The cause of so different accounts about the age of the world.
Now the reason and ground of this dissent, is the unhappy difference between the Greek and Hebrew Editions of the Bible, for unto these two Languages have all translations conformed; the holy Scripture being first delivered in Hebrew, and first translated into Greek. For the Hebrew; it seems the primitive and surest text to rely on, and to preserve the same entire and uncorrupt there hath been used the highest caution humanity could invent. For asR. Ben. Maimonhath declared, if in the copying thereof one letter were written twice, or if one letter but touched another, that copy was not admitted into their Synagogues, but only allowable to be read in Schools and private families. Neither were they careful only in the exact number of their Sections of the Law, but had also the curiosity to number every word, and affixed the account unto their several books.Corruption even in the Hebrew Text of the Bible.Notwithstanding all which, divers corruptions ensued, and several depravations slipt in, arising from many and manifest grounds, as hath been exactly noted byMorinusin his preface unto the Septuagint.
As for the Septuagint, it is the first and most ancient Translation; and of greater antiquity than the Chaldee version; occasioned by the request ofPtolomeus Philadelphus, King ofEgypt, for the ornament of his memorable Library; unto whom the high Priest addressed six Jews out of every Tribe, which amounteth unto 72; and by these was effected that Translation we usually term the Septuagint, or Translation of seventy.The Credit of the Septuagint translation.Which name, however it obtain from the number of their persons, yet in respect of one common Spirit, it was the Translation but as it were of one man; if as the story relateth, although they were set apart and severed from each other, yet were their Translations found to agree in every point, according as is related byPhiloandJosephus; although we find not the same inAristæas,Aristeas ad Philocratorem de 72 interpretibus.who hath expresly treated thereof. But of the Greek compute there have passed some learned dissertations not many years ago, wherein the learnedIsacius Vossiusmakes the nativity of the world to anticipate the common account one thousand four hundred and forty years.
This Translation in ancient times was of great authority, by this many of the Heathens received some notions of the Creation and the mighty works of God; This in express terms is often followed by the Evangelists, by the Apostles, and by our Saviour himself in the quotations of the Old Testament. This for many years was used by the Jews themselves, that is, such as did Hellenize and dispersedly dwelt out of Palestine with the Greeks; and this also the succeeding Christians and ancient Fathers observed; although there succeeded other Greek versions, that is, ofAquila,TheodosiusandSymmachus; for the Latin translation ofJerom, called now the Vulgar, was about 800 yearsafter the Septuagint; although there was also a Latin translation before, called the Italick version. Which was after lost upon the general reception of the translation of SaintJerom.Præfat. in Paralipom.Which notwithstanding (as he himself acknowledgeth) had been needless, if the Septuagint copys had remained pure, and as they were first translated. But, (beside that different copys were used, thatAlexandriaandEgyptfollowed the copy ofHesychius,AntiochandConstantinoplethat ofLucianthe Martyr, and others that ofOrigen) the Septuagint was much depraved, not only from the errors of Scribes, and the emergent corruptions of time, but malicious contrivance of the Jews; asJustin Martyrhath declared, in his learned dialogueTryphon, andMorinushath learnedly shewn from many confirmations.
De Hebræi et Græci textus sinceritate.
Whatsoever Interpretations there have been since, have been especially effected with reference unto these, that is, the Greek and Hebrew text, the Translators sometimes following the one, sometimes adhering unto the other, according as they found them consonant unto truth, or most correspondent unto the rules of faith. Now however it cometh to pass, these two are very different in the enumeration of Genealogies, and particular accounts of time; for in the second intervail, that is, between the Flood andAbraham, there is by the Septuagint introduced oneCainanto be the son ofArphaxadand father ofSalah; whereas in the Hebrew there is no mention of such a person, butArphaxadis set down to be the father ofSalah. But in the first intervail, that is, from the Creation unto the Flood, their disagreement is more considerable; for therein the Greek exceedeth the Hebrew, and common account almost 600 years. And ’tis indeed a thing not very strange, to be at the difference of a third part, inso large and collective an account, if we consider how differently they are set forth in minor and less mistakable numbers. So in the Prophesie ofJonah, both in the Hebrew and Latin text, it is said, Yet forty dayes andNinevyshall be overthrown: But the Septuagint saith plainly, and that in letters at length, τρεῖς ἡμέρας that is, yet three dayes andNinevyshall be destroyed. Which is a difference not newly crept in, but an observation very ancient, discussed byAustinandTheodoret, and was conceived an error committed by the Scribe. Men therefore have raised different computes of time, according as they have followed their different texts; and so have left the history of times far more perplexed than Chronology hath reduced.
