such an argument as this other.

Such a man made that part of a mill-wheel, or a ship, which stands below the water, and that part which stands above the water; therefore those things are immoveable.

To such vain and idle consequences does the heat of opposition drive our adversaries.

A third argument stronger than either of the former, they conceive may be collected from those scriptures*, where it is said, the world is established, that it cannot be moved. To which I answer: these places speak of the world in general, and not particularly of our earth; and therefore may as well prove the immobility of the heavens, they being the greatest part of the world; in comparison to which, our earth is but as an insensible point.

If you reply, that the word in these places is to be understood by a synechdoche, as being meant only of this habitable world, the earth;

I answer: first, this is only said, not proved: secondly, David but a little before seems to make a difference between the world and the earth, Psal. xc. 2. where he says, before thou hadst formed the earth and the world. But thirdly, in another place there is the same original word applied expressly to the heavens; and which is yet more, the same place does likewise mention this supposed settledness of the earth, Prov. iii. 19. The Lord by wisdom hath founded the earth; and by understanding hath he established the heayens. So that these places can no more prove an immobility in the earth than in the heavens.

If you yet reply, that by the heavens there is meant the seat of the blessed, which does not move with the rest:

I answer: though by such an evasion a man might possibly avoid the force of this place; yet, first, it is but a groundless shift, because then that verse will not contain a full enumeration of the parts in the world, as may seem more agreeable to the intention of it; but only shew, that God created this earth where we live, and the heaven of

* 1 Chron. xvi. 30. Psal. xciii. 1. item xcvi. 10.

heavens. So that the heaven of the stars and planets shall be shifted out from the number of the other creatures. Secondly, there is another place which cannot be so avoided, Psal. lxxxix. 37. where the Psalmist uses this expression, pit shall be established as the moon. So Psal. viii. 4. the moon and the stars, which thou hast established, Thus likewise, Prov. viii. 27. when he established the heavens: and in the next verse, our English translation reads it, when he established the clouds. And yet our adversaries will affirm the moon, and stars, and clouds to be subject unto natural motions: why then should the very same expressions be counted as sufficient arguments to take it away from the earth?

If it be replied, that by establishing the heavens, is meant only the holding of them up, that they do not fall down to us (as Lorinus* explains that in the eighth psalm, and quotes Euthymius for the same interpretation;) fundand' i verbum significat decidere non posse, aut dimoveri a loco ubi collocata sunt. I answer, why may not we as well interpret the words thus of the earth; so that by establishing of it, is meant only the keeping of it up in the vast places of the open air, without falling to any other place.

From hence it is plain, that these scriptures are to be understood of such an immobility in the earth, as may likewise agree with the heavens: the same original word being sa promiscuously applied to both.

Ay, but (you will say) there are some other places which do more peculiarly apply this settledness and establishment to the earth. So Psal. cxix. 90. Thy faithfulness is unto all generations: Thou hast established the earth, and it abideth. Thus likewise, Psal. civ. 5. Who laid the foundations of the earth, that it should not be moved for ever. The latter of which, being well weighed in its original (saith Mr. Fuller+) does in three emphatical words strongly conclude the earth's immobility.

As first, when he says TD fundavit, he hath founded it;

* Lorinus Comment. in Psal. viij.

† Miscel, 1. 1. cap. 15.

wherein it is implied, that it does not change his place. To which may be added all those texts, which so frequently speak of the foundations of the earth; as also that expression of the Psalmist, where he mentions the pillars of the earth, Psal. lxxv. 3.

The second word is translated basis; and by the Septuagint, επι την ασφάλειαν αυτης; that is, he hath founded it upon its own firmness; and therefore it is altogether without motion.

The third expression is on-ba from the root on which signifies, declinare; implying, that it could not wag with the least kind of declination.

To these I answer severally:

First, for the word, TD fundavit, it cannot be understood. properly, as if the natural frame of the earth, like other artificial buildings, did need any bottom to uphold it; for he hangeth the earth upon nothing, Job xxvi. 7. But it is a metaphor, and signifies God's placing or situating this globe of land and water. As David tells us of the pillars of the earth; so Job mentions pillars of the heavens, Job xxvi. 11. and yet that will not prove them to be immoveable.

