he appeared alive unto them according as the Prophets inspired by God had foretold and prophesied of him And yet in our time the doctrine and the name of Christians continues all the world over These are the words of Josephus who writ of the destruction of Jerusalem as an eye-witnesse which hapned fourty years after the death of Christ Pilate likewise that gave the sentence of death against him neverthelesse bears witnesse of his great miracles sending word of them by letters to the Emperour Tyberius so that the Senate was put to sit in Councell to advise whether they should receive Jesus Christ for a God and although they did not assent unto it Tyberius forbad any further persecuting the Christians As for the Earth-quake and the darknesse of the Sun during the time that Christ suffered upon the Crosse we have also Ethnicks for witnesses Flegon the Greek Historiographer born in Asia of whom Suydas makes speciall mention That in the fourth year of the two hundred and tenth Olympiade which will meet being well accounted with the eighteenth year of the Emperour Tiberius which was then when our Saviour suffered There was an eclipse of the Sun the greatest that ever was seen or found in any History and that it endured from the sixth to the ninth hour And that during this eclipse the Earth-quake was so great in Asia and Bithinia that there were an infinite number of houses fell to the ground It seems besides Flegon who lived in those times and writ this that Plinie vented and writ the same thing For he saith that in the time of the Emperour Tyberius the Earth-quake was greater than ever was any before it and saith thereby was thrown to the earth and ruined twelve Towns in Asia besides an infinite of other buildings So that the Historiographers who were Gentiles although they knew not the cause forbear not to write of the miracles of Christ The other miracle of the vail of the Temple which rent in sunder Iosephus recites it also Of the cruell death of the innocent children which Herod caused to die mention is made of it by another Jew named Filon a writer of great authority In his abridgement of time where he saith that Herod caused many children to be put to death and among them his own son because that he had heard that Christ a King promised to the Hebrews was born and this Authour was in the times of the other Herod called the Tetrark as he himself saith This History is again more amply recited by Macrobâ—us an Ethnick Historioagrapher who recites some pleasant and witty speeches of the Emperour Octavian in whose time our Saviour lived saying that the Emperour having heard of the cruelty of Herod towards his son and the other innocents said it was better in Herods house to be his hog than his child because the Jews killed no swine which witty conceit is alledged also by Dion in the life of the same Emperour So that there are many miracles whereof the Jews and the Gentiles not thinking of it be or witness to have been done by Christ besides those that the Christians make mention of What should we say any more of that the ancient Emperours have tasted of our belief and of that which they have done against the Christians The first Vicar of God St. Peter and likewise St. Paul died by the commandment of Nero the Emperour thirty six years after the death of our Saviour and then was the great persecution of the Church of which the Gentiles have not omitted to make mention And particularly Suetonus Tranquillus and Corneliâ—s Tacitus who lived in those times and of great authority Suetonus in the life of Nero speaking of some of his decrees and ordinances saith that he tormented and afflicted with great punishment a sort of people which called themselves Christians and followed a certain belief and new Religion and Cernelius Tacitus treatingon the acts of the same Nero saith that he persecuted and punished with terrible torments a sort of people which the vulgar called Christians And that the Author of this name was Christ of Jerusalem whom Pilate the Governour of Judea had caused to be crucified and by the means of his death his doctrine began to be extolled But now let us see what some other Gentiles write that are not of lesse authority Plinie in some of his elegant Epistles writes to the Emperour Trajan whose Proconful he was in Asia to know how he would that he should punish the Christians which were accused and brought before him that he might give his Lord a good account of what he found against them Amongst other things he writes that these Christians rose at certain hours in the night and assembled themselves together to sing hymns and praises to Jesus Christ whom they worshipped for God And being assembled into a Congregation they made vows to do no evil or hurt to any but promised not to steal not to be adulterers not to break their promises or vows not to deny what hath been lent or given them to keep And this Plinie saith further that they eat altogether without possessing any thing in proper By this we may know what was then the exercise of Christians and for what the world hated them and persecuted them These things were written by a Heathen and an Idolater sixty years after the Passion of our Saviour To which letters the Emperour made answer that seeing they were not accused for any excesse or other