But now in the two other Figures, when the Earth is in either of the Equinoctialls ♈♎ the Circle of Illumination will passe through both the Poles; and therefore must divide all the paralels into equall parts. From whence it will follow, that the Day and Night must then bee equall in all places of the World.

As the Earth is here represented in ♎ it turnes only the enlightened part towards us: as it is in ♈ wee see it’s nocturnall Hemisphere.

So that according to this Hypothesis, wee may easily and exactly reconcile every appearance concerning the difference betwixt Dayes, and Nights, Winter and Summer, together with all those other varieties which depend upon them.

If you would know how the Planets (according to the Systeme of the Heavens) will appeare Direct, Stationarie, Retrograde; and yet still move regularly about their owne Centers, you may plainely discerne it by this following Diagram.

Where suppose the Sun to be at A. the Circle (B. G. M.) to be the Orbe of the Earth’s motion, and that above it noted with the same Letters, to bee the Sphaere of Iupiter; and the uppermost of all, to bee a part of the Zodiacke in the Starry Heaven.

Now if you conceive the Letters, BCDEF GHIKLM, and bcdef ghiklm, to divide the Earth’s Orb, and that of Iupiter, into severall parts, proportionable to the slownesse or swiftnes of their different motions (Iupiter finishing his course in twelve yeres, and the Earth in one) then supposing the Earth to be at the point (B.) and Iupiter likewise in his Orbe to bee scituated at (b) hee will appeare unto us to be in the Zodiacke at the point (r.) But afterwards, both of them moving forward to the Letter (Cc.) Iupiter will seeme to be in the Zodiacke at (v) as having passed directly forward according to the order of the Signes. And so likewise each of them being transferred to the places (Dd.) (Ee.) Iupiter will still appeare Direct, and to have moved in the Zodiack unto the Points (yz.) But now when the Earth comes to be more immediatly interposed betwixt this Planet and the Sunne; as when both of them are at the Letter (Ff.) then will Iupiter be discerned in the Zodiacke at (x.) So that all the while the Earth was passing the Arch (E F) Iupiter did still remaine betwixt the Points (z) and (x) and therefore must seeme unto us as if hee were Stationary; but afterwards, both of them being carried to (Gg.) then Iupiter will appeare at (s) as if by a hasty motion he had returned from his former course the space (x s.) Both of them passing to (H h) this Planet will still seeme to bee swiftly Retrograde, and appeare in the Point at (p) but when they come to the Points (I i.) Iupiter will then seem to be slower in this motion, and to have onely passed the space (P n.) Both of them being transferred to (K k.) Iupiter will then appeare in the Zodiacke at (o) as being againe Direct, going forward according to the order of the Signes, and while the Earth did passe the Arch (IK) Iupiter then remain’d between the points (n o.) and so consequently, did againe seeme to bee Stationary. Both of them comming to (L l.) & thence to (M. N.) Iupiter will still appeare Direct, and to have gone forward in the Zodiacke from (q) to (t.) So that all the space wherein Iupiter is retrograde, is represented by the Arch (n z.) In which space, he himselfe moves in his owne Orbe, the Arch (e i) and so the Earth in it’s Orbe, a proportionall space (EI.)

As it hath been said of this Planet, so likewise is it applyable to the other. Saturne, Mars, Venus, Mercury; all which are thus made to appeare direct, Stationarie, and retrograde, by the motion of our Earth, without the helpe of those Epicycles and Eccentricks, and such unnecessary wheele worke, wherewith Ptolomey hath filled the Heavens. Insomuch that here² Fromondus is faine to confesse, Nullo Argumento in speciem probabiliori,³ motum terrae annuum a Copernicanis astrui, quam illo stationis, directionis, regressionis Planetarum. There is not any more probable Argument to prove the annuall motion of the Earth, than it’s agreeablenesse to the station, direction, and regression of the Planets.

Lastly, that Copernicus his Systeme of the Heavens, is very answerable to the exactest observations, may bee manifest from this following description of it.

