the Creator with Light (the first of Creatures, and work of the first day) as with a Garment. The second part beginneth at Verse 3. and treats of the Waters above the Heavens, the extent of Heaven and of Meteors (which the Psalmist seemeth to intend by the Waters above) as namely of Clouds, Winds, Whirl-winds, Lightnings. The third part begins at Verse 6. and doth celebrate the Earth as the foundation of all those things which he here considereth. For he referreth all things to the Earth, and to those Animals which inhabit it, for that in the judgment of Sight the two principal parts of the World are Heaven and Earth. He therefore here observeth that the Earth after so many Ages hath not faltered, tired, or decayed; when as notwithstanding no man hath yet discovered upon what it is founded. He goeth not about to teach men what they do not know, but putteth them in minde of what they neglect, to wit, the Greatnesse and Power of God in creating so huge a Mass so firm and stedfast. If an Astronomer should teach that the Earth is placed among the Planets, he overthroweth not what the Psalmist here saith, nor doth he contradict Common Experience; for it is true notwithstanding, that the Earth, the Structure of God its Architect, doth not decay (as our Buildings are wont to do) by age, or consume by wormes, nor sway and leane to this or that side; that the Seats and Nests of Living Creatures are not molested; that the Mountains and Shores stand immoveable against the violence of the Winds and Waves, as they were at the beginning. But the Psalmist addeth a most Elegant Hypothesis of the Separation of the Waters from the Continent or Main-land, and adorns it with the production of Fountains, and the benefits that Springs and Rocks exhibit to Birds and Beasts. Nor doth he omit the apparelling the Earths Surface, mentioned by Moses amongst the works of the third Day, but more sublimely describeth it in his Case in expressions infused from Divine Inspiration; and flourisheth out the commemoration of the many commodities which redound from that Exornation for the Nourishment and Comfort of Man, and (Shelter) Covert of Beasts. The fourth part begins at Verse 20. celebrating the fourth dayes work, viz. The Sun and Moon, but chiefly the commodiousnesse of those things, which in their Seasons befall to all Living Creatures and to Man; this being the subject matter of his Discourse: So that it plainly appeareth he acted not the part of an Astronomer. For if he had, he would not then have omitted to mention the five Planets, than whose moiton nothing is more admirable, nothing more excellent, nothing that can more evidently set forth the Wisdome of the Creator amongst the Learned. The fifth part begins, Verse 25. with the fifth Dayes work. And it stores the Seas with Fishes, and covers them with Ships. The sixth part is more obscurely hinted at, Verse 28. and alludeth to the Land-Creatures that were created the sixth day. And lastly, he declareth the goodnesse of God in general, who daily createth and preserveth all things? So that whatever he said of the World is in relation to Living Creatures; He speaks of nothing but what is granted on all hands; for that it was his intent to extol things known, and not to dive into hidden matters, but to invite men to contemplate the Benefits that redound unto them from the works of each of these dayes.
And I do also beseech my Reader, not forgetting the Divine Goodnesse conferred on Mankind; the consideration of which the Psalmist doth chiefly urge, that when he returneth from the Temple, and enters into the School of Astronomy, he would with me praise and admire the Wisdome and Greatnesse of the Creator, which I discover to him by a more narrow explication of the Worlds Form, the Disquisition of Causes, and Detection of the Errours of Sight: And so he will not onely extoll the Bounty of God in the preservation of Living Creatures of all kindes, and establishment of the Earth; but even in its Motion also, which is so strange; so admirable, he will acknowledge the Wisdome of the Creator. But he who is so stupid as not to comprehend the Science of Astronomy, or so weak and scrupulous as to think it an offence of Piety to adhere to Copernicus, him I advise, that leaving the Study of Astronomy, and censuring the opinions of Philosophers at pleasure, he betake himself to his own concerns, and that desisting from further pursuit of these intricate Studies, he keep at home and manure his own Ground; and with those Eyes wherewith alone he seeth, being elevated towards this to be admired Heaven, let him pour forth his whole heart in thanks and praises to God the Creator; and assure himself that he shall therein perform as much Worship to God, as the Astronomer, on whom God hath bestowed this Gift, that though he seeth more clearly with the Eye of his Understanding; yet whatever he hath attained to, he is both able and willing to extoll his God above it.
And thus much concerning the Authority of Sacred Scripture. Now as touching the opinions of the Saints about these Natural Points. I answer in one word, That in Theology the weight of Authority, but in Philosophy the weight of Reason is to be considered. Therefore Sacred was Lactantius, who denyed the Earths rotundity; Sacred was Augustine, who granted the Earth to be round, but denyed the Antipodes; Sacred is the (Officium) Liturgy of our Moderns, who admit the smallnesse of the Earth, but deny its Motion: But to me more sacred than all these is Truth, who with respect to the Doctors of the Church, do demonstrate from Philosophy that the Earth is both round, circumhabited by Antipodes, of a most contemptible smalnesse, and in a word, that it is ranked amongst the Planets.