The first Proposition , by way of Preface .

That the strangenesse of this opinion is no sufficient reason why it should be rejected , because other certaine truths have beene formerly esteemed ridiculous , and great absurdities entertained by common consent .

THere is an earnestnesse and hungering after noveltie , which doth still adhere unto all our natures , and it is part of that primitive image , that wide extent and infinite capacity at first created in the heart of man . For this , since its depravation in Adam , perceiving it felfe altogether emptied of any good , doth now catch after every new thing , conceiving that possibly it may finde satisfaction among some of its fellow creatures . But our enemie the devill ( who strives still to pervert our gifts , and beat us with our owne weapons ) hath so contriv'd it , that any truth doth now seeme distastefull for that very reason , for which errour is entertain'd .. Novelty . For let but some upstart heresie be set abroach , and presently there are some out of a curious humour ; others , as if they watched an occasion of singularity , will take it up for canonicall , and make it part of their creede and profession ; whereas solitary truth cannot any where find so ready entertainment ; but the same Novelty which is esteemed the commendation of errour , and makes that acceptable , is counted the fault of truth , and causes that to be rejected .

How did the incredulous World gaze at Columbus , when hee promised to discover another part of the earth , and he could not for a long time , by his confidence , or arguments , induce any of the Christian Princes , either to assent unto his opinion , or goe to the charges of an experiment ? Now if he , who had such good grounds for his assertion , could finde no better entertainement among the wiser sort , and upper end of the World ; 't is not likely then that this opinion which I now deliver , shall receive any thing from the men of these dayes , especially our vulgar wits , but misbeliefe or derision .

It hath alwayes beene the unhappinesse of new truths in Philosophy , to be derided by those that are ignorant of the causes of things , and rejected by others , whose perversenesse ties them to the contrary opinion , men whose envious pride will not allow any new thing for truth , which they themselves were not the first inventors of . So that I may justly expect to be accused of a pragmaticall ignorance , & bold ostentation ; especially since for this opinion Xenophanes , a man whose authority was able to adde some credit to his assertion , could not escape the like censure from others . For Natales Comes speaking of that Philosopher , Mytholog . lib. 3 c. 17. and this his opinion , saith thus , Nonulli ne nihil scisse videantur , aliqua nova monstra in Philosophiam introducunt , ut alicujus rei inventores fuisse appareant . Some there are who lest they might seeme to know nothing , will bring up monstrous absurdities in Philosophy , that so afterward they may be famed for the invention of somewhat . The same Author doth also in another place accuse Anaxagoras of folly for the same opinion . Lib. 7. c. 1. Est enim non ignobilis gradus stultitiae , vel si nescias quid dicas , tamen velle de rebus propositis hanc vel illam partem stabilire . 'T is none of the worst kindes of folly , boldly to affirme one side or other , when a man knowes not what to say .

If these men were thus censur'd , I may justly then expect to be derided by most , and to be beleeved by few or none ; especially since this opinion seemes to carry in it so much strangenesse , and contradiction to the generall consent of others . But how ever , I am resolved that this shall not be any discouragement , since I know that it is not common opinion that can either adde or detract from the truth . For ,

1. Other truths have beene formerly esteemed altogether as ridiculous as this can be .

2. Grosse absurdities have beene entertained by generall opinion .

I shall give an instance of each , that so I may the better prepare the Reader to consider things without a prejudice , when hee shall see that the common opposition against this which I affirme , cannot any way derogate from its truth .