misdeeds that he should not trouble himself to punish them or make any inquisition against them Yet neverthelesse if they were accused and brought before him that he should find out a means to make them forsake their Religion but if they would not leave it yet he should do nothing to them Before this it is true that this Emperour Traian being a Heathen and deceived by accusers had persecuted the Christians To which Empire afterwards succeeded Adrian his Nephew of whom Aelius Lampridius a Heathen Historiagrapher and an Idolater writes that he began to honour the Christians suffering them to live in their belief and he himself worshipped Christ with the others and built Temples but afterwards he changed his copy and became hatefull odious and cruell towards the Christians being deceived and abused by the Masters and their false ceremonies and by the Bishops of those false Gods telling him that if he favoured the Christians all the world would be converted to their belief and they should loose the religion of their Gods This is certified by Peter Criniff It is found in the life of Saturninus that to this Empeaour Adrian there was a letter sent by Severinus the Consul where he writes that there was in Egypt divers Christians amongst which some called themselves Bishops and that none of them were idle but that all of them did work and employed themselves in some action and that there was not amongst them even those that were blind and lame that did not live
Popes hath been since Saint Peter and how the Popes came to change their names also by whom they used to have been chosen ONe of the most excellent histories and that Christians ought well to know is the lives of the Soveraign Bishops successours of Saint Peter and Vicars of Jesus Christ These are those which have been Bishops of Rome since the first Vicar of God Saint Peter placed the chair there the Mark for his Successours in which place it hath always been even to this day And put the case that sometimes some of the Soveraign Bishops have been absent from that Chair and the Town yet Rome ceased not to be the Bishoprick and principall seat of the absent Bishop for St. Peter placed it there first of all where it hath been ever since But to return to our purpose there hath been in Rome two hundred twenty and one Bishops or universal Popes as I can gather even to this day in which Iulius the third governed amongst which there hath been many Martyrs most excellent Saints and learned Doctours yet neverthelesse it is not without great admiration and a consicieration of great mysterie that none of them governed so long time as St. Peter did there For it hath pleased God as he excelled all the rest in sanctity so in the possession of that dignity he passed them all for he lived in it five and twenty years after the death of our Saviour Christ the first leven whereof he lived at Antioch and the other eighteen at Rome where he placed the Chair And some are of opinion that none of his successours for the time to come shall attain to that he did no more than those that are past already There is also another thing that I take notice of in reading the lives of the Popes that is that since Saint Peter to this very time I find not one that in changing of his name hath called himself Peter nor that had that name before his change So that it seems that God would put that name Peter for a foundation in the Church and no where else The saying of the Translatour I know not in what place the Authour hath taken out this last opinion for there is to be found seven at the least which before were named Peter As Innocent the fifth John the two and twentieth Celestine the fitfh Clement the fixt Gregory the elevench Boriniface the ninth And Alexander the fifth leaving out one Anti-pope Yet it it is good to know from whence came the first changing their name Know that Pope Gregory the fourth being dead in the year eight hundred forty two they chose for the Soveraign Bishop of Rome a Roman of Noble Bloud illustrious and of good breeding who was called Hoge-face and because this name seemed to him dirty and ill agreeing with such a dignity and remembring that our Saviour changed the name of Saint Peter would also change his and named himself Sergius which was his fathers name From thence came the custome observed to this day that he which is chosen Pope may tak eat his pleasure what name pleaseth him best And although they have changed their names they keep still this custome to take the name of some of their predecessors Of these things are the Authors Platinus Matthew Palmer Eusebins and others now we must understand according to what is found in histories that even to the time of Constantine the great which gave so much Goods and Priviledges to the Church of Rome because the Soveraign Bishops had been all Martyred there was no canvasing or suite who should have it for none desired it but contrary either by force or request they were constrained to accept the charge and so even till that time they were chosen to that dignity onely by the Priests which were in the Roman Church But since the Emperours were Christians and likewise many of the Citizens of Rome they were chosen by the Clergy with the voice and consent of the people That done they sent to the Emperour which then kept at Constantinople