Since Motion and Magnitude are two such Geometricall things, as beare a mutuall proportion to one another; therefore it may seeme convenient, that slownesse should be more agreeable to a great Body, and swiftnes to a lesser: and so it would bee more consonant to the Principles of Nature, that the Earth, which is of a lesser quantitie, should be appointed to such a motion as is somewhat proportionable to it’s bignes, than that the Heavens that are of such a vast magnitude, should bee whirled about with such an incredible swiftnes, which do’s as farre exceed the proportion of their bignesse, as their bignesse do’s exceed this Earth, that is but as a point or centre to them. ‘Tis not likely that nature in these constant and great workes, should so much deviate from that usual harmony and proportion which she observes in lesser matters. If this Globe of Earth onely were appointed to move every day round the Orbe of the fixed Starres, though it be but a little Body, and so more capable of a swift motion; yet that swiftnesse would be so extremely disproportionable unto it, that wee could not with reason conceive it possible, according to the usuall course of nature. But now that the Heavens themselves, of such strange bignesse, with so many Starres, which do so farre exceed the magnitude of our Earth, should bee able to turne about with the same celeritie: Oh ‘tis altogether beyond the fancy of a Poet or a mad man.

For answer unto this Argument, our adversaries tell us, that there is not in the Heavens any repugnancie to so swift a motion; and that whether wee consider the nature of those Bodies, or secondly, the swiftnesse of this motion.

1 For the nature of those Bodies, either their Qualities. Quantity.

1 There is not in them the Qualities of lightnesse or heavinesse, or any the least contrarietie that may make them reluctant to one another.

2 Their magnitude will helpe them in their swiftnesse:⁵ For the greater any body is, the quicker will it be in it’s motion, and that not onely when it is moved by an inward Principle, as a milstone will descend faster than a little pibble; but also when it’s motion do’s proceed from some externall Agent, as the Winde will drive a great Cloud, or a heavy Ship, when it is not able to stir a little Stone.

2 As for the swiftnesse of this motion, the possibilitie of it may be illustrated by other particulars in Nature: As,

1 The sound of a Cannon,⁶ in a little time is carried for twenty miles distance.

2 Though a Starre bee scituated so remotely from us; yet the Eye discerns it in a moment, which is not without some motion, either of the Species of the Starre, or the Rayes of the Eye. Thus also the Light do’s in an instant passe from one side of the Heaven to another.⁷

3 If the force of Pouder be able to carry a Bullet with so great a swiftnesse, we need not doubt then, but that the Heavens are capable of such a celeritie, as is usually attributed unto them.

Vnto these it may be answered:

1 Where they say that the heavenly Bodies are without all gravitie, wee grant it, in the same sence as our Earth also, being considered as whole, and in it’s proper place, may bee denied to bee heavy: since this qualitie in the exactest sence; can onely bee ascribed unto such parts as are severed from the whole to which they belong. But however, since the Heavens or Stars are of a materiall substance, ‘tis impossible but there should bee in them some ineptitude to motion; because matter is of it selfe a dull and sluggish thing; and by so much the more, as it is kept close and condensed together. And though the followers of Ptolomey doe with much confidence deny the Heavens to be capable of any reluctancie to motion; yet it were easie to prove the contrary out of their owne Principles. ‘Tis not conceivable, how the upper Sphaere should move the nether, unlesse their Superficies were full of rugged parts (which they deny:) or else one of the Orbes must leane upon the other with it’s weight, and so make it partake of it’s owne motion. And besides, they tell us, that the farther any Sphaere is distant from the primum mobile, the lesse is it hindered by that in it’s proper course, and the sooner do’s it finish it’s owne revolution. From whence it will easily follow, that these Bodies have resistency from one another.

I have often wondred, why amongst the inchanted Buildings of the Poets, they have not fained any Castle to bee made of the same materials with the sollid Orbs, since in such a fabrick there would have been these eminent conveniences.

1 It must needs be very pleasant, by reason of it’s perspicuitie, because it is more diaphanous than the Aire it selfe, and so the Walls of it could not hinder the prospect any way.

2 Being so solid and impenitrable, it must needs be excellent against al violence of weathers, as also against the assaults of the enemy, who should not be able to breake it with the most furious batteries of the Ram, or pierce it with any Cannon shot.

