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            <title>The first lecture of an introduction to cosmographie: being a description of all the vvorld.  Read publiquely at Sr. Balthazar Gerbiers academy. Imprimatur, Hen: Scobell, Cleric: Parliamenti.</title>
            <author>Gerbier, Balthazar, Sir, 1592?-1667.</author>
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                  <title>The first lecture of an introduction to cosmographie: being a description of all the vvorld.  Read publiquely at Sr. Balthazar Gerbiers academy. Imprimatur, Hen: Scobell, Cleric: Parliamenti.</title>
                  <author>Gerbier, Balthazar, Sir, 1592?-1667.</author>
                  <author>England and Wales. Parliament.</author>
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                  <publisher>for Robert Ibbitson dwelling in Smithfield neer Hosier Lane,</publisher>
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                  <date>1649.</date>
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            <pb facs="tcp:117642:1" rendition="simple:additions"/>
            <p>The FIRST LECTURE of an Introduction to COSMOGRAPHIE: BEING A Deſcription of all the VVORLD.</p>
            <p>Read Publiquely at S<hi rend="sup">r</hi>. Balthazar Gerbiers ACADEMY.</p>
            <bibl>PSALM. 8. ver. 3. 4.</bibl>
            <q>When I conſider the Heavens, the work of thy fingers, the Moon and the Starres which thou haſt ordained: What is man, that thou art mindfull of him, and the Son of man that thou viſiteſt him?</q>
            <p>Imprimatur, <hi>Hen: Scobell, Cleric: Parliamenti.</hi>
            </p>
            <p>Printed at <hi>London</hi> for <hi>Robert Ibbitſon</hi> dwelling in Smithfield neer <hi>Hoſier
Lane,</hi> 1649.</p>
         </div>
         <div type="dedication">
            <pb facs="tcp:117642:2"/>
            <head>To the Right Honorable <hi>William Lenthall</hi> Eſq; SPEAKER Of the moſt Honourable Aſſembly of <hi>PARLIAMENT.</hi>
            </head>
            <opener>
               <salute>Right Honourable,</salute>
            </opener>
            <p>
               <hi>
                  <seg rend="decorInit">I</seg>
               </hi> Shall not need (as I humbly conceive) to ſeek farre for a juſt argument that the Dedication of this Lecture (being an <hi>Introduction to Coſmography,</hi> read in the Academy, which I doe zea<g ref="char:EOLhyphen"/>louſly labour to ſettle, for the glory of God, the honor of this Nation, the encouragement and <hi>improve<g ref="char:EOLhyphen"/>ment</hi> of all <hi>Lovers of Vertue:</hi>) belongs to your eminent place of Truſt, And from whoſe determina<g ref="char:EOLhyphen"/>tions, as from the higheſt Influences of ſo many Stars, guide, direct, move, and preſerve the whole Body of this <hi>Common wealth.</hi>
            </p>
            <p>My <hi>Academy-Reader</hi> in part to make good my more large intentions, having begun with <hi>Coſmo<g ref="char:EOLhyphen"/>graphy</hi> (as the moſt noble ſubject to read on) preſents therefore theſe his firſt productions to your honourable hands, as an unqueſtionable duty, and with all Submiſ<g ref="char:EOLhyphen"/>ſiveneſſe, and poſsible reverence, wiſhing that the
<pb facs="tcp:117642:3"/>
State may pleaſe not only to protect theſe hopefull be<g ref="char:EOLhyphen"/>ginnings, but likewiſe to cheriſh and promote them.</p>
            <p>That all <hi>Lovers of Vertue</hi> may receive content and profit thereby, and the Nation glory, that ſuch capable ſpirits need not to runne unto <hi>Salamanca</hi> in <hi>Spaine,</hi> to <hi>Padua</hi> in <hi>Italy,</hi> no<gap reason="illegible" extent="1 letter">
                  <desc>•</desc>
               </gap> to <hi>Paris</hi> in <hi>France,</hi> there to ſeek (with hazard of their godlineſſe, goodneſſe and Loyalty to their Native Country) that which they may have at home, with more eaſe and ſafety, and with leſſe charge to themſelves.</p>