1. Other truths have beene formerly accounted as ridiculous as this . I shall specifie that of the Antipodes , which have beene denied , and laught at by many wise men and great Schollers , Vid. loseph . Acosta . de nat. novi orbis lib. 1. cap. 1. such as were Herodotus , Chrysostome , Austine , Lactantius , the venerable Bede , Lucretius the Poet , Procopius , and the voluminous Abulensis , together with all those Fathers or other Authors who denied the roundnesse of the heavens . Herodotus counted it so horrible an absurdity , that hee could not forbeare laughing to think of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I cannot choose but laugh , ( saith he ) to see so many men venture to describe the earths compasse , relating those things that are without all sense , as that the Sea flowes about the World , and that the earth it selfe is round as an Orbe . But this great ignorance is not so much to be admired in him , as in those learneder men of later times , when all Sciences began to flourish in the World . Such were St. Chrysostome , who in his 14 Homily upon the Epistle to the Hebrewes , dos make a chalenge to any man that shall dare to defend that the heavens are round , and not rather as a tent . Thus likewise St. Austine , who censures that relation of the Antipodes to be an incredible fable ; De civit . Dei . lib. 16. cap. 9. and with him agrees the eloquent Lactantius , Institut. l. 3. c. 24. Quid illi qui esse contrarios vestigiis nostris Antipodes putant ? num aliquid loquuntur ? aut est quispiam tam ineptus , qui credat esse homines , quorum vestigia sunt superiora quàm capita ? aut ibi quae apud nos jacent inversapendere ? fruges & arbores deorsum versus crescere , pluvias & nives , & grandinem sursum versus cadere in terram ? & miratur aliquis hortos pensiles inter septem mira narrari , quum Philosophi , & agros & maria , & urbes & montes pensiles faciunt , &c. What ( saith he ) are they that think there are Antipodes , such as walk with their feet against ours ? doe they speake any likelihood ? or is there any one so foolish as to beleeve that there are men whose heeles are higher than their heads ? that things which with us doe lie on the ground , doe hang there ? that the Plants and Trees grow downwards , that the haile , and raine , and snow fall upwards to the earth ? and doe we admire the hanging Orchards amongst the seven wonders , whereas here the Philosophers have made the Field and Seas , the Cities & mountains hanging ? What shall we think ( saith hee in Plutarch ) that men doe cling to that place like wormes , or hang by their clawes as Cats ? or if we suppose a man a little beyond the Center , to be digging with a spade , is it likely ( as it must be according to this opinion ) that the earth which hee loosened , should of it selfe ascend upwards ? or else suppose two men with their middles about the Center , the feet of the one being placed where the head of the other is , and so two other men crosse them , yet all these men thus situated according to this opinion should stand upright , and many other such grosse consequences would follow ( saith he ) which a false imagination is not able to fancie as possible . Vpon which considerations , Bede also denies the being of any Antipodes , De ratione temporum , Cap. 32. Neque enim Antipodarum ullatenus est Fabulis accommodandus assensus , Nor should we any longer assent to the Fable of Antipodes . So also Lucretius the Poet speaking of the same subject , sayes , Sed vanus stolidis haec omnia finxerit error . De nat. rerum , Lib. 1.

That some idle fancie faigned these for fooles to beleeve . Of this opinion was Procopius Gazaeus , but hee was perswaded to it by another kinde of reason ; Comen ▪ ìn 1. Cap. Gen. for hee thought that all the earth under us was sunk in the water , according to the saying of the Psalmist , Psal. 24. 2. He hath founded the earth upon the Seas ; and therefore hee accounted it not inhabited by any . Nay , Tostatus a man of later yeares and generall learning , doth also confidently deny that there are any such Antipodes , though the reason which hee urges for it , be not so absurd as the former ; For the Apostles , Comment. in 1. Genes. saith hee , travelled through the whole habitable world , but they never passed the Equinoctiall ; and if you answer that they are said to goe through all the earth , because they went through all the knowne world ; he replies , that this is not sufficient , 1 Tim. 2. 4 since Christ would have all men to be saved , and come to the knowledge of his truth , and therefore 't is requisite that they should have travelled thither also , if there had beene any Inhabitants ; especially since hee did expresly command them to goe and teach all nations , and preach the Gospell through the whole world , and therefore hee thinks that as there are no men , Mat. 28. 19 so neither are there seas , or rivers , or any other conveniencie for habitation . 'T is commonly related of one Virgilius , Aventinus Annal. Boiorum . lib. 3. that hee was excommunicated and condemned for a Heretique by Zachary Bishop of Rome , because hee was not of the same opinion . But Baronius sayes , Annal. Eccles. A. D. 748. it was because hee thought there was another habitable world within ours . How ever , you may well enough discerne in these examples how confident many of these great Schollars were in so grosse an errour , how unlikely , what an incredible thing it seemed to them , that there should be any Antipodes ; and yet now this truth is as certaine and plain , as sense or demonstration can make it . This then which I now deliver , is not to be rejected , though it may seeme to contradict the common opinion .