True indeed, we read often concerning the foundations of the earth: but so we do likewise of the ends, sides, and corners of the earth; and yet these scriptures will not prove it to be of a long or square form. Besides, we read also of the foundations of heaven, MD, 2 Sam. xxii. 8. And yet we must not hence infer, that they are without all motion: as also of the planting of the heavens, Isa. li. 6. which may as well prove them to be immoveable, as that which follows in the same verse concerning the foundations of the earth.

Which phrase (if I have observed right) in several places of scripture, is to be understood according to these three interpretations.

1. It is taken sometimes for the lower parts of the earth, as appears by that place, 2 Sam. xxii. 16. The channels of the sea appeared, the foundations of the world were discovered *.

*So Psal. xviii. 15.

2. Sometimes for the beginning and first creation of it. Isa. xl. 2. Hath it not been told you from the beginning, have ye not understood from the foundations of the earth? and in many other places, before the foundation of the world was laid*; that is, before the first creation.

3. Sometimes it signifies the magistrates and chief governors of the earth. So, many interpret that place in Micah, where it is said, vi. 2. Hear O ye mountains the Lord's controversy, and ye strong foundations of the earth. So Psal. lxxxii. 5. The foundations of the earth are out of course; and in Sam. ii. 8. they are called pillars. For the pillars of the earth are the Lord's, and he hath set the world upon them. Hence it is, that the Hebrews derive their word for master, or lord, from a root which signifies a basis or bottom., ab N. And the Greek word for king, does in its primitives import as much as the foundation of the people, βασιλευς, quasi βασις τε λα8 t. But now, none of all the several interpretations of this phrase, will in the least manner conduce to the confirmation of the present argument.

As for the second word, basis ejus: I answer, the proper signification of it, is locus dispositus, sedes, or statio, an appointed seat or station; and according to this sense, is it most frequently used in scripture. And therefore, the heavens are sometimes called the seat of God's habitation. And for this reason likewise, do Aquila and Symma. chus translate it by the word idea, a seat or appointed situation, which may as well be attributed to the heavens.

The third expression is van, that it should not be moved, from the primitive D, which does not signify barely to move, but declinare, or vacillare, to decline or slip aside from its usual course. Thus is it used by David, Psal. xvii. 5. where he prays, hold up my goings in thy paths, by a that my footsteps slide not: he does not mean that his feet should not move. So Psal. cxxi. 3. He will not suffer thy foot to be moved. Thus likewise, Psal,

* John xvi. 24. Ephes. i. 4.

+ Etymol. mag.

xvi. 8. Because the Lord is at my right hand, I shall not be moved. Which last place is translated in the New Testament* by the Greek word σaλeuw, which signifies fluctuare, or vacillare, to be shaken by such an uncertain motion as the waves of the sea. Now as David's feet may have their usual motion, and yet in this sense be said not to move, that is, not to decline or slip aside; so neither can the same phrase applied to the earth, prove it to be immoveable.

Nor do I see any reason, why that of Didacus Astunica + may not be truly affirmed, that we may prove the natural motion of the earth, from that place in Job ix. 6. Qui commovet terram e loco suo, as well as its rest and immobility from these.

From all which, it is very evident, that each of these expressions, concerning the founding or establishing both of heaven or earth, were not intended to shew the unmoveableness of either; but rather, to manifest the power and wisdom of providence, who had so settled these parts of the world in their proper situations, that no natural cause could displace them, or make them decline from their appointed course. As for such who do utterly dislike all new interpretation of scripture, even in such matters as do merely concern opinion, and are not fundamental, I would only propose unto them a speech of St. Hierom, concerning some that were of the same mind in his time. Cum novas semper expetant voluptates, et gula eorum vicina maria non sufficiant, cur in solo studio scripturarum, veteri sapore contenti sunt.

Thus have I in some measure cleared the chief arguments from scripture, against this opinion. For which notwithstanding, I have not thence cited any; because I conceive the holy writ, being chiefly intended to inform us of such things as concern our faith and obedience, we cannot thence take any proper proof for the confirmation of natu ral secrets.