Thus also, because for the most part we conceive the Starres to be innumerable, therefore doth the Holy Ghost often speak of them in reference to this opinion. (Ier. 35. 22) So Ieremy, As the hoast of Heaven cannot be numbred, 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 numberlesse posterite, hee bids him looke up to Heaven, and tells him, that his Seed should be like those Stars for number: (Gen. 15. 5) Which, saith¹² Clavius, Intelligendum est secundum communem sententiam vulgi, existimantis infinitan esse multitudinem stellarum, dum eas nocte serena confusè intuetur, is to be understood according to the common opinion of the vulgar, who think the Stars to be of an infinite multitude, whilest they behold them all (as they seeme confused) in a cleere night. And though many of our Divines doe commonly interpret this speech to be a Hyperbole; yet being well considered, we shall finde that Abrahams posteritie, in some few generations, were farre more than there are visible Starres in the Firmament; and of such onely do’s God speake, because hee bids Abraham looke up to the Heavens.

Now all these, even unto six differences of Magnitude, are reckoned to bee but 1022. True indeed, at the first viewing of the Heavens, it may seeme an incredible thing, that they should be of no greater a number; but the reason of this is, because they appeare scattered and confused: so that the eye cannot place them in any such order, as to reckon them up, or take any distinct surveigh of of them.¹³ Now ‘tis a knowne truth, Quod fortius operatur pluralit as partium, ubi ordo abest; nam inducit similitudinem infiniti, & impedit comprehensionem: That a pluralitie of Parts without order, ha’s a more strong operation, because it ha’s a kinde of seeming infinitie, and so hinders comprehension. And then besides, there are more appearances of Starres many times, than there are bodies of them; For the eye, by reason of it’s weakenesse and disabilitie, to discerne any thing at so great a distance; as also, because of those beames which proceed from such remote bodies in a twinkling and wavering manner, and so mixe 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 doe but leisurely and distinctly compare the Stars of the heaven with those of this number, that are noted in a Coelestiall Globe, hee shall scarse find any in the Skie which are not marked with the Globe; nay, he may observe many in the Globe, which hee can scarse at all discerne in the heavens.

Now this number of the Starres is commonly distributed into 48 Constellations; in each of which, though wee should suppose tenne thousand Starres, (which can scarse be conceived) yet would not all this number equall that of the children of Israel. Nay, ‘tis the assertion of Clavins,¹⁴ that Abrahams posteritie in some few generations, were farre more then there could be Stars in the Firmament, though they stucke so close that they touched one another: And he proves it thus: A great circle in the Firmament, do’s containe the diameter of a Starre of the first Magnitude 14960 times. In the diameter of the Firmament, there are contained 4760 diameters of such a Star: now if wee multiply this circumference by a diameter, the Quotient will be 71209600, which is the full number of Starres, that the eighth Sphaere (according to Ptolomies grounds,) would containe, if they stood so close, that they touched one another.

The children of Israel were reckoned at their going out of Aegypt, (Num. 1. 46) 603550, of such as were one and twenty yeares old, and upwards, and were able to go to war; besides children, & women, and youths, and old men, and the Levites; which in probabilitie, did alwaies treble the other number. Now if they were so many at one time, we may well conceive, that in all those severall generations, both before and since, the number was much augmented; and long before this time, did far exceed this supposed multitude of the Stars. From all which, wee may inferre, that the Scripture expressions in this kind, are to be understood acording to appearance and common opinion.

Another place usually cited for the same purpose, to shew that the Holy Ghost do’s not speake exactly concerning naturall secrets;¹⁵ as that in the Kings and Chronicles, which relates unto us the measure of Solomons brazen Sea, whose diameter was ten cubites, and it’s circumference thirty; whereas to speake Geometrically, the more exact proportion betwixt the diameter and the circumference, is not as ten to thirty, but rather as seven to twenty two.

But against this ‘tis¹⁶ objected by our adversaries,

1 This Sea was not perfectly round, but rather inclining to a semicircular Forme, as¹⁷ Iosephus affirmes.

I reply: If it were so, yet this is so much from helping the matter, that it makes it much worse; for then the disproportion will be far greater.

But secondly, Scripture, which is to be beleeved before Iosephus, do’s tell us in expresse tearms, that it was round all about, 1. Kings, 7. 23.

2 The proportion of the diameter to the circumference,¹⁸ is not exactly the same: as seven to two and twenty, but rather lesse. I answer, though it be, yet ‘tis neerer unto that, then any other number.