Again, However the texts were plain, and might in their numerations agree, yet were there no small difficulty to set down a determinable Chronology, or establish from whence any fixed point of time. For the doubts concerning the time of the Judges are inexplicable; that of the Reigns and succession of Kings is as perplexed; it being uncertain whether the years both of their lives and reigns ought to be taken as compleat, or in their beginning and but currant accounts. Nor is it unreasonable to make some doubt whether in the first ages and long lives of our fathers,Mosesdoth not sometime account by full and round numbers, whereas strictly taken they might be some few years above or under; as in the age ofNoah, it is delivered to be just five hundred when he begatSem; whereas perhaps he might be somewhat above or below that round and compleat number. For the same way of speech is usual in divers other expressions: Thus do we say the Septuagint, and using the full and articulate number, do write the Translation of Seventy; whereaswe have shewn before, the precise number was Seventy two. So is it said that Christ was three days in the grave; according to that ofMathew, asJonaswas three days and three nights in the Whales belly, so shall the Son of man be three days and three nights in the heart of the earth: which notwithstanding must be taken Synecdochically; or by understanding a part for an whole day; for he remained but two nights in the grave; for he was buried in the afternoon of the first day, and arose very early in the morning on the third; that is, he was interred in the eve of the Sabbath, and arose in the morning after it.
Moreover although the number of years be determined and rightly understood, and there be without doubt a certain truth herein; yet the text speaking obscurely or dubiously, there is oft-times no slender difficulty at what point to begin or terminate the account. So when it is saidExod.12. the sojourning of the children ofIsraelwho dwelt inEgyptwas 430 years, it cannot be taken strictly, and from their first arrival into Egypt, for their habitation in that land was far less; but the account must begin from the Covenant of God withAbraham, and must also comprehend their sojourn in the land ofCanaan, according as is expressed,Gal.3. The Covenant that was confirmed before of God in Christ, the Law which was 430 years after cannot disanul. Thus hath it also happened in the account of the 70 years of their captivity, according to that ofJeremy,Chap.20.This whole land shall be a desolation, and these nations shall serve the King ofBabylon70 years. Now where to begin or end this compute, ariseth no small difficulties; for there were three remarkable captivities and deportations of the Jews. The first was in the third or fourth yearofJoachim, and first ofNabuchodonozor, whenDanielwas carried away; the second in the reign ofIeconiah, and the eighth year of the same King; the third and most deplorable to the reign ofZedechiasand in the nineteenth year ofNabuchodonozor, whereat both the Temple and City were burned. Now such is the different conceit of these times, that men have computed from all; but the probablest account and most concordant unto the intention ofIeremy, is from the first ofNabuchodonozorunto the first of KingCyrusoverBabylon; although the ProphetZacharyChap.1. 12.accounteth from the last. O Lord of hosts, How Long! Wilt thou not have mercy onIerusalem, against which thou hast had indignation these threescore and ten years? for he maketh this expostulation in the second year ofDarius Histaspes, wherein he prophesied, which is about eighteen years in account after the other.
The difficulties ofDaniels70 Weeks.
Thus also although there be a certain truth therein, yet is there no easie doubt concerning the seventy weeks, or seventy times seven years ofDaniel; whether they have reference unto the nativity or passion of our Saviour, and especially from whence, or what point of time they are to be computed. For thus is it delivered by the AngelGabriel: Seventy weeks are determined upon the people; and again in the following verse: Know therefore and understand, that from the going forth of the Commandment to restore and to buildIerusalemunto the Messias the Prince, shall be seven weeks, and threescore and two weeks, the street shall be built again, and the wall even in troublesome times; and after threescore and two weeks shall Messiah be cut off. Now the going out of the Commandment to build the City, being the point from whence to compute, there is no slender controversie when tobegin. For there are no less than four several Edicts to this effect, the one in the first year ofCyrus, the other in the second ofDarius, the third and fourth in the seventh, and in the twentieth ofArtaxerxes Longimanus; although asPetaviusaccounteth, it best accordeth unto the twenty year ofArtaxerxes, from whenceNehemiahderiveth his Commission.Of our Bless. Saviours age at his Passion.Now that computes are made uncertainly with reference unto Christ, it is no wonder, since I perceive the time of his Nativity is in controversie, and no less his age at his Passion. ForClemensandTertullianconceive he suffered at thirty; butIrenæusa Father neerer his time, is further off in his account, that is, between forty and fifty.
