There 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, doe so closely adhere unto the meere words of Scripture. Quam plurima occurrunt in libris sacris ad naturam pertinentia, &c. They are the words of1 Vallesius. There are sundry things in holy Writ concerning naturall 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 kinde: but referring all to the salvation of our soules, do’s speak of other matters according to common opinion. And a little after, Ego, divina haec eloquia, &c. I for my part am persuaded, that these divine Treatises were not written by the holy and inspired pen-men, for the interpretation of Philosophy, because God left such things to be found out by mens labour and industrie. 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 questionlesse, all those things which the Scripture do’s deliver concerning any naturall point, cannot be but certaine and infallible, being understood in that sence, wherein they were first intended; but now that it do’s speake somtimes according to common opinion, rather than the true nature of the things themselves, was intimated before; wherfore (by the way)2 Fromondus his triumph upon the later part of this quotation, is but vaine, and to no purpose. ‘Tis a good rule set downe by a learned3 Commentator, to bee observed in the interpretation of Scripture: Scriptura sacra saepè non tam ad veritatem ipsam, quam ad hominum opinionem, sermonem acommodat; that it do’s many times accommodate it’s expressions, not so much to the truth it selfe, as to mens opinions. And in this sence is that speech of Gregorie concerning Images and Pictures, attributed by4 Calvin unto the Historie of the Creation; viz. Librum esse ideotarum, that it is a Booke for the simpler and ignorant people. For it being written to informe them, as well as others, ‘tis requisite that it should use the most plaine and easie expressions. To this purpose likewise is that of5 Mersennus, Mille sunt Scripturae loca, &c. There are very many places of Scripture, which are not to bee interpreted according to the Letter;6 and that for this reason, because God would apply himselfe unto our capacity and sence: Presertim in ijs, quae adres naturales, oculisque subject as pertinent; more especially in those things which concerne nature, and are subject to our eyes. And therefore in the very same place, though hee be eager enough against Copernicus, yet hee concludes that opinion not to be a heresie; because (saith he) those Scriptures which seeme to oppose it, are not so evident, but that they may bee 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 Moone may be prooved by infallible observation, to bee lesse than any of the visible Stars, yet because of its appearance, and vulgar opinion, therefore doth the Scripture in comparison to them, (Gen. 1. 16) call it one of the great Lights. (Psal. 136. 7) Of which place, saith Calvin, Moses populariter scripsit, nos potius respexit quam sydera. Moses did not so much regard the nature of the thing, as our capacitie; and therefore uses a popular phrase: so as ordinarie 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:7 but being to propound a Doctrine, that concernes the most rude and simple people, hee do’s (both by Moses, and the Prophets) conforme himself unto their phrases and conceits: lest any should thinke to excuse his owne ignorance with the pretence of difficultie: As men commonly do in those things which are delivered after a learned and sublime manner. Thus Zanchi8 likewise, Moses majorem rationem habuit nostri humaníque judicij, &c. When Moses calls the Moon a great light: he had a more especiall reference to mens opinions of it, than to the truth of the thing it self, because he was to deale 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 referres to the bulke and quantitie of the body; and magnum Formale, which imports the greatnesse of it’s light. For we grant, that it is really unto us a greater light then any of the Stars, or than all of them together: yet there is not any one of them, but is in it’s selfe a bigger light than this; And therefore when wee say this speech is to be understood according to it’s appearance, we do not oppose this to reality: But ‘tis implied, that this reality is not absolute, and in the nature of the thing it selfe, but only relative, and in reference to us. I may say a candle is a bigger light then a Star, or the Moone, because it is really so to me. How ever any one will thinke this to be spoken, onely in relation to it’s appearance, and not to be understood as if the thing were so in it selfe. But (by the way) it do’s concerne Fromondus to maintaine the Scriptures authority,9 in revealing of natural secrets; because, from thence it is that he fetches the chiefe Argument for that strange Assertion of his, concerning the heavinesse of the winde;10 Where Iob sayes, that God makes the weight for the winde. Thus likewise, because the common people usually thinke 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 Windowes of Heaven:11 Of which saith Calvin, Nimis serviliter literae se astringunt. &c. Such men too servilely tye themselves unto the letter of the text, who hence conclude, that there is a Sea in the Heavens: when as we know that Moses and the Prophets, to accommodate themselv’s unto the capacitie 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 Philososophy. Let me adde, that from this mistake, ‘tis likely did arise that groundlesse observation of the antient Iewes; who would not admit any to read the beginning of Genesis, till he was arrived to thirty yeres of age. The true reason of which, was this: not because that Booke 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 faine to force upon them many strange Allegories, and unnaturall Mysteries.