Suppose the Sunne to be scituated at A. Now because Mercury is found by experience to be alwaies very neere the Sunne, so that he do’s for the most part lye hid under his Raies. As also because this Planet hath a more lively vigorous Light than any of the other; therefore wee may inferre, that his Orbe is placed next unto the Sunne, as that at B.

As for Venus, ‘tis observed, That She do’s alwaies keep at a set distance from the Sunne, never going from him above forty degrees or thereabouts; that her Body appeares through the perspective to be forty times bigger at one time than at another; that when She seemes biggest and neerest unto us, wee then discerne her as being perfectly round. Therefore doth this Planet also move in a Circle that incompasses the Sun. Which Circle do’s not containe the Earth within it; because then, Venus would sometimes be in opposition to the Sunne; whereas, ‘tis generally granted, that She never yet came so far as to be in a Sextile.

Nor is this Circle below the Sun (as Ptolomey supposeth) because then this Planet, in⁴ both it’s Conjunctions, would appeare horned, which She do’s not.

Nor is it above the Sunne, because then She would alwaies appeare in the Full, and never Horned.

From whence it will follow, that this Orbe must necessarily bee betwixt the Earth and the Sunne; as that at C.

As for Mars: ‘tis observed, That hee do’s appeare sixty times bigger when he is neer us, than at his greatest distance; that he is sometimes in opposition to the Sunne. From whence we may conclude, that his Orbe do’s containe our Earth within it. ‘Tis observed also, that he do’s constantly appeare in the Full, and never Horned; from whence likewise it is manifest, that the Sunne is comprehended within it’s Orbe, as it is in that which is represented by the Circle, E.

And because the like appearances are observed in Iupiter and Saturne (though in lesse degrees) therefore wee may with good reason conceive them to be in the Heavens, after some such maner as they are here set downe in the Figure, by the Circles, F. G.

As for the Moone: because Shee is sometimes in opposition to the Sunne; therefore must her Orbe comprehend in it the Earth: because She appeares dark in her Conjunction, and sometimes eclipses the Sunne; therefore that must necessarily be without her Orbe, as it is in that Epicycle at H. In the Centre of which, the Earth must necessarily bee scituated according to all those appearances mentioned before. So that the Orbe of it’s annuall motion, will bee represented by the Circle D.

All which appearances, cannot so well be reconciled by Ptolomey, Tycho, Origanus, or by any other Hypothesis, as by this of Copernicus. But the application of these to the severall Planets, together with sundry other particulars, concerning the Theoricall part of Astronomy, you may see more fully set downe by those who have purposely handled this subject, Copernicus, Rheticus, Galilaeus; but more especially Keplar: nnto whom I doe acknowledge my selfe indebted for sundry particulars in this discourse.

I have done with that which was the chiefe purpose of the present Treatise; namely, the removall of those common prejudices that men usually entertaine against this opinion. It remaines, that by way of conclusion, I endeavour to stirre up others unto these kind of Studies, which by most men are so much neglected.

‘Tis the most rationall way, in the prosecution of severall Objects, to proportion our love and endeavour after every thing, according to the excellencie and desireablenesse of it. But now, amongst all Earthly Contentments, there is nothing either better in it selfe, or more convenient for us, than this kind of Learning; and that, whether you consider it according to it’s generall Nature, as a Science; or according to it’s more speciall Nature, as such a Science.

1 Consider it as a Science. Certaine it is, that amongst the varietie of Objects, those are more eligible which conduce unto the welfare of that which is our best part, our Soules. ‘Tis not so much the pleasing of our sences, or the increasing of our Fortunes, that do’s deserve our industry, as the information of our Iudgements, the improvement of our Knowledge. Whatever the World may thinke; yet it is not a vast Estate, a Noble Birth, an eminent place, that can adde any thing to our true reall Worth; but it must be the degrees of that which makes us Men, that must make us better Men, the endowments of our Soule, the enlargement of our Reason. Were it not for the contemplation of Philosophy, the heathen⁵ Seneca would not so much as thanke the gods for his Being. Nisi ad haec admitterer non fuit opere pretium nasci. Detrahe hoc inestimabile bonum, non est vita tanti, ut sudem, ut aestuem. Take but away this benefit, & he would not thinke Life worth the sweating for. So much happinesse could hee discerne in the Studies of Nature. And therfore as a Science in generall, it may very well deserve our Love and Industry.

