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 circ.u.mstance. Which rightly to effect, is beyond the subtlety of sense, and requires the artifice of reason.
CHAPTER IV
Of some computation of days and deductions of one part of the year unto another.
[Sidenote: _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 aequator. Now this digression is not equal but near the aequinoxial intersections, it is right and greater, near the Solstices more oblique and lesser. So from the eleventh of March the vernal aequinox, 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.
[Sidenote: _The natural proportion of humane growth_, etc.]
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 as _Hippocrates_ affirmeth, 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. [SN: _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. [SN: _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 which _Hippocrates_ and _Avicenna_ have 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 of _Europe_, that inferreth the coldness of succeeding winter from the shining of the Sun upon _Candlemas_ day, or the Purification of the Virgin _Mary_, according to the proverbial distich,
_Si Sol splendescat Maria 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 in _Christmas_; 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 the _Julian_ or ancient account, as great _Britain_ and part of _Germany_; the other adhering to the _Gregorian_ or new account, as _Italy_, _France_, _Spain_, and the united Provinces of the Netherlands. Now this later account by ten days at least antic.i.p.ateth the other; 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 circ.u.mstance.
And thus may divers easily be mistaken who superst.i.tiously observe certain times, or set down unto themselves an observation of unfortunate months, or dayes, or hours; As did the _Egyptians_, two in every month, and the _Romans_, the days after the Nones, Ides and Calends. And thus the Rules of Navigators must often fail, setting down, as _Rhodiginus_ observeth, 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 pa.s.sing Westward through _fretum le Mayre_, and compa.s.sing 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 antic.i.p.ating dayly something of its circle with his own motion, will gaine one day; but he that travelleth Westward, with the motion of the Sun, by seconding its revolution, shall lose or come short a day. And therefore also upon these grounds that _Delos_ was seated in the middle of the earth, it was no exact decision, because two Eagles let fly East and West by _Jupiter_, their meeting fell out just in the Island _Delos_.
CHAPTER V
A Digression of the wisdom of G.o.d 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 G.o.d 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 ill.u.s.trate 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 Physitian [SN: Valerius 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 pa.s.s 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 distinction of 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 s.p.a.ces, 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. [SN: _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 ill.u.s.trate 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 aequator, 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.
[Sidenote: _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 aequator, or else on either side: (For if we should 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 aequator, 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 aequator; 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 aequator 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 aequator 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 aequator cannot discover both the poles; neither would the eye under the poles discover the Sun in the aequator. Thus would there nothing fructifie either near or under them: The Sun being Horizontal to the poles, and of no considerable alt.i.tude unto parts a reasonable distance from them.
Again, unto a right sphere, or such as dwell under the aequator, 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 aequator, 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 aequator are the same with those of the _Primum 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 aequator, or upon the aequator 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 aequator.
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 of _Spain_, or ten degrees beyond, as _Germany_, and some part of _England_; who would have Summers as now the _Moors_ of _Africa_. 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.
[Sidenote: _A competent distinction of seasons necessary, and why._]
Now for its situation, although it held this Ecliptick line, yet had it been seated in any other Orb, inconveniences would ensue of condition like the former; for had it been placed in the lowest sphere of the Moon, the year would have consisted but of one month; for in that s.p.a.ce of time it would have pa.s.sed through every part of the Ecliptick: so would there have been no reasonable distinction of seasons required for the generation and fructifying of all things; contrary seasons which destroy the effects of one another, so suddenly succeeding. Besides by this vicinity unto the earth, its heat had been intollerable; for if (as many affirm) there is a different sense of heat from the different points of its proper Orb, and that in the Apogeum or highest point (which happeneth in Cancer) it is not so hot under that Tropick, on this side the aequator, as unto the other side in the Perigeum or lowest part of the Eccentrick (which happeneth in Capricornus) surely being placed in an Orb far lower, its heat would be unsufferable, nor needed we a fable to set the world on fire.
But had it been placed in the highest Orb, or that of the eighth sphere, there had been none but _Platoes_ year, and a far less distinction of seasons; for one year had then been many, and according unto the slow revolution of that Orb which absolveth not his course in many thousand years, no man had lived to attain the account thereof. These are the inconveniences ensuing upon its situation in the extream orbs, and had it been placed in the middle orbs of the Planets, there would have ensued absurdities of a middle nature unto them.
Now whether we adhere unto the hypothesis of _Copernicus_, affirming the earth to move, and the Sun to stand still; or whether we hold, as some of late have concluded, from the spots in the Sun, which appear and disappear again; that besides the revolution it maketh with its...o...b.., it hath also a dinetical motion, and rowls upon its own Poles, whether I say we affirm these or no, the illations before mentioned are not thereby infringed. We therefore conclude this contemplation, and are not afraid to believe, it may be literally said of the wisdom of G.o.d, what men will have but figuratively spoken of the works of Christ; that if the wonders thereof were duly described, the whole world, that is, all within the last circ.u.mference, would not contain them. For as his Wisdom is infinite, so cannot the due expressions thereof be finite, and if the world comprise him not, neither can it comprehend the story of him.