            <p>And if in this caſe the lawfull intereſt of a particu<g ref="char:EOLhyphen"/>lar zealous well-wiſher to the State may be compre<g ref="char:EOLhyphen"/>hended, I ſhall with a joyfull confidence conclude, that I have not been ill-perſwaded thereunto, nor can <hi>I</hi> have a greater hope, or reap a greater contentment, than by putting my hand to ſo good a work, which giving me an aſſured confidence that my indeavours may meet with a favourable acceptance from Your Honour, unto whom <hi>I</hi> ſhall remaine as <hi>I</hi> was long ſince,</p>
            <closer>
               <signed>Your Honours moſt humble and moſt obedient Servant, Balthazar Gerbier.</signed>
               <dateline>From the Academy <date>
                     <hi>this 28 of Novemb.</hi> 1649.</date>
               </dateline>
            </closer>
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      <body>
         <div type="cosmography">
            <pb n="1" facs="tcp:117642:3"/>
            <head>The Firſt Introduction to <hi>COSMOGRAPHY.</hi>
            </head>
            <p>
               <hi>
                  <seg rend="decorInit">C</seg>OSMOGRAPHY</hi> is the deſcription of the celeſtiall and elementary Region.</p>
            <p>In the celeſtiall Region, we learne to know Heaven, its matter, its qualities; The Planets, their motions, and their or<g ref="char:EOLhyphen"/>der, &amp;c.</p>
            <p>In the Elementary Region, we ſee the moſt admi<g ref="char:EOLhyphen"/>rable conſtruction of the Elements, the which by their unequall proportioned aſſemblings, do compoſe the ſeverall ſorts of kindes, of mixt ones, which wee ſee here below.</p>
            <p>All this we ſhall particularly deſcribe with their qualities, properties, and ſcituations.</p>
            <p>And in that Region which ſeemes for a Center un<g ref="char:EOLhyphen"/>to the univerſall world, we ſhall ſee an innumerable number of moſt remarkable, ſatisfying and moſt ne<g ref="char:EOLhyphen"/>ceſſary things to be obſerved, <hi>viz.</hi> The proofes of its circular forme: whether the Earth or Water ex<g ref="char:EOLhyphen"/>ceeds the one or the other in quantity: The ſcourſes

<pb n="2" facs="tcp:117642:4"/>
or heads of Springs and Floods, the ſmallneſſe of the terreſtriall globe, not onely in compariſon of the Hea<g ref="char:EOLhyphen"/>vens, but alſo of the Sun, and of the Stars: And how that the ſaid Earth may be meaſured, both on its ſu<g ref="char:EOLhyphen"/>perficies, and on its ſolidity.</p>
            <p>Afterwards we ſhall deſcribe the circles which are to be imagined in the Heavens, That ſo we may learn the courſe of the Planets, and the various effects which we feele by them.</p>
            <p>As the cauſes of their riſing and ſetting, of the Sum<g ref="char:EOLhyphen"/>mer and Winter, of the long and the ſhort dayes, So alſo we muſt have regard to the <hi>Solſtices,</hi> and <hi>Equi<g ref="char:EOLhyphen"/>noxes,</hi> from whence the different conſtitutions of the Earth do proceed, and ſeverall other things, the cu<g ref="char:EOLhyphen"/>rioſity whereof, as its extreame commendable, ſo its familiar incidents prove altogether neceſſary unto thoſe who are deſirous to paſſe for men of knowledge and underſtanding.</p>
            <p>And that we may end in our owne ſphere, we will finiſh with a Lecture on the Meteors, wherein all the impreſſions that are made as well of Fire, as of the Aire, and of the water; both in the high, middle, and low Region of the Aire, ſhall be clearly ſhewed and ſet forth unto our view.</p>
            <p>That is to ſay, whence the fiery impreſſions proceed, and how thoſe impreſſions are framed which are ſeen in the high Region of the Ayre, <hi>viz.</hi> Like unto fiery Darts, Launces, Flying Stars, and Commets, and how it happens that the Heavens themſelves ſeem to be ſometimes al on fire, whence the lightening, thunder and thunderbolts proceeds: whence the wild fire, glow<g ref="char:EOLhyphen"/>wormes, and ſuch like, have their being: And ſo con<g ref="char:EOLhyphen"/>ſequently,

<pb n="3" facs="tcp:117642:4"/>
we will treate of the impreſſions framed in the Aire, as the winds, ſtormes, and the whirle<g ref="char:EOLhyphen"/>windes: Thoſe of the Waters, as the Clouds, Raine, Snow, and Hail, which are framed in the middlemoſt Region. Then we will proceed to deſcribe other im<g ref="char:EOLhyphen"/>preſſions which are not real ones, as that Crown of re<g ref="char:EOLhyphen"/>ſplendant rayes, which ſeems to be about the Sun, the Rain-bow, and the like; from thence we ſhall deſcend lower, and obſerve from whence all Fogs, Dewes, Miſts, Froſts, and Ice proceeds.</p>
