But before we come to a further illustration, let us a little examine those particular Scriptures, which are commonly urged to prove the motion of the Sun or Heavens. These (as was said) might be distributed under these three heads.

1 Those places which mention the rising or setting of the Sunne, as that in the (Ps. 19. 5. 6) Psalme, The Sun like a Bridegroome commeth out of his chamber, and rejoyceth as agyant to runne his race: His going forth is from the end of Heaven, and his circuit unto the end of it, and there is nothing hid from the heate thereof. And that in Ecclesiastes, The Sunne ariseth, and the Sunne goeth downe, (Eccles. 1. 5) &c.

In which Scriptures, we may observe divers phrases that are evidently spoken in reference to the appearance of things, and the false opinion of the vulgar. And therefore ‘tis not altogether unlikely, That this, which they seem to affirme concerning the motion of the Heavens, should also bee understood in the same sence.

The Sun like a Bridegroome commeth out of his chamber; alluding perhaps unto the conceit of ignorant people: as if it took rest all the while it was absent from us, and came out of it’s chamber, when it arose.

And reioyceth as a Gyant to run his race; because in the Morning it appeares bigger than at other times; and therfore in reference to this appearance, may then be compared unto a Giant.

His going forth is from the end of Heaven, and his circuit unto the ends of it. Alluding againe unto the opinion of the vulgar: who not apprehending the roundnesse of the Heavens, doe conceive it to have two ends: one where the Sun riseth, the other where it setteth.

And there is nothing bid from the heate thereof, speaking still in reference to the common mistake, as if the Sunne were actually hot in it self; and as if the heate of the weather were not generated by reflection, but did immediately proceed from the body of the Sun.

So likewise, for that in Ecclesiastes, where ‘tis said, the Sun riseth, and the Sun goeth downe, &c. which phrases being properly understood, doe import that he is sometimes in a higher place than at others: whereas, in a circumference, there is no place higher or lower, each part being at the same distance from the centre, which is the bottome. But now understand the phrase in reference to the Suns appearance, and then we grant that he do’s seem sometimes to rise, and sometimes to go downe, because in reference to the Horizon, (which common people apprehend to bee the bottome, and in the utmost bounds of it to joyne with the heavens,) the Sun do’s appeare in the Morning to rise up from it, and in the Evening to goe down unto it. Now I say, because the Holy Ghost, in the manner of these expressions, do’s so plainly allude unto vulgar errours, and the false appearance of things: therefore ‘tis not without probabilitie, that hee should be interpreted in the same sence, when he seemes to imploy a motion in the Sun or Heavens.

2 The second place, was that relation in Iosuah: where ‘tis mentioned as a miracle. That the Sunne did stand still. And Iosuah said,⁵ Sunne stand thou still upon Gibeon, and thou Moone in the valley of Ajalon. So the Sun stood still in the midst of Heaven, and hasted not to goe downe about a whole day. And there was no day like that, before it or after it. In which place likewise, there are divers phrases wherin the Holy Ghost do’s not expresse things according to their true nature, and as they are in themselves: but according to their appearances, and as they are conceived in common opinion. As,

1 When he sayes, Sun stand thou still upon Gibeon, or over Gibeon. Now the whole Earth being so little in comparison to the body of the Sun, and but as a point, in respect of that Orbe wherein the Sun is supposed to move, and Gibeon being, as it were, but a point of this Globe of Earth: therefore the words cannot be understood properly, but according to appearance.⁶ ‘Tis probable that Iosuah was then at Azecha, a little East from Gibeon, and the Sunne being somewhat beyond the Meridian,⁷ did seeme unto him as he was in that place, to bee over against Gibeon; and in reference to this appearance, and vulgar conceit, do’s hee command it to stand still upon that place.

2 And so secondly for that other expression; And thou Moone in the valley of Ajalon. This Planet was now a little East from the Sun, it being about three or foure dayes old (as⁸ Commentators guesse. Ajalon was three miles from Gibeon Eastward, and Iosuah commanded the Moone to stand still there: because unto him it did then seeme to be over against that valley; whereas, ‘tis certaine, if he had been there himselfe, it would still have seemed to be as much distant from him. Iust as men commonly speak in shewing another the Stars: we point to a Star over such a chimney, or such a tree, because to us it appeares so; wheras the Star in it selfe is not sensibly more over them, than it is over us. So that in in this phrase likewise the Holy Ghost doth conforme himselfe unto the appearance of things, and our grosser conceit.

3 And the Sun stood still in the midst of Heaven. Now to speake properly, and as the thing is in it selfe, Heaven ha’s no midst but the centre; and therefore, this also must be interpreted in reference to the opinion of the vulgar, and by the midst of Heaven, wee are to understand such a place as was not very neere to either of the ends, the East or West.

4 And there was no day like that, before it or after it: which words are not to be understood absolutely, for there are alwaies longer daies under the Poles: but in respect to the opinion of the vulgar; that is, there was never any day so long which these ignorant people knew of.

3 As for this last place concerning the Sunnes returning ten degrees in the diall of Ahaz:⁹ I thinke it may probably be affirmed, That it is to be understood only concerning the shadow: (Isai. 38. 8) which though it doe necessarily happen in all horizontall dialls, for any latitude betwixt the Tropickes: and so consequently in all declining dialls, the elevation of whose Pole is lesse than the Sunnes greatest declination; as Clavius de Horol. cap. 21. observes: yet the circumstances of this relation in scripture, makes the event to differ from that other which is common and naturall: which against it’s nature did seem to go backwards, when as the Sunne it selfe was not in the least manner altered from it’s usuall course. Of this opinion were Abarbinell; Arius Montanus, Burgensis, Vatablas Sanctius, &c.

