It were happy for us, if we could exempt Scripture from Philosophicall controversies: if we could bee content to let it bee perfect for that end unto which it was intended, for a rule of our Faith and Obedience; and not stretch it also to be a Iudge of such naturall truths, as are to be found out by our owne industry and experience. Though the Holy Ghost could easily have given us a full resolution of all such particulars; (Eccles. 3. 10, 11) yet hee hath left this travell to the sonnes of men to bee exercised therewith, Mundum reliquit disputationibus hominum: that being busied for the most part in an inquisition after the creatures, we might find the lesse leisure to wait upon our lusts, or serve our more sinfull inclinations.
But however, because our Adversaries generally doe so much insult in those Arguments that may be drawne from hence;1 and more especially, because Pineda doth for this reason with so many bitter and empty reproaches, revile our learned countryman Dr. Gilbert. In that renewing of this opinion, he omitted an answer to the scripture expressions: therfore ‘tis requisite, That in the prosecuting of this discourse, wee should lay down such satisfaction as may cleere all doubts that may be taken thence: Especially since the prejudice that may arise from the misapprehension of those Scripture phrases, may much disable the Reader from looking on any other Argument, with an equall and indifferent minde.
The places that seem to oppose this, are of two kinds. First, such as imply a motion in the Heavens: or secondly, such as seeme to expresse a rest and immobilitie in the Earth.
Those of the first kind seem to beare in them the cleerest evidence, and therfore are more insisted on by our Adversaries. They may be referred unto these three heads.
1 All those Scriptures where there is any mention made of the rising, or setting of the Sunne or Starres.
2 That story in Iosuah, where the Sunne standing still, is reckoned for a miracle.
3 That other wonder in the dayes of Hezekiah, when the Sunne went back ten degrees in the Diall of Ahaz. All which places doe seeme to conclude, That the diurnall motion is caused by the Heavens.
To this I answer in generall;
That the Holy Ghost in these Scripture expressions, is pleased to accommodate himselfe unto the conceit of the vulgar, and the usuall opinion: whereas, if in the more proper phrase it had been said, That the Earth did rise and set; or, that the earth stood still, &c. the people who had been unacquainted with that secret in Philosophy, would not have understood the meaning of it, and therfore it was convenient, that they should be spoken unto in their own Language.
I but you will reply, It should seeme more likely, if there had been any such thing, that the Holy Ghost should use the truest expressions: for then he would at the same time have informed them of the thing, and reformed them in an errour: since his authoritie alone had been sufficient to have rectified the mistake.
I answer:
1 Though it were, yet ‘tis beside the chiefe scope of those places, to instruct us in any Philosophicall points, as hath been proved in the former book; especially when these things are neither necessary in themselves, nor do necessarily induce to a more ful understanding of that which is the maine businesse of those Scriptures. But now the people might better conceive the meaning of the Holy Ghost, when he do’s conforme himselfe unto their capacities and opinions, than when hee talks exactly of things in such a proper phrase, as is beyond their reach: And therefore ‘tis said in Isaiah, I am the Lord which teacheth thee utilia, profitable things: where the glosse ha’s it, non subtilia, not such curiosities of Nature as are not easily apprehended.
2 ‘Tis not only besides that which is the chiefe purpose of those places, but it might happen also to be somwhat opposite unto it. For men being naturally unapt to beleeve any thing that seemes contrary to their senses, might upon this begin to question the authoritie of that Booke which affirmed it, or at least to retch Scripture some wrong way, to force it to some other sence which might be more agreeable to their owne false imagination.2 Tertullian tels us of some Hereticks, who when they were plainly confuted out of any Scripture, would presently accuse those texts or Books to be fallible; and of no authority; and rather yeeld Scripture to bee erroneous, than forgoe those Tenents for which they thought there was so good reason. So likewise might it have been in these points which seem to beare in them so much contradiction to the sences and common opinion: and therfore ‘tis excellent advise set down by S.3 Austin. Quod nihil credere de re obscur â temere debemus, neforte quod postea veritas patefecerit, quamvis libris sanctis sive testamenti veteris, sive novi, nullo modo esse possit adversum, tamen propter amorem nostri erroris oderimus: That wee should not hastily settle our opinions concerning any obscure matter, lest afterwards, the truth being discovered, (which however it may seeme, cannot bee repugnant to any thing in Scripture) wee should hate that, out of love to the error that wee have before entertained. A little reading may informe us how these Texts have bin abused to strange and unmeant Allegories, which have mentioned any naturall truth in such a manner as was not agreeable to mens conceits. And besides, if the Holy Ghost had propounded unto us any secrets in Philosophie, we should have bin apt to be so busied about them, as to neglect other matters of greater importance. And therefore Saint Austin proposing the question,4 what should be the reason, Why the Scripture do’s not cleerely set down any thing concerning the Nature, Figure, Magnitude, and Motion of the Heavenly Orbes; hee answers it thus: The Holy Ghost being to deliver more necessarie Truths, would not insert these, lest men according to the varietie of their dispositions, should neglect the more weighty matters, and bestow their thoughts about the speculative naturall points, which were lesse needfull. So that it might seeme more convenient, that the Scripture should not meddle with the revealing of these unlikely Secrets, especially when it is to deliver unto us many other mysteries of greater necessitie, which seeme to be directly opposite to our sense and reason. And therefore, I say, the holy Ghost might purposely omit the treating of these Philosophicall Secrets, till time and future discoverie, might with leisure settle them in the opinion of others: As he is pleased in other things of a higher kind, to apply himselfe unto the infirmitie of our apprehensions, by being represented, as if hee were a humane nature, with the parts and passions of a man. So in these things likewise, that he might descend to our capacities, do’s he vouchsafe to conforme his expressions unto the errour and mistake of our judgements.