2. Grosse absurdities have beene entertained by generall consent . I might instance in many remarkable examples , but I will onely speake of the supposed labour of the Moone in her eclipses , because this is neerest to the chiefe matter in hand , and was received as a common opinion amongst many of the Ancients , In so much that from hence they stiled eclipses by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions , or in the phrase of the Poets , Solis lunaeque labores .

And therefore Plutarch speaking of a Lunary eclipse , relates , that at such times 't was a custome amongst the Romans ( the most civill and learned people in the world ) to sound brasse Instruments , In vita Paul . Aen●il . and hold great torches toward the heaven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For by this meanes they supposed the Moone was much eased in her labours ; and therefore Ovid calls such loud Instruments the auxiliaries or helps of the Moone , Metam . Lib. 4. Cum frustra resonant aera auxiliaria Lunae .

And therefore the Satyrist too , describing a loud Scold , sayes , She was able to make noise enough to deliver the labouring Moone .

Vna laboranti poterit succurrere Lunae . Iuven. Sat. 6.

Now the reason of all this their ceremonie , was , because they feared the world would fall asleepe , when one of its eyes began to wink , and therefore they would doe what they could by loud sounds to rouse it from its drowsinesse , and keepe it awake : by bright torches , to bestow that light upon it which it began to lose .

Some of them thought hereby to keepe the Moone in her orbe , whereas otherwise shee would have fallen downe upon the earth , and the world would have lost one of its lights ; for the credulous people beleeved , that Inchanters and Witches could bring the Moone downe , which made Virgil say , Cantus & è coelo possunt deducere Lunam .

And those Wizards knowing the times of her eclipses , would then threaten to shew their skill , by pulling her out of her orbe . So that when the silly multitude saw that shee began to looke red , they presently feared they should lose the benefit of her light , and therefore made a great noise that shee might not heare the sound of those Charmes , which would otherwise bring her downe ; and this is rendred for a reason of this custome by Pliny and Propertius : Nat. Hist. Lib. 2. c. 12. Cantus & è curru lunam deducere tentant , Et facerent , si non aera repulsa sonent .

Plutarch gives another reason of it , and he sayes , 't is because they would hasten the Moone out of the dark shade wherein she was involv'd , that so shee might bring away the soules of those Saints that inhabit within her , which cry out by reason they are then deprived of their wonted happinesse , and cannot heare the Musick of the Spheares , but are forced to behold the torments , and wailing of those damned soules which are represented to them as they are tortured in the region of the ayre . But whether this or what ever else was the meaning of this superstition , yet certainly 't was a very ridiculous custome , and bewrayed a great ignorance of those ancient times ; especially since it was not only received by the vulgar , such as were men of lesse note and learning , but beleeved also by the more famous and wiser sort , such as were those great Poets , Stesichorus and Pindar . And not onely amongst the more sottish Heathens , who might account that Planet to be one of their gods ; but the Primitive Christians also were in this kind guilty , which made Saint Ambrose so tartly to rebuke those of his time , when he said , Tum turbatur carminibus Globus Lunae , quando calicibus turbantur & oculì . When your heads are troubled with cups , then you think the Moone to be troubled with charmes .

And for this reason also did Maximus a Bishop , write a Homily against it , wherein hee shewed the absurdity of that foolish superstition . Turinens . Episc. I remember that Ludovicus Vives relates a more ridiculous story of a people that imprisoned an Asse for drinking up the Moone , whose image appearing in the water , was covered with a cloud as the Asse was drinking , for which the poore beast was afterward brought to the barre to receive a sentence according to his deserts , where the grave Senate being set to examine the matter , one of the Counsell ( perhaps wiser than the rest ) rises up , and out of his deepe judgement thinks it not fit that their Towne should lose its Moone , but that rather the Asse should be cut up and that taken out of him ; which sentence being approved by the rest of those Politicians , as the subtillest way for the conclusion of the matter , was accordingly performed . But whether this tale were true or no , I will not question ; however , there is absurdity enough in that former custome of the Ancients , that may confirme the truth to be proved , and plainely declare the insufficiencie of common opinion to adde true worth or estimation unto any thing . So that from that which I have said may be gathered thus much .

1. That a new truth may seeme absurd and impossible not onely to the vulgar , but to those also who are otherwise wise men and excellent Schollars ; and hence it will follow that every new thing which seemes to oppose common principles is not presently to be rejected , but rather to be pry'd into with a diligent enquiry , since there are many things which are yet hid from us , and reserv'd for future discoverie .