3 The scripture do’s but according to it’s usuall custome, (Ibid) suppresse the lesse number, and mention only that which is bigger and more full. So in some¹⁹ places, Abrahams posteritie is said to remaine in the land of Aegypt for foure hundred yeares; when as notwithstanding (Exod. 12. 41) other scriptures tell us, that they tarried there thirty yeares longer. (Gal. 3. 17) Thus likewise in one (Gen 46. 27) place, the number of Iacobs house, who came into Egypt, is reckoned to be seventy; whereas,²⁰ elsewhere, they are said to be seventy five.

I answer: All this is so far from destroying the force of the present Argument, that it do’s rather confirme it, and more cleerely evidence unto us, that the Scripture do’s not only, not speak exactly in these subtle and more secret points of Philosophy, but also, in the ordinarie obvious numbring of things, do’s conforme unto common custome, and often use the round number for the whole.

4 ‘Tis yet objected by²¹ another adversarie, That wee have no reason to expect, the Holy Ghost should reveale unto us this secret in Nature; because neither Archimedes, nor any other, had then found it out. I reply, and why then should we thinke that the Scripture must needs informe us of the Earths Motion; when as neither Pithagoras, nor Copernicus, nor any else, had then discovered it?

5 In taking the compasse of this vessell, (Ibid) they measured somewhat below the brim, where it was narrower than at the top, and so the circumference there, might bee exactly but thirty cubites; whereof it’s diameter was ten.

I answer: ‘tis evident this is a meere shift, there being not the least ground for it in the Text. And then besides, why might not we affirme, That the diameter was measured from that place, as wel as the circumference? since ‘tis very probable, that the Holy Ghost did speak ad idem; and not tell us the bredth of one place, and the compasse of another. So that all our adversaries evasions cannot well avoid the force of the Argument that is taken from this Scripture.

Again, common people usually conceive the Earth to be such a plaine, as in it’s utmost parts is terminated by the Heavens, so that if a man were in the farthermost coasts of it, hee might touch the skie. And hence also, they think that the reason why some countries are hotter than others, is, because they lie neerer unto the Sun. Nay, Strabo tells us of some Philosophers too, who in this point have grossely erred; affirming, that there was a place towards the utmost coasts of Lusitania, where a man might heare the noise that the Sunne made, as he quencht his Beames in his descent to the Ocean; which, though it be an absurd mistake, yet we may note, that the Holy Ghost in the expression of these things, is pleased to conforme himselfe unto such kinde of vulgar and false conceits; And therefore, often speaks of the²² ends of Heaven, and the²³ ends of the world. In this sence, they that come from any far countrey, are said to come from the end of Heaven, Isaiah, 13. 5. And in another place, From the side of the Heavens, Deut. 4. 32. All which phrases, doe plainly allude unto the errour of vulgar capacities (saith Sanctius) which hereby is better instructed,²⁴ then it would be by more proper expressions.

Thus likewise, because ignorant people cannot well apprehend how so great a weight as the Sea and Land, should hang alone in the open aire, without being founded upon some Basis to uphold it: therefore in this respect also, do’s Scripture apply it selfe unto their conceits, (Iob. 38. 4) where it often mentions the foundations of the Earth. (Psa. 102. 25) Which phrase, in the letter of it, do’s manifestly allude unto mens imaginations in this kinde.

Thus also the common people usually conceive the Earth to be upon the Water; because, when they have travelled any way as farre as they can, they are at length stopped by the sea. Therefore doth Scripture in reference to this, affirme, (Psal. 136. 6) That God stretched the Earth upon the Waters, (Psal. 24. 2) founded the Earth upon the Seas, and established it upon the Flouds; Of which places saith Calvin, Non disputat Philosophicè David, de terrae situ; sed populariter loquens, ad rudium captum se accommodat: ‘Twas not Davids intent to speak philosophically concerning the Earths scituation; but rather, by using a popular phrase, to accommodate his speech unto the capacities of the ruder people.

