THE ſame Aſtrologers have obſerved, That ſome Comets have ſo vaſte and great bodies, that it's impoſſible to believe, that the exhalations of this Earth could furniſh them ſufficiently with matter; but I ſhall dare to go beyond, and ſhall ſay, That though all the Earth ſhould be diſſolved into vapours and exhalations, yet it could not form ſo great Comets, and of ſuch long continuancy, as thoſe which ſometimes have been ſeen, although it ſhould all be burned; inſomuch, that it's needful to ſay, That the other Stars, whoſe body is ſo great in compariſon of this our little Globe, did furniſh it with matter.

THe foregoing Chapter declaring to us, how the Earth would appear lightſome to us, if we were once high raiſed up from it, becauſe it reflects the beams of the Sun, which according to the divers places by it inlightned, would cauſe it to increaſe and decreaſe; conſidering alſo, that Mountains ſeen from far are bright and ſhining; and that, as Milchius ſaith, the fields adjacent to mount Heſperides, ſhine at night as the Stars; and ſeeing alſo that the Earth is moveable, as hereafter we ſhall prove it, that it is ſituated in the Ayr, and weighed and counterpois'd in its proper weight, and that the Ayr is the Heavens, as the Holy Scriptures do ſufficiently prove it, when at every moment they confound the Ayr with the Heavens, Shall we not then ſay, That the Earth is a Star ſituated in Heaven, as well as the other Starres? That this at the firſt ſight will amuſe the Readers, but they ſhall be pleaſed to yield, That the yolk of an egg is in its ſhell, neither can they deny, that the Earth is in Heaven, which wraps and compaſſes it on every ſide as an egg-ſhell; and that the infinite ſpaces of the Aires, which are the Heavens, do not contain divers bodies far diſtant one from the other, and ſo conſequently the earth ſeeming from on high little and lightſome, may be a Star inhabited.

But if the Earth be a Star inhabited, the others may be Earths inhabited, being they, as well as the Earth, ſeem and appear to be great and lightſome bodies to thoſe who are far remote from them.

And that no Man may object, that the Heaven is a place coloured, ſolid and ſeparated from their aire, I beſeech him to conſider, that things far remote from us, appear as the Skie, even the Mountains and Seas ſeen from far, ſeem blewiſh; ſo that this skie-colour'd Heaven that we ſee, is not a ſolid and reall thing, but the limit of our ſight in a certain place of the infinite ſpaces of the Aire, which are the common place, wherein are lodged an infinite number of great globes of divers natures, or inhabited by ſeveral living creatures, which the Sun being in the middle, equally inlightens; as a great Torch ſet in the midſt of a Chamber, ſhines in every corner of it, with the brightneſſe of its light.

PYthagoras did often call the Earth a Moon; and, all well conſidered, What hinders, that the Earth be not as well reckoned in the number of the Stars, as the Moon, ſeeing that (as we have ſaid) the body of both of them is of a thick, dark, and heavy matter, that both do borrow their light from the Sun, that they are both ſolid, and reverberate the beams of this light of the World, that both produce vertues and ſpirits of themſelves, and that both are heng'd and ſuſpended each in its aire or heaven, and upon its center: and having all theſe things common together, may not the Moon, and ſo conſequently the other Stars, infinitely bigger then it ſelf, have Inhabitants? And indeed this exceeds all belief, that ſo great bodies as the Stars, which many times over exceed the Earth in bigneſſe, ſhould be ſo idle and barren, that no creature ſhould dwell in them, and that their motions, labours, and actions, ſhould onely redound to the advantage of this Terreſtriall Globe alone, which is the leaſt and meaneſt of all.

THis Doctrine of many Worlds or Globes inhabited, is not repugnant to the holy Scriptures, which do onely diſcover to us the Creation of that which we inhabit; of which they even ſpeak what they mention, in a diſcourſe more myſtical then clear; onely briefly mentioning the other creatures of the world, for to yield greater occaſion of admiration, then of knowledg to mens weak ſpirits, of old fallen from the knowledg of Sciences; this obſcurity of the truth, and theſe darkneſſes of Mens underſtanding have been part of the pains and miſeries that Adams ſin drew upon us, by reaſon whereof Man was excluded from the delights of Paradiſe, from the ſatisfaction that is in the knowledg of Sciences, from the true knowledg of the nature of heavenly things, that he who had raiſed himſelf up to the wicked deſire and appetite of forbidden things, might juſtly be deprived of the knowledg that had been granted him.

THeophraſtes writes, That Plato in his old age repented, to have placed the Earth in the Center of the World; and St. Chryſoſtome ſaith, That the ſeat and ſcituation of the earth is not known: and after him Nicolas Copernicus, that great Aſtrologer, who after long ſtudy in Aſtrology, hath thereof known the falſhood, did ſo well confirm this opinion, and unto this day hath rendred it approved by the beſt and rareſt ſpirits of theſe Ages, that I doubt not, but that the Reaſon I thence intend to draw, will be ſufficient and pertinent enough: he hath grounded his opinion upon admirable demonſtrations which have overthrown the ancient Aſtrology; yet without overturning the Science; but he did onely find the truth, and the ſame predictions, aſpects, and other needful things with his new Maximes, which have eſtabliſhed this Science: with much more perſpicuity and certainty, he ſettles the Sun in the Center of the World, where it is immoveable as a great Torch in the middle of the world, as a great King upon his Throne, whence he rules all the heavenly Globes, which are nothing but Earths, like unto that we inhabit; and round the earth he cauſes the Moon to move alone; and round about the Sun, Venus and Mercury; then Mars, Jupiter, and Saturn, and the other Spheres wrap all that in; and ſo the Earth is found to be diſtant from the Center of the World, and in the third Heaven; ſo that being diſtant from the Center, it may eaſily be ſaid, That the other Globes of equall, or even, of more vaſte extenſion, that are in equal diſtance from the center of the World, which is the Sun; may be Globes inhabited with Creatures, whoſe true deſcriptions we know not: the Figure of this may be ſeen in Campanella, Gaſsendi, and other Authors.

WEe have here above promiſed to prove, that the Earth moves, becauſe we have hence drawn an argument to confirm our Opinion; though moſt men of underſtanding now adayes believe this motion of the Earth as better clearing the courſe of the Stars, the order of the Heavens, and the ebbing and flowing of the Sea, yet I ſhall ſpeak ſomething of it.

The Heavens and the Stars had cheaten three thouſand years, all the World did ſo believe it; untill that Cleanthes the Samian, or, as Theophraſtes ſaith, Nicetas of Syracuſe, was reſolved, that the Earth moved upon its prop. And in our Age, Copernicus hath ſo well grounded this doctrine, that he makes uſe of it for a rule to the conſequences of Aſtrologie, and freeth our ſpirit from thoſe impoſſibilities, that the Aſtrologians of old would make us believe; for, according to their judgment, the firſt mobile ſhould run in one minute 706640 miles and a half, and that one and the ſame body had contrary motions; Is it not more probable, that the Earth turns round in 24. hours from the Weſt to the Eaſt, as in former Ages, Timeus Locrenfis, Philolaus, Ariſtarchus, Franciſcus Marius, and others, did believe it?

