PROP. III. That the Holy Ghost, in many places of scripture, does plainly conform his expressions unto the errors of our conceits; and does not speak of divers things as they are in themselves, but as they appear unto us. THE HERE is not any particular by which philosophy hath been more endamaged, than the ignorant superstition of some men: who in stating the controversies of it, do so closely adhere unto the mere words of scripture. Quam plurima occurrunt in libris sacris ad naturam pertinentia, &c. They are the words of Vallesius* "There are sun 66 dry things in holy writ concerning natural points, which "most men think are not so to be understood, as if the Holy Ghost did intend to unfold unto us any thing in "that kind: but referring all to the salvation of our souls, "does speak of other matters according to common opi"nion." And a little after, Ego, divina hæc eloquia, &c. "I for my part am persuaded, that these divine treatises "were not written by the holy and inspired penmen, for "the interpretation of philosophy, because God left such "things to be found out by men's labour and industry. "But yet whatsoever is in them concerning nature is most "true: as proceeding from the God of nature, from whom "nothing could be hid." And questionless, all those things which the scripture does deliver concerning any natural point, cannot be but certain and infallible, being understood in that sense, wherein they were first intended; but now that it does speak sometimes according to common opinion, rather than the true nature of the things themselves, was intimated before; wherefore (by the way) Fromondus + his triumph upon the latter part of this quotation, is but vain, and to no purpose. It is a good rule set down Vest. tract. 3. c. 2. * Procem. ad Phil. sacram. by a learned commentator*, to be observed in the interpretation of scripture: scriptura sacra sæpe non tam ad veritatem ipsam, quam ad hominum opinionem, sermonem accommodat; that it does many times accommodate its expressions, not so much to the truth itself, as to men's opinions. And in this sense is that speech of Gregory concerning images and pictures, attributed by Calvin + unto the history of the creation; viz. librum esse ideotarum, that it is a book for the simpler and ignorant people. For it being written to inform them, as well as others, it is requisite that it should use the most plain and easy expressions. To this purpose likewise is that of Mersennus ‡, mille sunt scriptura loca &c. "There are very many places of scripture, which "are not to be interpreted according to the letter; and "that for this reason, because God would apply himself "unto our capacity and sense ||:" presertim in iis, quæ ad res naturales, oculisque subjectas pertinent; more especially in those things which concern nature, and are subject to our eyes. And therefore in the very same place, though he be eager enough against Copernicus, yet he concludes that opinion not to be a heresy; because (saith he) those scriptures which seem to oppose it, are not so evident, but that they may be capable of another interpretation: intimating, that it was not unlikely they should be understood in reference to outward appearance and common opinion: and that this manner of speech is frequently used in many other places of scripture, may be easily manifest from these following examples. Thus though the moon may be proved by infallible observations, to be less than any of the visible stars; yet because of its appearance, and vulgar opinion, therefore doth the scripture in comparison to them, call it one of the great lights. Of which place, saith Calvin §, Moses populariter scripsit, nos potius respexit quam sydera. Moses did not *Sanctius in Isa. xiii. 5. Item in Zachar. 1. 9. n. 45. † Comment. in Gen. c. i. In Gen. cap. i. ver. 10. art. 6. Vid. Hiero. in Jer. 28. Aquinas in Job xxvi. 7. § Gen. i. 16. Psal. cxxxvi. 7. so much regard the nature of the thing, as our capacity; and therefore uses a popular phrase: só as ordinary people without the help of arts and learning, might easily understand him; and in another place, non fuit spiritus sancti concilium astrologiam docere*: "It was not the purpose "of the Holy Ghost to teach us astronomy: but being to propound a doctrine that concerns the most rude and simple people, he does (both by Moses and the prophets) "conform himself unto their phrases and conceits: lest 66 any should think to excuse his own ignorance with the "pretence of difficulty: as men commonly do in those "things which are delivered after a learned and sublime "manner." Thus Zanchy + likewise, Moses majorem rationem habuit nostri humanique judici, &c. "When Moses "calls the moon a great light, he had a more especial refe"rence to men's opinions of it, than to the truth of the thing itself; because he was to deal with such, who do "usually judge rather by their sense than by their reason." Nor will that distinction of Fromondus and others avoid this interpretation, when he tells us of magnum materiale, which refers to the bulk