save the labour of stirring his head, should rather desire that all the regions might successively be turned before his eye, that so he might easily take a view of them.

We allow every watchmaker so much wisdom as not to put any motion in his instrument, which is superfluous, or may be supplied an easier way: and shall we not think that nature has as much providence as every ordinary mechanic? or can we imagine that she should appoint those numerous and vast bodies, the stars, to compass us with such a swift and restless 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 several parts of the world, there are six planets which are generally granted to move. As for the sun and the earth, and the fixed stars, it is yet in question, which of them are naturally endowed with the same condition. Now common reason will dictate unto us, that motion is most agreeable to that which in kind and properties is most near to those bodies that undoubtedly are moved. But now there, is one eminent qualification, wherein the earth does agree with the planets; whereas 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 elsewhere, whilst the sun and the stars have it of their own. From whence it may be 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 therefore should in reason be endowed 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; whereas, this is usually ascribed to God himself: of whom it is said:

Immotus stabilisque manens dans cuncta moveri*. Aristotle + tells us, it is very agreeable to reason that the time appointed for the revolution of each orb should *Boet, de Consol. Phil. 1. 3. † De Cœlo, 1.2. c. 10.

be proportionable to its bigness. But now this can only be by making the earth a planet, and the subject of the annual and diurnal motions. Wherefore it is probable, that this does rather move than the heavens.

According to the common hypothesis, the primum mobile will move round in a day. Saturn in thirty years. Jupiter in twelve. Mars in two. The Sun, Venus, and Mercury, which have several orbs, yet will agree in their revolutions, being each of them about a year in finishing their courses: whereas by making the earth a planet, there will be a just proportion betwixt the bigness of the orbs and the time of their motions: for then, next to the sun or centre, there will be the sphere of Mercury; which as it is but narrower in its diameter, so likewise is it quick in its motion, running its course in 88 days. Venus, that is next unto it, in 224 days. The earth in 365 days, or a year. Mars in 687 days, Jupiter in 4332 days, Saturn in 10759 days. Thus likewise is it with those Medicean stars that encompass Jupiter. That which is lowest amongst them, finishes his course in two and twenty hours; the next in three days and a half; the third in seven days; and the farthest in seventeen days. Now as it is (according to Aristotle's confession) more likely that nature should observe such a due proportion betwixt the heavenly orbs; so is it more probable, that the earth should move, rather than the heavens.

This may likewise be confirmed from the appearance of comets: 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 air, betwixt the moon and our earth.

2. That many of these comets do seem to rise and set as

the stars.

3. That this appearing motion is not properly their own, 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 moon's orb cannot carry along with it the greater part of the air, wherein these comets are placed, might easily be proved from the common grounds. For the concave superficies of that sphere is usually supposed to be exactly terse and smooth; so that the meer touch of it cannot turn about the whole element of fire, with a motion that is not natural unto it. Nor could this elementary fire, which they imagine to be of a more rarified and subtle nature, communicate the same motion to the thicker air, and that to the waters (as some affirm:) for by what means could that smooth orb take hold of the adjoining air? To this Sarsius answers, that there are great gibbosities and mountainous inequalities in the concavity of the lowest sphere, and by these is it enabled to carry along with it the fire and air. But Fromondus tells him, Fictitia ista & ad fugam reperta sunt. And yet his own conjecture is scarce so good, when he affirms, that this motion of the æthereal air, as also of that elementary air hard by us, is caused by that ruggedness which there is in the bodies of the planets; of which opinion we may with as good reason say as he says to Sarsius, fictitia ista & ad fugam reperta : these things are mere fictions invented for shifts, and without any probable ground.

But now this appearance of the comets may easily be resolved, if we suppose the earth to move. For then, though they did still remain in their wonted places; yet this, by its diurnal revolution successively withdrawing itself from them, they will appear to rise and set. And therefore, according to this common natural 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 moveable, is taken from the opinion of those who affirm that the access of any weight unto a

new place*, as suppose an army, does make the earth poise itself afresh, and change the centre of gravity that it had before but this is not generally granted; and therefore not to be insisted on as a common ground.

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

Before we finish this chapter, it is requisite that we inquire what kind of faculty that is from which these motions that Copernicus ascribes unto the earth, do proceed: whether or no it be some animal power, that does assist (as Aristotle) or inform (as Keplar thinks,) or else some other natural motive quality which is intrinsical unto it.

We may observe, that when the proper genuine cause of any motion is not obvious, men are very prone to attribute unto that which they discern to be the most frequent original of it in other things, life. Thus the stoics affirm the soul of the water to be the cause of the ebbing and flowing of the sea. Thus others think the wind to proceed from the life of the air, whereby it is able to move itself several ways, as other living creatures +. And upon the same grounds do the Platonics, Stoics, and some of the Peripatetics, affirm the heavens to be animated. From hence likewise it is. that so many do maintain Aristotle his opinion concerning intelligences; which some of his followers, the schoolmen, do confirm out of scripture, from that place in Matthew xxiv. 29. where it is said, the powers of the heavens shall be 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, Job ix. 13. where the vulgar has it, sub quo curvantur, qui portant orbem; that is,

Vid. Vasq. 1. 1. diff. 2. cap. 8. 16. + Sen. Nat. Quest. 1. 5. cap. 5, 6.

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 Psalm cxxxvi. 5. where it is said, "God by wisdom made the heavens; or according to the vulgar, Qui fecit cælos intellectu, that the heavens are moved by an intelligent soul.

If we consider the original of this opinion, we shall find it to proceed from that mistake of Aristotle, who thought the heavens to be eternal; and therefore to require such a moving cause, as being of an immaterial substance, might be exempted from all that weariness and inconstancy which other things are liable unto.

But now this ground of his is evidently false, since it is certain that the heavens had a beginning, and shall have an end. However, the employing of angels in these motions of the world, is both superfluous, and very improbable.

1. Because a natural power, intrinsical to those bodies, will serve the turn as well. And as for other operations, which are to be constant and regular, nature does commonly make use of some inward principle.

2. The intelligences being immaterial, cannot immediately work upon a body; nor does any one tell us what instruments they should make use of in this business. They have not any hands to take hold of the heavens, or turn them about. And that opinion of Aquinas, Durand, Soncinus, with other schoolmen, seems to be without all reason; who make the faculty whereby the angels move the orbs, to be the very same with their understandings and will so that if an angel do but merely suspend the act of willing their motion, they must necessarily stand still and on the contrary, his only willing them to move, shall be enough to carry them about in their several courses: since it were then a needless thing for providence to have appointed angels unto this business, which might have been done as well by the only will of God. And besides, how are the orbs capable of perceiving this will in the intelligences? Or if they were, yet what motive faculty have they of themselves, which can enable them to obey it?