The Ancients were so farre from conceypt that this newfound world was peopled by any Nation, that many of them could not imagine there was any land on that part; and (which is more worthie of admiration) some have flatly denyed that the Heavens (which we now beholde) could extend thither. For although the greatest part (yea, the most famous among the Philosophers) have well knowne that the Heaven was round (as in effect it is), and by that meanes did compasse and comprehend within it self the whole earth; yet many, (yea, of the holy doctors of greatest authoritie) have disagreed in opinion vpon this point; supposing the frame of this vniversall world to bee fashioned like vnto a house; whereas the roofe that covers it invirons onely the upper part and not the rest; inferring by their reasons, that the earth should else hang in the middest of the ayre, the which seemed vnto them voyd of sense. For as we see in every building, the ground-worke and foundation on the one side, and the cover opposite vnto it, even so in this great building of the world, the Heaven should remaine above on the one part, and the earth vnder it. The glorious Chrysostome (a man better seene in the studie of holy Scriptures then in the knowledge of Philosophie) seemes to be of this opinion, when in his Commentaries 2vpon the Epistle to the Hebrewes, he doth laugh at those which hold the heavens to be round. And it seemes, the holy Scripture doth inferre as much, terming the Heavens a Tabernacle or Frame built by the hand of God. And hee passeth farther vpon this point, saying, that which mooves and goes is not the Heaven, but the Sunne, Moone, and Starres, which moove in the heaven, even as Sparrowes and other birds moove in the ayre ; contrary to that, which the Philosophers hold, that they turne with the Heaven it selfe, as the armes of a wheele doe with the wheele. Theodoret, a very grave Authour, followes Chrysostome in this opinion, and Theophilus likewise, as hee is accustomed almost in all thinges. But Lactantius Firmian, above all the rest, holding the same opinion, doth mocke the Peripatetickes and Academickes, which give the heaven a round forme, placing the earth in the middest thereof; for that it seemeth ridiculous vnto him, that the earth should hang in the ayre, as is before sayde. By which his opinion he is conformable vnto Epicurus, who holdeth, that on the other part of the earth there is nothing but a Chaos and infinite gulph. And it seemeth that S. Ierome draweth neere to this opinion, writing vpon the Epistle to the Ephesians in these wordes : “ The naturall Philosopher by his contemplation pierceth to the height of heaven, and on the other part he findeth a great vast in the depth and bowels of the earth.” Some likewise say that Procopius affirmes (the which I have not seene) vpon the booke of Genesis, that the opinion of Aristotle, touching the forme and circular motion of the Heaven is contrarie and repugnant to the holy Scriptures. But whatsoever the Ancients say or holde touching this point, it must not trouble vs, for that it is wel knowne and verified that they have not beene so studious in the knowledge and demonstrations of Philosophie, being busied in other studies of farre greater importance. But that which is more to be admired is, that S. Augustine himselfe, so well seene in all 3naturall Sciences, yea, very learned in Astrologie and Physicke, remaynes yet still in doubt, not able to resolve, whether the Heaven did compasse in the earth on all parts. “ What care I”, saith he, “ if we suppose the Heaven doth inviron the earth on all parts like vnto a bowle, ¹ beeing in the middest of the world, as a bottome is compassed with threed : ² or that we say it is not so, and that the Heaven covereth the earth of one part onely as a great Basin that hangs over it.” ³ In the same place he seemeth to shew (nay, hee speaketh plainely) that there is no certaine demonstration to proove the figure of the world to be round, but onely by simple coniectures. In which places cited and others, they hold the circular motion of the Heaven very doubtfull. But wee ought not to take it offencively, nor esteeme lesse of the Doctors of the holy Church, if in some points of Philosophie and naturall knowledge, they have varied in opinion from that which is helde for good philosophie; seeing all their studie hath been to know, preach, and serve the Creator of all things, wherein they have bin excellent, and having well imployed their studies in causes of greater waight, it is a small matter in them not to have knowen all particularities concerning the creatures. But those vaine Philosophers of our age are much more to bee blamed who, having attayned to the knowledge of the being and order of the creatures, and of the course and motion of the Heavens, haue not yet learned (wretched as they are) to knowe the Creator of all things, but busying themselves wholly in his workes, have not yet mounted by their imaginations to the knowledge of the Soveraigne Author thereof as the holy Scripture teacheth vs; or if they have knowne him, they have not served and glorified him as they ought, blinded with their imaginations, whereof the Apostle doth accuse and blame them.