Salusbury, Thomas
,
Mathematical collections and translations (Tome I)
,
1667
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theſe points require many ſubtil and profound Reaſons, for the
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making out whether they be really ſo, or no; the undertakeing and
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diſeuſſing of which is neither conſiſtent with my leaſure, nor their
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duty, vvhom I deſire to inſtruct in the neceſſary matters more di
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rectly conducing to their ſalvation, and to the benefit of The Holy
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Church.
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(d) De Motu
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etiam Cæli, non
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nulli fratres quæ
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ſtionem movent, u
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trum ſtet, an mo
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veatur; quia ſi mo
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vetur, inquiunt,
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quomodo Firma
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mentum eſt? </
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>Si
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autem ſtat, quomo
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do Sydera quæ in
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ipſo fixa credun
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tur, ab Oriente in
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Occidentem circum
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eunt, Septentrio
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nalibus breviores
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gyros juxta cardi
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nem perag entibus;
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ut Cælum, ſi est a
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lius nobis occultus
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cardo, ex alio ver
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tice, ſicut Sphæra;
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ſi autem nullus a
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lius cardo eſt, vel
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uti diſcus rotari
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videatur? </
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>Quibus
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reſpondeo, Multum
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ſubtilibus & labo
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rioſis rationibus
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iſta perquiri, ut ve
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re percipiatur, u
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trum ita, an non
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ita ſit, quibus ine
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undis atque tra
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ctandis, nec mihi
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jam tempus eſt, nec
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illis eſſe debet, quos
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ad ſalutem ſuam,
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è Sanctæ Eccleſiæ
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neceſſaria utilitate
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cupimus informa
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ri:
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>From which (that we may come nearer to our particular caſe)
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it neceſſarily followeth, that the Holy Ghoſt not having intend
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ed to teach us, whether Heaven moveth or ſtandeth ſtill; nor
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whether its Figure be in Form of a Sphere, or of a Diſcus, or di
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ſtended
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in Planum
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: Nor whether the Earth be contained in the
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Centre of it, or on one ſide; he hath much leſs had an intention
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to aſſure us of other Concluſions of the ſame kinde, and in ſuch
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a manner, connected to theſe already named, that without the
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dedermination of them, one can neither affirm one or the other
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part; which are, The determining of the Motion and Reſt of the
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ſaid Earth, and of the Sun. </
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>And if the ſame Holy Spirit hath
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purpoſely pretermitted to teach us thoſe Propoſitions, as nothing
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concerning his intention, that is, our ſalvation; how can it be af
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firmed, that the holding of one part rather than the other, ſhould
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be ſo neceſſary, as that it is
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de Fide,
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and the other erronious?
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>Can an Opinion be Heretical, and yet nothing concerning the
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ſalvation of ſouls? </
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>Or can it be ſaid that the Holy Ghoſt purpo
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ſed not to teach us a thing that concerned our ſalvation? </
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>I might
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here inſert the Opinion of an Eccleſiaſtical ^{*} Perſon, raiſed to the
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degree of
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Eminentiſſimo,
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to wit,
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That the intention of the Holy
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Ghoſt, is to teach us how we ſhall go to Heaven, and not how Hea
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ven goeth.
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* Card. </
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>Baronius.</
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Spiritu ſancti
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mentem fuiſſe, nos
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docere, quomodo ad
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Cælum eatur: non
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autem, quomodo
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Cælum gradiatur.
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Cardinal. </
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>But let us return to conſider how much neceſſary Demonſtra
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tions, and ſenſible Experiments ought to be eſteemed in Natural
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Concluſions; and of what Authority Holy and Learned Divines
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have accounted them, from whom amongſt an hundred other atte
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ſtations, we have theſe that follow:
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(e) We must alſo carefully
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heed and altogether avoid in handling the Doctrine of
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Moſes,
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to
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avouch or ſpeak any thing affirmatively and confidently which
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contradicteth the manifeſt Experiments and Reaſons of Philoſo
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phy, or other Sciences. </
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>For ſince all Truth is agreeable to Truth,
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the Truth of Holy Writ cannot be contrary to the ſolid Reaſons
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and Experiments of Humane Learning.
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(e) Illud etiam
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diligenter caven
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dum, & emnino
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fugiendum eſt, ne
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in tractanda
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Mo
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ſis
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Dectrina, quic
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quam affirmate &
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aſſeveranter ſen
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tiamus & dica
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mus, quod repug
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net manifeſtis ex
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perimentis & rationibus Philoſophiæ, vel aliarum Diſciplinarum. </
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congruat, non poteſt Verit as Sacrarum Litterarum, Veris Rationibus & Experimentis Humanarum Doctrina
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rum eſſe contraria.
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Perk. in Gen. circa Principium.</
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(f) Si manife
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ſtæ certæque Rati
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oni, velut ſancta
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rum Litterarum
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objicitur autori
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ritas, non intelli
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git, qui hoc facit;
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& non Scripturæ
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ſenſum (ad quem
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penetrare non po
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tuit) ſed ſuum po
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tius objicit verita
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ti: nec id quod in
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sa, ſed quod in ſe
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ipſo velue pro ea
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invenit, opponit.
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<
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>And in St.
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Auguſtine
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we read:
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(f) If any one ſhall object
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the Authority of Sacred Writ, againſt clear and manifeſt Reaſon,
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he that doth ſo, knows not what he undertakes: For he objects
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