2 Consider it as such a particular Science, Astronomy: the Word signifies the Law of the Stars; and the Hebrewes (who doe not ordinarily admit of composition) call it in two words,⁶ […] Coelorum statuta, or the Ordinances of Heaven; because they are governed in their courses by a certain rule, as the Psalmist speaks in the hundred forty eighth Psa. ve. 6. God ha’s given them a Law which shall not be broken.

Now this of all naturall Sciences may best of all challenge our Industry; and that, whither you consider it, 1 Absolutely, as it is in it selfe: or, 2 As it stands in reference to us.

1 As it is in it selfe. The excellencie of any Science may be judged of (saith the Philosopher) first, by the excellency of the Object. Secondly, by the certaintie of it’s demonstrations.

1. For the Object. It is no lesse than the whole World (since our Earth also is one of the Planets) more especially those vast and glorious Bodies of the Heavens. So that in this respect, it far exceeds all those barren, empty speculations, about Materia prima, and Vniversale, and such like cob webs of learning; in the study of which, so many doe misplace their younger yeares. And for the same reason likewise is it to be preferr’d before all those other Sciences, whose subjects are not either of so wide an extent, or so excellent a Nature.

2 For the demonstrations of Astronomy, they are as infallible as truth it self; and for this reason also do’s it excel all other knowledge, which do’s more depend upon conjectures & uncertaintie. They are onely those who want skill in the Principles of this Science, that mistrust the conclusions of it. Since therefore in these respects, it is one of the most excellent Sciences in Nature, it may best deserve the industry of Man, who is one of the best Works of Nature. Other creatures were made with their Heads and Eies turned downwards: would you know why man was not created so too? why it was, that he might be an Astronomer? Os hominum sublime dedit, Celumque tueri Iussit, & erectos ad Syder a tollere vultus.

God gave to man an upright face, that he Might view the stars, & learn astronomy.

2 Consider it in reference to us, and so it is, 1 Most Vsefull. 2 Most Pleasant.

1 Most usefull, and that in sundry respects. It proves a God and a Providence, and incites our hearts to a greater admiration and feare of his omnipotencie. We may understand by the Heavens, how much mightier he is that made them; for by the greatnesse and beauty of the creatures, proportionably the Maker of them is seene, saith the booke of Wisdome, 13. 4. 5. Itwas hence that Aristotle did fetch his chiefe Argument to prove a primus motor. ‘T was the consideration of these things that first led Men to the knowledge & worship of God (saith⁷ Tully.) Haec nos primum ad Deorum cultum, tum ad modestiam, magnitudinemque animi erudivit. And therefore when God by the Prophet would convince the people of his Deitie, he bids them lift up their eyes on high; and behold who hath created those things that bringeth out their Host by number, that calleth them all by their Names, &c. Isa. 40. 26. which occasioned that saying of Lactantius:⁸ Tanta rerum magnitudo, tanta dispositio tanta in servandis ordinibus, temporibusque constantia; non potuit aut olim sine provido artifice oriri, aut constare tot saeculis sine incolapotente, aut perpetuum gubernari sine perit & sciente rectore, quod ratio ipsa declarat. Such a great order and constancy amongst those vast Bodies, could not at first be made but by a wise Providence, nor since preserved without a powerfull Inhabitant, nor so perpetually governed without a skilfull guide.