Keplerus, Longomonus, Origanus, Campanella, and others of our Age have acknowledged this truth; Galileus alſo ſeems to be of the ſame opinion, when he ſaith, That if the Earth did not move and turn, the Sea could not have its flux and reflux.

We are as thoſe who are in floating Iſlands, or in a Ship, who think that they move not, but that, on the contrary, Sea-banks ſeem to flye from them; for we cannot perceive the motion of the Earth, as well becauſe of its bigneſſe, as becauſe that we are not looſed from it.

But if in oppoſition to this, be alledged thoſe Texts of the Word of God, which ſay, that the Sun is moveable, and the Earth fixt; may it not ſuffice to anſwer, That God ſpeaks according to mens belief, as he hath done upon a thouſand of other ſubject matters; as when he calls the Moon the great light, though an infinite number of others are greater. As for the Argument that is alledged from a ſtone caſt down from high far from us, if the Earth turn; I anſwer, That the Ayr roles and turns with the Earth, and that a ponderous body falls down in ſo ſhort a time, that the Earth cannot by its motion in 24. houres be alienated from it.

It's alſo objected, That the Towers would fall, and that the Clouds and Rivers would all follow the courſe of the Earth. But I anſwer, That the Clowds are agitated by the winds, and therefore cannot follow the courſe of the earth; and as for the Towers, they cannot fall, conſidering that the Earth's motion is not violent, and that the Towers, by reaſon of their ponderoſity, bend ſtill towards the Center of the earth, and are not removed from their ſituation; And as touching the Rivers, the earth being as a gall-nut, a River may run towards the Eaſt, by the bending of its Seats towards the center of the earth, although the Earth tends towards the Weſt; which may eaſily be apprehended, if we conceive, that a man walking in a Ship, directs his ſteps towards the Eaſt, whileſt that the Ship ſayles to the Weſt.

Many ſeverall other Reaſons are objected, which are but weak; but becauſe there are divers Diſcourſes touching the Earth's motion, which reſolve them, and reconcile the places of the holy Scripture upon this ſubject matter, amongſt whom are Foſcarinus, and Barantzanus; I ſhall deſire the curious Readers to read them, and ſhall content my ſelf with what I have ſaid.

GReat Mercurius Triſmegiſtus, who for his eximious Learning, hath obtained the name of Thrice moſt Great, hath left us this notable Aphoriſm, That things below, are as things above; and, vice verſa, thoſe above, as them below; the meaning is, That this World is an example to us, without any need to go out of it, for to know thoſe things that role over our head; and God hath even beſtowed upon us ſufficient capacity to draw reaſon from every thing; If we conſider our own ſelves, we ſhall ſee by a generall approbation, that Man is a little World; ſo that Men being infinite in number, who are Microcoſms; likewiſe ought the Macrocoſms or great Worlds, to be many, after whoſe Idea's and images he is built; as may appear by the conformity of one with the other: But here might we ſpeak of this conformity, had it not been fully deſcribed by many Philoſophers of note; therefore omitting it, we ſhall proceed.

I Shall not fear to ſay, That thoſe who deny this exquiſite Opinion, ſeem to be offended againſt themſelves, to accuſe God of impotency, and their own Reaſon of falſhood: and that I may bring them to paſſe ſentence of condemnation by another mouth then mine, I would have them to hearken to great Michael Montanus, who is eſteemed one of the wiſeſt, and reaſonableſt Men of his Age; he hath theſe words in his Apologie for Raymond of Sebone;

Thy Reaſon hath in nothing elſe more likely truth and foundation, then in that, wherein it perſwades thee of the plurality of Worlds.

That is to ſay, The Earth, the Sun, and the Moon, are not one alone, but many in number.

The rateſt ſpirits of former Ages did believe, yea, even ſome of our Age, conſtrained to it by humane reaſon, becauſe that in this building and fabrick that we ſee, there is nothing alone and one.

That is to ſay,

Being there is nothing that is onely one in this World, that is engendred alone, nor in the Sea, nor in the Earth.

And every ſpecies is multiplyed in ſome reaſonable number; whence it appears, that it's not likely that God hath formed this work alone, without ſome more, and that all the matter of this form was ſpent in this Individual alone.

Wherefore it muſt be confeſſed, that ſome where elſe there are heaps of matter, as that which is wrapt up in this our Aire.

Eſpecially, if it be a living creature, as by its motions we may be perſwaded it is, as Plato aſſerts it; and many of the Learned of our time either do confirm it, or dare not deny it.

Now if there be many Worlds, as Democritus, and almoſt all the Philoſophers did judge, what do we know, whether the principles and rules of this do concern particularly the others? perhaps they may have another face and policy; but being all things are divers in this, yea in a ſmall diſtance, we may believe, that the other worlds ought to be divers and various; For why ſhould God, who is Almighty, have limited and reſtrained his power and virtue?

VVHereas Montanus hath here above ſpoken of the Soul of the World, It will be meet for our preſent ſubject, to demonſtrate thoſe Arguments by which this Opinion may be proved, that he may not be judged to have incongruouſly ſpoken of it, it being alſo advantageous for our Diſcourſe.

If the World is a reaſonable Creature, as divers Learned Perſons have proved, It may not be ſtrange and ridiculous to believe. That the Earth hath a motion, nor conſequently that it is a moving Star or Planet inhabited, and that ſo likewiſe all the others may be inhabited: Now if the Earth turns and moves; is it not alſo needfull to grant, that that whereby it is moved, is as it were, its ſoul moving it, as our ſoul moves our body? Some have thought, that God is the ſoul of the World, and that he is in the World, as the ſoul in man's body; that is to ſay, all in all, and all in each part; and that therefore the World might have a ſoul, and be called a living creature, great and round, and as Montanus ſaith, Is it not more likely, that this great body by us called the World, is a thing quite contrary then we eſteem? The Pythagorians, Xenophon, Plato, and all his Schollers, have taught and believed this opinion; and ſince them Marſilius Ficinus, and Hierome Fracaſter, moſt renowned Doctors of Phyſick; and in our Age Campanella, who alledges Seneca, Origenes, Euſebius, and Gregorius Nazianzenus, as witneſſes of it.