In this sence likewise, are wee to understand all those places of Scripture, wherein the coasts of Heaven are denominated from the relations of Before, Behinde, the right hand, or the left. Which do not imply (saith²⁵ Scaliger) any absolute difference in such places, but are spoken meerely in reference to mens estimations, and the common opinion of those people, for whom the Scriptures were first penned. Thus because it was the opinion of the Iewish Rabbies, that man was created with his face to the East; therefore the Hebrew word […], signifies Ante, or the East; […] · Post, or the West; […], Dextra, or the South; […], Sinistra, or the North. You may see all of them put together in that place of Iob, Behold I goe forward, and he is not there, (Iob. 23. 8. 9) and backward, but I cannot perceive him; on the left hand, where he doth work, but I cannot behold him. He hideth himselfe on the right hand, that I cannot see him. Which expressions, are by some interpreters referred unto the foure coasts of Heaven, according to the common use of those originall words. From hence it is, that many of the Antients have concluded hell to be in the North, which is signified by the left hand: unto which side our Saviour tels us, (Mat. 25. 33) that the Goats shall be divided. Which opinion, likewise seems to be favoured by that place in Iob,²⁶ where ‘tis said, Hell is naked before God, and destruction hath no covering. And presently ‘tis added, Hee stretched out the North over the empty place. Vpon these grounds, S. Ierome interprets that speech of the Preacher, Eccles. 11. 3. If the tree fals towards the South, or towards the North, in the place where the tree falleth, there shal it be. Concerning those who shal go either to heaven or hell. And in this sence also do’s some expound that of Zachary, 14. 4 Where ‘tis said, that the mount of Olives shall cleere in the midst; halfe of it shall remove towards the North, and halfe of it towards the South. By which is intimated, that amongst those Gentiles, who shall take upon them the profession of Christ, there are two sorts; Some that go to the North, that is to Hell; and others to the South, that is to Heaven. And therefore it is (say they) that God so²⁷ often threatens evill out of the North; and upon this ground it is (saith²⁸ Besoldus) that there is no Religion that worships that way. We read of the Mahumetans, that they adore towards the South; the Iewes towards the West; Christians towards the East, but none to the North.

But of this onely by the way. However, certaine it is that the Holy Ghost do’s frequently in Scripture set forth the severall coasts of Heaven by those relative tearmes of right hand and left hand, &c. which expressions doe not denote any reall intrinsicall difference betwixt those places, but are rather fitted for the apprehension of those men, from whose fancy it is that they have such denominations.²⁹ And though Aristotle concludes these severall positions to be naturall unto the Heavens, yet his authoritie in this particular is not available, because he delivers it upon a wrong ground, supposing the Orbs to be living creatures, and assisted with intelligences. Wee may observe, that the meaning of these coasts by the relations of right hand and left hand, &c. is so far from having any ground in the nature of those severall places, that these relations are not onely variously applyed unto them by divers religions (as was said before,) but also by divers Arts and Professions. Thus because Astronomers make their observations towards the South parts of the Horizon, where there bee most Stars that rise and set: therefore do they account the West to be at their right hand, and the East their left. The Cosmographers in taking the latitude of places, and reckoning their severall climates must looke towards the North Pole; and therefore, in their phrase, by the right hand is meant the East; and by the left hand, the West: and thus (saith Plutarch,³⁰ are we to understand these expressions in Pythagoras, Plato, Aristotle. The Poets count the South to bee towards the left, and the North the right hand. Thus (Lib. 3) Lucan speaking of the Arabians comming unto Thessalie, sayes: Ignotum vobis Arabes venistis in orbem: Vmbras mirati nemorum, nonire sinistras.

The Augures taking their observations at the East, count the South to be at their right hand, and the North their left: So that these denominations have not any reall ground in the nature of the things, but are imposed upon them by the Scripture phrase, in reference to the account and opinion of the Iewes.

Thus also,³¹ because heretofore it was generally received, that the Heart was the principall seat of the Faculties; therefore doth the Spirit apply himself unto this common Tenent; and in many places, (Prov. 8, 5. 10, 8) attributes Wisedome and Vnderstanding to the Heart. Whereas, to speake properly,³² the reason and discurfive Faculties have their principall residence in the Head (saith Galen and Hypocrates, together with the generalitie of our later Physitians,) because they are hindred in their operations by the distempers of that part, and recovered by medicines applyed unto it.