3 Being void of all heavinesse, a man may carry it up and downe with him, as a Snaile do’s his House: and so whether hee follow the enemy, or fly from him, hee ha’s still this advantage, that he may take his castle and defence along with him.

But then againe, there are on the other side as many inconveniences. For,

1 It’s perspicuitie would make it so open, that a man should not bee able to retire himselfe into any private part of it. And then,

2 Being so extremely sollid, as wel as invisible, a man should be stil in danger of knocking his head against every Wall and Pillar; unlesse it were also intangible, as some of the Peripatetickes affirme.

3 It’s being without all gravitie, would bring this inconvenience, that every little puffe of wind would blow it up and downe; since some of the same sect are not ashamed to say, that the Heavens are so utterly devoid of heavinesse, that if but a little Fly should justle against the vast frame of the Coelestiall Sphaeres, hee would move them out of their places.

A strong fancy, that could bee at leisure, might might make excellent sport with this Astronomicall fiction.

So that this first evasion of our Adversaries, will not shelter them from the force of that Argument, which is taken from the incredible swiftnes of the Heavens.

2 Whereas they tell us in the second place, that a bigger Body, as a Milstone, will naturally descend swifter than a lesse, as a Pibble. I answer: This is not because such a great Body is in it selfe more easily movable; but because the bigger any thing is which is out of it’s owne place, the stronger will bee it’s naturall desire of returning thither, and so consequently, the quicker it’s motion. But now those Bodies that move circularly, are alwayes in their proper scituations, and so the same reason is not applyable unto them. And then, whereas ‘tis said that Magnitude do’s alwayes adde to the swiftnesse of a violent motion (as Winde will move a great Shippe sooner than a little Stone:) Wee answer, This is not because a Shippe is more easily movable in it selfe than a little Stone: For I suppose the Objector will not thinke hee can throw the one as farre as the other; but because these little Bodies are not so liable to that kinde of violence from whence their motion do’s proceed.

As for those instances which are cited to illustrate the possibilitie of this swiftnesse in the Heavens, wee answer: The passage of a sound is but very slow in comparison to the motion of the Heavens. And then besides, the swiftnesse of the Species of sound or sight, which are accidents, are not fit to infer the like celeritie in a materiall substance: and so likewise for the Light which⁸ Aristotle himselfe, and with him the generalitie of Philosophers, doe for this very reason prove not to bee a Body, because it moves with such swiftnesse, of which (it seemes) they thought a Body to bee incapable. Nay, the⁹ Objector himselfe in another place, speaking of Light in reference to a substance, do’s say: Lumen est accidens, sic species rei visae, & alia est ratio substantiarum, alia accidentium.

To that of a Bullet, wee answer: Hee might as well have illustrated the swiftnes of a bullet, which wil passe 4 or 5 miles in 2 minutes, by the motion of a hand in a Watch, which passes 2 or 3 inches in 12 houres; there being a greater disproportion betwixt the motion of the heavens, and the swiftnes of a Bullet, than there is ‘twixt the swiftnes of a bullet, and the motion of a hand in a watch.

Another Argument to this purpose may be taken from the chiefe end of the Diurnall and Annuall motions,¹⁰ which is to distinguish betwixt Night and Day, Winter and Summer; and so consequently, to serve for the commodities and seasons of the habitable World. Wherfore it may seeme more agreeable to the Wisedome of Providence, for to make the Earth as well the efficient, as the finall cause of this motion: Especially since nature in her other operations do’s never use any tedious difficult means to performe that which may as well bee accomplished by shorter and easier wayes. But now, the appearances would be the same, in respect of us, if only this little point of Earth were made the subject of these motions, as if the vast Frame of the World, with all those Stars of such number and bignes were moved about it. (Galen) ‘Tis a common Maxime, […]. Nature do’s nothing in vaine, but in all her courses do’s take the most compendious way. ‘Tis not therefore (I say) likely, that the whole Fabricke of the Heavens, which do so much exceed our Earth in magnitude and perfection, should bee put to undergoe so great and constant a Worke in the service of our Earth, which might more easily save all that labour by the circumvolution of it’s owne Body; especially, since the Heavens doe not by this motion attaine any farther perfection for themselves, but are made thus serviceable to this little Ball of Earth. So that in this case it may seeme to argue as much improvidence in nature to imploy them in this motion, as it would in a (Lansberg) Mother, who in warming her Childe, would rather turne the fire about that, than that about the sire: Or in a (Keplar) Cook, who would not rost his Meat by turning it about to the fire; but rather, by turning the fire about it: (Galilaeus) Or in a man, who ascending some high Tower, to save the labour of stirring his head, should rather desire that all the Regions might successively bee turned before his eye, that so hee might easily take a view of them.