But if any one ſhould ſay, That the World cannot be a living creature, ſeeing it hath nor feet, nor eyes, nor hands, nor any ſuch member as living creatures have; I beſeech him to conſider, that its not requiſite it ſhould have ſome feets, being it treads not upon the other living creatures; nor eyes, nor ears, becauſe it can neither ſee nor hear any thing out of it ſelf; but the hands of this living Creature, as thoſe that in it are contained, and we have, are its beams and virtues; its eyes, the Stars; its bloud, the Waters; and ſo hath other things beſides, conſonant and correſpondent to our members, without having need of the ſame as we have; Are there not ſtrange and monſtrous beaſts in reſpect of us, and yet live well, and are perfect in their kind, doing well enough without ſuch members as we have, though they have not the ſame ſituation with us. How many Fiſhes is there, that have their mouth in the belly, the eyes and other members in extravagant places? Some Creatures have the gall in their head, and ſome in their tail; yea, there are ſome Men, whoſe head is in their boſome; ſome likewiſe may be formed, ſo as we cannot comprehend nor know how. Its motion ſets forth its life; and the flux and reflux of the waters its breath and reſpiration. There are divers ſuch Reaſons to prove the ſame: but I ſhall deſire the curious Reader to peruſe Plato, Sextus, Empiricus, Ficus, Macrobius, Campanella, and others, to avoid tediouſneſſe.

THat great Galileus, who ſeemed onely to be in the World for to reſolve the doubts in Aſtrologie, hath diſcovered with his admirable invention of Proſpectiveglaſſes, which immortalize his name, by the diſcovery of what is contained in the Stars; he is the firſt who hath directed his Teleſcopes or Proſpective-glaſſes towards Heaven, and by help of them, that the milky line were ſmall Stars, which by reaſon of their proximity and great number, do confound their light: he alſo hath diſcovered the Moons ſuperficies, not ſmooth, but rugged, and full of riſings of Hills, and hollowneſſe of Valleys.

He alſo hath obſerved, that the Star Venus doth imitate the courſe of the Moon, being now full, then half, then in the firſt quarter as a ſithe; and hath obſerved the perſpicuons change of bigneſſe in Venus and Mars's diameters; things of great concernment and note, for the theories of Copernicus and Tycho Brahe.

He hath aſhamed the Sun, diſcovering in him thoſe Spots, which for ſo many Ages he had buried and hid in his bright obſcurity, and hath diſcerned, that thoſe Spots were not fixed, and alwayes laſting, as thoſe in the Moon, but that they diſappear & appear again, turning round the Sun: he hath alſo diſcovered four new Planets, that had not yet bin obſerved by ſome of the ancient Aſtrologers, which he hath called the Planets of Medicis, in favour of his Prince; theſe Planets move onely round about Jupiter, which hath induced ſome to believe, that Jupiter was another world, or another Sun, round about which other Planets do run, as round about that which in lightens us.

He hath farther obſerved, that the Planet Saturn hath three bodies, having two more at his ſides; and that the Planet Jupiter is be ſpotted with girdles or Zones that do girth it; the which may plainly and perſpicuouſly be ſeen by thoſe Teleſcopes or Proſpectives, admirably well made by Torricelli the Florentine. Theſe are thoſe rare Obſervations of that illuſtrious Perſon, who though but little in body, yet ſo great in ingenuity, and acuity of ſpirit, that all the World hath ſuffered by the loſſe of him; He became blind, by reaſon of his too great propenſity and labour in theſe Obſervations; and he who had in theſe things given light to all this world, could not enjoy the light, nor his Invention.

Foſcarius adds to all theſe Obſervations, that Venus hath been ſeen with three bodies, as well as Saturn, and that Jupiter hath 4. bodies; But Gaſsendus Fontana, Neapolitan, hath now the excellenteſt Teleſcope in the world, with which he hath ſeen the four Planets which are adjacent to Jupiter as four Moons; two about Saturn, which make a figure of a pot handle at each ſide of it. In the midſt of Mars, a little Globe, at his brimmes a darkiſh circle, and about Venus two Moons or Stars.

BEfore the Creation of this whole Fabrick, God did inlighten himſelf, and contemplate himſelf, he was a ſealed Book, which at length is opened, and hath ſet forth to the view, that which remained in Himſelf; wherefore the whole World is nothing elſe, then an evident image, an Idea of his hidden God-head, he is through it all, as our ſoul is throughout all our body, and by his will, encompaſſes all the motions of the ſpheres, having ſpread through them all the Aires, as a ſcrowl; which folding it ſelf away at the laſt day, ſhall be reduced to its former Silence, or rather to Nothing.

This wonderful order, thus by him eſtabliſhed, may be ſeen in the conſtant and unchangeable courſe of the Planets, upon which the Aſtrologians make ſome certain Almanacks for many years together, and foretell the eclipſes of Ages to come, without miſſing a moment of time.

Theſe Stars being all of one and the ſame nature, do eclipſe one another; the Earth eclipſes the Moon, the Moon the Sun, and ſo all the reſt, if their ſmall body is not overcome by the bigneſſe of thoſe they intend to darken, as its teſtified by Averroe's Obſervation, who hath ſeen Mercury in the center of the Sun, which ſeemed to grow in it; its light, if it hath any, being covered and put out.

Now from theſe Eclipſes, or want of light in the Stars, we may draw this ſtrong Reaſon for the aſſertion of our Poſition, for it ſheweth and verifieth, that they are of an earthly nature, and that their light is borrowed; the Moon appears black, when the Earth hinders it to receive light from the Sun: and divers Philoſophers have believed, that all the Stars do borrow their light of the Sun; they are then obſcure, and thick of their own nature, and conſequently earthy, and may have ſuch variety and diverſity as the Earth, viz. Men, Beaſts, Plants, and whatſoever is ſeen here amongſt us, and the Pythagorians did believe, and to which Copernicus agreeth.

IF there were not many Worlds in this whole Fabrick, God could not act ſo powerfully and freely, but that by ſome certain neceſſity and conſtraint; which would be a great impiety and blaſphemy even to imagine it: for God could aſſuredly, not onely have made other Worlds, but alſo much more perfect then this; for his power is neither ſhortened, nor exhauſted, neither the matter, which he could create of nothing, as well as that of this our Earth; therefore as he hath created this World, could he not alſo have created others?

IT may alſo be asked, What number of Worlds there is? but though it is a thing not certainly known, conſidering the infinite number of Stars to us perſpicuous, beſides thoſe that we cannot ſee by reaſon of our eyes weakneſſe.

Yet I ſhall here alledge the Judgment of ſome Authors upon this queſtion; Baruck the Philoſopher, and Clemens a diſciple of the Apoſtles, as Origen ſaith, do mention ſeven; perhaps meaning the ſeven Planets. An ancient Author, according to Plutarch in his book, touching the ceaſing of miracles, did believe, that there were an hundred and eighty nine Worlds diſpoſed in a triangle, every ſide containing ſixty three. Petro of Sicily thought the ſame thing touching the plurality of Worlds. But the Thalmudiſts going beyond, ſay, that there are nineteen thouſand; and Democritus did believe, that they were infinite, and innumerable.

Pythagoras, who firſt called this Fabrick, Worlds, is alſo one of the chiefeſt, who believed the plurality of them, and hath had many diſciples and Citators, who have continued to eſtabliſh and maintain this aſſertion; for Socrates hath publickly aſſerted the Worlds to be infinite; ſo did alſo his diſciple Archelaus, who perſwaded it alſo to Xenophanes the Colophian, who alſo did aſſert, That there are many Moons and Suns in the world.