CHAPTER VI
Concerning the vulgar opinion, that the Earth was slenderly peopled before the Flood.
Beside the slender consideration men of latter times do hold of the first ages, it is commonly opinioned, and at first thought generally imagined, that the earth was thinly inhabited, at least not remotely planted before the flood; whereof there being two opinions, which seem to be of some extremity, the one too largely extending, the other too narrowly contracting the populosity of those times; we shall not pa.s.s over this point without some enquiry into it.
Now for the true enquiry thereof, the means are as obscure as the matter, which being naturally to be explored by History, Humane or Divine, receiveth thereby no small addition of obscurity. For as for humane relations, they are so fabulous in _Deucalions_ flood, that they are of little credit about _Ogyges_ and _Noahs_. For the Heathens (as _Varro_ accounteth) make three distinctions of time: the first from the beginning of the world unto the general Deluge of _Ogyges_, they term _Adelon_, that is, a time not much unlike that which was before time, immanifest and unknown; because thereof there is almost nothing or very obscurely delivered: for though divers Authors have made some mention of the Deluge, as _Manethon_ the _Egyptian_ Priest, _Xenophon_ de aequivocis, _Fabius Pictor_ de Aureo seculo, _Mar. Cato_ de originibus, and _Archilochus_ the Greek, who introduceth also the Testimony of _Moses_ in his fragment _de temporibus_: yet have they delivered no account of what preceded or went before. _Josephus_ I confess in his Discourse against _Appion_ induceth the antiquity of the _Jews_ unto the flood, and before from the testimony of humane Writers; insisting especially upon _Maseus_ of _Damascus_, _Jeronimus aegyptius_, and _Berosus_; and confirming the long duration of their lives, not only from these, but the authority of _Hesiod_, _Erathius_, _h.e.l.lanicus_ and _Agesilaus_. _Berosus_ the _Chaldean_ Priest, writes most plainly, mentioning the city of _Enos_, the name of _Noah_ and his Sons, the building of the Ark, and also the place of its landing. And _Diodorus Siculus_ hath in his third book a pa.s.sage, which examined, advanceth as high as _Adam_: for the _Chaldeans_, saith he, derive the Original of their Astronomy and letters forty three thousand years before the Monarchy of _Alexander_ the Great: now the years whereby they computed the antiquity of their letters, being as _Xenophon_ interprets to be accounted Lunary: the compute will arise unto the time of _Adam_. For forty three thousand Lunary years make about three thousand six hundred thirty four years, which answereth the Chronology of time from the beginning of the world unto the reign of _Alexander_, as _Annius_ of _Viterbo_ computeth in his Comment upon _Berosus_.
The second s.p.a.ce or interval of time is accounted from the flood unto the first Olympiad, that is, the year of the world 3174, which extendeth unto the days of _Isaiah_ the Prophet, and some twenty years before the foundation of _Rome_: this they term _Mythicon_ or fabulous, because the account thereof, especially of the first part, is fabulously or imperfectly delivered. Hereof some things have been briefly related by the Authors above mentioned: more particularly by _Dares Phrygius_, _Dictys Cretensis_, _Herodotus_, _Diodorus Siculus_, and _Trogus Pompeius_; the most famous _Greek_ Poets lived also in this interval, as _Orpheus_, _Linus_, _Musaeus_, _Homer_, _Hesiod_; and herein are comprehended the grounds and first inventions of Poetical fables, which were also taken up by historical Writers, perturbing the _Chaldean_ and _Egyptian_ Records with fabulous additions; and confounding their names and stories, with their own inventions.
The third time succeeding until their present ages, they term _Historicon_, that is, such wherein matters have been more truly historified, and may therefore be believed. Of these times also have been written _Herodotus_, _Thucydides_, _Xenophon_, _Diodorus_; and both of these and the other preceding such as have delivered universal Histories or Chronologies; as (to omit _Philo_, whose Narrations concern the _Hebrews_) _Eusebius_, _Julius Africa.n.u.s_, _Orosius_, _Ado_ of _Vienna_, _Maria.n.u.s Scotus_, _Historia tripart.i.ta_, _Urspergensis_, _Carion_, _Pineda_, _Salian_, and with us Sir _Walter Raleigh_.