Longomontanusa late Astronomer, endeavours to discover this secret from Astronomical grounds, that is, the Apogeum of the Sun; conceiving the Excentricity invariable, and the Apogeum yearly to move one scruple, two seconds, fifty thirds, etc. Wherefore if in the time ofHipparchus, that is, in the year of theIulianperiod 4557 it was in the fifth degree ofGemini, and in the daies ofTycho Brahe, that is in the year of our Lord 1588, or of the world 5554, the same was removed unto the fift degree ofCancer; by the proportion of its motion, it was at the Creation first in the beginning ofAries, and the Perigeum or nearest point inLibra. But this conceit how ingenious or subtile soever, is not of satisfaction; it being not determinable, or yet agreed in what time precisely the Apogeum absolveth one degree, asPetaviusDe Doctrina temporum 1.4.hath also delivered.
Lastly, However these or other difficulties intervene, and that we cannot satisfie our selves in the exact compute of time, yet may we sit down with the common and usual account; nor are these differences derogatory unto the Advent or Passion of Christ, unto which indeed they all do seem to point, for the Prophecies concerning our Saviour were indefinitely delivered before that ofDaniel; so was that pronounced untoEvein paradise, that after ofBalaam, those ofIsaiahand the Prophets, and that memorable one ofIacob, the Scepter shall not depart fromIsraeluntillShilocome; which time notwithstanding it did not define at all. In what year therefore soever, either from the destruction of the Temple, from the re-edifying thereof, from the flood, or from the Creation he appeared, certain it is, that in the fulness of time he came. When he therefore came is not so considerable, as that he is come: in the one there is consolation, in the other no satisfaction. The greater Quere is, when he will come again; and yet indeed it is no Quere at all: for that is never to be known, and therefore vainly enquired: ’tis a professed and authentick obscurity, unknown to all but to the omniscience of the Almighty. Certainly the ends of things are wrapt up in the hands of God, he that undertakes the knowledge thereof, forgets his own beginning, and disclaims his principles of earth. No man knows the end of the world, nor assuredly of any thing in it: God sees it, because unto his Eternity it is present; he knoweth the ends of us, but not of himself: and because he knows not this, he knoweth all things, and his knowledge is endless, even in the object of himself.
Of mens Enquiries in what season or Point of the Zodiack it began, that as they are generally made, they are in vain, and as particularly, uncertain.
The world began in all the four quarters of the year.
Concerning the Seasons, that is, the quarters of the year, some are ready to enquire, others to determine, in what season, whether in the Autumn, Spring, Winter or Summer the World had its beginning. Wherein we affirm, that as the question is generally, and in respect of the whole earth proposed, it is with manifest injury unto reason in any particular determined; because when ever the world had its beginning it was created in all these four. For, as we have elsewhere delivered, whatsoever sign the Sun possesseth (whose recess or vicinity defineth the quarters of the year) those four seasons were actually existent; it being the nature of that Luminary to distinguish the several seasons of the year; all which it maketh at one time in the whole earth, and successively in any part thereof. Thus if we suppose the Sun created in Libra, in which sign unto some it maketh Autumn; at the same time it had been Winter unto the Northern-pole, for unto them at that time the Sun beginneth to be invisible, and to shew it self again unto the Pole of the South. Unto the position of a right Sphere or directly under the Æquator, it had been Summer; for unto that situation the Sun is at that time vertical. Unto the latitude of Capricorn, or the Winter Solstice it had been Spring; for unto that position it had been in a middle point, and thatof ascent, or approximation, but unto the latitude of Cancer or the Summer Solstice it had been Autumn; for then had it been placed in a middle point, and that of descent, or elongation.
And if we shall take it literally whatMosesdescribed popularly, this was also the constitution of the first day. For when it was evening unto one longitude, it was morning unto another; when night unto one, day unto another. And therefore that question, whether our Saviour shall come again in the twilight (as is conceived he arose) or whether he shall come upon us in the night, according to the comparison of a thief, or theJewishtradition, that he will come about the time of their departure out ofÆgypt, when they eat the Passover, and the Angel passed by the doors of their houses; this Quere I say needeth not further dispute. For if the earth be almost every where inhabited, and his coming (as Divinity affirmed) must needs be unto all; then must the time of his appearance be both in the day and night. For if untoJerusalem, or what part of the world soever he shall appear in the night, at the same time unto theAntipodes, it must be day; if twilight unto them, broad day unto theIndians; if noon unto them, yet night unto theAmericans: and so with variety according unto various habitations, or different positions of the Sphere, as will be easily conceived by those who understand the affections of different habitations, and the conditions ofAntæci,Periæci, andAntipodes. And so although he appear in the night, yet may the day of Judgement or Dooms-day well retain that name; for that implieth one revolution of the Sun, which maketh the day and night, and that one natural day.ΝυχθήμερονAnd yet to speak strictly, if (as the Apostle affirmeth)we shall be changed in the twinckling of an eye (and as the Schools determine) the destruction of the world shall not be successive but in an instant; we cannot properly apply thereto the usual distinctions of time; called that twelve hours, which admits not the parts thereof, or use at all the name of time, when the nature thereof shall perish.