This ſame Axiome was believed by Meliſseus of Samia, Parmenides's diſciple; as alſo by his School-fellow Zeno of Elis, and his diſciple Lucippus of Elis alſo. Item, by Democritus of Miletum, Pythagoras's hearer, who ſaith, That in theſe Worlds the Stars are more beautifull and bright, which I think may be according to their proximity. By reaſon of which opinion, that King of the Abderitanes was eſteemed by his ignorant people, to be out of his wits, and thereupon they ſent for Hippocrates to cure him of his diſeaſe; but Hippocrates found him very well in his mind, and ſaid nothing againſt his opinion; which moved Democritus perpetually to laugh at them who were ignorant of the ſame. Joubertus, who hath compoſed a book concerning laughter, in it hath ſet down Hippocrates's letter upon this ſubject.

Diogenes of Apollonia, Anaximenes's diſciple, together with Seleucus, hath alſo pronounced their aſſertion touching the plurality of the worlds.

Orpheus, Origines, and Baruck the Philoſopher, Anaxagoras, and many Stoicks more, do a vouch the ſame; Plinius alſo ſeems to have been of this opinion; but Anaximander, Anaximenes, Epicureus, and others, following Francis I. Picus Mirandulanus, have fully aſſerted it.

Mahomet, who though an Infidel, wanted not wit and knowledg to eſtabliſh his belief, did believe the ſame thing, and in his Alcoran mentions ſeveral Earths and Seas to be in Heaven and the four Elements; and all that is amongſt us to be in every one of the Stars.

Epicureus did ſay, That theſe Worlds were ſome of them without Sun or Moon, and ſome had greater then thoſe that lighten us; and that others had divers Suns, and that ſome of them were without living creatures in them, without Plants, and without all moiſture, and that at the ſame that things are thus in our worlds as we ſee them, ſo alſo are they in divers other worlds; but had he ſeen how the Indians and we agree in ſeverall things, he would queſtionleſſe have believed it more conſtantly.

Icetes the Pythagorian, together with Philolaus, did believe there were two Earths oppoſite one to the other; and Picus Mirandula was forced to ſay, That he thought that the Moon was an Earth like unto ours; herein conforming himſelf to thoſe Pythagorians, who ſometimes did call our Earth, Moon; and the Moon, Earth. Francaſtor, Phyſitian at Zerona (following Eudoxus and Caliſpus's Judgment) together with divers others, whom for brevity ſake I ſhall omit, did alſo believe the ſame.

But whereas ſo many Philoſophers have aſſerted the Poſition of this opinion; it will be anſwered, That I am not the firſt author of 〈◊〉 ▪ To this I anſwer, That it's ſufficient for me to renew it, and plainly profeſſe it, the which hitherto was not yet publickly practiſed.

THough the Ancients had not the help of Proſpective-glaſſes, as we have, wherewith we ſee as new Linxes, the Seas, the Mountains, and other things which are in the Moon; yet they did inquire and ſpeak of things more particular that are in the Stars; as the Pythagorians and Orpheus, who did believe that the Moon was not onely of the colour of the Earth, but that it contained Men, Beaſts, and Trees, 15 times bigger then we, or 50 times bigger, as Herodotus, who alſo aſſerts, that in it are Towns and Cities. Xenophanes did alſo think, that there are men within the body of the Moon; Anaxagoras and Democritus have alſo ſaid, That in it are contained Mountains, Valleys, and Fields.

Lucianus in his book of true hiſtory, & Ariſtoteles, have both mentioned ſome particularities of what is in the Moon; but we ſhall not take notice what the firſt ſaith, becauſe he relates it as a fable; though for the compoſing of his work, he hath made uſe of a great deal of thoſe ancient Philoſophers opinions.

Plutarch in his diſcourſe of the Moon, reaſons pro and con, whether the Moon is inhabited? and whether it is an Earth as ours, and inclines ſometimes to one, ſometimes to the other; but at length it ſeems that he did believe it, becauſe he anſwers to divers objections that might be alledged againſt this opinion.

Bacon deſires us ſeriouſly to caſt our eyes upon the opinions of Pythagoras, Philolaus, Xenophanes, Anaxagoras, Parmenides, Lucippus, and of other ancient Philoſophers, indicating to us the truth thereof, and wiſhes, that ſome body would compoſe a book of their opinions; this preſent diſcourſe is part of it; and therefore do we in ſome meaſure ſatisfie the deſire of ſo rare a Perſon.

Lucretius, whom we have here above quoted, did confidently believe the ſame, and hath teſtified it in divers places of his works, and eſpecially in theſe Verſes, beſides thoſe already alledged in the 18. Chapter.

That is to ſay,

There are other new Worlds, wherein is variety of Men and Beaſts, and of all other living creatures, becauſe that there is nothing groweth ſingle and alone in this World, nor in the earth, nor in the Sea. And in another place,

Whereas there is ſtore of matter, and that the cauſes and the places do ſuffice, this therefore ought to be declared, and men muſt needs grant it ſo to be.

Paracelſus hath ſaid, That there are in Heaven ſome certain men called Tortelii and Penates, for whom Chriſt did not die, of whom ſome are without Soul, and ſome not compoſed of the four Elements; he yet names others, never mentioned but by him.

Some of the Stoicks were of opinion, not onely that there are people in the Moon, but alſo in the body of the Sun; And Campanella ſaith, That thoſe lively and bright habitations may have Inhabitants, perhaps more wiſe and learned then we, and better informed in thoſe things that to us are incomprehenſible.

But Galileus, who in our Age hath perſpicuouſly ſeen into the Moon, hath obſerved, That it may be inhabited, ſeeing that there are Mountains in it, &c. for thoſe parts in it that are the Plains and Valleys are obſcure and dark, and the Mountains are bright and clear. For this cauſe have ſome ſaid, That the Stars do not ſhine, but by reaſon of their irregularity, aſſerting, That we could not ſee them, if they had not Mountains for to reflect and reverberate the light of the Sun.

BUt ſome may ſay, There cannot be ſuch Men as we, in the Starres; for they could not live there, becauſe men are divers, even after the diverſity of Countreys; and thoſe who aſcend that high Mount Piracaca in the Indies, dye there by reaſon of the too ſubtile ayr of the place. To which I anſwer, That thoſe men muſt needs be different from us, or indued with more robuſt and ſtrong bodies then we; or ſo well proportioned in the mixture of the Elements, that that Ayr cannot be obnoxious and hurtful to them; but that God hath ſo formed them, that they may well live where he hath placed them, but no where elſe.

And if we had never ſeen or heard of the Sea, we could not be perſwaded, that Fiſhes could live in ſalt-water, and that therein they could breed and grow for our food; nor that thoſe Countreys of the burning and frozen Zones, could be inhabited: So muſt we believe, that God hath by prevention of inconvenience, ordered all things for the beſt.