Wee allow every Watch-maker so much wisdome as not to put any motion in his Instrument, which is superfluous, or may bee supplied an easier way: and shall wee not thinke that Nature ha’s as much providence as every ordinary Mechanicke? Or can wee imagine that She should appoint those numerous and vast Bodies, the Stars, to compasse us with such a swift and restlesse motion, so full of confusion and uncertainties, when as all this might as well be done by the revolution of this little Ball of Earth?

Amongst the severall parts of the World,¹¹ there are six Planets which are generally granted to move. As for the Sun and the Earth, and the fixed Starres, it is yet in question, which of them are naturally indowed with the same condition. Now common reason will dictate unto us, that motion which is most agreeable to that which in kind and properties is most neer to those Bodies that undoubtedly are moved. But now there is one eminent qualification, wherin the Earth do’s agree with the Planets; wheras the Sun, together with the fixed stars, do in the same respect differ from them: and that is Light, which all the Planets and so too the Earth, are fain to borrow elswhere, whilest the Sun and the Stars have it of their owne. From whence it may bee probably concluded, that the Earth is rather the subject of this motion than the other. To this it may be added, that the Sun and Stars seem to be of a more excellent Nature than the other parts of the World; and therfore should in reason be indowed with the best qualifications. But now motion is not so noble a condition as rest. That is but a kind of wearisome and servile thing; wheras, this is usually ascribed to God himself: Of whom ‘tis said:

¹² Immotus stabilisque manens dans cuncta moveri.¹³

¹⁴ Aristotle tells us, ‘tis very agreeable to reason that the time appointed for the revolution of each Orbe, should be proportionable to it’s bignesse. But now this can onely be by making the Earth a Planet, and the subiect of the annuall and diurnall motions. Wherefore ‘tis probable, that this do’s rather move than the Heavens.

According to the common Hypothesis, the primum mobile will move round in a day. Saturne in thirty yeares. Iupiter in twelve. Mars in two. The Sunne, Venus, and Mercury, which have severall Orbes, yet will agree in their revolutions, being each of them about a yeare in finishing their courses: Whereas by making the Earth a Planet, there will be a just proportion betwixt the bignesse of the Orbes, and the time of their motions: For then, next to the Sunne or Centre, there will be the Sphaere of Mercury; which as it is but narrow in it’s diameter, so likewise is it quick in it’s motion, running it’s course in eighty eight days. Venus, that is next unto it, in 224 dayes. The Earth in 365 daies, or a yeare. Mars, in 687 dayes. Iupiter in 4332 dayes. Saturne, in 10759 dayes. Thus likewise is it with those Medicean Starres that encompasse Iupiter. That which is lowest amongst them, finishes his course in two and twenty houres; the next in three dayes and a half; the third, in seven dayes; and the farthest in seventeen days. Now as it is (according to Aristotles confession) more likely that Nature should observe such a due proportion betwixt the Heavenly Orbes: so is it more probable, that the Earth should move, rather than the Heavens.

This may likewise be confirmed from the appearance of Comets:¹⁵ Concerning which, there are three things commonly granted, or if they were not, might be easily proved: namely,

1 That there are divers Comets in the Aire, betwixt the Moone and our Earth.

2 That many of these Comets do seeme to rise and set as the Stars.

3 That this appearing motion is not properly their owne, but communicated unto them from somewhat else.

But now, this motion of theirs cannot be caused by the Heavens; and therefore it must necessarily proceed from the revolution of our Earth.