But if the enquiry be made unto a particular place, and the question determined unto some certain Meridian; as namely, untoMesopotamiawherein the seat of paradice is presumed, the Query becomes more reasonable, and is indeed in nature also determinable. Yet positively to define that season, there is no slender difficulty; for some contend that it began in the Spring; as (besideEusebius,Ambrose,Bede, andTheodoret) some few years pastHenrico Philippiin his Chronology of the Scripture. Others are altogether for Autumn; and from hence do our Chronologers commence their compute; as may be observed inHelvicus,Jo. Scaliger,Calvisius, andPetavius.
Of the Divisions of the seasons and four Quarters of the year, according unto Astronomers and Physitians; that the common compute of the Ancients, and which is still retained by some is very questionable.
As for the divisions of the year, and the quartering out this remarkable standard of time, there have passed especially two distinctions; the first in frequent use with Astronomers, according to the cardinal intersections of the Zodiack, that is,the two Æquinoctials and both the Solstitial points; defining that time to be the Spring of the year, wherein the Sun doth pass from the Æquinox of Aries unto the Solstice of Cancer; the time between the Solstice and the Æquinox of Libra, Summer; from thence unto the Solstice of Capricornus, Autumn; and from thence unto the Æquinox of Aries again, Winter. Now this division although it be regular and equal, is not universal; for it includeth not those latitudes which have the seasons of the year double; as have the inhabitants under the Equator, or else between the Tropicks.Between the Tropicks two Summers in a year.For unto them the Sun is vertical twice a year, making two distinct Summers in the different points of verticality. So unto those which live under the Æquator, when the sun is in the Æquinox it is Summer, in which points it maketh Spring or Autumn unto us; and unto them it is also Winter when the Sun is in either Tropick; whereas unto us it maketh always Summer in the one. And the like will happen unto those habitations, which are between the Tropicks and the Æquator.
A second and more sensible division there is observed byHippocrates, and most of the ancientGreeks, according to the rising and setting of divers stars; dividing the year, and establishing the account of seasons from usual alterations, and sensible mutations in the air, discovered upon the rising and setting of those stars, accounting the Spring from the Æquinoxial point of Aries; from the rising of the Pleiades, or the several stars on the back of Taurus, Summer; from the rising of Arcturus, a star between the thighs of Bootes, Autumn; and from the setting of the Pleiades, Winter. Of these divisions because they were unequal, they were fain to subdivide the two larger portions, that is of theSummer and Winter quarters; the first part of the Summer they named θέρος, the second unto the rising of the Dog-star, ὤρα, from thence unto the setting of Arcturus, ὀπώρα. The Winter they divided also into three parts; the first part, or that of seed time they named σπόρετον, the middle or proper Winter, χειμὼν, the last, which was their planting or grafting time φυταλίαν. This way of division was in former ages received, is very often mentioned in Poets, translated from one Nation to another; from theGreeksunto theLatinesas is received by good Authors; and delivered by Physitians, even unto our times.
Now of these two, although the first in some latitude may be retained, yet is not the other in any to be admitted. For in regard of time (as we elsewhere declare) the stars do vary their longitudes, and consequently the times of their ascension and descension. That star which is the term of numeration, or point from whence we commence the account, altering his site and longitude in process of time, and removing from West to East, almost one degree in the space of 72 years, so that the same star, since the age ofHippocrateswho used this account, is removed inconsequentiaabout 27 degrees. Which difference of their longitudes, doth much diversifie the times of their ascents, and rendereth the account unstable which shall proceed thereby.
Again, In regard of different latitudes, this cannot be a setled rule, or reasonably applied unto many Nations. For whereas the setting of the Pleiades or seven stars, is designed the term of Autumn, and the beginning of Winter; unto some latitudes these stars do never set, as unto all beyond 67 degrees. And if in several and far distant latitudes we observethe same star as a common term of account unto both, we shall fall upon an unexpected, but an unsufferable absurdity; and by the same account it will be Summer unto us in the North, before it be so unto those, which unto us are Southward, and many degrees approaching nearer the Sun. For if we consult the Doctrine of the sphere, and observe the ascension of the Pleiades, which maketh the beginning of Summer, we shall discover that in the latitude of 40, these stars arise in the 16 degree of Taurus; but in the latitude of 50, they ascend in the eleventh degree of the same sign, that is, 5 dayes sooner; so shall it be Summer untoLondon, before it be untoToledo, and begin to scorch inEngland, before it grow hot inSpain.