Here alſo might be objected, the Incommodities and incongruences that might befall the Inhabitants of the Moon, viz. the Meteors as the Clouds, and other which would offend them, and would hinder Plants to grow therein.

We anſwer to this, That thoſe Meteors are far enough from it, and that rather they are leſſe moleſted by them then we; for Galileus did ſee with the teleſcope, that it doth not rain upon the Earth of the Moon.

But it may be replyed, How then do the plants grow?

To which I anſwer, That they may grow in it, not only by reaſon of the Moon's natural humidity and moiſture, but alſo by the inundations of its Rivers; as in Egypt, where likewiſe no rain is ſeen; I ſay farther, That thoſe Inhabitants of the Moon have no more ground to alledge theſe Objections, being that when they look upon the Earth, through the miſts and clouds that incompaſs it, they might doubt whether any creatures could be contained in it.

But hitherto we have anſwered none but weake objections. Now come we to that with which our Opponents do arm themſelves chiefly, which is that of the Prince of the Ariſtoteliſts, who as the Otthomans aymed to ſlay all his brothers, that he might reign more ſecurely, viz. to beat down and ſuppreſſe all opinions contrary to his; now this is his argument;

If there were many worlds, the earth of thoſe worlds would move towards our Earth; or ours towards that of the other Worlds; and ſo the other Elements of the other worlds would reach ours, and ſo there would be nothing but a great tumult and Chaos.

This Argument is ſo weak, that Magirus is conſtrained to ſpeak in theſe terms when he alledges it, not being himſelf able to find others, becauſe he maintains not the truth; All theſe Reaſons, (ſaith he) and ſuch like Philoſophick Arguments, cannot perſpicuouſly demonſtrate, that there is but one World; and Charles Rapineus ſpeaks thus, That it can but weakly be ſo perſwaded.

Aristoteles could not comprehend what we have above ſaid, viz. That each world hath its center, whereunto tend thoſe heavy bodies that are in its ſphere; But he arguments upon a falſe foundation, making the Earth to be the Center of all the worlds, and allotting but one center for all; his Argument would be good, if his ground were good: for what he ſaith was true, it would be requiſite that all heavy and ponderous things ſhould tend towards our Center; but there being many, they alſo go into divers Centers; for each Star hath its center that upholds it, and though it be of a ponderous nature, yet is it light, in itſelf. Having thus anſwered, and ſo plainly and fully reſolved the Objection of Ariſtoteles, the grand Prince of Philoſophers, what may they expect who have not ſuch pregnant Objections as his.

THeſe following Arguments are yet objected; Firſt, That whereas there is but one principle and firſt Mover, or but one God and firſt cauſe, and that the world ought to anſwer in likeneſſe to its Architype, there alſo ought to be but one World. But we have here above ſhewed the contrary, becauſe that God is infinite, ſo alſo ought the Worlds to be infinite.

For a ſecond Argument, it's objected, That if there were more then one World, the Divine Scriptures would have communicated it to us; but ſpeaking but of one onely, it's not likely there ſhould be any more.

To this I anſwer, That the holy Scripture ſpeaks clearly of none but of ours; though yet in ſeverall places it agreeth in the plurality of Worlds, as we ſhall hereafter demonſtrate; and that it ſpeaks after the manner of men, of all heavenly things, condeſcending to our weakneſſe, and to the common opinion; as when it ſaith, That the Sun and Moon are the great Lights, and yet the Moon is one of the ſmalleſt Stars; and there are ſome others that are as bigg as the Sun, as Canopus Starre, and others, and an infinite number bigger then the Moon: Likewiſe the Scripture ſaith, That God is angry, and doth repent, though he is immutable and unchangeable; and therefore might the Scripture do the like concerning the motion of the Earth, and the plurality of Worlds.

For a third Argument, Plato ſpeaks thus; The matter requiſite for the compoſition of the world is but one, and heaped up together into one lump or body alone, and the Heaven contains within it ſelf all the ſimple bodies, ſo that no part of the matter can remain, for therewith to compoſe and frame other Worlds.

To this I anſwer, That it's not neceſſary that all the matter be exhauſted and ſpent in the Creation of this our Earth alone, yea rather in the Creation of the whole Fabrick; but and if it had been all ſpent at the creation alone of this our Earth, God could yet create ſome new: And laſt of all, concedo totum, I grant the whole Argument, it proving nothing againſt my aſſertion; for I comprehend all the Worlds or Earths to be in Heaven.

Plato ſaith farther againſt this opinion, That the World would be imperfect, if it ſhould not contain all; and ſecondly, would not be like its pattern, if it were not ſingle and onely one, and that it would not be incorruptible, if there was any thing out of it.

But we have already anſwered the Objection touching Unity; where we have diſcovered, That God being infinite, there muſt alſo be infinite Worlds: for as Sextus Empiricus ſaith, There is nothing one alone of all whatſoever is numbred in the World. And as for the laſt, Plutarch anſwers it, ſaying thus, That it hinders not the World's perfection, that there are other Worlds beſides; for man is perfect, and yet contains not every thing. And to this anſwer I adde, That by this word World, Plato did underſtand the whole Fabrick of all theſe Earths or Worlds which make up but one whole world; his Arguments cannot at all overthrow my Poſition.

Timplerus forms yet this Argument, If there were divers Worlds, they would have been made in vain, and to no purpoſe, becauſe no uſe of them can be ſhewed. This his Reaſon is ſo weak, that it will ſuffice to ſay, for to confute it, That though we may not know for what uſe they are made, yet they are not made for nothing; for by this ſame reaſon, the Indies, from whence we receive great advantage and profit, and the Northern Countreys that yet are unknown to us, would alſo have been created in vain.

Again, there are ſome who object, That if the Stars were inhabited, they would have need of the influence of other Stars and Heavens, uſque ad infinitum, without number.

To this I anſwer, That I am not much perſwaded, that the Starres are advantageous to us, the Sun and Moon excepted; it's not poſſible, that the Stars communicate and ſerve one another mutually, and therefore there is no need of an infinite number of Heavens.

Laſt of all, Zabarella arguments thus, If there were other Worlds, what in them ſhould be contained, would be either like to what is in this our World, or differing from it; if it were like it, in vain would individuals be multiplyed; if differing, it could not be found out how it's diſpoſed.

To this Objection I anſwer, That men and other things in the Indies, would alſo have been created in vain, if his Reaſon was valid; and that though we knew not what was in thoſe new Lands and Countreys, yet it was in them notwithſtanding; ſo likewiſe though we be ignorant of what is in the other Worlds, yet this our ignorance excludes not their being.