and quantity of the body; and magnum formale, which imports the greatness of its light. For we grant, that it is really unto us a greater light than any of the stars, or than all of them together: yet there is not one of them, but is in itself a bigger light than this: and therefore when we say this speech is to be understood according to its appearance, we do not oppose this to reality: but it is implied, that this reality is not absolute, and in the nature of the thing itself; but only relative, and in reference to us. I may say a candle is a bigger light than a star, or the moon, because it is really so to me. However any one will think this to be spoken, only in relation to its appearance, and not to be understood as if the thing were so in itself. But (by the way) it does concern Fromondus ‡ to maintain the scripture's authority, in revealing of natural * Comment. in Psal. cxxxvi. De Meteor. 1. 4. c. 2. art. 5. VOL. I. + De Oper. Dei. M par. 2.1. 6. c. 1. secrets; because, from thence it is that he fetches the chief argument for that strange assertion of his, concerning the heaviness of the wind; where Job says, that God makes the weight for the wind. Thus likewise, because the common people usually think the rain to proceed from some waters in the expansum, therefore doth Moses in reference to this erroneous conceit, tell us of waters above the firmament, and the windows of heaven: of which saith Calvin †, nimis serviliter literæ se astringunt, &c. "Such men too "servilely tie themselves unto the letter of the text, who "hence conclude, that there is a sea in the heavens: when 66 as we know that Moses and the prophets, to accommo"date themselves unto the capacity of ruder people, do "use a vulgar expression; and therefore it would be a preposterous course, to reduce their phrases unto the "exact rules of philosophy." Let me add, that from this mistake, it is likely did arise that groundless observation of the ancient Jews, who would not admit any to read the beginning of Genesis, till he was arrived to thirty years of age. The true reason of which was this: not because that book was harder than any other, but because Moses conforming his expression to vulgar conceits, and they examining of them by more exact rules of philosophy, were fain to force upon them many strange allegories, and unnatural mysteries. Thus also, because for the most part we conceive the stars to be innumerable, therefore doth the Holy Ghost often speak of them in reference to this opinion. So Jeremy, as the host of heaven cannot be numbered, neither the sand of the sea measured, so will I multiply the seed of David. So likewise, when God would comfort Abraham with the promise of a numberless posterity, he bids him look up to heaven, and tells him, that his seed should be like those stars for number; which, saith Clavius §, intelligendum est secundum communem sententiam vulgi, existi * Job xxviii. 25. Gen. xv. 5. + Comment. in Ps. cxlviii. 4. + Jer. xxxv. 22. mantis infinitam esse multitudinem stellarum, dum eas nocte serena confuse intuetur, is to be understood according to the common opinion of the vulgar, who think the stars to be of an infinite multitude, whilst they behold them all (as they seem confused) in a clear night. And though many of our divines do commonly interpret this speech to be a hyperbole; yet being well considered, we shall find that Abraham's posterity, in some few generations, were far more than there are visible stars in the firmament; and of such only does God speak, because he bids Abraham look up to the heavens. Now all these, even unto six differences of magnitude, are reckoned to be but 1022. True indeed, at the first viewing of the heavens, it may seem an incredible thing that they should be of no greater a number; but the reason of this is, because they appear scattered and confused, so that the eye cannot place them in any such order, as to reckon them up, or take any distinct survey of them. Now it is a known truth, quod fortius operatur pluralitas partium, ubi ordo abest; nam inducit similitudinem infiniti, et impedit comprehensionem*; that a plurality of parts without order, has a more strong operation, because it has a kind of seeming infinity, and so hinders comprehension. And then besides, there are more appearances of stars many times, than there are bodies of them: for the eye, by reason of its weakness and disability to discern any thing at so great a distance; as also, because of those beams which proceed from such remote bodies in a twinkling and wavering manner, and so mix and confound themselves at their entrance into that organ; it must needs receive more representations than there are true bodies. But now, if a man do but leisurely and distinctly compare the stars of the heaven with those of this number that are noted in a celestial globe, he shall scarce find any in the sky which are not marked with the globe; nay, he may observe many in the globe, which he can scarce at all discern in the heavens. Sir Fr. Bac. Table of Colours, No. 5. |