This is therefore no general way of compute, nor reasonable to be derived from one Nation unto another; the defect of which consideration hath caused divers errors in Latine poets, translating these expressions from theGreeks; and many difficulties even in theGreeksthemselves; which living in divers latitudes, yet observed the same compute. So that to make them out, we are fain to use distinctions; sometime computing cosmically what they intended heliacally: and sometime in the same expression accounting the rising heliacally, the setting cosmically. Otherwise it will be hardly made out, what is delivered by approved Authors; and is an observation very considerable unto those which meet with such expressions, as they are very frequent in the poets of elder times, especiallyHesiod,Aratus,Virgil,Ovid,Manilius; and Authors Geoponical, or which have treatedde re rustica, asConstantine,Marcus Cato,Columella,PalladiusandVarro.
Lastly, The absurdity in making common unto many Nations those considerations whose verity is but particular unto some, will more evidently appear, if we examine the Rules and Precepts of some one climate, and fall upon consideration with what incongruity they are transferrible unto others. Thus is it advised byHesiod.
Pleiadibus Atlante natis orientibusIncipe messem, Arationem vero occidentibus.
Pleiadibus Atlante natis orientibusIncipe messem, Arationem vero occidentibus.
Pleiadibus Atlante natis orientibus
Incipe messem, Arationem vero occidentibus.
Implying hereby the Heliacal ascent and Cosmical descent of those stars. Now herein he setteth down a rule to begin harvest at the arise of the Pleiades; which in his time was in the beginning ofMay. This indeed was consonant unto the clime wherein he lived, and their harvest began about that season: but is not appliable unto our own, for therein we are so far from expecting an harvest, that our Barley-seed is not ended. Again, correspondent unto the rule ofHesiod,Virgilaffordeth another,
Ante tibi Eoæ Atlantides abscondantur,Debita quam sulcis committas semina.
Ante tibi Eoæ Atlantides abscondantur,Debita quam sulcis committas semina.
Ante tibi Eoæ Atlantides abscondantur,
Debita quam sulcis committas semina.
Understanding hereby their Cosmical descent, or their setting when the Sun ariseth, and not their Heliacal obscuration, or their inclusion in the lustre of the Sun, asServiusupon this place would have it; for at that time these stars are many signs removed from that luminary. Now herein he strictly adviseth, not to begin to sow before the setting of these stars; which notwithstanding without injury to agriculture, cannot be observed inEngland; for they set unto us about the 12 of November, when our Seed-time is almost ended.
And this diversity of clime and cœlestial observations, precisely observed unto certain stars and moneths, hath not only overthrown the deductions of one Nationto another, but hath perturbed the observation of festivities and statary Solemnities, even with theJewsthemselves. For unto them it was commanded that at their entrance into the land ofCanaan, in the fourteenth of the first moneth (that isAbiborNisanwhich is Spring with us) they should observe the celebration of the Passover; and on the morrow after, which is the fifteenth day, the feast of unleavened bread; and in the sixteenth of the same moneth, that they should offer the first sheaf of the harvest. Now all this was feasible and of an easie possibility in the land ofCanaan, or latitude ofJerusalem; for so it is observed by several Authors in later times; and is also testified by holy Scripture in times very far before. For when the children ofIsraelpassed the riverJordan,Josh. 3.it is delivered by way of parenthesis, that the river overfloweth its banks in the time of harvest; which is conceived the time wherein they passed; and it is after delivered,Josh. 5.that in the fourteenth day they celebrated the Passover: which according to the Law ofMoseswas to be observed in the first moneth, or moneth ofAbib.