That the Moones Orbe cannot carry along with it the greater part of the aire wherein these Comets are placed, might easily be proved from the common grounds. For the concave Superficies of that Sphaere is usually supposed to bee exactly terse and smooth; so that the meer touch of it cannot turne about the whole Element of Fire, with a motion that is not naturall unto it. Nor could this Elementarie Fire which they imagine to be of a more rarified and subtle Nature, communicate the same motion to the thicker Aire, and that to the waters (as some affirme:) For by what meanes could that smooth Orbe take hold of the adjoyning Aire. To this Sarsius answers, that there are great gibbosities, and mountainous inequalities, in the concavitie of the lowest Sphaere, and by these is it inabled to carry along with it the Fire and Aire. But¹⁶ Fromondus tels him, Fictitiaista & ad fugam reperta sunt. And yet his owne Conjecture is scarse so good, when hee affirmes, that this motion of the aetheriall Aire, as also of that elementary Aire hard by us, is caused by that ruggednesse which there is in the Bodies of the Planets; of which opinion wee may with as good reason say as hee sayes to Sarsius: Fictitia ista, & ad fugam reperta; These things are meere fictions invented for shifts, and without any probable ground.

But now this appearance of the Comets may easily be resolved, if wee suppose the earth to move. For then, though they did still remaine in their wonted places; yet this, by it’s diurnall revolution successively with drawing it self from them, they wil appear to rise & set. And therefore, according to this common naturall experiment, it is more probable that the Earth should move, than the Heavens.

Another Argument urged by some, to prove that this Globe of Earth is easily movable, is taken from the opinion of those who affirme that the accesse of any weight unto a new place:¹⁷ as suppose an army do’s make the Earth poise it selfe afresh, and change the centre of gravitie that it had before: but this is not generally granted; and therefore not to bee insisted on as a common ground.

To this purpose likewise is that inference of Lansbergius, who from Archimedes his saying, that hee could move the Earth, if he knew where to stand and fasten his instrument; concludes, that the Earth is easily movable; whereas ‘twas the intent of Archimedes in that speech, to shew the infinit power of Engines: there being no weight so great, but that an instrument might be invented to move it.

Before we finish this Chapter, tis requisite that we enquire what kind of facultie that is from which those motions that Copernicus ascribes unto the Earth, do’s proceed. Whether or no it be some Animall Power, that do’s assist (as Aristotle) or informe (as Keplar thinks) or else some other naturall motive qualitie which is intrinsicall unto it.

Wee may observe, That when the proper genuine cause of any motion is not obvious, men are very prone to attribute unto that which they discerne to be the most frequent Originall of it in other things, Life. Thus the Stoicks affirme, the Soule of the Water to bee the cause of the ebbing and flowing of the Sea.¹⁸ Thus others thinke the Winde to proceed from the Life of the Aire, whereby it is able to move it selfe severall waies, as other living creatures. And upon the same grounds doe the Platonicks, Stoicks, and some of the Peripateticks, affirme the Heavens to bee animated. From hence likewise it is, that so many do maintaine Aristotle his opinion concerning Intelligences: which some of his followers, the Schoole-men, doe confirme out of Scripture. From that place in Mat. 24. 29. where ‘tis said, The Powers of the Heaven shall bee shaken. In which words, by Powers (say they) are meant the Angels, by whose power it is, that the Heavens are moved. And so likewise in that, Iob, 9. 13. Where the vulgar ha’s it, Sub quo curvantur, qui portant orbem; that is, the Intelligences. Which Text, might serve altogether as well to prove the Fable of Atlas and Hercules. Thus Cajetan concludes from that place in the Psalme, 136. 5. Where ‘tis said, God by wisdome made the heavens: or according to the vulgar, Qui fecit Coelos intellectu, That the Heavens are moved by an intelligent Soule.

If wee consider the originall of this opinion, we shall find it to proceed from that mistake of Aristotle, who thought the Heavens to be Eternall; and therefore to require such a moving cause, as being of an immateriall Substance, might be exempted from all that wearinesse and inconstancie, which other things are liable unto.

But now this ground of his is evidently false, since ‘tis certain, That the Heavens had a beginning, and shall have an end. However, the imploying of Angels in these motions of the World, is both superfluous, and very improbable.

1 Because a naturall Power, intrinsicall to those Bodies, will serve the turne as well. And as for other operations, which are to bee constant and regular, Nature do’s commonly make use of some inwarde Principle.