            <p>Finally, we will end with the three kinds or ſpecies contained in the Earth, as Mineralls, Vegetables, and Animalls; obſerving in the Mineralls, their genera<g ref="char:EOLhyphen"/>tion in the bowells of the Earth, their qualities, and connexions, and how they chance to be ſeven, correſ<g ref="char:EOLhyphen"/>pondent to the ſeven Planets.</p>
            <p>Moreover we will treate of all kind of Stones, as alſo of the ſappes conducing in the Mines, like unto Vitriol, Allum, and ſuch like, which depend of theſe.</p>
            <p>In the ingendering of the vegetables, we are to con<g ref="char:EOLhyphen"/>ſider the nature of plants, their faculties in producing their ſeverall effects, and their multiplying by their ſeed; after all, wee will conclude with the Animalls, the which beſides their vegetating Soule and faculty of budding, and ſhooting forth, have over and above the ſenſitive part, which gives them both feeling and motion, and theſe are much eſteemed above the Plants, all their organs, and naturall parts being much perfecter then thoſe of the others. But of theſe theſe are two ſorts, the rationall and irrationall, Man and Beaſt; but we ſhall leave the beaſts, for to ſpeake of rationall creatures, it being more proper in this place,

<pb n="4" facs="tcp:117642:5"/>
Let us then ſay that man, far more worthy then all o<g ref="char:EOLhyphen"/>ther things, was created by God, for that by his word all things were made, <hi>fiat lux, Geneſis</hi> the ſecond, and the light ſtraight appeared: But when God came to make man, he formed him, <hi>Formavit Dominus Deus Hominem de Lima Terrae: Et inſpiravit in faciem ejus ſpiraculum vitae, &amp; factus eſt homo in animam viventem,</hi> And both animated and endowed him (beſides the pre<g ref="char:EOLhyphen"/>cedent ſaid qualities) with an intellectual ſoule, of which both the underſtanding and wil of man depends.</p>
            <p>Now let us conſider I beſeech you, how the Mercy of God hath alwayes augmented ſome degree of per<g ref="char:EOLhyphen"/>fection in each Body, for to compleate in man a ful<g ref="char:EOLhyphen"/>neſſe of the perfection of all his workes, and how hee hath placed him as a King to command over, and to make uſe of the aforeſaid things, <hi>Et praeſit piſcibus Ma<g ref="char:EOLhyphen"/>ris, &amp; volatilibus Coeli,</hi> &amp; <hi>beſtiis univerſa<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> Terra, omni<expan>
                     <am>
                        <g ref="char:abque"/>
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                     <ex>que</ex>
                  </expan> reptili quod movetur in Terra.</hi> All which are only made for mans uſe and advantage. For God was no leſſe be<g ref="char:EOLhyphen"/>fore the world then he is now, and hath no need of any of the creatures to bee more glorious, wee ought therefore to have a great and deep ſenſe of acknow<g ref="char:EOLhyphen"/>ledgement.</p>
            <p>And that our labour be not in vaine, we muſt con<g ref="char:EOLhyphen"/>ſider that great Architector in his wiſdom, in his pow<g ref="char:EOLhyphen"/>er, in his liberality, and in his bounty, we muſt adore him, honour him, and admire him in all his Attri<g ref="char:EOLhyphen"/>butes, and thanke him inceſſantly, not onely for the preſent meanes (the viciſſitude of which ſufficiently ſhew their vanity) but for the hope of eternall bleſ<g ref="char:EOLhyphen"/>ſings, to which hee hath deſigned us, provided that we prove true by faith, and that we make good by our

<pb n="5" facs="tcp:117642:5"/>