2. That it is not the commonnesse of an opinion that can priviledge it for a truth ; the wrong way is sometime a well beaten path , whereas the right way ( especially to hidden truths ) may be lesse trodden and more obscure .

True indeed , the strangenesse of this opinion will detract much from its credit ; but yet wee should know that nothing is in it selfe strange , since every naturall effect has an equall dependance upon its cause , and with the like necessity doth follow from it ; so that 't is our ignorance which makes things appeare so ; and hence it comes to passe that many more evident truths seeme incredible to such who know not the causes of things : you may as soone perswade some Country Peasants that the Moone is made of greene Cheese ( as wee say ) as that 't is bigger than his Cart-wheele , since both seeme equally to contradict his sight , and he has not reason enough to leade him farther than his senses . Nay suppose ( saith Plutarch ) a Philosopher should be educated in such a secret place , where hee might not see either Sea or River , and afterwards should be brought out where one might shew him the great Ocean , telling him the quality of that water , that it is brackish salt and not potable , and yet there were many vast creatures of all forms living in it , which make use of the water as wee doe of the ayre , questionlesse hee would laugh at all this as being monstrous lies , and fables , without any colour of truth . Just so will this truth which I now deliver , appeare unto others ; because we never dreamt of any such matter as a World in the Moone ; because the state of that place hath as yet beene vailed from our knowledge , therefore we can scarcely assent to any such matter . Things are very hardly received which are altogether strange to our thoughts and our senses . The soule may with lesse difficulty be brought to beleeve any absurdity , when as it has formerly beene acquainted with some colours and probabilities for it ; but when a new , and an unheard of truth shall come before it , though it have good grounds and reasons , yet the understanding is afraid of it as a stranger , and dares not admit it into his beleefe , without a great deale of reluctancie and triall . And besides , things that are not manifested to the senses , are not assented unto without some labour of minde , some travaile and discourse of the understanding ; and many lazie soules had rather quietly repose themselves in an easie errour , than take paines to search out the truth . The strangenesse then of this opinion which I now deliver , will be a great hinderance to its beliefe , but this is not to be respected by reason it cannot be helped . I have stood the longer in the Preface , because that prejudice which the meere title of the booke may beget , cannot easily be removed without a great deale of preparation , and I could not tell otherwise how to rectifie the thoughts of the Reader for an impartiall survey of the following discourse .

I must needs confesse , though I had often thought with my selfe that it was possible there might be a world in the Moone , yet it seemed such an uncouth opinion that I never durst discover it , for feare of being counted singular , and ridiculous ; but afterward having read Plutarch , Galileus , Keplar , with some others , and finding many of mine owne thoughts confirmed by such strong authority , I then concluded that it was not onely possible there might be , but probable that there was another habitable world in that Planet . In the prosecuting of this assertion , I shall first endeavour to cleare the way from such doubts as may hinder the speed or ease of farther progresse ; and because the suppositions imply'd in this opinion , may seeme to contradict the principles of reason or faith , it will be requisite that I first remove this scruple , LIB. 1. Cap. 2. shewing the conformity of them to both these , and proving those truths that may make way for the rest , which I shall labour to performe in the second , third , fourth , and fifth Chapters , and then proceede to confirme such Propositions , which doe more directly belong to the maine point in hand .

Proposition 2.

That a plurality of worlds doth not contradict any principle of reason or faith .

T Is reported of Aristotle , that when he saw the Books of Moses , hee commended them for such a majestick stile as might become a God , but withall hee censured that manner of writing to be very unfitting for a Philosopher ; because there was nothing proved in them , but matters were delivered as if they would rather command than perswade beliefe . And 't is observed that hee sets downe nothing himselfe , but hee confirmes it by the strongest reasons that may be found , there being scarce an argument of force for any subject in Philosophy , which may not be picked out of his Writings ; and therefore 't is likely if there were in reason a necessity of one onely world , that hee would have found out some such necessary proofe as might confirme it : Especially since hee labours for it so much in two whole Chapters . But now all the arguments which hee himselfe urges in this subject , De Coelo l. 1. c. 8. 9. are very weake , and farre enough from having in them any convincing power . Therefore 't is likely that a plurality of worlds doth not contradict any principle of reason . However , I will set downe the two chiefe of his arguments from his owne works , and from them you may guesse the force of the other .

