16. The greater light I have said, that Moses does not here subtilely descant, as a philosopher, on the secrets of nature, as may be seen in these words. First, he assigns a place in the expanse of heaven to the planets and stars; but astronomers make a distinction of spheres, and, at the same time, teach that the fixed stars have their proper place in the firmament. Moses makes two great luminaries; but astronomers prove, by conclusive reasons that the star of Saturn, which on account of its great distance, appears the least of all, is greater than the moon. Here lies the difference; Moses wrote in a popular style things which without instruction, all ordinary persons, endued with common sense, are able to understand; but astronomers investigate with great labor whatever the sagacity of the human mind can comprehend. Nevertheless, this study is not to be reprobated, nor this science to be condemned, because some frantic persons are wont boldly to reject whatever is unknown to them. For astronomy is not only pleasant, but also very useful to be known: it cannot be denied that this art unfolds the admirable wisdom of God. Wherefore, as ingenious men are to be honored who have expended useful labor on this subject, so they who have leisure and capacity ought not to neglect this kind of exercise. Nor did Moses truly wish to withdraw us from this pursuit in omitting such things as are peculiar to the art; but because he was ordained a teacher as well of the unlearned and rude as of the learned, he could not otherwise fulfill his office than by descending to this grosser method of instruction. Had he spoken of things generally unknown, the uneducated might have pleaded in excuse that such subjects were beyond their capacity. Lastly since the Spirit of God here opens a common school for all, it is not surprising that he should chiefly choose those subjects which would be intelligible to all. If the astronomer inquires respecting the actual dimensions of the stars, he will find the moon to be less than Saturn; but this is something abstruse, for to the sight it appears differently. Moses, therefore, rather adapts his discourse to common usage. For since the Lord stretches forth, as it were, his hand to us in causing us to enjoy the brightness of the sun and moon, how great would be our ingratitude were we to close our eyes against our own experience? There is therefore no reason why janglers should deride the unskilfulness of Moses in making the moon the second luminary; for he does not call us up into heaven, he only proposes things which lie open before our eyes. Let the astronomers possess their more exalted knowledge; but, in the meantime, they who perceive by the moon the splendor of night, are convicted by its use of perverse ingratitude unless they acknowledge the beneficence of God.
To rule (73) He does not ascribe such dominion to the sun and moon as shall, in the least degree, diminish the power of God; but because the sun, in half the circuit of heaven, governs the day, and the moon the night, by turns; he therefore assigns to them a kind of government. Yet let us remember, that it is such a government as implies that the sun is still a servant, and the moon a handmaid. In the meantime, we dismiss the reverie of Plato who ascribes reason and intelligence to the stars. Let us be content with this simple exposition, that God governs the days and nights by the ministry of the sun and moon, because he has them as his charioteers to convey light suited to the season.
(73) “ In dominum.” For dominion.