workes, that we acknowledge him above all things; but alas! unhappy men as we are, in what an Age doe we live? wherein the creature is more praiſed then the Creator, the gift is perfected to the giver; and that which we ſhould but take notice of, as a tranſitory thing, we do abuſe oft (Chriſtian prudence permit<g ref="char:EOLhyphen"/>ting and willing it) by a moſt horrid blindneſſe, pre<g ref="char:EOLhyphen"/>ferring thoſe things unto the Author of them, which are but created in order according to Nature. There<g ref="char:EOLhyphen"/>fore the moſt inſenſible things, and moſt inanimate ones, both dictate unto, and convince thoſe with a moſt horrid ſhame and confuſion, who dare ſo bold<g ref="char:EOLhyphen"/>ly and impudently abuſe that great Author, Gui<g ref="char:EOLhyphen"/>der and preſerver of all things. But he will not be a<g ref="char:EOLhyphen"/>buſed doe what thou canſt, O inraged Atheiſt, thou perverſe wit, of the moſt perverſe times; for he will make thee confeſſe thy wilfull malice in the day of vengeance, when thou ſhalt not be able to pleade ignorance; ſince as thy ſenſes condemne thee, ſo doe likewiſe the Elements, which at all times ſeek their proper places, the Fire being light, aſcends; the Aire not ſo light, remaines in the lower ſphere; the Earth, the heavieſt of the foure, keepes to its Center; and the Water leſſe heavy, ſwims above it. Now as thoſe things that are mixt, have one of the Elementary qualities in one eminent degree above the other, ſo they ſeek their ſphere, &amp; do not reſt til they have attai<g ref="char:EOLhyphen"/>ned unto it: For a ſton would deſcend even to the center of the Earth, if there were an overture in it, as being the moſt propereſt place of its abode, being its altogether terreſtriall. We ſee that wood ſwims above the wa<g ref="char:EOLhyphen"/>ter, and the reaſon is, that there is more Aire and Fire

<pb n="6" facs="tcp:117642:6"/>
in its compoſition, then either in the Water or in the Stone. And let man do what he will, it ſhall ever be ſo, becauſe that God hath created them, and be<g ref="char:EOLhyphen"/>ſtowed on them thoſe properties, of lightneſſe and hea<g ref="char:EOLhyphen"/>vineſſe, which cauſeth thoſe motions, making the light things to aſcend, and the heavy ones to deſcend, and ſince Gods will is inviolable, all things muſt obey it.</p>
            <p>Now let us come to Man, made by God as well as all the other Elements, and likewiſe all other things, and to what end made God Man? only to admire his great<g ref="char:EOLhyphen"/>neſſe, and to adore him, which certainly is the ſole reaſon why God made man according to his owne re<g ref="char:EOLhyphen"/>ſemblance, and indued him with a rationall ſoule, and a ſenſible appetite or deſire.</p>
            <p>Unto what can man then more fitly apply that ſen<g ref="char:EOLhyphen"/>ſible appetite or deſire, but to follow in all things, the deſigne and intent of his Maker, from the beginning to the very end of his life: And this doubtleſſe is the true reaſon of mans being, and the true vocation man ought to apply himſelfe unto: And no more to vary therein, then the Stones change their property of de<g ref="char:EOLhyphen"/>ſcending, nor the Fire its courſe of aſcending: God hath created thee Oh man to this effect, and intent, but if thou wilt not follow his dictates, to what ſer<g ref="char:EOLhyphen"/>veth thy intellectuals, thy knowledge, and thy will, ſave only to harden thy heart againſt God, and againſt his will, far more then all inanimate creatures do, and hereby to hinder the effect of his graces in thee; wher<g ref="char:EOLhyphen"/>fore we ought ſeriouſly to meditate hereon, and to reſt aſſured, that if ſo bee wee doe abuſe the Tallent, which we have received, by rendring more honour un<g ref="char:EOLhyphen"/>to

<pb n="7" facs="tcp:117642:6"/>
vice, and unto our ſtubborne, lawleſſe ſenſes, than unto God; we ſhall render our ſelves unworthy to be placed even beneath the inſenſible things, and that inſtead of an eternall bliſſe, for the which we were created, we ſhall moſt juſtly deſerve to indure eter<g ref="char:EOLhyphen"/>nall torments, from which God in his mercy preſerve us all, and grant unto us that true ſenſe of reaſon, which may preſerve his true Image and workemanſhip in us, and inable us to deſtroy our owne, voide of ſen<g ref="char:EOLhyphen"/>ſuality. <hi>Dele quod feciſti, ut Deus ſalvet, quod ſecit:</hi> ſaith
<hi>Auguſtine.</hi>
            </p>
            <p>Now let us enter into ſome particulars, concerning the treaty of the ſeverall parts of the Univerſe, or World; particularly deſcribed by this Science of <hi>Coſmography,</hi> which may ſtand us in ſtead for the pre<g ref="char:EOLhyphen"/>ſent, and ſo enable us for the future, that we may be the better diſpoſed, to contemplate the ſame from a<g ref="char:EOLhyphen"/>bove.</p>
