1ſed amongſt the unlearned, and according to the appearance of
things, and not according to their true Exiſtence. In like man
ner Geneſ. 1. in the deſcription of the Creation of all things,
the Light is ſaid to be made firſt of all, and yet it followeth in
the Text, And the Evening and the Morning made the firſt day:
and a little after the ſeveral Acts of the Creation are diſtinguiſhed
and aſſigned to ſeveral days, and concerning each of them it is
ſaid in the Text, And the Evening and the Morning made the
ſecond day; and then the third day, the fourth day, &c. Hence
many doubts ariſe, all which I ſhall propound according to the
common Syſteme, that it may appear even from the Hypotheſis
of that Syſteme, that the ſacred Scripture ſometimes, for the a
voyding of emergent difficulties, is to be underſtood in a vulgar
ſenſe and meaning, and in reſpect of us, and not according to
the nature of things. Which diſtinction even Ariſtotle himſelf
ſeemeth to have hinted, when he ſaith, ^{*} Some things are more
intelligible to us; others by nature, or ſecundum ſe.
things, and not according to their true Exiſtence. In like man
ner Geneſ. 1. in the deſcription of the Creation of all things,
the Light is ſaid to be made firſt of all, and yet it followeth in
the Text, And the Evening and the Morning made the firſt day:
and a little after the ſeveral Acts of the Creation are diſtinguiſhed
and aſſigned to ſeveral days, and concerning each of them it is
ſaid in the Text, And the Evening and the Morning made the
ſecond day; and then the third day, the fourth day, &c. Hence
many doubts ariſe, all which I ſhall propound according to the
common Syſteme, that it may appear even from the Hypotheſis
of that Syſteme, that the ſacred Scripture ſometimes, for the a
voyding of emergent difficulties, is to be underſtood in a vulgar
ſenſe and meaning, and in reſpect of us, and not according to
the nature of things. Which diſtinction even Ariſtotle himſelf
ſeemeth to have hinted, when he ſaith, ^{*} Some things are more
intelligible to us; others by nature, or ſecundum ſe.
* Circa Cardi
nes Cœli.
nes Cœli.
Luke 16.
Alia ſunt notio
ra nobis, alia, no
tiora natura, vel
ſecundum ſe, A
r ſt. lib. 1. Phyſ.
ra nobis, alia, no
tiora natura, vel
ſecundum ſe, A
r ſt. lib. 1. Phyſ.
Firſt therefore; If the light were made before heaven, then
it rolled about without heaven to the making of the diſtinction
of Day and Night. Now this is contrary to the very doctrine
of theſe men, who affirm that no Cœleſtial Body can be moved
unleſſe per accidens, and by the motion of Heaven, and as a knot
in a board at the motion of the board. Again, if it be ſaid, that
the Light was created at the ſame time with Heaven, and began
to be moved with Heaven, another doubt ariſeth, that likewiſe
oppoſeth the foreſaid common Hypotheſis: For it being ſaid,
that Day and Night, Morning and Evening were made, that ſame
is either in reſpect of the Univerſe, or onely in reſpect of the
Earth and us. If ſo be that the Sun turning round (according to
the Hypotheſis of the Common Syſteme) doth not cauſe the
Night and Day, but only to opacous Bodies which are deſtitute
of all other light, but that of the Sun, whilſt in their half part
(which is their Hemiſphœre) and no more, (for that the Suns
light paſſeth over but one half of an opacous Body, unleſs a ve
ry ſmall matter more in thoſe of leſſer bulk) they are illumina
ted by the Suns aſpect, the other half remaining dark and tene
broſe, by reaſon of a ſhadow proceeding from its own Body.
Therefore the diſtinction of dayes by the light of heaven, ac
cording to the deſcription of them in the ſacred Scriptures, muſt
not be underſtood abſolutely, and ſecundum ſe, and Nature her
ſelf; but in reſpect of the Earth, and of us its inhabitants, and
conſequently ſecundum nos. 'Tis not therefore new, nor unu
ſual in ſacred Scripture to ſpeak of things ſecundum nos, and on
ly in reſpect of us, and ſecundum apparentiam; but not ſecundum
ſe, and reinaturam, or Abſolutely and Simply.
it rolled about without heaven to the making of the diſtinction
of Day and Night. Now this is contrary to the very doctrine
of theſe men, who affirm that no Cœleſtial Body can be moved
unleſſe per accidens, and by the motion of Heaven, and as a knot
in a board at the motion of the board. Again, if it be ſaid, that
the Light was created at the ſame time with Heaven, and began
to be moved with Heaven, another doubt ariſeth, that likewiſe
oppoſeth the foreſaid common Hypotheſis: For it being ſaid,
that Day and Night, Morning and Evening were made, that ſame
is either in reſpect of the Univerſe, or onely in reſpect of the
Earth and us. If ſo be that the Sun turning round (according to
the Hypotheſis of the Common Syſteme) doth not cauſe the
Night and Day, but only to opacous Bodies which are deſtitute
of all other light, but that of the Sun, whilſt in their half part
(which is their Hemiſphœre) and no more, (for that the Suns
light paſſeth over but one half of an opacous Body, unleſs a ve
ry ſmall matter more in thoſe of leſſer bulk) they are illumina
ted by the Suns aſpect, the other half remaining dark and tene
broſe, by reaſon of a ſhadow proceeding from its own Body.
Therefore the diſtinction of dayes by the light of heaven, ac
cording to the deſcription of them in the ſacred Scriptures, muſt
not be underſtood abſolutely, and ſecundum ſe, and Nature her
ſelf; but in reſpect of the Earth, and of us its inhabitants, and
conſequently ſecundum nos. 'Tis not therefore new, nor unu
ſual in ſacred Scripture to ſpeak of things ſecundum nos, and on
ly in reſpect of us, and ſecundum apparentiam; but not ſecundum
ſe, and reinaturam, or Abſolutely and Simply.