2 The Intelligences being immateriall, cannot immediatly worke upon a Body. Nor do’s any one tell us what Instruments they should make use of in this businesse. They have not any hands to take hold of the Heavens, or turne them about. And that opinion of Aquinas, Dur and, Soncinas, with other School-men, seemes to bee without all reason; who make the faculty, whereby the Angels move the Orbs, to be the very same with their Vnderstandings and Will: So that if an Angell doe but meerely suspend the Act of willing their Motion, they must necessarily stand still; and on the contrary, his only willing them to move, shall bee enough to carry them about in their severall courses. Since it were then a needlesse thing for Providence to have appointed Angels unto this businesse, which might have been done as well by the only Will of God. And besides, how are the Orbes capable of perceiving this Will in the Intelligences? Or if they were, yet what motive Facultie have they of themselves, which can inable them to obey it?

Now as it would bee with the Heavens: so likewise is it with the Earth, which may bee turned about in it’s diurnall revolution, without the helpe of Intelligences, by some motive Power of it’s owne, that may be intrinsicall unto it.

If it be yet enquired, what cause there is of it’s annuall motion: I answer, ‘Tis easily conceivable, how the same Principle may serve for both these, since they tend the same way from West to East.

However, that opinion of Keplar is not very improbable, That all the Primary Planets are moved round by the Sunne, which once in twenty five, or twenty six dayes, do’s observe a revolution about it’s owne Axis, and so carry along the Planets that encompasse it; which Planets are therefore slower or swifter, according to their distances from him. If you aske by what means the Sunne can produce such a motion?

He answers: By sending forth a kind of Magneticke Vertue in strait Lines, from each part of it’s Body; of which there is alwaies a constant succession: so that as soone as one beame of this vigor ha’s passed a Planet, there is another presently takes hold of it, like the teeth of a Wheele.

But how can any vertue hold out to such a distance?

He answers: First, as light and heate, together with those other secret influences, which work upon Minerals in the Bowels of the Earth: so likewise may the Sunne send forth a magneticke, motive vertue, whose power may bee continued to the farthest Planets. Secondly, if the Moone, according to common Philosophy may move the Sea, why then may not the Sun move this Globe of Earth?

In such Quaere’s as these, wee can conclude only from conjectures that speech of the wise man, Eccl. 3. 11. being more especially verified of Astronomicall questions, concerning the Frame of the whole Vniverse, That no man can finde out the Works of God, from the beginning to the end. Though wee may discerne diverse things in the World, which may argue the infinite Wisedome and Power of the Author; yet there will bee alwaies some particulars left for our dispute and enquiry, and we shall never bee able with all our industry, to attaine a perfect comprehension of the creatures, or to find them wholly out, from the beginning to the end.

The Providence of God having thus contrived it,¹⁹ that so man might look for another Life after this, when all his longing and thirst shall be fully satisfied. For since no naturall appetite is in vain, it must necessarily follow, that there is a possibilitie of attaining so much knowledge as shall bee commensurate unto these desires, which because it is not to be had in this World, it will behove us then to expect and provide for another.

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Footnotes

1. Vid. Maest. Epit. Astr. lib. 1. in fine. ↩

2. De Prop. l. 5. prop. 58. ↩

3. Comment. in prim cap. Sphaerae. ↩

4. De magnete, lib. 6. cap. 3. ↩

5. Ross. lib. 1. sect. 1. ca. 1. ↩

6. Idem lib. 2. sect. 1. ca. 5. ↩

7. Idem lib. 1. sect. 1. cap. 2. ↩

8. De Animam. lib. 2. cap. 7. ↩

9. Ross. lib. 2. sect. 1. ca. 4. ↩

10. Arg. 2. ↩

11. Arg. 3. ↩

12. Boet. de Consol. Phil. lib. 3. ↩

13. Arg. 4. ↩

14. De Coelo, li. 2. cap. 10. ↩

15. Arg. 5. ↩

16. Antarist. cap. 16. ↩

17. Vid. Vasq. lib. 1. disp. 2. cap. 816. ↩

18. Senec. Nat. Qu. lib. 5. cap. 5, 6. ↩

19. Valles Sacr. Philos. c. […]4. ↩