            <div type="part">
               <head>What the Sphere is.</head>
               <p>THe Science or underſtanding of the Sphere, is the knowledge, or the being acquainted with the particulars of this worlds parts, and properties: The world is the aſſembling, and ordering of all that God hath created, its the compoſure of Heaven, and of Earth, or of the Celeſtiall and Elementary Region, and therefore it is called the Univerſe: And to the end that we might have a more particular inſight in this Science, an Artificial Sphere hath been framed, being of a round forme, compoſed of ſundry circles, by the which, though imaginary ones, the motion of

<pb n="8" facs="tcp:117642:7"/>
the Heavens are deſcribed: The reaſons of the ſeve<g ref="char:EOLhyphen"/>rall changes in the ſeaſons of the yeare; that of the difference of dayes and nights, according to the ſeve<g ref="char:EOLhyphen"/>rall places and ſcituations or the terreſtriall Globe. Finally by the Sphere, you may obſerve the whole courſe of the world, being it was made according to the worlds reſemblance.</p>
            </div>
            <div type="part">
               <head>What the Heaven is.</head>
               <p>AS we are not reſolved to build Caſtles in the Aire, nor to entertaine our Auditory with imaginary things, but to give moſt evident proofes of what we alledge, ſo it will be neceſſary to make appeare unto you that there is a Heaven, before we come to diſtin<g ref="char:EOLhyphen"/>guiſh its qualities, and herein we ſhall meet with no great difficulties; ſince that Nature admitting of no emptines, that ſpace which is between, the Firmament, the Imperial Orbe, and the lowermoſt of the Planets, to wit, the Moon, muſt of neceſſity be filled with ſome matter; And this matter is called Heaven, which is both ſimple, ſollide, fixt, ſhining, tranſparent, incor<g ref="char:EOLhyphen"/>ruptible, and exempted from any changes.</p>
            </div>
            <div type="part">
               <head>Of the qualities of Heaven.</head>
               <p>ALL naturall things have two principles, firſt God, ſecondly Nature, unto which hee hath given full power to work by a certaine univerſall ſpirit, which he hath incloſed in her.</p>
               <p>All naturall things are corporall eſſences, which ſubſiſt of themſelves, and reſult from the uni<g ref="char:EOLhyphen"/>on

<pb n="9" facs="tcp:117642:7"/>
of the ſubſtance, and of the forme: So that Na<g ref="char:EOLhyphen"/>ture then conſiſting in theſe two points, ſubſtance, and forme, all naturall bodies are ingendred by the ſub<g ref="char:EOLhyphen"/>ſtance of it, and the forme makes them to be what they are.</p>
               <p>But the matter being ſuſceptible, of divers formes, having not ſo ſoone quitted one, but that it receives another: And for as much as it cannot receive a ſe<g ref="char:EOLhyphen"/>cond, before it be deprived of the precedent, there<g ref="char:EOLhyphen"/>fore the Philoſophers have eſtabliſht three principles; the ſubſtance, forme, and privation: Now there are two ſorts of natural bodies, the one ſimple, the other mixt: The ſimple bodies are the Heavens, and the Elements, becauſe that in their creation they are ſimple, and ne<g ref="char:EOLhyphen"/>ver admit of ſeverall formes, on the contrary, the mixt ones, are ſuch as receive their compoſition from the Elementary qualities, and are ſuſceptible of divers formes.</p>
               <p>The matter of the Heaven is therefore ſimple, as likewiſe ſolide and fixt.</p>
               <p>Becauſe that the Starres, which though they do turne, and have moved ſince the beginning of the World, yet they never change nor vary their figures, nor the diſtances which they obſerve betwixt each o<g ref="char:EOLhyphen"/>ther: Now this order could never have been kept, un<g ref="char:EOLhyphen"/>leſſe ſome ſolide matter had conſtrained them there<g ref="char:EOLhyphen"/>unto, which cannot be by any other thing, then by the ſolide and fixt matter of the Heaven: Likewiſe it's the opinion of the moſt learnedeſt ancient Aſtronomers, and all thoſe who have written on this ſubject, beſides the moſt approved Authorities, That the Stars are of the ſame matter that Heaven is of, ſave of a more