And therefore it is no wonder, what is related byLuke, that the Disciples upon theDeuteroproton, as they passed by, plucked the ears of corn.What the Sabbaton Deuteroproton, Luk. 6.was.For theDeuteroprotonor second first Sabbath, was the first Sabbath after the Deutera or second of the Passover, which was the sixteenth ofNisanorAbib. And this is also evidenced from the received construction of the first and latter rain. I will give you the rain of your land in his due season, the first rain and the latter rain.Deut.11.For the first rain fell upon the seed-time about October, and was to make the seed to root, the latter was to fill the ear, and fell in Abib or March, the first moneth: according as is expressed.Joel2.And he will causeto come down for you the rain, the former rain and the latter rain in the first moneth; that is the moneth ofAbibwherein the Passover was observed. This was the Law ofMoses, and this in the land ofCanaanwas well observed, according to the first institution: but since their dispersion and habitation in Countries, whose constitutions admit not such tempestivity of harvests; and many not before the latter end of Summer; notwithstanding the advantage of their Lunary account, and intercalary moneth Veader, affixed unto the beginning of the year, there will be found a great disparity in their observations; nor can they strictly and at the same season with their forefathers observe the commands of God.
To add yet further, those Geoponical rules and precepts of Agriculture which are delivered by divers Authors, are not to be generally received; but respectively understood unto climes whereto they are determined. For whereas one adviseth to sow this or that grain at one season, a second to set this or that at another, it must be conceived relatively, and every Nation must have its Country Farm; for herein we may observe a manifest and visible difference, not only in the seasons of harvest, but in the grains themselves. For with us Barley-harvest is made after wheat-harvest, but with theIsraelitesandÆgyptiansit was otherwise; so is it expressed by way of priority,Ruththe 2. SoRuthkept fast by the maidens ofBoazto glean unto the end of Barley-harvest and of Wheat-harvest, which in the plague of hayl inÆgyptis more plainly delivered,Exod.9. And the Flax and the Barley were smitten, for the Barley was in the ear and the Flax was bolled, but the Wheat and the Rye were not smitten, for they were not grown up.
And thus we see the account established upon the arise or descent of the stars can be no reasonable rule unto distant Nations at all, and by reason of their retrogression but temporary unto any one. Nor must these respective expressions be entertained in absolute considerations; for so distinct is the relation, and so artificial the habitude of this inferiour globe unto the superiour, and even of one thing in each unto the other, that general rules are dangerous, and applications most safe that run with security of circumstance. Which rightly to effect, is beyond the subtlety of sense, and requires the artifice of reason.
Of some computation of days and deductions of one part of the year unto another.
That the days decrease and increase unequally.
Fourthly, There are certain vulgar opinions concerning days of the year, and conclusions popularly deduced from certain days of the moneth: men commonly believing the days increase and decrease equally in the whole year: which notwithstanding is very repugnant unto truth. For they increase in the moneth of March, almost as much as in the two moneths of January and February: and decrease as much in September, as they do in July and August. For the days increase or decrease according to the declination of the Sun, that is, its deviation Northward or Southward from the Æquator. Now this digression is not equal but near the Æquinoxial intersections, it is right and greater, near the Solstices more oblique and lesser. So from the eleventh ofMarch the vernal Æquinox, unto the eleventh of April the Sun declineth to the North twelve degrees; from the eleventh of April unto the eleventh of May but eight, from thence unto the fifteenth of June, or the Summer Solstice but three and a half: all which make twenty two degrees and an half, the greatest declination of the Sun.
And this inequality in the declination of the Sun in the Zodiack or line of life, is correspondent unto the growth or declination of man. For setting out from infancy we increase not equally, or regularly attain to our state or perfection: nor when we descend from our state, is our declination equal, or carrieth us with even paces unto the grave. For asHippocratesaffirmeth, a man is hottest in the first day of his life, and coldest in the last: his natural heat setteth forth most vigorously at first, and declineth most sensibly at last.The natural proportion of humane growth, etc.In the world,And so though the growth of man end not perhaps until twenty one, yet is his stature more advanced in the first septenary than in the second, and in the second, more than in the third, and more indeed in the first seven years, than in the fourteen succeeding; for what stature we attain unto at seven years, we do sometimes but double, most times come short of at one and twenty. And so do we decline again: For in the latter age upon the Tropick and first descension from our solstice, we are scarce sensible of declination: but declining further, our decrement accelerates, we set apace, and in our last days precipitate into our graves.and in the womb.And thus are also our progressions in the womb, that is, our formation, motion, our birth or exclusion. For our formation is quickly effected, our motion appeareth later, and our exclusion very long after: if that be true whichHippocratesandAvicennahave declared,that the time of our motion is double unto that of formation, and that of exclusion treble unto that of motion. As if the Infant be formed at thirty five days, it moveth at seventy, and is born the two hundred and tenth day, that is, the seventh month; or if it receives not formation before forty five days, it moveth the ninetieth day, and is excluded in the two hundred and seventy, that is, the ninth month.