to desire a confirmation and it seems this was to please them or because they would have it so Sometimes this confirmation was done by the Governour which they had at Rome called Hyparcus who had the authority of the Emperour now was this confirmation by the Emperour or the Soveraign Bishops sure and firm but whether for the Tyranny and permission of the Church that after the death of Benet the first Pelagius the second was chosen But because at that time Rome was besieged by the Lombards from whence are descended the Lombards and also that there fell such an abundance of rain that the Rivers were all overflown in such sort that as Platinus saith there was an infinite number of persons drowned and perished so that it was thought for certain it was a generall Deluge This Pelagius was the first that governed the Bishoprick without making the Emperour acquainted yet nevertheless he feared that Maurice the Emperour of Constantinople would be angry at it therefore sent his Embassadors to excuse it and gave the reasons we have before recited Afterwards some years having past that this custome was continued without discontinuance and Benet the second coming to be created Soveraign Bishop the Emperour Constantine the fourth of that name being advertized of his singular holinesse and great learning had respect of his authority and sent this Pope a Charter or letter Patent by which he renounced for himself and his successours upon all reasons or pretences whatsoever the confirmation of the Papall election that from thence forward so soon as the Clergy or the people of Rome should have chosen a Soveraign Bishop he should be held for the Vicar of God without other confirmation or amplification This was observed for some time but afterwards the Church of Rome comming to be afflicted and its inheritance to be molested by the Lombards that reigned in that Country and being seconded by Charls Martel in the time of Gregory the third and by Pepin his son in the time of Stephen the second and at some other times having some little help from the Emperours of Constantinople Lastly Pope Leo the third of that name after great discord and controverâ—ies considering the great succour and help that he had from Charlemain King of France he made and named him Emperour and repassed the seat of the Empire to the Western parts where it hath remained to this day By means whereof we may know that either by special Priviledge or by Usurpation of the Successors of Charlemain to the Empire they began to set up again the confirmation of the Pope confirming him by the Emperours and approving the Election that is made of the Soveraign Bishops who acknowledged them for Emperours having recourse to them in their necessities and affairs Afterwards by succession of time and in the year Eight hundred and seventeen Pasquel the first was chosen by the death of Stephen the fourth and obeyed
without waiting for confirmation of the Emperour Lowes son to Charls the great wherefore he sent his Ambassadours to excuse it and say that he was constrained by the people not to stay for his confirmation the Emperor Lewes accepted this excuse and nevertheless sent them word that he would that the ancient customes should be retained and kept A long time after during which the malice of men increased there were divers scandals and disorders found in the Elections which to remedie Pope Nicholas the second of that name in the year One thousand seventy nine being in publick Councel made a Decree which begins In nomini Domini in the three and twentieth distinction by which he gives the authority of choise onely to Bishops Priests and Cardinals following which Ordinance even to this day is made a worthy and Canonical Election without seeking or waiting for the Imperial confirmation for this Priviledge proceeds not so much from reason as from the grace and permission of the Church and Pope to which all Emperours and Kings submit and humble themselves as their Superiour and Head over all Vicar and Lievtenant of Christ the toleration and permission whereof ceasing the use likewise ceaseth to Kings and Emperours CHAP. XI Of Men that are bred in the Sea and some other things of note IT is one marvelous thing and that which draws men into a deep contemplation of the works of God the great diversity of Fishes in the Sea and likewise of the Beasts of the Earth Plinie Albertus Magnus Aristotle and divers other Philosophers treat much of them I know very well that a reasonable man is found no where but upon the earth and men inhabit not in the water Nevertheless I have read there are fishes in the sea that have the shape of a man amongst which there are male and female and the female hath the very form of a woman and are called Nereides and the male Tritons whereof I will not recite many things in reckoning up a great number of men of light and small authority which I have heard report to this purpose things strange and variable Yet nevertheless I will say that which hath been written by men of authority grave and worthy of credit Amongst the which Plenie saith That in the time of the Emperour Tiberius the inhabitants of Lisbon a Town in Portugal then famous and is yet sent Ambassadors to the Emperour to certifie him that they had seen one of these Tritons retire and hide