BUt there may yet ſome ſtand up, and ſay with Melancthon, That God ceaſed from creating, and reſted himſelf; but Moſes in the ſecond of Geneſis ſpeaks, and meaneth onely the Creation of this our World: and truly it's more conſonant, that ſome end, and others be created of new; as Empedocles did believe it, together with Democritus; God hath limited his power, and he is ſtill the ſame for to create again, as he was afore: and as it's ſaid in the Book of Wiſdome, ch. 11. v. 18. he wanteth not means to create of new unknown wild beaſts: Therefore both this and the other Arguments alledged by Melancthon, are weak againſt this our Poſition, which he himſelf being forced to confeſſe, he ſaith in his natural Phyſicks, that though his arguments do not fully conclude, yet they muſt be conſidered and weighed, leſt that if we believe that there are other worlds, we alſo ſhould believe other Religions, and other natures of Men. For my part, I ſee no neceſſity, that becauſe there are more Worlds, there muſt alſo be more Religions; the increaſe of this World, through the diſcovery of the Indies, hath not cauſed any new Religion; and it's very unlike from being capable of introducing Hereſie and Atheiſm; I confidently believe, that this admirable order of the World, which diſperſes the confuſiſions and chaos, which by reaſon of mens ignorance do yet reign, will even make the greateſt Atheiſts of this world to confeſſe, That they cannot have their originall but from God alone, who is the Soveraign Creator of all things.

Melancthon ſaith farther, That if there were divers Worlds, it would be requiſite, that Jeſus Chriſt ſhould ſuffer death ſeveral times for to ſave them all: but what do we know, whether thoſe Men in the Stars are better then thoſe that are in this world, whereof Satan is called the Prince, and where he abides; for which cauſe St. John ſaith in Chap. 12. & v. 12. of the Revelations, Therefore rejoyce ye Heavens, and ye that dwell in them; wo to the Inhabitants of the Earth, and of the Sea, for the Devil is come down unto you.

And though we ſhould certainly know, that thoſe men in the Starres have need of ſalvation, God hath ſo many means and wayes, to us unknown, for to ſave them, and to ſatisfie his Juſtice, that we need not inform our ſelves about theſe things, but believe them in faith, captivating our underſtandings; as an ancient Father of the Church hath well ſpoken.

But ſome may object, Who is he that will believe it?

To whom I ſhall reply with Plato, No wicked man ſhall ever know it; but he onely who ſhall be found worthy of it. Let then thoſe who are unworthy of ſo high and ſublime knowledge, withdraw hence, their groſs ſpirit cannot apprehend the ſubtilty of it; and as Spiders do turn the beſt food into venome and poyſon, they call that which is the true way to the knowledge of God, the high-way to Atheiſm.

IF there were no Globes inhabited above the Sun, for what uſe would that light be which the Sun caſts above him? It would be altogether unprofitable and uſeleſſe, if it was loſt in the Air; It is then caſt upon thoſe bodies that have need of it, which cannot be any thing elſe but the Starres, which of their nature are dark and obſcure, and earthly, as the earth that we inhabit; for otherwiſe they would have no need of the Sun's light.

Shall not ſo many Reaſons ſuffice for to overcome that obſtinacy and Preoccupation? Great Alexander may break the Ice, and ſhew us the way, who having heard Anaxarch the Philoſopher, diſcourſing upon this ſubject matter, did believe him, and fell a weeping, becauſe that there being other Worlds, he had yet conquered but one.

WE may ſay, That the time ſpoken by Seneca in his Medea, is come now.

Wherein we may learn things unheard, viz. the diſcovery of new Worlds.

We may ſay it with better ground then he, ſeeing he onely ſpoke of the Indies, and we ſpeak of Worlds diſtinct and ſeparated, and prove it by ſo many Arguments, as if we could not come to an end of them; for it may yet be proved, in that the Earth and the Moon deprive each other mutually of the Sun; which deed doth teſtifie their conformity, and that both may ſuffer Eclipſes; alſo by their mutual communications, cold qualities, ſolidity and roughneſſe, that help us to ſee it; for many think, that we ſhould ſcarcc ſee it, were it not for its irregularities, which cauſe its light better to reverberate the beames of the Sun.

I ſhall add to this, That if God, who could make many Worlds, had not made them, his power might be ſaid, in ſome reſpects, to have been idle, unprofitable, and limited; for though it ayms not ſo much to the works, as to the end of them, yet it being for his greater glory, though he doth not whatſoever he can, we cannot aſſert, That he was not willing to make many Worlds; as we cannot deny, but he had the power to make them.

Thirdly, the common and general opinion grants, the four Elements to be in Heaven; for it believed, that there is the Empyred Heaven, that is the Heaven of fire, the cryſtal Heaven, that is of a wateriſh nature; the Heaven of the Stars, which is ſolid, and by conſequence of an earthly nature▪ and the Air is apprehended to be amongſt thoſe Stars: the four Elements then are in Heaven, and why may not there be alſo mixt and compoſed bodies? and why not the effects as well as the cauſes, which compoſe them, are in it? and why could they not act as well within themſelves, as in things far remote?

Fourthly, the Creation of the world, or of many worlds, is a thing that wholly depends from the free Will of God, neither can it be denyed by any natural reaſon; for God acts not outwardly by neceſſity, as to limit himſelf onely to this our World; but on the contrary, God willeth whatſoever implyeth not contradiction: But many worlds do not imply contradiction, neither from God, nor from the thing created; and it ſeems requiſite, that the object be the meaſure of the power; but this World not being infinite as God is, there muſt needs be an infinity of them.

HAving above mentioned the Spots of the Sun, and ſome new Starres, and thence having drawn ſome Arguments, it may not be out of our purpoſe to ſpeak of them now. As concerning the new Stars, Galileus relates, that in the yeares 1572, and 1604, were ſeen ſome new Stars, that were higher then any one of the Planets; whereof the firſt was in Caſsiopeia, as Tycho Brahe, and Campanella declare; ſo likewiſe did Hipparchus obſerve a new Starre 100 years before Chriſt's Birth.

And as touching the Spots of the Sun, I ſhall content my ſelf to ſay, hat Galileus aſſerts, That theſe Spots are bigger then all Aſia and Africk; ſome there are, who believe them to be onely vapours, and ſome impreſſions of the Ayr, becauſe that their figures are irregular, and that they are ſeen in great number diſappearing, and again appearing; but they onely hide themſelves in the Sun; or to ſay more congruouſly, they onely diſappear by reaſon of their too nigh approach to the light of the Sun; and beſides, they have a regulated courſe, according to which they fail not to return at a certain time; and therefore they are ſome Stars, touching which I ſend the Reader to Tardus's book, who calls them the Stars of Bourbon, after the name of the King of France, under whoſe reign theſe new Stars were firſt diſcovered.