True indeed, an ordinary view and common apprehension of these Coelestiall Bodies, must needs manifest the Excellencie & Omnipotencie of their Maker; but yet a more accurate and diligent enquiry into their Natures, will raise our Vnderstandings unto a neerer Knowledge, and greater Admiration of the Deitie. As it is in those inferiour things, where the meere outside of a Man, the comelinesse and majesty of his countenance, may bee some Argument from whence to inferre the excellencie of his Creator. But yet the subtle Anatomist, who searches more deeply into this wonderfull structure, may see a cleerer evidence for this in the consideration of the inward Fabricke, the muscles, nerves, membranes, together with all those secret contrivances in the Frame of this little World. Thus also is it in the great Vniverse, where the common apprehension of things is not at all considerable, in comparison to those other discoveries, which may bee found out by a more exact enquiry.

As this Knowledge may conduce to the proving of a God, and making Men religious; so likewise may it serve to confirme unto us the Truth of the Holy Scriptures: since the sacred Story, in the order of it’s narrations, do’s so exactly agree with the conversions of Heaven, and Logisticall Astronomy.

It may also stirre us up to behave our selves answerably unto the noble and divine nature of our Souls. (Psal. 8. 3, 6) When I consider the Heaven, the Workes of thy fingers, the Moone and the Starres which thou hast ordained, what is Man, that that thou art so mindfull of him? as to create such vast glorious Bodies for his service.

Againe, when I consider with my self the strange immensitie and bignesse of this great Vniverse, in comparison to which, this Earth of ours is but as an undiscernable point: When I consider that I carry a Soule about me, of far greater worth than all this, and desires that are of a wider extent and more unbounded capacity than this whole Frame of Nature; Then mee thinks it must needs argue a degeneratenesse and poverty of Spirit, to busie my Faculties about so ignoble, narrow a subject as any of these earthly things. What a folly is it in Men to have such high conceits of themselves, for some small possessions which they have in the World above others, to keep so great a bussle about so poore a matter.⁹ Hoc est punctum quod inter tot gentes ferro & igni dividitur. ‘Tis but a little point which with so much adoe is distributed unto so many nations by fire and sword. What great matter is it to be Monarch of a small part of a point? Might not the Ants as well divide a little Mole-hill into diverse Provinces, and keep as great a stir in disposing of their government? Punctum est illud in quo navigat is, in quo bellatis, in quo regna dìsponitis. All this place wherin we warre; and travell, and dispose of Kingdomes, is but a point far lesse than any of those small stars, that at this distance are scarse discernable. Which when the Soule do’s seriously meditate upon, it will begin to despise the narrownesse of it’s present habitation, and thinke of providing for it selfe a mansion in those wider spaces above, such as may bee more agreeable to the noblenesse and divinity of it’s Nature.

Why should any one dreame of propagating his name, or spreading his report through the World? when as though he had more glory than ambition can hope for; yet as long as all this habitable earth is but an inconsiderable point, what great matter can there be in that fame which is included within such strait contracted limits? Quicunque¹⁰ solam mente praecipiti petit Summumque credit gloriam, Late patentes aetheris cernat plagas, Arctumque terrarum situm. Brevem replere non valentis ambitum, Pudebit aucti nominis. He that to honour only seeks to mount, And that his chiefest end doth count; Let him behold the largenes of the skies, And on the strait Earth cast his eyes; He will despise the glory of his Name, Which cannot fill so small a Frame.

Why should any one be taken up in the admiration of these lower outsides, these earthly glories? Respicite Coeli spatium, firmitudinem, celeritatem, & aliquando desinite vilia mirari.¹¹ Hee that rightly understands the nature of the Heavens, will scarse esteem any other thing worth his notice, much lesse his wonder.

Now when wee lay all this together, that he who hath most in the World, hath almost nothing of it; That the Earth it selfe, in comparison to the Vniverse, is but an inconsiderable point; and yet that this whole Vniverse do’s not beare so great a proportion to the Soul of man, as the earth do’s unto that: I say, when a man in some retired thoughts shall lay all this together, it must needs stir up his spirits to a contempt of these earthly things, and make him place his love & endeavour upon those comforts that may be more answerable to the excellency of his nature.