himself sometimes in a Cave near the Sea and that there he made Musick with the shell of a fish and sayes yet further that Octavius Augustus was certified that they had seen upon the coast of France divers Nereides or Mer-maids but indeed they were dead upon the sea-shote And so hath Nero that amongst many fishes that the sea had cast up upon the sands there were found Nereides and other sorts of sea-beasts of the likeness of many beasts that are upon the earth Elian writes as much and besides what the Ancients write of these things and mony other such like modern writers declare also marvelous things and amongst others Theodore Gaze a man very learned in divers Sciences and lived in our times of whom some have writ and in especial Alexander of Alexandria who sayes that Theodore Gaze being in Greece upon the sea-coast he saw after a great tempest the sea had cast up upon the sands a great number of fishes amongst which was one Nereide or fish with a perfect humane face and a very fair woman even to the girdle and the rest downwards was the shape of a fish ending in the tail sharp like an Eel just like that which we see painted which we call a Mer-maid and that this Syren was upon the sands shewing by her gesture that she was in great pain and sorrow Alexander says further that this Theodore Gaze caught it and as well as he could put it into the water where it was no sooner entred but it began to swim neatly slinking it self out of sight on a sudden and was never after seen Georgius Trapozensus a man of no less learning and authority affirms likewise passing by the sea-shore to have seen a fish raise it self above water and all that was seen from the middle upwards was the shape of a very beautifull woman whereat he stood no lesse affrighted then amazed with wonder and so hid himself to discover the shape till she perceived that she was espied by means whereof she put her self into the water and was never after seen All this is wonderfull and yet who would not believe such men being seconded with what I shall yet say Alexander of Alexandria saies that he was advertized for a certain truth that in Epire there is a fountain near the Sea to which children went often to fetch water and that near to that place came out a Triton and hid himself in a Cave and there kept himself close till he saw a young maid alone whom he would take away and carry with him into the sea which he had done oftentimes whereof the inhabitants being advertised set ambushes for him so that he was taken and brought before the Justice of the place where he was found in all his members agreeable to a man wherefore they assayed to keep him and gave him meat to eat but he would not touch a bit of any thing that was offered him and so he died as well of famine as that he was too many daies in an Element that was strange to him and altogether contrary to his own proper nature This History is also recounted by Peter Gellie a Modern Authour in his book that he hath written of beasts and saies that while he lived at Marsellus heard an old Fisher-man report that his father had told him for truth that he had seen a Tryton or Mer-man such a one as we have spoken of which was presented to King Renus A thing therefore so approved and by so many Authors and that all the world holds for a certain ought not to be reputed a lie but held for a truth CHAP. XII Of the division of the ages of the World and the notable things that hapned in them And also of the beginning of Kingdomes ALthough every one takes pleasure to speak of the ages of the world and of things that have hapned in the one and what hath been seen in the other yet there are many that know not how this division is made nor how many years is given to every of them The Age of the life of the world even unto this day is divided by the greatest part of Authors in six parts or Ages Though some would perswade us there are seven which is the division which the Hebrews make But as for me I will follow the opinion of Eusebius and the common opinion of all the Historians that name but six Afterwards upon the division of these ages there is yet so great confusion and difference amongst
Affrica he did see the bones of a humane body which had the Jaws as great and as heavy as of an hundred men of our age And neverthelesse although our life be so short yet ought we not to complain because applying it in evil and to the contempt and neglect of God the Lord is mercifull unto us in shortening it for we shal cease to be wicked any more and yet if we will serve him we have time enough to do so for as much as the goodnesse of God is so great that he takes for payment the good desires and the will CHAP. II. That the opinion of those which think the years in times past to have been shorter then these in our times is false Which was the first Town in the World And that the Ancients had more children than are named in the holy Scripture BEcause it hath seemed to some that the age of nine hundred years of men in former times was impossible though they could not comprehend nor admit of the naturall reasons thereof which are alledged in the former Chapter And not daring to deny such number of years so clearly manifested by holy writ they say that the years in those times were shorter than the years now in our days So that