The Mosaic History of the Creation of the World: Illustrated by Discoveries and Experiments Derived from the Present Enlightened State of Science; With Reflections, Intended to Promote Vital and Practical ReligionWood, Thomas
Religion
The Mosaic History of the Creation of the World: Illustrated by Discoveries and Experiments Derived from the Present Enlightened State of Science; With Reflections, Intended to Promote Vital and Practical Religion
Wood, Thomas
Bible and science; Cosmology; Creation; Religion and science
A sensible and pious author observes, that not only the two great
lights, which were made after a special manner to rule the day and
the night, but, in general, all the lights in the firmament of the
heaven, are said to be for signs and for seasons; or, as some render
the words, “for signs of the seasons.” And indeed this seems to be the
meaning of the inspired writer. As for the manner of expression, “for
signs and for seasons,” it is very common in the Hebrew, as well as in
many other languages, and is a figurative way of speech, expressing
those things disjunctively, which must by the understanding be joined
together. First, these lights are said to be _for signs_, and then the
things are mentioned which they are to signify, namely, the _seasons_,
the _days_, and the _years_: whereas, if we understand the word _signs_
in an indefinite sense, and not confined to what follows, we are
through the whole text left in great uncertainty; seeing that there are
_signs_ appointed _in the heaven_ for some purpose or other, but not
knowing for what. Besides, if we must take all the parts of the text
disjunctively, then “the lights in the firmament” must be taken for
_seasons_, and for _days_, and for _years_, as well as for _signs_.
But we know, that the celestial bodies are not themselves _seasons_,
and _days_, and _years_, but only _signs_ of them, by such particular
motions and aspects, as God, according to the laws of nature, has
ordained them. Neither can I see reason to believe, that every motion
or position of the heavenly bodies has a special signification in it:
though serving in general to display the wisdom and power of God, in
their regular courses. The sun, indeed, which is called the _greater
light_, is said _to rule the day_, as it is by the appearance of
his light, increasing and decreasing, that we measure the length of
the day; and the moon likewise _to rule the night_, partly on the
like account. Thus likewise the sun’s course (if we may so call it)
is a determining sign of the beginning and ending of the year, and
of its various seasons. And in general, the sun, the moon, and the
other lights, are necessary signs of the seasons of sowing, reaping,
planting, and are useful in navigation, as well as other arts.
Public-domain text, read in full here on John Shaqi.
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