Now from the first hereof that most concerneth us, we have little or no a.s.sistance; the fragments and broken records hereof inforcing not at all our purpose. And although some things not usually observed, may be from thence collected, yet do they not advantage our discourse, nor any way make evident the point in hand. For the second, though it directly concerns us not, yet in regard of our last medium and some ill.u.s.trations therein, we shall be constrained to make some use thereof. As for the last, it concerns us not at all; for treating of times far below us, it can no way advantage us. And though divers in this last Age have also written of the first, as all that have delivered the general accounts of time, yet are their Tractates little auxiliary unto ours, nor afford us any light to detenebrate and clear this Truth.
As for holy Scripture and divine revelation, there may also seem therein but slender information, there being only left a brief narration hereof by _Moses_, and such as affords no positive determination. For the Text delivereth but two genealogies, that is, of _Cain_ and _Seth_; in the line of _Seth_ there are only ten descents, in that of _Cain_ but seven, and those in a right line with mention of father and son; excepting that of _Lamech_, where is also mention of wives, sons, and a daughter.
Notwithstanding if we seriously consider what is delivered therein, and what is also deducible, it will be probably declared what is by us intended, that is, the populous and ample habitation of the earth before the flood. Which we shall labour to induce not from postulates and entreated Maxims, but undeniable Principles declared in holy Scripture; that is, the length of mens lives before the flood, and the large extent of time from Creation thereunto.
We shall only first crave notice, that although in the relation of _Moses_ there be very few persons mentioned, yet are there many more to be presumed; nor when the Scripture in the line of _Seth_ nominates but ten persons, are they to be conceived all that were of this generation: The Scripture singly delivering the holy line, wherein the world was to be preserved, first in _Noah_, and afterward in our Saviour. For in this line it is manifest there were many more born than are named, for it is said of them all, that they begat sons and daughters. And whereas it is very late before it is said they begat those persons which are named in the Scripture, the soonest at 65, it must not be understood that they had none before; but not any in whom it pleased G.o.d the holy line should be continued. And although the expression that they begat sons and daughters be not determined to be before or after the mention of these, yet must it be before in some; for before it is said that _Adam_ begat _Seth_ at the 130 year, it is plainly affirmed that _Cain_ knew his wife, and had a son; which must be one of the daughters of _Adam_, one of those whereof it is after said, he begat sons and daughters. And so for ought can be disproved there might be more persons upon earth then are commonly supposed, when _Cain_ slew _Abel_; nor the fact so hainously to be aggravated in the circ.u.mstance of the fourth person living. And whereas it is said upon the nativity of _Seth_, G.o.d hath appointed me another seed instead of _Abel_, it doth not imply he had no other all this while; but not any of that expectation, or appointed (as his name applies) to make a progression in the holy line; in whom the world was to be saved, and from whom he should be born, that was mystically slain in _Abel_.
Now our first ground to induce the numerosity of people before the flood, is the long duration of their lives, beyond 7, 8, and 9, hundred years. Which how it conduceth unto populosity we shall make but little doubt, if we consider there are two main causes of numerosity in any kind or species, that is, a frequent and multiparous way of breeding, whereby they fill the world with others, though they exist not long themselves; or a long duration and subsistence, whereby they do not only replenish the world with a new annumeration of others, but also maintain the former account in themselves. From the first cause we may observe examples in creatures oviparous, as Birds and Fishes; in vermiparous, as Flies, Locusts, and Gnats; in animals also viviparous, as Swine and Conies. Of the first there is a great example in the herd of Swine in _Galilee_; although an unclean beast, and forbidden unto the _Jews_. Of the other a remarkable one in _Athenus_, in the Isle _Astipalea_, one of the Cyclades now called _Stampalia_, wherein from two that were imported, the number so increased, that the Inhabitants were constrained to have recourse unto the Oracle _Delphos_, for an invention how to destroy them.
Others there are which make good the paucity of their breed with the length and duration of their daies, whereof there want not examples in animals uniparous: [SN: _A Million of Beeves yearly killed in England._]
First, in bisulcous or cloven-hooft, as Camels, and Beeves, whereof there is above a million annually slain in _England_. It is also said of _Job_, that he had a thousand yoak of Oxen, and six thousand Camels; and of the children of _Israel_ pa.s.sing into the land of _Canaan_, that they took from the _Midianites_ threescore and ten thousand Beeves; and of the Army of _Semiramis_, that there were therein one hundred thousand Camels. For Solipeds or firm-hoofed animals, as Horses, a.s.ses, Mules, etc., they are also in mighty numbers, so it is delivered that _Job_ had a thousand she a.s.ses: that the _Midianites_ lost sixty one thousand a.s.ses. For Horses it is affirmed by _Diodorus_, that _Ninus_ brought against the _Bactrians_ two hundred eighty thousand Horses; after him _Semiramis_ five hundred thousand Horses, and Chariots one hundred thousand. Even in creatures steril and such as do not generate, the length of life conduceth much unto the multiplicity of the species; for the number of Mules which live far longer then their Dams or Sires, in Countries where they are bred, is very remarkable, and far more common then Horses.