the long life which they enjoyed in those days beyond us now was not so great as is cried up Some amongst them would make us believe that one of our years now equals ten of theirs in times past Many of them say that every Moon makes a year and have called them Lunary years Some others of our opinion That three of our moneths makes one of their years And by this means four of their years equalled but one of ours Because in this sort the Caldeans and the Arcadians divided their years as Lactantius recites in his second book of Divine Institutions And Marcus Varro a learned Roman in many things except in this was of opinion that the Lunary years took their number from the conjunction of one Moon to the other which consists of 29 days and odde hours In like manner Plinie holds for a fable the long life of the Ancients or first of men and says that those of Arcadia counted their years as we have before recited of three of our moneths There is even yet amongst us Christians Eliconiense 1 Book of Antiquities a book of the Age of the World whereof Elicontensis is Authour where it seems that he is of this opinion Nevertheless it is most clear That the years that were quoted in the holy Scripture were such as these that we have now in these times Which Iosephus maintains and proves and so Lactantius Firmian but much better and more distinctly St. Augustine whose Reasons and Authority will confute all the false opinions which have smelt or savoured of the contrary As for the first which is That every Moon made then a year to take it from one Conjunction to another it is a manifest error because we know very well that such a space of time contains not full thirtie days so that in that case an hundred years now would amount to more than twelve hundred years then from whence would grow against the opinion of all the World that men should live longer now than they did then forasmuch as there was not then found a man which lived twelve hundred years which ariseth not to one of our Ages And nevertheless we may find some that have lived an hundred and an hundred and twelve years which would be more than thirteen hundred years to reckon the years by the Moons Is it not also a folly in them which affirm that ten of those years in times past countervailed but one of ours at present for if their affirmation were true men in those days would have had strength to beget children at seven eight and ten years which is against all natural Philosophie That it is so Gen. 5 we read in Genesis That Seth the son of Adam begat Enos at the age of an hundred and five years If therefore ten years then had made but one of our years now it must needs follow that men in those former ages begat children at ten years and an half old of these present times Cain also begetting children at seventy years would by that reckoning have been a Father at seven years of our age And nevertheless we should find much lesse if one of our years now made twelve then as some of them affirm Their false opinions shall be made yet more clear by this ensuing deduction If their year were but the tenth or twelth part of ours now it would follow that the year had not twelve moneths or the moneth but three days Gen. 7 which were an abuse because the same text of Scripture saith that the general Deluge began the seventeenth day of the second moneth by which we evidently know that the moneths then were like to ours As for that other opinion of those that say The years of old times made the fourth part of a year of our times now and that the year consisted of three moneths the same Scripture likewise declares that to be false forasmuch as in the same place it saith That the Ark of Noah floated upon the waters and that the seven and twentieth day of the seventh moneth it rested because the waters were abated and it rested it self upon the mountains of Ararat A little after he saith that the waters decreased daily even till the tenth moneth and that the first day of the moneth the tops of the mountains began to appear By this it appears their opinion is errour that say the year consisted but of three moneths seeing it names the seventh and the tenth We may see then that the ancient years had twelve moneths in that it names the tenth moneth and doth not say the last And as ill may one say the moneth to have but three days for the text carries it expresly the seven and twentieth day of the moneth Yet lesse may one say the day to have but two or three hours because the same text saith that it rained and the windows of Heaven were opened by the space of fourty days and fourty nights so that it is clear that the daies were natural of four and twentie hours and the moneths and the years as long as now or little lesse I say it because they kept reckoning of the course of the Heavens as we do so that the same order hath been alwaies kept among the Learned as well Hebrews as Egyptians amongst whom Moses was brought up a Historiographer and Authour of those holy Books in which are writ the Chronicles of those long lives And now if we would yield to the opinion of many which hold that the Hebrews reckoned the moneths by the Moons and that the year was twelve Lunarie moneths and that every moneth contained twentie nine days and fourteen hours a few more or a few less and that the year was shorter by twelve dayes