So likewise are wee to understand those other places: Isaiah, 59. 5. where some translations reade it, Ova Aspidum ruperunt, they have broken the Vipers eggs; alluding to that common but fabulous story of the Viper, who breakes his passage through the bowells of the female. So Psal. 58. 4, 5. where the Prophet speaks of the deafe Adder, that stops her eares against the voice of the charmer. Both which relations (if we may beleeve many naturalists) are as false as they are common: and yet because they were entertained with the generall opinion of those days, therfore doth the holy Ghost vouchsafe to allude unto them in Holy Writ.³³ ‘Tis a plaine mistake of Fromondus, when in answer to these places, he is feigne to say, that they are used proverbially only, and doe not positively conclude any thing. For when David writes these words, that they are like the deafe Adder which stoppeth her eares, &c. This affirmation is manifestly implyed, That the deafe Adder do’s stop her eares against the voice of the charmer: which because it is not true in the letter of it, (as was said before) therefore ‘tis very probable, that it should bee interpreted in the same sence wherein here it is cited.

In reference to this also, wee are to conceive of those other expressions; Cold commeth out of the North, Iob, 37. 9. and againe, faire weather comes out of the North, ver. 22. So ver. 17. thy garments are quieted when he warmeth the Earth by the South winde. And Prov. 25. 23. The North wind driveth away raine. Which phrases do not containe in them any absolute generall truth, but can so farre only bee verified, as they are referred to generall climates: and though unto us who live on this side of the Line, the North wind be coldest and driest; and on the contrary, the South wind moist and warme, by reason that in one of these places there is a stronger heate of the Sun to exhale moist vapors, than in the other: yet it is clean otherwise with the inhabitants beyond the other Tropicke; for there the North wind is the hotest, and moist, and the South the coldest and dry: So that with them, these Scriptures cannot properly bee affirmed, that cold or that faire weather commeth out of the North; but rather on the contrary. All which notwithstanding, do’s not in the least manner derogate from the truth of these speeches, or the omnisciencie of the speaker: but doe rather shew the Wisdome and Goodnesse of the blessed Spirit, in vouchsafing thus to conforme his Language unto the capacitie of those people unto whom these speeches were first directed. In the same sence are we to understand all those places where the Lights of Heaven are said to be darkened,³⁴ and the Constellations not to give their light, Isai. 13. 10. Not as if they were absolutely in themselves deprived of their light, and did not shine at all; but because of their appearance to us; and therefore, in another place answerable to these, God sayes, he will cover the Heavens, and so make the Starres thereof darke, Ezech. 37. 2. Which argues, that they themselves were not deprived of this light (as those other speeches seem to imply) but wee.

In reference to this likewise are wee to conceive of those other expressions, that the Moone shall blush, and the Sunne bee ashamed, Isai. 24. 23. That they shall be turned into bloud, Math. 24. 29. Not that these things shall bee so in themselves (saith S. Ierome,)³⁵ but because they shall appeare so unto us. Thus also Marke, 13. 25. The Starres shall from Heaven; that is, they shall be so wholly covered from our sight, as if they were quite fallen from their wonted places. Or if this bee understood of their reall Fall, as it may seeme probable by that place in the Revelations, 6. 13. And the Stars of Heaven fell unto the Earth, even as a Figge-tree casteth her untimely Figges, when she is shaken by a mighty Winde: then is it to be interpreted not of them that are truly Stars, but them that appeare so: alluding unto the opinion of the unskilfull vulgar (saith³⁶ Sanctius) that thinke the Meteors to be Starres. And³⁷ Mersennus speaking of the same Scripture, sayes: Hoc de veris Stell is minimè volunt Interpretes intelligi. sed de Cometis & alijs ignitis Meteoris: Interpreters do by no means understand this of true Starres, but of the Comets and other fiery Meteors. Though the falling of these be a naturall event, yet may it be accounted a strange prodigie, as well as an Earthquake, and the darkening of the Sunne and Moone, which are mentioned in the verse before.

In reference to this, doth the Scripture speake of some common naturall effects, as if their true causes were altogether inscrutable, and not to bee found out, because they were generally so esteemed by the vulgar. Thus of the wind it is³⁸ said, That none know whence it commeth nor whither it goeth. In another³⁹ place God is said to bring it out of his treasures; and (Iob. 37. 10) elsewhere it is called the⁴⁰ breath of God; And so likewise of the thunder: Concerning which, (Io. 26. 14) Iob proposes this question, The thunder of his power who can understand? and therefore too⁴¹ David do’s so often stile it, the voice of God. All which places seeme to imply, that the cause of these things was not to be discovered, which yet later Philosophers pretend to know: so that according to their construction, these phrases are to be understood in relation unto their ignorance unto whom these speeches were immediately directed.