For Animals multifidous, or such as are digitated or have several divisions in their feet, there are but two that are uniparous, that is, Men and Elephants; who though their productions be but single, are notwithstanding very numerous. The Elephant (as _Aristotle_ affirmeth) carrieth the young two years, and conceiveth not again (as _Edvardus Lopez_ affirmeth) in many after, yet doth their age requite this disadvantage; they living commonly one hundred, sometime two hundred years. Now although they be rare with us in _Europe_, and altogether unknown unto _America_, yet in the two other parts of the world they are in great abundance, as appears by the relation of _Gorcias ab Horto_, Physitian to the Viceroy at _Goa_, who relates that at one venation the King of _Sion_ took four thousand; and is of opinion they are in other parts in greater number then herds of Beeves in _Europe_. And though this delivered from a _Spaniard_ unacquainted with our Northern droves, may seem very far to exceed; yet must we conceive them very numerous, if we consider the number of teeth transported from one Country to another; they having only two great teeth, and those not falling or renewing.
As for man, the disadvantage in his single issue is the same with these, and in the lateness of his generation somewhat greater then any; yet in the continual and not interrupted time thereof, and the extent of his days, he becomes at present, if not then any other species, at least more numerous then these before mentioned. Now being thus numerous at present, and in the measure of threescore, fourscore or an hundred years, if their dayes extended unto six, seven, or eight hundred, their generations would be proportionably multiplied; their times of generation being not only multiplied, but their subsistence continued.
For though the great Grand-child went on, the _Petrucius_ [SN: _The term for that person from whom consanguineal relations are accounted, as in the_ Arbor civilis.] and first Original would subsist and make one of the world; though he outlived all the terms of consanguinity, and became a stranger unto his proper progeny. So by compute of Scripture _Adam_ lived unto the ninth generation, unto the days of _Lamech_ the Father of _Noah_; _Methuselah_ unto the year of the flood; and _Noah_ was contemporary unto all from _Enoch_ unto _Abraham_. So that although some died, the father beholding so many descents, the number of Survivers must still be very great; for if half the men were now alive, which lived in the last Century, the earth would scarce contain their number.
Whereas in our abridged and Septuagesimal Ages, it is very rare, and deserves a Distick [SN: Mater ait natae dic natae filia, etc.] to behold the fourth generation. _Xerxes_ complaint still remaining; and what he lamented in his Army, being almost deplorable in the whole world: men seldom arriving unto those years whereby _Methuselah_ exceeded nine hundred, and what _Adam_ came short of a thousand, was defined long ago to be the age of man.
Now although the length of days conduceth mainly unto the numerosity of mankind, and it be manifest from Scripture they lived very long, yet is not the period of their lives determinable, and some might be longer livers, than we account that any were. For (to omit that conceit of some, that _Adam_ was the oldest man, in as much as he is conceived to be created in the maturity of mankind, that is, at 60, (for in that age it is set down they begat children) so that adding this number unto his 930, he was 21 years older than any of his posterity) that even _Methuselah_ was the longest liver of all the children of _Adam_, we need not grant; nor is it definitively set down by _Moses_. Indeed of those ten mentioned in Scripture, with their severall ages it must be true; but whether those seven of the line of _Cain_ and their progeny, or any of the sons or daughters posterity after them out-lived those, is not expressed in holy Scripture; and it will seem more probable, that of the line of _Cain_ some were longer lived than any of _Seth_; if we concede that seven generations of the one lived as long as nine of the other. As for what is commonly alledged, that G.o.d would not permit the life of any unto a thousand, because (alluding unto that of _David_) no man should live one day in the sight of the Lord; although it be urged by divers, yet is it methinks an inference somewhat Rabbinicall; and not of power to perswade a serious examinator.
Having thus declared how powerfully the length of lives conduced unto populosity of those times, it will yet be easier acknowledged if we descend to particularities, and consider how many in seven hundred years might descend from one man; wherein considering the length of their dayes, we may conceive the greatest number to have been alive together.
And this that no reasonable spirit may contradict, we will declare with manifest disadvantage; for whereas the duration of the world unto the flood was above 1600 years, we will make our compute in less then half that time. Nor will we begin with the first man, but allow the earth to be provided of women fit for marriage the second or third first Centuries; and will only take as granted, that they might beget children at sixty, and at an hundred years have twenty, allowing for that number forty years. Nor will we herein single out _Methuselah_, or account from the longest livers, but make choice of the shortest of any we find recorded in the Text, excepting _Enoch_; who after he had lived as many years as there be days in the year, was translated at 365. And thus from one stock of seven hundred years, multiplying still by twenty, we shall find the product to be one thousand, three hundred forty seven millions, three hundred sixty eight thousand, four hundred and twenty.