the Sun a hundred and eighty degrees in the other Hemisphere inferiour to the Town of Jerusalem to shew that it was true beyond that which Authors write The Text of holy Scripture proves it for it is certain that they never offered up the Lamb in sacrifice but upon the fourteenth day of the Moon Which Lamb was eaten by Jesus Christ and his disciples the day before his death As it was commanded in Exodus the twelfth Chapter and Leviticus the three and twentieth The next day was the feast of unlevened bread Christ the immaculate Lamb was crucified the Moon of necessity being at ful and opposite to the Sun which could not possibly make an Eclipse neither could any of the other Planets do it therefore it was miraculous and contrary to the order of nature and onely in the power of God who deprived the Sun of its light for that space of time By means whereof St. Denn is the Areopagite being that day in Athens and seeing the Sun so darkned and also knowing as a man learned in Astrologie and the course of the heavens that such an Eclipse must needs be contrary to the rule of nature spake with a loud voice saying Either the world would end or the God of nature suffer For this cause saith one that the Sages of Athens being astonied hereat caused an Alter incontinently to be built to the unknown God since which time St. Paul arriving there declared unto them who was the unknown God which was Christ our Redeemer God and Man which then had suffered by means whereof he converted many to the faith Some have been in doubt to know of this Eclipse and darknesse of the Sun were universal through all the world and grounded their argument upon that which the Evangelists saith over all the earth which is to say by a manner of speaking all the Country round about And Origen was of this opinion But what We see that in Greece even at Athens this tenebrosity was seen which makes me believe that this Eclipse was universal over all our Hemisphere and over all where the Sun might be seen I say so because over all the other Hemesphere where it was then night it could not be seen the sight of the Sun for that time being not there for it cannot illuminate at one instant but one half of the earth because of the shadow it makes Nevertheless we ought to know that the Moon being then at full and having no light but what she hath from the splendor of the Sun and again being in the Hemesphere which is under us she came to be violently eclipsed and darkenned by the onely cause and for default of the light of the Sun and so the darkness was universall over all the world because the Moon and the Stars can give no light unless they receive it first from the Sun CHAP. XXIII Of many passages quoted by divers Authors whâ—h have made mention of Christ. I Have divers times heard many learned and curious men which would ask a reason why and whence it proceeds that the Gentiles and Ethnicks have made so little mention in their writings of the life of Jesus Christ and of his miracles which were in so great a number and so publickly manifested even by his Disciples seeing that these Ethnicks have not failed to make mention in their books of other things particularly hapning in their times and yet not of so great importance To which I answer First that it is against truth to say that the prophane Historiographers have not spoken of them For there is an infinite whereof I will bring some examples for those that have no great knowledge in ancient histories My second reason is that we must consider upon this that saving faith and the law of grace given by Christ begun by him and his Apostles to be published through all the world was accepted by some which determined to live and die in it Others obstinate in their vices and sins did not onely refuse it but persecute it There was again others that kept the middle for although this seemed good unto them yet for fear of Tyrants and persecutors and other worldly considerations which made this holy profession disesteemed they would neither embrace it nor accept it The world being thus divided in three opinions those which confessed Christ did notable and marvellous things whereof many bear witnesse of their truth of which number are St. Dennis Tertullian Lactantius Firmian Eusebins and many others too long to recite The other wicked sort which persecuted it as a strange thing and utterly disagreeing to their law did eagerly pursue totally to ruine it and to hide the miracles life and doctrine of Christ For this cause they speak not of them or those among them which did speak any thing of them was but to make them contemned and to cloud them as did the wicked Porfice Iulian Vincent Celsus African Lucian and others such divellish men Against whom Ciprian Origen St. Augustine and others have written learnedly The other which either for fear or worldly considerations refused to be Christians or to love and to know the truth for the same reasons abandoned to speak of it and if some of them have touched any thing it hath been with jests and lies and that succinctly enough And neverthelesse even as when one would hide the truth under the vail of some colorable truth It often happens by a certain hidden propriety in the truth that he which would hide it disguiseth it and palliates it in such sort that by