The reasons for it may be these;

1 The miracle is proposed onely concerning the shadow; Wilt thou that the shadow shall ascend or returne by ten degrees: there being not in the offer of this wonder, any the least mention made concerning the Sunnes going backwards.

2 ‘Tis likely wee should have had some intimation concerning the extraordinarie length of the day, as it is in that of Iosuah; but in this relation, the chiefe matter that the story takes notice of, is the alteration of the shadow.

3 Had it been by the supposed returne of the Sunnes body, this had been a greater miracle then those which were performed upon more solemne occasions; it had been more wonderfull then it’s seeming rest in Iosuahs time; then the supernaturall Eclipse at our Saviours death, when the Moone was in the full. And then it is not likely, that the Holy Ghost in relating of this miracle, should chiefly insist in expressing how the shadow returned, and that onely in the diall of Ahaz.

4 This Figure did not appeare in the Sun it selfe; because in the 2. Chron. 32. 31. ‘Tis said, that the Embassadors of the king of Babylon did come unto Hezekiah, to enquire of the wonder that was done in the land; and therefore it seems the miracle did not consist in any change of the Heavens.

5 If it had been in the Sunne, it would have been as well discerned in other parts of the world, as in the land of Iudaea. And then,

1 What need the King of Babylon send thither to enquire after it? If you reply, because it was occasioned by Hezekiahs recoverie; I answer, ‘tis not likely that the heathens would ever beleeve so great a miracle should bee wrought meerly for a signe of one mans recovery from a disease. But would either be apt to thinke that it was done for some more remarkable purpose, and that by some of their owne gods, unto whom they attributed a far greater power, than unto any other. ‘Tis more probable, that they might heare some flying rumour of a miracle that was seene in Iudaea: which because it happened only in Hezekiahs house and diall; and that too upon his recoverie from a dangerous sicknesse, they might be more apt to beleeve that it was a signe of it.

2 Why have we no mention made of it in the writings of the Antients? It is no way likely, that so great a miracle as this was (if it were in the Sun) should have been passed over in silence; Especially, since it happened in those later times, when there were many heathen writers that flourished in the world, Hesiod, Archilochus, Symonides; and not long after, Homer, with divers others; and yet none of them have the least mention of any such prodigie. Wee have many relations of matters that were lesse observable, which were done about that time; the Historie of Numa Pompilius, Gyges; the fight betwixt the three Brethren, with divers such stories. And ‘tis scarse credible, that this should have been omitted amongst the rest.

Nay, we have (as many guesse) some hints from prophane antiquitie, of the miracle wrought by Iosuah. Vnto which, ‘tis thought the Antients did allude in the fable of Phaëton; when the Sun was so irregular in his course, that hee burnt some part of the world. And questionlesse then, this which happened in later times, would not have been so wholly forgotten. ‘Tis an Argument urged by¹⁰ Origen, That the Eclipse at our Saviours Passion was not universall, because no prophane author of those times mentions it. Which consequence is the very same with that which is urged in this other case; but by the way, his antecedent was false, since¹¹ Tertullian affirmes, That it was recorded amongst the Romane Annels.

Now as for that story in Herodotus, (Lib. 2) where after he had related the flight of Senacherib, he tels us, how the Sunne did foure times in the space of 10340 yeres invert his course, and rise in the West; which would seeme so unto other nations, if he had only returned, as many conclude, from this Scripture. As for this story, (I say) it cannot well bee urged as pertinent to the present busines, because it seems to have reference unto times that never were.

So that all these things being well considered, we shall find it more probable, that this miracle doth consist in the returne of the shadow.

If you object,¹² That the Scripture do’s expresly say, the Sunne it selfe returned tenne degrees; I answer, ‘tis a frequent manner of speech in Scripture, to put the cause for the effect; as that in Ionas, Where ‘tis said, (Ion. 4. 8) That the Sunne did beat upon the head of Ionas; that is, the beames of the Sunne. (Psal. 121. 6) So that of the Psalmist, The Sunne shall not smite thee by day, that is, the heate which proceeds from the Sunnes reflection. In the same sence may the phrase bee understood in this place; and the Sunne may be said to returne backe, because the light, which is the effect of it, did seeme to doe so; or rather, because the shadow, which is the effect of that, did change it’s course.

This later Scripture then, will not at all make to the present purpose: as for those of the two former kinds, I have alreadie answered, That they are spoken in reference to the appearance of things, and vulgar opinion. For the further illustration of which, I shall endeavour to confirme these two particulars.

1 That the Holy Ghost in many other places of Scripture, do’s accommodate his expressions unto the errour of our conceits: and do’s not speake of divers things as they are in themselves, but as they appeare unto us. Therefore ‘tis not unlikely, that these phrases also may bee liable unto the same interpretation.

2 That divers men have fallen into great absurdities, whilest they have looked for the grounds of Philosophy, from the words of Scripture; and therefore it may bee dangerous in this point also, to adhere so closely unto the Letter of the Text.

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Footnotes

1. Comment. in Eccles. c. 1. v. 4. ↩

2. Praescript. cap. 17. ↩

3. In Genes. ad lit. lib. 2. in fine. ↩

4. Ibid. cap. 9. ↩

5. Ios. 10. 12, 14 Galilaeus maintaines the literall sense of this place: towards the end of that treatise, which hee calls Nov-Antiqpat. doctrina. ↩

6. Tostat. in locum, Quaest. 16. 17. ↩

7. Arias Montanus in locum. ↩

8. Tostat. ib. Quaest. 18. Serrarius in Iosh. 10. Quaes. 21. 22. ↩

9. 2. King. 20. 11.
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10. Tractat 35. in Mat. ↩

11. Apologet. cap. 21. ↩

12. Isa. 38. 8. Ionah. 4. 8. ↩