AS it is ſaid in divers places of the holy Scripture, That the Earth is full of corruption; or that it ſings out the miracles of God by a figure of Rhetorick, that puts the continent for the thing contained; ſeveral Texts of the Scripture do alſo ſay, as in Job 25. v. 5, 6. that the Stars are not clean before God, that they ſing his praiſes, and are his Armies. Theſe are things that very hardly enter into the heart of Men, and very likely part of them that Paul ſaw in his extaſie; but being he ſaith, that it never entred into the heart of man, he might mean, unto his time no body had believed it, or at leaſt hath not had the full and particular knowledg of them: wherefore Job ſaith, chap. 38. v. 37, 38. Who can number the clouds in wiſdom? or who can ſtay the bottles of Heaven. And Solomon in the book of Wiſdome, ch. 9. v. 16. And hardly do we gueſſe aright at things that are upon Earth, and with labour do we find the things that are before us; but the things that are in Heaven, who hath ſearched out? And Eſdras in his ſecond book, chap. 4. v. 21. They that dwell upon the Earth, may underſtand nothing but that which is upon the Earth; and he that dwells above the Heavens, may onely underſtand the things that are above the heighth of the Heavens.

It may be replyed, That theſe Texts are to be underſtood of the Angels; But the Texts alledged in the following Chapter will make it clear, that it's to be underſtood of Men onely; for Campanella hath even obſerved, that Paul to the Coloſſians, 〈1 page duplicate〉 〈1 page duplicate〉 Chap. 1. verſe 20. ſaith, That by Jeſus Christ's blood all things are reconciled to God, whether they be things in Earth, or things in Heaven; and conſequently it will follow, that there are men in Heaven, who have need of Redemption as well as we.

IF then there be divers Worlds, and that the Stars be inhabited, thoſe worlds may have been created ſome before the others, and ſo ſhall end at divers times; and perhaps ſome are ended already, and ſome are created of new: the believers of thoſe former Worlds ſeem to ſpeak in Pſal. 90. ver. 1, 2. ſaying, Lord, thou haſt been 〈1 page duplicate〉 〈1 page duplicate〉 our dwelling place in all generations, before the Mountains were brought forth, or ever thou hadſt formed the Earth and the World.

And God ſeems to be angry againſt the men of thoſe worlds, in 2. of Eſdras, c. 9. v. 18, 19. becauſe thoſe who were before, were better in theſe terms. And now when I prepared the World which was not yet made, even for them to dwell in that now live, no man ſpake againſt me, for then every one obeyed, but now the manners of them which are created in this World; that is made, are corrupted by a perpetuall ſeed, but there is yet one Text more pregnant for to prove that there were other Worlds before this, that are ended, and have been judged as we ſhall be one day, he ſpeaks in theſe terms in the 2. Book of Eſdras, c. 7. v. 34. And the World ſhall be turned into the old ſilence 7. dayes, like as in the former Judgments, ſo that no man ſhall remain: And if it be thus, might we not ſay that thoſe great Comets that remain ſo long above the Region of the meteor, are the burnings and conſummations of ſome Stars that are ending, and which we had not perceived by reaſon of their far diſtance: For as in former ages, new ones have often been ſeen, yea, even in this our own; ſo likewiſe may ſome others end: and to all this, we may adde that of the Revelations, viz. that the Stars ſhall fall, that is to ſay, ſhall end. Many ancient Authours were of this Judgment, believing not only that there are divers Worlds at one and the ſame time, but that there had already been ſome before. Origenes was of this belief, and that ours ſhall laſt ſeaven thouſand years, and that many of the others ſhall laſt forty nine thouſand years. Campanella differs not much from this judgment, the Wiſedome of God ſpeaking in the Proverbs, ſaith, ch. 8. v. 23. 31. Before the Earth was, I was with God, rejoycing in the habitable part of his Earth, and my delights were with the Sons of Men. And in the 26. v. While as yet he had not made the Earth, nor the Fields, nor the highest part of the duſt of the World.

THough we have divided theſe places of Scripture into two chapters for to confirm this opinion; yet I will not omit ſome few others, which may in ſome reſpects ſit this ſame ſubject.

Paul to the Epheſians, c. 1. v. 10. ſpeaking of Chriſt Jeſus, ſaith, That in the diſpenſation of the fullneſse of times, he might gather together in one, all things in Chriſt, both which are in Heaven, and which are on Earth, even in him. And to the Coloſ. 1. v. 20. God having made peace through the bloud of Chriſts Croſſe, reconciled all things to himſelf, whether they be things in Earth or things in Heaven.

How may theſe two Texts be expounded if we do not underſtand them of theſe men who are in the Heavens or Stars, whom God hath gathered to himſelf, and redeemed? For if it be ſaid that they are thoſe that died before Chriſt; It cannot ſtand with reaſon, becauſe their Souls were already in Paradiſe, or in Hell: but where the Soul is, thither alſo ſhall the body go after the Reſurrection.

David ſpeaks thus in the Pſal. 112. v. 6. God humbles himſelf to behold the things that are in Heaven and in Earth, for he dwells on high; This Text indicates that God is beyond the Heavens, and that in the Heavens whereunto he humbles himſelf, there are Inhabitants as well as in the Earth.

And in the Pſ. 148. he bids the Angels, Stars, and Earth, &c. to praiſe him: That is to ſay, he ſpoke thus to the Inhabitants thereof by a figure; which takes the continent for the thing conteined.

Eccleſiaſticus, ſaith in his 16. chap. and 18, 19, 20, 21. verſes, Behold the Heaven, and the Heaven of Heavens, the deep, and the Earth, and all that therein is ſhall be moved, and the Foundations of the Earth ſhall be ſhaken with trembling, when he ſhall viſit them, and who can conceive his wayes, for the most part of his works are hid. And in the chap. 43. ver. 32. ſaith, that There are yet hid greater things then theſe be, for we have ſeen but a few of his works. By theſe two places it plainly appears that thoſe things which we have not ſeen, and are greater then any that we know, are ſomewhere elſe then in this Earth, viz. in the Heavens, and that conſequently there is more then one World.

I might yet alledge divers other Scriptures, as that of the 2. chap. to the Phillip. verſe 10. and Pſalm 89. verſe 7. But that I may not be too tedious, I ſhall not make farther mention of others.

BUt being we have neither the wings of birds, nor the eyes of Eagles or Lynxes, nor can heap up Mountains one upon another as Gyants, how can we ſee perſpicuouſly the things that are in the Moon, and in the other etherial bodies?

To this I anſwer, That thoſe ancient Ages have ſhewed us the way, by the Tower of Babel, by Pyramides and Phares, from the top of which, ſcarce could men be diſcovered and perceived; and from thoſe tops were diſcovered Countreys of far diſtance, immortalizing the memory of their Authors. It would be requiſite, that a King or great Prince, deſirous by emulation to immortalize his name, would ſet poor priſoners, with other Workmen, to the Work, that from it (being high elevated up into the Ayr) we might more diſtinctly behold by the help of the Proſpective-glaſſes, what is within the Stars, and chiefly in the Moon; no doubt ſuch a Tower would ſerve much, being built upon a very high Hill.

But if it be objected, That there are very high Mountains, from which nevertheleſſe no new thing can be ſeen.