<pb n="10" facs="tcp:117642:8"/>
dusky and danky ſubſtance, which they have adjudg<g ref="char:EOLhyphen"/>ed them to be of, by reaſon that they ſtop, and as it were, hinder the light of the Sunne; the which Hea<g ref="char:EOLhyphen"/>ven doth not, as we ſhall ſhew hereafter: Moreover they alledge the Stars are juſt in Heaven, as knots are in boards; others deem the Stars and Planets to be in a continued Aire like as the birds are: But then there ought to be many particular properties for to main<g ref="char:EOLhyphen"/>tain the Stars in ſo permanent and immutable an order, againſt the violent ſwiftneſſe of ſo many contrary motions, which opinion I ſhall wave, as well as the flight of their Birdes.</p>
               <p>The matter of the Heaven may bee ſaid to bee of an abundant luſter: ſince that the Sunne, the Moon, and the Stars are ſo, all which are comprehen<g ref="char:EOLhyphen"/>ded of the ſame matter: But to ſpeak more properly, the matter of Heaven is tranſparent, and the Sun and the Stars are not. That the Heavens are tranſparent, is very eaſie to prove, ſince experience ſufficiently denotes it unto us: For if the Heaven of the Moon were dusky, it would hinder us from ſeeing of the Sunne, and the reſt of the Stars which are about it. That the Sun, the Moon and the Stars are dusky, is apparent by their Eclipſes: This matter is alſo incorruptible, and con<g ref="char:EOLhyphen"/>ſequently exempted from all changes, ſince that it's ſimple, and that in thoſe Scituations, or Regions, ge<g ref="char:EOLhyphen"/>neration finds no imployment.</p>
            </div>
            <div type="part">
               <head>Of the Celeſtiall Region.</head>
               <p>THe Celeſtiall Region, is the aſſembling of all the Heavens, and comprehends them all intirely, the order and courſe whereof ſhall be ſhewn in its proper place.</p>
               <p>
                  <pb n="11" facs="tcp:117642:8"/>Their matter or ſubſtance as we have proved, is ſol<g ref="char:EOLhyphen"/>lide, ſo is that of the Stars, and Planets, but more dusky and danky, that is to ſay, their matter is more cloſe and compacted, and ſince they are moſt pure and poliſhed bodies, they receive, and cauſe the light which they borrow from the Sun, to reverberate, as ſhall be proved hereafter, but as for the Heaven it's altogether tranſparent.</p>
               <p>Now in the Celeſtiall Region, there are two ſorts of Stars, Fixt, and Errants; the Fixt are thoſe that never change their figures, but have all one and the ſame motion, which is that of the Firmament: The Errant Stars are the Planets, which have all different motions from that of the Firmament, and they are ſe<g ref="char:EOLhyphen"/>ven in number; unto which the Ancients have given the names of their Deities, <hi>viz. Saturne, Jupiter, Mars, Sol, Mercury, Venus,</hi> and the <hi>Moone,</hi> which names were likewiſe appropriated unto them, becauſe of their powerfull influences.</p>
               <p>The duskey matter, is that which gives no paſſage to the ſight, as you may perceive in Wood, and in the Stones.</p>
               <p>The ſolide and fixed matter is that which will not ſuffer any very eaſie penetration, as you may obſerve in Chryſtall, or in glaſſe.</p>
               <p>But the penetrable matter is that which ſuffers the peircing with eaſe, as the Aire doth, the Water and the Fire.</p>
               <p>The tranſparent matter is that which gives paſſage to the light, as Chryſtall, and Glaſſe doth: And ſo conſequently, we may juſtly infer, that the Heavenly Matter or Subſtance, is both ſolide, fixt, impe<g ref="char:EOLhyphen"/>netrable, and tranſparent</p>
            </div>
            <div type="part">
               <pb n="12" facs="tcp:117642:9"/>
               <head>That there are many Heavens.</head>
