The Discovery of a World in the Moone | Page 8

new truth, or rectifie an ancient errour.
[Sidenote 1: Rev. 16. 4.]
But the position (say some) is directly against Scripture, for
1. Moses tells us but of one world, and his History of the creation had beene very imperfect if God had made another.
2. Saint John speaking of Gods workes, saies he made the world, in the singular number, and therefore there is but one:[1] 'tis the argument of Aquinas, 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.
[Sidenote 1: Part 1. Q. 47. Art. 3.]
3. The opinion of more worlds has in ancient time beene accounted a heresie, and Baronius affirmes that for this very reason, Virgilius was cast out of his Bishopricke, and excommunicated from the Church.[1]
[Sidenote 1: 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,[1] for this were needlesse, and would argue an improvidence, since one would have no more perfection than the other; not of divers kinds, 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 C?sar la Galla,[2] 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 Author in that place, where he 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.
[Sidenote 1: Ibid.]
[Sidenote 2: De Ph?nom. in orbe lun?.]
Unto the two first it may be answered, that the negative authority of Scripture is not prevalent in those things which are not the fundamentalls of Religion.
But you'le reply, though it doe not necessarily conclude, yet 'tis probable if there had beene another world, wee should have had some notice of it in Scripture.
I answer, 'tis 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 Job, nor the Psalmes (the places most frequent in Astronomicall observations) mention any of them but the Sunne and Moone, and moreover, you must know, that 'tis besides the scope of the Holy Ghost either in the new Testament or in the old, to reveale any thing unto us concerning the secrets of Philosophy; 'tis not his intent in the new Testament, since we cannot conceive how it might any way belong either to the Historicall 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.[1]
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.
"'Tis not the endeavour of Moses or the Prophets to discover any Mathematicall or Philosophicall subtilties, but rather to acc?modate themselves to vulgar capacities, and ordinary speech, as nurses are wont to use their infants."
True indeede, Moses is there to handle the history of the Creation, but 'tis observed that he does not any where meddle with such matters as were very hard to be apprehended, 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 were obvious to the sense, and being silent of other things, which then could not well be apprehended. And therefore Aquinas observes,[2] that Moses writes nothing of the aire, because that being invisible, the people knew not whether there were any such body or no. And for this very reason Saint Austin also thinkes that there is nothing exprest concerning the creation of Angels which notwithstanding are as remarkable parts of the creatures, 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,