There are also certain popular prognosticks drawn from festivals in the Calender, and conceived opinions of certain days in months; so is there a general tradition in most parts ofEurope, that inferreth the coldness of succeeding winter from the shining of the Sun uponCandlemasday, or the Purification of the VirginMary, according to the proverbial distich,
Si Sol splendescat Mariâ purificante,Major erit glacies post festum quam fuit ante.
Si Sol splendescat Mariâ purificante,Major erit glacies post festum quam fuit ante.
Si Sol splendescat Mariâ purificante,
Major erit glacies post festum quam fuit ante.
So is it usual among us to qualifie and conditionate the twelve months of the year, answerably unto the temper of the twelve days inChristmas; and to ascribe unto March certain borrowed days from April; all which men seem to believe upon annual experience of their own, and the received traditions of their fore-fathers.
Now it is manifest, and most men likewise know, that the Calenders of these computers, and the accounts of these days are very different; the Greeks dissenting from the Latins, and the Latins from each other; the one observing theJulianor ancient account, as greatBritainand part ofGermany; the other adhering to theGregorianor new account, asItaly,France,Spain, and the united Provinces of the Netherlands. Now this later account by ten days at least anticipateth theother; so that before the one beginneth the account, the other is past it; yet in the several calculations, the same events seem true, and men with equal opinion of verity, expect and confess a confirmation from them all. Whereby is evident the Oraculous authority of tradition, and the easie seduction of men, neither enquiring into the verity of the substance, nor reforming upon repugnance of circumstance.
And thus may divers easily be mistaken who superstitiously observe certain times, or set down unto themselves an observation of unfortunate months, or dayes, or hours; As did theEgyptians, two in every month, and theRomans, the days after the Nones, Ides and Calends. And thus the Rules of Navigators must often fail, setting down, asRhodiginusobserveth, suspected and ominous days in every month, as the first and seventh of March, the fift and sixt of April, the sixt, the twelfth and fifteenth of February. For the accounts hereof in these months are very different in our days, and were different with several Nations in Ages past; and how strictly soever the account be made, and even by the self-same Calender, yet is it possible that Navigators may be out. For so were the Hollanders, who passing Westward throughfretum le Mayre, and compassing the Globe, upon their return into their own Country, found that they had lost a day. For if two men at the same time travel from the same place, the one Eastward, the other Westward round about the earth, and meet in the same place from whence the first set forth; it will so fall out, that he which hath moved Eastward against the diurnal motion of the Sun, by anticipating dayly something of its circle with his own motion, will gaine one day; but he that travelleth Westward, with themotion of the Sun, by seconding its revolution, shall lose or come short a day. And therefore also upon these grounds thatDeloswas seated in the middle of the earth, it was no exact decision, because two Eagles let fly East and West byJupiter, their meeting fell out just in the IslandDelos.
A Digression of the wisdom of God in the site and motion of the Sun.
Having thus beheld the ignorance of man in some things, his error and blindness in others, that is, in the measure of duration both of years and seasons, let us a while admire the Wisdom of God in this distinguisher of times, and visible Deity (as some have termed it) the Sun. Which though some from its glory adore, and all for its benefits admire, we shall advance from other considerations, and such as illustrate the artifice of its Maker. Nor do we think we can excuse the duty of our knowledge, if we only bestow the flourish of Poetry hereon, or those commendatory conceits which popularly set forth the eminency of this creature; except we ascend unto subtiler considerations, and such as rightly understood, convincingly declare the wisdom of the Creator. Which since a Spanish PhysitianValerius de Philos.Sacr.hath begun, we will enlarge with our deductions; and this we shall endeavour from two considerations; its proper situation, and wisely ordered motion.
And first we cannot pass over his providence, in that it moveth at all; for had it stood still, and were it fixed like the earth, there had been then no distinctionof times, either of day or year, of Spring, of Autumn, of Summer, or of Winter; for these seasons are defined by the motions of the Sun; when that approacheth neare our Zenith, or vertical Point, we call it Summer, when furthest off, Winter, when in the middle spaces, Spring or Autumn, whereas remaining in one place these distinctions had ceased, and consequently the generation of all things depending on their vicissitudes; making in one hemisphere a perpetual Summer, in the other a deplorable and comfortless Winter.What the natural day is.And thus had it also been continual day unto some, and perpetual night unto others; for the day is defined by the abode of the Sun above the Horizon, and the night by its continuance below; so should we have needed another Sun, one to illustrate our Hemisphere, a second to enlighten the other; which inconvenience will ensue in what site soever we place it, whether in the Poles, or the Æquator, or between them both; no spherical body of what bigness soever illuminating the whole sphere of another, although it illuminate something more than half of a lesser, according unto the doctrine of the Opticks.