               <p>BY the diverſities of the Motions, we prove that there are many Heavens, thus; ſince the matter is ſolide, two Planets having different motions, cannot be in the ſame Heaven, or Orbe, and by this ſame reaſon you may obſerve, that its not the Planet which moves, but its Orbe, or Heaven; for otherwiſe they would penetrate the matter, which is both fixt and ſolide: But the Sun and the Moon have different Mo<g ref="char:EOLhyphen"/>tions, for that the Sunne accompliſhes its courſe in a day, and the Moone in a Month; then the Sun and the Moon cannot be in one and the ſame Orbe, or Heaven: And by the ſame reaſon, no two of al the ſeven Planets having the ſelf-ſame Motion, there muſt then of neceſ<g ref="char:EOLhyphen"/>ſity be ſeven Orbes, or Heavens, requiſite for the ſe<g ref="char:EOLhyphen"/>ven Planets: ſince alſo the matter of Heaven is fixt, and impenetrable: Againſt this may be objected, that there might be but one Heaven of an impenetrable matter, in the which many ſpaces may be imagined, and by which the Planets having different Motions, may make their courſes. And let them ſay what they pleaſe, yet it will alwayes come to this period, That of neceſſity there muſt be ſeven ſpaces for the ſeven Planets, to move in, which muſt be filled by ſeven bodies, and theſe are by Aſtronomers called the Planets attributes, and theſe we call Orbes, joyning cloſe the one to the other.</p>
            </div>
            <div type="part">
               <pb n="13" facs="tcp:117642:9"/>
               <head>Of the Firmament or eight Heaven.</head>
               <p>HAving demonſtrated that there are ſeven Orbes for the ſeven Planets; it will be neceſſary to ſhew how that its requiſite that there be alſo another Hea<g ref="char:EOLhyphen"/>ven, for all the fixed Stars are differing from the ſe<g ref="char:EOLhyphen"/>ven others: for the Ancient Aſtronomers obſerving that the Motion of the Stars was very ſlow, not ad<g ref="char:EOLhyphen"/>vancing above a degree from one hundred to a hun<g ref="char:EOLhyphen"/>dred years, concluded, that it was moſt neceſſary to admit an eight Orbe, in the which al the fixed Stars are, and the which never vary their ſcituation, diſtance, nor figure, or ſhape, and this Heaven is called by them, the Firmament.</p>
            </div>
            <div type="part">
               <head>How the Aſtronomers divide the Stars, or whether they be numberleſſe or no.</head>
               <p>AS for the fixed Stars we hold them to be number<g ref="char:EOLhyphen"/>leſſe, the Holy Scriptures giving us a teſtimony thereof, I meane, that beſides the great infinite num<g ref="char:EOLhyphen"/>ber that we ſee, there are yet a far more infinit number of leſſerſtars which are by us not ſeen, as hath been ob<g ref="char:EOLhyphen"/>ſerved by certain Proſpective Glaſſes, made in <hi>Italy,</hi> and though the Ancients have not marked above 1022. their meaning was not, that there were no more Stars, but that they had obſerved none but thoſe, as being only the cheifeſt which they had need of; And thoſe thouſand twenty two Stars, are divided into forty eight Conſtellations, or Figures of Animalls, which the Ancients have ſuppoſed, for to diſcerne the one

<pb n="14" facs="tcp:117642:10"/>
from the other; and have ſeparated and diſpoſed of them into three ranks, as <hi>Septentrionalls, Zodiackes,</hi> and <hi>Meridionalls.</hi>
               </p>
               <p>Moreover, the Stars are diſtinguiſht by their ſeve<g ref="char:EOLhyphen"/>rall Magnitudes, or Bigneſſes, which have been found to be ſix: So that all the great Stars are of the firſt Bigneſſe, the leſſer of the ſecond, third, fourth, fifth, and ſixth magnitude or bigneſſe, in which the leaſt of them all are comprehended.</p>
            </div>
            <div type="part">
               <head>Whether or no the Stars be tranſlucent of themſelves, and tranſparent.</head>
               <p>THe Stars have no proper light of themſelves, ſave in this manner, all the Stars and Planets are of one and the ſelfe-ſame Nature. But the Moone hath no other light then what ſhe borroweth of the Sunne, ſo no more can any of the other Stars have any other light but from the Sun.</p>
               <p>But ſuppoſe it be objected, that the Moon loſeth not altogether its light, though ſhe Eclipſes in the ſhadow of the Earth; becauſe that in the Eclipſed party there appears a redneſſe, and that ſuch a redneſſe for ought we know, might be her natural light.</p>