his own drift or discourse he discovereth his lies and the truth is discovered openly and manifestly So it hapned in this sort to these two kind of people For although they strove to put to an end and destroy the miracles and doctrine of Christ yet every time they spake of them they spake something by which they discovered their malice and the sincerity of that doctrine I could speak of many things that the Sibils have said and written but because that which they spake proceeded not from their own proper judgement but from the spirit of prophesie and as God had communicated it to them although they were Heathens I will leave them to come to other authorities The first and most evident testimony though it be the most common is that of our greatest enemies in the number of which is Iosephus by linage and nation a Jew and also by his life and profession He saith these words In these very times lived Jesus a very wise man if it be lawful to call him man because in truth he doth marvellous things and was master and Tutor to them that loved him and sought the truth The Jews and Gentiles assembled unto him and followed him in great troups And he was the Christ And although he were afterwards accused by the principals of our faith and crucified yet was he not cast off by them which had followed him before And three days after his death
impossible or very hard things So it is neverthelesse that this toilsome desire hath not been totally in vain because contemplation and continuall study hath found out things which have seemed impossible and supernatuall to come to the knowledge of men as are the motions of the Heavens the course of the Planets and the Stars with their power and influence and such like things Amongst which is comprehended that which I intend now to treat of which is to know At what time of the year and upon what day the world began Or to speak better When and at what season God created the world when began the time and the year or where was the Sun or where did God first place it when it began its course and likewise the Moon and other Planets Aristotle troubles himself little with these questions no more doth a number of other Philosophers who for want of the light of faith believe that the world was eternal and without beginning yet those that have not been ignorant of these things but have believed this beginning of time are almost divided in two opinions Some amongst them say that at the instant when the world was created the Sun was found in the first point of the sign of the Ram which is in the summer Equinoxial about the eleventh day of the moneth of March. Others say that the world began the Sun being in the first point of Libra which is the winter Equinoxial commonly beginning the thirteenth or fourteenth of September Of this opinion were some Egyptians and Arabians and likewise some Greeks Those that follow that opinion alledge one reason but at the last I will shew how feeble and weak it is For say they then the principal fruits of the earth were ripe and in season And also that it was reason that the earth should present it self at the beginning perfect and to this purpose alledge the authority in Deuteronomie Deut. 12. where it is said God made all things perfect and furnished There have been others which have said that the begining of time and years was the longest day of all the rest which is then when the Sun enters in the sign of Cancer which is the eleventh or twelfth of June Iulius Fermicus an ancient Author and of great authority in Astrologie saith that at the beginning of the world the Sun was at fifteen degrees of the Lion which is the sign in which it hath most Lordship because it is called the house of the Sun and so he saith in discoursing upon other of the Planets But the most reasonable of all these opinions And the most agreeing to truth is That when time and the Heavens began to move the Sun was in the first point of Aries the Ram which is to us in March which is almost the beginning of Summer which is affirmed besides those reasons which we will give by the greatest part of Historiographers as well Christians as Ethnicks amongst which are St. Jerome St. Ambrose St. Basil and others all which place the beginning of the world and of the year in the Equinoxiall of our summer and although there seemeth to be some difference amongst them Because one will have this beginning to be in March and the other will have it in April that may be born with for they both agree that it was in the Equinoxial which now is in March Neverthelesse as we have said heretofore the Equinoxiall is not constant for our Saviour Christ suffered the five and twentieth of March which was then the Equinoxiall and now it is the eleventh And therefore it may be supposed that heretofore it was in April for this cause some have put April for the first moneth and others March and yet they would all say that when the Sun enters into the first point of Aries that is the Equinoxiall and this opinion is founded upon the holy Scripture namely out of the twelfth Chapter of Exodus where it is said that the Moneth Nisan which is our March is the beginning of their year Also Vincent saith that the Hebrews began their year in March. because in that moneth is the Equinoxiall where the world began This opinion is likewise