The first is this , Ibid. since every heavie body doth naturally tend downwards , and every light body upwards , what a hudling and confusion must there be if there were two places for gravity , and two places for lightnesse : for it is probable that the earth of that other world would fall down to this Center , and so mutually the ayre and fire here ascend to those Regions in the other , which must needs much derogate from the providence of nature , and cause a great disorder in his works . But ratio haec est minimè firma , De operibus Dei . part . 2. lib. 2. cap. 2. ( saith Zanchy ) And if you well consider the nature of gravity , you will plainely see there is no ground to feare any such confusion ; for heavinesse is nothing else but such a quality as causes a propension in its subject to tend downwards towards its owne Center ; so that for some of that earth to come hither , would not be said a fall but an ascension , since it moved from its own place , and this would be impossible ( saith Ruvio ) because against nature , and therefore no more to be feared than the falling of the Heavens . De Coelo l. 1. c. 9. q. 1.

If you reply that then according to this , there must be more Centers of gravity than one ; I answer . 'T is very probable there are , nor can we well conceive , what any piece of the Moon would doe being severed from the rest in the free and open ayre , but only returne unto it againe .

Another argument hee had from his Master Plato , Metaphys . l. 12. c. 8. that there is but one world , Diog. Laert. lib. 3. because there is but one first mover , God .

Infirma etiam est haec ratio ( saith Zanchy ) and we may justly deny the consequence , since a plurality of worlds doth not take away the unity of the first mover . Vt enim forma substantialis , sic primum efficiens apparentem solummodo multiplicitatem induìt per signatam materiam ( saith a Country-man of ours . ) Nic. Hill . de Philosop . Epic. partic 379. As the substantiall forme , so the efficient cause hath only an appearing multiplicity from its particular matter . You may see this point more largely handled , and these Arguments more fully answered by Plutarch in his booke ( why Oracles are silent ) and Iacob Carpentarius in his comment on Alcinous .

But our opposites the Interpreters themselves , ( who too often doe jurare in verba magistri ) will grant that there is not any strength in these consequences , and certainly then such weake arguments could not covince that wise Philosopher , who in his other opinions was wont to be swayed by the strength and power of reason : wherefore I should rather think that he had some by-respect , which made him first assent to this opinion , and afterwards strive to prove it . Perhaps it was because hee feared to displease his scholler Alexander , of whom 't is related that he wept to heare a disputation of another world , Plutarch . de tranq. anim . since he had not then attained the Monarchy of this ; his restlesse wide heart would have esteemed this Globe of Earth not big enough for him , if there had beene another , which made the Satyrist say of him , Aestuat infoelix angusto limite mundi . Iuvenal .

That he did vex himselfe and sweat in his desires , as being pend up in a narrow roome , when hee was confin'd but to one world . Before , he thought to seat himselfe next the Gods ; but now , when hee had done his best , hee must be content with some equall , or perhaps superiour Kings .

It may be , that Aristotle was moved to this opinion , that hee might thereby take from Alexander the occasion of this feare and discontent ; or else , perhaps , Aristotle himselfe was as loth to hold the possibility of a world which he could not discover , as Alexander was to heare of one which he could not conquer . 'T is likely that some such by-respect moved him to this opinion , since the arguments hee urges for it , are confest by his zealous followers and commentators , to be very fleight and frivolous , and they themselves grant , what I am now to prove , that there is not any evidence in the light of naturall reason , which can sufficiently manifest that there is but one world .

But however some may object , would it not be inconvenient and dangerous to admit of such opinions that doe destroy those principles of Aristotle , which all the world hath so long followed ?

This question is much controverted by some of the Romish Divines ; Apologia pro Galilaeo . Campanella hath writ a Treatise in defence of it , in whom you may see many things worth the reading and notice .

To it I answer , that this position in Philosophy , doth not bring any inconvenience to the rest , since 't is not Aristotle , but truth that should be the rule of our opinions , and if they be not both found together , we may say to him , as hee said to his Master Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ethic. l. 1. c. 6. Though Plato were his friend , yet hee would rather adhere to truth than him .