I anſwer, That beſides that, no body went to try it with a Proſpect-glaſſe, thoſe Mountains, though high, by reaſon of their crookedneſſe, are not very high, if we conſider them perpendicularly; and yet it hath been obſerved, that from the higheſt Hill of Mount Pyreneus, the Sun appears more majeſticall then ordinarily, which cannot proceed but from the heighth of that Mountain. And though nothing could be diſcovered from ſuch a Tower, which I cannot believe, yet it would be a work of immortal name to that Prince who would do it.

And that it may be out of doubt, that from a high Mountain, or ſome ſuch place high elevated, ſomething may be ſeen and obſerved in the Stars, Bethancour in his Travels aſſerts, That from the top of Teneriſa, a very high Mountain in the Canaries, the Sun may be ſeen to turn round upon himſelf, without the help of any Proſpective-glaſſes.

Secondly, it's moſt certain, That if the Proſpectiveglaſſes can be brought to a full perfection, that many things will be diſcovered new in the Stars, and at the firſt time that they were invented, divers things have already been diſcovered; for Galileus and Deſcartes declare, that there may be made Proſpective-glaſſes, that ſhall multiply the object a thouſand times in his bigneſſe: If it be ſo, what is there in the Firmament that may not perſpicuouſly be ſeen?

Laſtly, ſome have imagined, that as Man hath imitated the Fiſhes in ſwimming, that he may alſo find out the Art of flying, and that by ſuch an artifice, he may without any other help ſee the truth of this queſtion; the Hiſtories relate to us ſome Examples of men that have flown. Many Philoſophers think it feaſable, and amongſt others Roger Bacon; I might here relate all thoſe Examples, and divers Reaſons for it; yea, ſome inſtruments and engines for that effect: but I ſhall ſhew theſe things in my Book of Naturall Magick; and in my diſcourſe, de arte volandi; becauſe though one could attain the Art of flying, yet it would avail him but little for this purpoſe, becauſe that beſides, by reaſon of his weight he could not riſe very high, he could not remain fixt to behold Heaven, or to make uſe of Proſpective-glaſſes, but would wholly bend his mind to the guiding of his Engine.

VVE read in ſeveral Authors, that Scipio dreamed a very notable dream, wherein he thought that he was carried up high, and that he ſaw other Worlds in the Stars, whence he perceived the Roman Empire; and ſeeing it from very far, found, that it took ſo little room in this our Terreſtrial Globe, that upon that he conceived an exceeding great contempt of thoſe, who deſpiſing their life, did venture it, for to get a famous name (though but vain) in that little corner of the Earth. Both Cicero and Macrobius have compoſed Books concerning this Dream, and have doubted under what ſort of dreams this was to be entred. For my part, I think that it muſt be called a Viſion, being he ſaw things that are reall, viz. the airy Lands, and the Stary and Planeticall people. Or it may be, that having ſuch a belief, he was deſirous to propoſe it, as many others in ſuch like caſe have done, thereby to ſee how it would be received: And truly, if this was his ſcope, he hath had no bad ſucceſſe; for it hath been embraced by many illuſtrious Perſons, who have found it conſonant to Reaſon.

Beſides all this, Is it not beyond all reaſon and appearance, that ſo many huge and vaſte bodies as the Stars are, ſhould remain barren and fruitleſſe. I think, that if I ſhould diſcourſe orderly, and gradually with the moſt opinionative man that is, that I ſhould obtain of him, that thoſe bodies, whereof ſome are three hundred times bigger then the Earth, do at leaſt bear ſome plants; and if this were granted, how could theſe plants be there, if they were not for the uſe of ſome living Creatures: and if it could be granted, that there be ſome creatures, may it not alſo be granted, that there are Men for to make uſe of them, being they are made for them? And laſtly, is it not lawfull and equall, that there be men whither ſoever their dominion reaches; but Man rules the Stars, as well as the Earth and Sea, the whole World is made for him; and conſequently there muſt needs be ſome Inhabitants in the Stars.

BEfore I conclude this Diſcourſe, I think it yet convenient to anſwer them, who think that they have hit right on the head of the nayl, when they ſay, that the Spots in the Moon are nothing elſe but the figure of the Earth's ſhadow, which communicate themſelves in the Moon, as in a Lookingglaſſe; but they do not conſider, that there is no analogy nor reſemblance between thoſe Spots, and thoſe of our general Mapp; nor that in dark nights this figure can be communicated to the Moon; or could it be ſaid, That thoſe Mountains in the Moon, are nothing but ſome flat and low obſcurities; But I anſwer, That the ſhadow of thoſe Mountains appears and turns as the Needle of a Sea-Compaſſe, proportionably as the Sun inlightens them diverſly, which could not be, were they not bodies high elevated; for they would be without ſhadow, and Monſieur Gaſsandus did ſometimes ſay, That he had mathematically meaſured the heighth of ſome Mountains and valleys in the Moon by means of their ſhadows; and that he had found the heighth of the Mountains in the Moon to be much more remarkable, then of thoſe of the Earth.

WE muſt obſerve that the Moon being half full, more or leſſe out of it are ſeen many little ſpots, as drops of Water, or Orient Pearls very bright. Now they are the tops of the Mountains, that are lighted by the ſplendour of the Sun, becauſe they aſcend as high as that part of the Moon which is inlightned; but becauſe the Mountains are broad at the foot, and are dark at the bottome, thoſe drops appear to be ſomewhat ſcattered one from the other, and ſo ſeem looſed from the Moon, though they be not. So likewiſe if one ſhould contemplate from above the Mount Pireneus, or the Alps, he would only ſee their top in the form of ſo many Pearls, becauſe the top of them would reverberate the ſplendour of the Sun, and their Snows would encreaſe the light of it.

Obſerve alſo that Paul in his 1. to the Cor. c. 15. v. 40. aſſerts that the Glory of the celeſtial bodies, is divers from that of the terrestrial, and that there is one glory of the Sun, and another glory of the Moon, and another glory of the Stars. But if they differ in glory, they do ſo by reaſon of the variety of creatures that are in them; in the 47. verſe, the Apoſtle ſeems to indicate that there are heavenly men, and alſo earthly men.

The Courteous Reader is intreated to conſider that this is onely a fragment of the Volume intended by the Authour, for to ſet forth the life and Philoſophy of Democritus, who aſſerted this opinion: So that I ſay onely what he himſelf would have ſaid to confirm his poſition. But if it ſeems in any particulars to oppoſe and contradict the Principles of Religion, and that my Arguments do not give full ſatisfaction, I ſhall freely retract and uncloath my ſelf of this opinion, if it be any wayes noxious to Religion: if it be recited and blamed by ignorant perſons, who are not able, nor ſit to anſwer to the Objections, and cannot or will not weigh them by reaſon, I have what I expect. But if learned and wiſe perſons can ſhew me the contrary with ſound proofs, and ſtrong reaſons, they ſhall find me ready to yield up this my opinion to their cenſures. Though above fifty Authors of this ſame opinion, going before me, have not yet been contradicted. I hope that I give no more occaſion of diſtaſte then they.