For this reason is it: Why, though there be in nature many other causes of Springs and Rivers than the Sea, (Eccles. 1. 7) yet Solomon (who was a great Philosopher, and perhaps not ignorant of them) do’s mention onely this, because most obvious, and easily apprehended by the vulgar.⁴² Vnto all these Scriptures, I might adde that in Amos, 5. 8. which speakes of the Constellation commonly called the seven Starres; whereas, later discoveries have found that there are but sixe of them discernable to the bare eye, as appeares by Gallilaeus his glasse:⁴³ the seventh of them being but a deceipt of the eye arising from their too great neernes; and if a man try in a cleere night to number them distinctly, he shall find that there will sometimes appeare but sixe, and some times more.

True indeed, the originall word of this Scripture […], do’s not necessarily imply any such number in it’s signification, but yet our English translation renders it the seven Starres; and if it had been expresly so in the Originall too, it might have spoken true enough, because they are usually esteemed of that number. And when it had been said, He made the seven Stars and Orion, we might have easily understood the words thus: Hee made those Constellations that are commonly knowne unto us under such names.

From all these Scriptures ‘tis cleerly manifest, that it is a frequent custome for the Holy Ghost to speake of naturall things, rather according to their appearance and common opinion, than the truth it selfe. Now it is very plaine, and our enemies themselves do grant it, that if the World had bin framed according to the Systeme of Copernicus,⁴⁴ futurum esset ut vulgus, de Solis motu & Terrae statu proinde ut nunc loqueretur. The vulgar phrase would have been the same as now it is, when it speakes of the Sunnes motion, and the Earth’s standing still.

Wherefore ‘tis not improbable, that such kind of Scripture expressions are to be understood only in relation to outward appearances, and vulgar opinion.

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Footnotes

1. Proaem. ad. Phil. sancram ↩

2. Vest. Trac. 3. cap. 2. ↩

3. Sanctius in Isa. 13. 5. Item in Zachar. lib. 9. num. 45. ↩

4. Comment. in Gen. c. 1. ↩

5. In Gen. c. 1, v. 10. art. 6 ↩

6. Vide Hiero. in Ier. 28. Aquinas in Iob. 26. 7. ↩

7. Comment. in Psa. 136. ↩

8. De operibus Dei, par. 2. li. 6. cap. 1. ↩

9. De Meteor. lib. 4. cap. 2. art. 5. ↩

10. Iob, 28. 25. ↩

11. Comment. in Psal, 148. 4. ↩

12. In 1. cap. Sphaerae. ↩

13. Sir. Fr. Bac. table of colours, num. 5. ↩

14. In prim. ca. Sphaerae. ↩

15. 1. Kin. 7. 23. 2. Chro. 4. 2.
    ↩

16. Ross. lib. 1. sect. 1. c. 8. ↩

17. Antiq. Iud. lib. 8. cap. 2. ↩

18. Ross. ibid. ↩

19. Gen. 15. 13 Acts, 7. 6. ↩

20. Acts, 7. 14. ↩

21. Fromond. Vesta. 4. tract. 3. c. 2. ↩

22. Psa. 19. 6. Mat. 24. 31. ↩

23. Ps. 22. 27, &c. ↩

24. Comment. in Isa. 13. 5. ↩

25. Subtil. Exercit. 67. ↩

26. Iob, 26. 6, 7. ↩

27. Ier. 1. 14. 15. item ca. 4. 6. 6. 1. ↩

28. Li. de nat. popul. ca. 4. ↩

29. De Coelo, lib. 2 cap. 2. ↩

30. De placit. Philos. li. 2. cap. 10. ↩

31. D. Hakwel. Apol. lib. 1. c. 1. sect. 2. ↩

32. Eccles. 1. 13, 16, 17. & 8. 5. ↩

33. Vesta Trac. 3. cap. 3. ↩

34. Ioel, 2. 31. Item c. 3. 15. ↩

35. Comment. in Ioel. ca. 3. ↩

36. Comment, in Isai. cap. 13. 5. ↩

37. Comment. in Gen. c. 3. ve. 10. art. 6. ↩

38. Iohn, 3. 8. ↩

39. Ier 10. 13, Item ca. 51. 16. ↩

40. […] ↩

41. Psal 2. 9. 3, 4. &c. ↩

42. Iob 9. 9. Item 38. 31. ↩

43. Vide Fromond. Mete. l. 3. 6. 1. ar. 1. ↩

44. Fromond. Antar. c. 6. ↩