I must needs grant , that wee are all much beholden to the industry of the ancient Philosophers , and more especially to Aristotle , for the greater part of our learning ; but yet 't is not ingratitude to speak against him , when hee opposeth truth ; for then many of the Fathers would be very guilty , especially Iustin , who hath writ a Treatise purposely against him .

But suppose this opinion were false , yet 't is not against the faith , and so it may serve for the better confirmation of that which is true ; the sparks of errour , being forc'd out by opposition , as the sparks of fire by the striking of the flint and steele . But suppose too that it were hereticall , and against the faith , yet may it be admitted with the same priviledge as Aristotle , from whom many more dangerous opinions have proceeded : as that the world is eternall , that God cannot have while to looke after these inferiour things , that after death there is no reward or punishment , and such like blasphemies , which strike directly at the fundamentals of our Religion .

So that it is justly to be wondred why some should be so superstitious in these dayes , as to stick closer unto him , than unto Scripture , as if his Philosophy were the onely foundation of all divine truths .

Vpon these grounds both St. Vincentius and Serafinus de firmo ( as I have seene them quoted ) think that Aristotle was the violl of Gods wrath , which was powred out upon the waters of wisedom by the third Angel ; Rev. 16. 4. But for my part , I think the world is much beholden to him for all its sciences . But yet 't were a shame for these later ages to rest our selves meerely upon the labours of our Fore-fathers , as if they had informed us of all things to be knowne ; and when we are set upon their shoulders , not to see further than they themselves did . 'T were a superstitious , a lazie opinion to think Aristotles works the bounds and limits of all humane invention , beyond which there could be no possibility of reaching . Certainly there are yet many things left to discovery , and it cannot be any inconvenience for us , to maintaine a new truth , or rectifie an ancient errour .

But the position ( say some ) is directly against Scripture , for

1. Moses tels us but of one world , and his History of the Creation had been very imperfect , if God had made another .

2. Saint Iohn speaking of Gods works , says hee made the world , in the singular number , and therefore there is but one : 't is the argument of Aquinas , Part 1. Q. 47. Art. 3. and he thinks that none will oppose it , but such who with Democritus esteeme some blinde chance , and not any wise providence to be the framer of all things .

3. The opinion of more worlds has in ancient times beene accounted a heresie , and Baronius affirmes that for this very reason Virgilius was cast out of his Bishoprick , and excommunicated from the Church . Annal. Eccl. A. D. 748.

4. A fourth argument there is urged by Aquinas ; if there be more worlds than one , then they must either be of the same , or of a diverse nature ; but they are not of the same kinde ; Ibid. for this were needlesse , and would argue an improvidence , since one would have no more perfection than the other ; not of divers kindes , for then one of them could not be called the world or universe , since it did not containe universall perfection . I have cited this argument , because it is so much stood upon by Iulius Caesar la Galla , De Phaenom in orbe Lunae . one that has purposely writ a Treatise against this opinion which I now deliver ; but the Dilemma is so blunt that it cannot cut on either side , and the consequences so weake that I dare trust them without an answer ; And ( by the way ) you may see this later Author in that place , where hee endeavours to prove a necessity of one world , doth leave the chiefe matter in hand , and take much needlesse paines to dispute against Democritus , who thought that the world was made by the casuall concourse of atoms in a great vacuum . It should seeme that either his cause or his skill was weake , or else he would have ventured upon a stronger adversary . These arguments which I have set downe , are the chiefest which I have met with against this subject , and yet the best of these hath not force enough to endanger the truth that I have delivered .

Vnto the two first it may be answered , that the negative authority of Scripture is not prevalent in those things which are not the fundamentals of Religion .

But you 'le reply , though it doe not necessarily conclude , yet 't is probable if there had beene another world , wee should have had some notice of it in Scripture .

I answer , 't is as probable that the Scripture should have informed us of the planets , they being very remarkable parts of the Creation ; and yet neither Moses , nor Iob , nor the Psalmes ( the places most frequent in Astronomicall observations ) nor any other Scripture mention any of them but the Sunne and Moone . Because the difference betwixt them and the other starres , was knowne onely to those who were learned men , and had skill in Astronomie . As for that expression in Iob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the starres of the morning , Iob 38 7. it is in the plurall number , and therefore cannot properly be applied to Venus . And for that in Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is confessed to be a word of obscure interpretation , Isai. 14. 12. and therefore is but by guesse translated in that sence . It being a true and common rule , Fromond . Vesta . t. 3. cap. 2. that Hebraei reisideralis minime curiosi coelestium nominum penuriâ laborant . The Jewes being but little skilled in Astronomie , So 2 Reg. 23. 5. their language dos want proper expressions for the heavenly bodies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which is interpreted both for the planets & for the 12 signes . and therefore they are faine sometimes to attribute the same name unto divers constellations .