               <p>I anſwer, That that rednes cannot be her natural, be<g ref="char:EOLhyphen"/>cauſe that if it were ſo, ſhe would never quit that red<g ref="char:EOLhyphen"/>nes, ſave when ſhe increaſes, or that ſhe is in her firſt quarter, And then that part of the Moon which is not illuminated by the Sun, ought to have that redneſſe, which is not ſo, as we ſee by experience: And there<g ref="char:EOLhyphen"/>fore all redneſſe is not naturall to the Moon: More<g ref="char:EOLhyphen"/>over, if it be demanded from whence that redneſſe

<pb n="15" facs="tcp:117642:10"/>
proceeds? its from the reflection of the lig<gap reason="illegible" extent="1 span">
                     <desc>〈…〉</desc>
                  </gap> is encountered by the Moone in the ſhado<gap reason="illegible" extent="1 span">
                     <desc>〈…〉</desc>
                  </gap> Earth: For as the Moone is a poliſht body, <gap reason="illegible" extent="1 span">
                     <desc>〈…〉</desc>
                  </gap> the ſhadow of the Earth is never deſtitute of ſome little light, ſo it's that little light which cauſes the redneſſe in her.</p>
               <p>So that by what is aforeſaid, it clearly appeares that the Sunne is the Principle of light, it being Gods plea<g ref="char:EOLhyphen"/>ſure to adorn it with ſuch an eminent quality.</p>
               <p>Furthermore, we ſay that the Stars are not ſo tranſ<g ref="char:EOLhyphen"/>parent as the Heaven is, which may be ſeen by the Moon and <hi>Mercury,</hi> when they are interpoſed, between our eyes and the Sunne, and that they Eclipſe her; And ſo its apparent that the Stars are both dusky and danky.</p>
            </div>
            <div type="part">
               <head>That the Heavens are round, and that they move the one within the other, from the Eaſt to the Weſt, their uſuall courſe.</head>
               <p>AS we have hitherto proved, that there are eight Heavens, ſo muſt we prove that they are round, and that they turne the one within the other, from Eaſt to Weſt, the which may appear unto us moſt ma<g ref="char:EOLhyphen"/>nifeſtly, for we ſee that the Sun, the Planets, and all the other Stars, do riſe firſt in the Eaſt, on our Horizon, then little by little they advance toward the South, and that finally, they ſet in the Weſt, ſo next againe they riſe all in the Eaſt. We will but inſtance in the Sun, And ſay that it muſt be either the ſelfe ſame Sun, or another which we daily ſee to riſe, and ſet, It cannot be any other, for that then every day would require a new one: And if it be the ſame Sun, it muſt either

<pb n="16" facs="tcp:117642:11"/>
have paſt over, within, or underneath the Earth: Over the Earth it cannot have paſt, for as much as then there would have been no night, the preſence of the Sun cauſing the day; neither can it have paſt within the Earth, becauſe, as we ſhall ſee hereafter, its grea<g ref="char:EOLhyphen"/>ter then the Earth, It remains then, that it muſt have paſt underneath the Earth, and that conſequently its Orbe, or Heaven turnes about the Earth; And ſince all the Heavens turne, the one within the other, about the Earth, and that from the Eaſt to the Weſt, we may juſtly then ſay that the Heavens are round.</p>
               <p>Its alſo granted that the Heavens are round, becauſe that being they are the moſt noble part of the world, and in which all the reſt are contained; it is moſt ne<g ref="char:EOLhyphen"/>ceſſary, that they ſhould be of a round forme, which is the moſt capableſt and moſt perfecteſt of al others. For if the Heavens had any other Figure or Forme, thoſe which are inferiour to the others, could not poſſibly tranſport their Planets from the Eaſt to the Weſt, be<g ref="char:EOLhyphen"/>cauſe of their Angles, or elſe we muſt grant that they penetrate each other, and ſo there would chance to be a penetration in the matter of the Heavens, which would contradict what hath been formerly proved, to wit, that its matter or ſubſtance, is both ſolide and fixt, &amp;c.</p>
            </div>
            <trailer>The End of the first Lecture, concerning COSMOGRAPHY.</trailer>
            <pb facs="tcp:117642:11"/>
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