Every part of the Earth habitable.
His wisdom is again discernable, not only in that it moveth at all, and in its bare motion, but wonderful in contriving the line of its revolution; which is so prudently effected, that by a vicissitude in one body and light it sufficeth the whole earth, affording thereby a possible or pleasurable habitation in every part thereof; and this is the line Ecliptick; all which to effect by any other circle it had been impossible. For first, if we imagine the Sun to make his course out of the Ecliptick, and upon a line without any obliquity, let it be conceived within that Circle, that is either on the Æquator, or else on either side: (For if weshould place it either in the Meridian or Colures, beside the subversion of its course from East to West, there would ensue the like incommodities.) Now if we conceive the sun to move between the obliquity of this Ecliptick in a line upon one side of the Æquator, then would the Sun be visible but unto one pole, that is the same which was nearest unto it. So that unto the one it would be perpetual day; unto the other perpetual night; the one would be oppressed with constant heat, the other with insufferable cold; and so the defect of alternation would utterly impugn the generation of all things; which naturally require a vicissitude of heat to their production, and no less to their increase and conservation.
But if we conceive it to move in the Æquator; first unto a parallel sphere, or such as have the pole for their Zenith, it would have made neither perfect day nor night. For being in the Æquator it would intersect their Horizon, and be half above and half beneath it: or rather it would have made perpetual night to both; for though in regard of the rational Horizon, which bisecteth the Globe into equal parts, the Sun in the Æquator would intersect the Horizon: yet in respect of the sensible Horizon (which is defined by the eye) the Sun would be visible unto neither. For if as ocular witnesses report, and some also write, by reason of the convexity of the Earth, the eye of man under the Æquator cannot discover both the poles; neither would the eye under the poles discover the Sun in the Æquator. Thus would there nothing fructifie either near or under them: The Sun being Horizontal to the poles, and of no considerable altitude unto parts a reasonable distance from them. Again, unto a right sphere, or such as dwell under the Æquator,although it made a difference in day and night, yet would it not make any distinction of seasons: for unto them it would be constant Summer, it being alwaies vertical, and never deflecting from them: So had there been no fructification at all, and the Countries subjected would be as uninhabitable, as indeed antiquity conceived them.
Lastly, It moving thus upon the Æquator, unto what position soever, although it had made a day, yet could it have made no year: for it could not have had those two motions now ascribed unto it, that is, from East to West, whereby it makes the day, and likewise from West to East, whereby the year is computed. For according to received Astronomy, the poles of the Æquator are the same with those of thePrimum Mobile. Now it is impossible that on the same circle, having the same poles, both these motions from opposite terms should be at the same time performed; all which is salved, if we allow an obliquity in his annual motion, and conceive him to move upon the Poles of the Zodiack, distant from these of the world 23 degrees and an half. Thus may we discern the necessity of its obliquity, and how inconvenient its motion had been upon a circle parallel to the Æquator, or upon the Æquator it self.
Now with what Providence this obliquity is determined, we shall perceive upon the ensuing inconveniences from any deviation. For first, if its obliquity had been less (as instead of twenty three degrees, twelve or the half thereof) the vicissitude of seasons appointed for the generation of all things, would surely have been too short; for different seasons would have hudled upon each other; and unto some it had not been much better than if it had moved on the Æquator.
But had the obliquity been greater than now it is, as double, or of 40 degrees; several parts of the earth had not been able to endure the disproportionable differences of seasons, occasioned by the great recess, and distance of the Sun. For unto some habitations the Summer would have been extream hot, and the Winter extream cold; likewise the Summer temperate unto some, but excessive and in extremity unto others, as unto those who should dwell under the Tropick of Cancer, as then would do some part ofSpain, or ten degrees beyond, asGermany, and some part ofEngland; who would have Summers as now theMoorsofAfrica. For the Sun would sometime be vertical unto them: but they would have Winters like those beyond the Artick Circle; for in that season the Sun would be removed above 80 degrees from them. Again, it would be temperate to some habitations in the Summer, but very extream in the Winter: temperate to those in two or three degrees beyond the Artick Circle, as now it is unto us; for they would be equidistant from that Tropick, even as we are from this at present. But the Winter would be extream, the Sun being removed above an hundred degrees, and so consequently would not be visible in their Horizon, no position of sphere discovering any star distant above 90 degrees, which is the distance of every Zenith from the Horizon. And thus if the obliquity of this Circle had been less, the vicissitude of seasons had been so small as not to be distinguished; if greater, so large and disproportionable as not to be endured.