Now if the Holy Ghost had intended to reveale unto us any naturall secrets , certainly hee would never have omitted the mention of the planets , Quorum motu nihilest quod de Conditoris sapientiâ testatur evidentius apud eos qui capiunt . Keplar . introduct. in Mart. Which doe so evidently set forth the wisedome of the Creator . And therefore you must know that 't is besides the scope of the old Testament or the new , to discover any thing unto us concerning the secrets of Philosophy ; 't is not his intent in the new Testament , since wee cannot conceive how it might any way belong either to the Historical , exegeticall , or propheticall parts of it : nor is it his intent in the old Testament , as is well observed by our Countrey-man Master WRIGHT . In Epist. ad Gilbert . Non Mosis aut Prophetarum institutum fuisse videtur Mathematicas aliquas aut Physicas subtilitates promulgare , sed ad vulgi captum & loquendi morem , quemadmodum nutrices infantulis solent , sese accommodare . 'T is not the endeavour of Moses or the Prophets to discover any Mathematicall or Philosophicall subtilties , but rather to accommodate themselves to vulgar capacities , and ordinary speech , as nurses are wont to use their Infants . True indeed , Moses is there to handle the History of the Creation . But 't is certaine ( saith Calvin ) that his purpose is to treat only of the visible forme of the world , Calvin in 1 Gen. and those parts of it which might be most easily understood by the ignorant and ruder sort of people , and therefore we are not thence to expect the discovery of any naturall secret . Artes reconditas aliunde discat qui volet ; hic spiritus Dei omnes simul sine exceptione docere voluit . As for more hidden Arts , they must be looked for else-where ; the Holy Ghost did here intend to instruct all without exception . And therefore 't is observed , that Moses does not any where meddle with such matters as were very hard to be conceived ; for being to informe the common people as well as others , he does it after a vulgar way , as it is commonly noted , declaring the originall chiefely of those things which are obvious to the sense , and being silent of other things which then could not well be apprehended . And therefore Pererius proposing the question , Com. in 1 Gen. 11. why the Creation of plants & herbs is mentioned , but not of mettalls and mineralls ?

Answers . Quia istarum rerum generatio est vulgo occulta & ignota . Because these things are not so commonly knowne as the other ; and hee adds , Moses non omnia , sed manifesta omnibus enarranda suscepit . Moses did not intend to relate unto us the beginnings of all things , but those onely which were most evident unto all men . Part 1. Q. 68. Art. 3. And therefore too , Aquinas observes that hee writes nothing of the ayre , because that being invisible , the people knew not whether there were any such body or no. And for this very reason , St. Ierom also thinks that there is nothing exprest concerning the Creation of Angels , Epist. 139. ad Cypri . because the rude and ignorant vulgar were not so capable of apprehending their natures . So Pererius in 2 Gen. And yet notwithstanding , these are as remarkable parts of the Creation , and as fit to be knowne as another world . And therefore the Holy Ghost too uses such vulgar expressions , which set things forth rather as they appeare , than as they are , as when he calls the Moone one of the greater lights , Gen. 1. 16. whereas 't is the least that wee can see in the whole heavens . So afterwards speaking of the great raine which drowned the world ; Gen. 11. hee sayes , Mala. 3. 10. The windowes of heaven were opened , because it seemed to come with that violence , Sir Walter Rawly c. 7. sect. 6. as if it were poured out from windowes in the Firmament .