Without this Science, what traffick could wee have with forreine Nations? What would become of that mutuall Commerce, whereby the World is now made but as one Common-wealth? Vosque medijs in aquis Stellae, pelagoque timendo, Decretum monstrastis iter, totique dedistis, Legibus inventis hominum, commercia mundo. ‘Tis you bright Stars, that in the fearfull Sea Doe guid the Pilot through his purpos’d way. ‘Tis your direction that doth commerce give, With all those men that through the World doe Live.

2 As this Science is thus profitable in these and many other respects: so likewise is it equally pleasant. The eye (saith the Philosopher) is the sence of pleasure, and there are no delights so pure and immateriall as those which enter through that Organ. Now to the understanding which is the eye of the soul, there cannot be any fairer prospect, than to view the whole Frame of Nature, the fabrick of this great Vniverse, to discern that order & comlinesse which there is in the magnitude, (Wis. 7. 18, 19) situation, motion of the severall parts that belong unto it; to see the true cause of that constant variety and alteration which there is in the different seasons of the yeare. All which must needs enter into a mans thoughts, with a great deale of sweetnes and complacency. And therfore it was that Iulius Caesar in the broiles and tumult of the camp, made choise of this delight: —Media interpraelia semper,¹² Stellarum, Coelique plagis, superisque vacavit. He alwaies leisure found amidst his Wars, To mark the coasts of heav’n, and learn the stars.

And for this reason likewise did Seneca amidst the continuall noise & bussle of the Court, betake himselfe to this recreation: O quam iuvabat, quo nihil maius, parens Natura gennit, operis immensi artifex, Coelum intueri Solis, & currus sacros Mundique motus, Solis alternas vices, Orbemque Pheobes, astra quem cingunt vaga Lateque fulgens aetheris magni decus. O what a pleasure was it to survay Natures chief work, the heavens; where we may View the alternate courses of the Sun, The sacred Chariots, how the World do’s run: The Moons bright Orb, when shee’s attended by Those scattered stars, whose light adorns the sky.

And certainly those eminent men who have this way bestowed a great part of their imployment, such as were Ptolomey, Iulius Caesar, Alphonsus King of Spain, the noble Tycho, &c. have not only by this means pitched upon that which for the present was a more solid kind of pleasure and contentment; but also a surer way to propagate their memories unto future ages. Those great costly Pyramides which were built to perpetuate the memory of their founders, shall sooner perish and moulder away into their primitive dust, than the names of such Worthies shall bee forgotten. The monuments of learning are more durable than the Monuments of Wealth or Power.

All which encouragements may bee abundantly enough to stir up any considering man, to bestow some part of his time in the study and inquisition of these Truths.

Foelices animae, quibus haec cognoscere primum, Inque domos superas scandere cura fuit.

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← Book 2, Proposition 9. That it is more probable the Earth do’s move, than the · Contents

Footnotes

1. De Coelo, lib. 2. cap. 8. ↩

2. Antarist. cap. 18. ↩

3. Vest. tract. 4. cap. 3. ↩

4. Matutina Vespertin[…]. ↩

5. Praef. ad lib. 1. Nat. Quaest. ↩

6. Iob 38. 33. Ier. 33. 25. ↩

7. Tuscul. 1. Item Plut. de placit. Phil. l. 1. c. 6. ↩

8. Instit. lib. 2. cap. 5. ↩

9. Sen. Nat. Quaest. l. 1. Nonne ô terrena animalia consideratis, quibus praesidere videamini? Nam si inter mures videres unum aliquem, jus sibi ac potestatem prae caeteris vindicantem, quanto movereris chachinno, &c. Boëtim de Consol. l. 2. ↩

10. Boetis Ibid. ↩

11. Idem lib. 3. ↩

12. Lucan. l. 10. ↩