And in reference to this , a drowth is described in sundry other * * Deut. 11. 17. places by the heavens being shut up . 1 Reg. 3. 35 So that the phrases which the Holy Ghost uses concerning these things , Luk. 4. 25. are not to be understood in a literall sense ; but rather as vulgar expressions ; and this rule is set down by Saint Austin , l. 2. in Gen. Psal. 136. 6 where speaking concerning that in the Psalm , who stretched the earth upon the waters , he notes that when the words of Scripture shall seeme to contradict common sense or experience , there are they to be understood in a qualified sence , and not according to the letter . And 't is observed , that for want of this rule , some of the Ancients have fastned strange absurdities upon the words of the Scripture . Hexamer . lib. 2. So Saint Ambrose esteemed it a heresie to think that the Sunne and Starres were not very hot , Item . Basil. Hom. 3. in Genes. as being against the words of Scripture , Wisd. 2. 4. 17. 5. Psalm . 19. 6. where the Psalmist sayes , Ecclus. 43. 3. 4. that there is nothing that is hid from the heat of the Sunne . So others there are that would prove the heavens not to be round , out of that place , Psal. 104. 2. Hee stretched out the heavens like a curtaine . Com. in c. 1. Gen. So Procopius also was of opinion , that the earth was founded upon the waters ; nay , hee made it part of his faith , proving it out of Psal. 24. 2. He hath founded the earth upon the seas , and established it upon the floods . These and such like absurdities have followed , when men looke for the grounds of Philosophy in the words of Scripture . So that , from what hath beene said , I may conclude that the silence of Scripture concerning any other world , is not sufficient argument to prove that there is none . Thus for the two first arguments .

Vnto the third , I may answer , that this very example is quoted by others , to shew the ignorance of those primitive times , who did sometimes condemne what they did not understand , and have often censur'd the lawfull and undoubted parts of Mathematicks for hereticall , because they themselves could not perceive a reason of it . And therefore their practise in this particular , is no sufficient testimonie against us .

But lastly , I answer to all the above named objections , that the terme ( World ) may be taken in a double sense , more generally for the whole Vniuerse , as it implies in it the elementarie and aethereall bodies , the starres and the earth . Secondly , more particularly for an inferiour World consisting of elements .

Now the maine drift of all these arguments , is to confute a plurality of Worlds in the first sense , and if there were any such , it might , perhaps , seem strange , that Moses , or St. Iohn should either not know , or not mention its creation . And Virgilius was condemned for this opinion , because hee held quòd sit alius mundus sub terrâ , aliusque Sol & Luna , ( as Baronius ) that within our globe of earth , there was another world , another Sunne and Moone , and so he might seeme to exclude this from the number of the other creatures .

But now there is no such danger in this opinion , which is here delivered , since this World is said to be in the Moone , whose creation is particularly exprest .

So that in the first sense I yeeld , that there is but one world , which is all that the arguments doe prove ; but understand it in the second sense , and so I affirme there may be more , nor doe any of the above named objections prove the contrary .

Neither can this opinion derogate from the divine Wisedom ( as Aquinas thinks ) but rather advance it , shewing a compendium of providence , that could make the same body a world , and a Moone ; a world for habitation , and a Moone for the use of others , and the ornament of the whole frame of Nature . For as the members of the body serve not onely for the preservation of themselves , but for the use and convenience of the whole , Cusanus de doct. ignor . l. 2. c. 12. as the hand protects the head as well as saves it selfe ; so is it in the parts of the Vniverse , where each one may serve as well for the conservation of that which is within it , as the help of others without it .

Mersennus a late Jesuite , Comment. in Gen. Qu. 19. Art. 2. proposing the question whether or no the opinion of more worlds than one , be hereticall and against the faith ? He answers it negatively , because it does not contradict any expresse place of Scripture , or determination of the Church . And though ( saith he ) it seemes to be a rash opinion , as being against the consent of the Fathers ; yet if this controversie be chiefly Philosophicall , then their authorities are not of such weight . Vnto this it may be added , that the consent of the Fathers is prevalent onely in such points as were first controverted amongst them , and then generally decided one way , and not in such other particulars as never fell under their examination and dispute .

I have now in some measure , shewed that a plurality of worlds does not contradict any principle of reason or place of Scripture , LIB. I. Cap. 3. and so cleared the first part of that supposition which is implied in the opinion .

It may next be enquired , whether 't is possible there may be a globe of elements in that which wee call the aethereall parts of the Vniverse ; for if this ( as it is according to the common opinion ) be priviledged from any change or corruption , it will be in vain then to imagine any element there ; and if we will have another world , we must then seeke out some other place for its situation . The third Proposition therefore shall be this .