held of divers Heathens as Elpaco in his Treatise of Astrologie where he saith that the Caldeans who were very great Astrologers believed also that the first day in which the world was created the Sun entred into the first point of the sign of Aries which is also maintained by the greatest part of Astrologers as well Ancient as Modern When therefore the Sun joins himself there that is the beginning of the year and from thence comes the beginning or first day For it is very clear that the first day of the world was made the first day of the year seeing that before there was neither time nor year for this cause the sign of Aries is of all accounted the first in the order of the twelve signs And as to judge of the revolution of years and of things to come it is necessary to even the figures by the beginning of the world so is it easie to prove that God placed the Sun in the first point of this sign at the beginning of the world and the creation thereof which may be more easily imagined by that which we have proved in a former Chapter That the Sun was in the same point at the Creation then when the great Sun framed the re-generation of the world suffering death in humane flesh which came to passe as we have said in this Equinoxial of Summer which is an Argument and presupposal that he placed it so then when he created it Again it seems credible that it hath been so placed because those that know any thing in Astrologie and the Sphears will see very well that the Sun entring the degree of this Sign and performing his revolution in the space of one whole day there is no part of the world but seeth it and is illuminated by his light which is not performed in any other part of the Zodiack because in what other part soever it be there is some part of the earth where it is not seen But being in this first point as we have said there is not any place which is not enlightened in making his days course Now it was convenient and fit that the first day that the Sun should run his compasse he should begin in such a place that with his beams he might visit all the parts of the world that this should be rather in the Sign of Aries than Libra appears by that which I have said That the day of the Passion of our Saviour the Sun was in the same place and hath also in that Sign a perticular force Holding then this opinion for the most certain I say the reason alledged by those that say The beginning of the world was in the September Equinoxial is weak Nor doth it help them to say that all fruits were then ripe and in season
principal fundamentals of virtue the patience of silence The Romans amongst other of the vanities of their Gods had one a Deesse of silence named Angeron which they painted with her finger in her mouth in sign of silence And saith Plinie they sacrificed to her the 21 of December whereof Varro Solinus and Macrobius make mention The God of silence was likewise adored by the Egyptians and they pourtraied it with the finger in the mouth Catullus and Ovid have also written the same thing whereby one may know in what reverence they had secresie seeing they adored it for a God Solomon saith that a King ought not to drink wine for no other reason but that where there is drunkenness there can be no secrets kept in his opinion he being unworthy to reign that could not keep his own secrets And faith further he which discovers a secret is a Traitor and he that keeps it is a faithfull friend CHAP. V. How commendable it is to speak little TO speak little and in that little to be succinct and short is a great virtue and very commendable for all men to know Solomon saith that much speech cannot be without much in and he tht refrains his tonge is wise And again he that keeps his tongue guards his soul And on the contrary he that speaks inconsiderately gives himself a prey to many mischiefs one might bring here the testimony of many learned men But the text in the holy Evangelists shall serve us where it is said that we are bound to give an account for every idle word The Lacedemonians amongst all the Nation of the Greeks delighted most to speak short in such sort that if any were succinct in his speech one would say presently he spake Laconian Philip the father of Alexander demanded to pass through their Country with his army and in what manner they would have him pass a friend or an enemy To whom they answered briefly and without many words neither the one nor the other Artaxerxes King of Asia threatned likewise that he would come and sack and pillage them to which threatnings they answered come and do what you will My thinks they could not in many words have answered more gravely The Ambassadors of the Samians made a long speech in their consistory so that the Auditours being wearied with such a long discourse gave them this answer We have forgot the first part of your propositions and for the rest we cannot understand it Again the other Ambassadors of the Abderits for that they affected too much the exposition of their Ambassage and desiring their dispatch for a return was answered by Agis King of the Lacedomonians Tell the Abderits we have heard you all along and as long as you would speak A man once speaking to Aristotle held him with such a long prolix discourse that himself finding his own fault concluded with an excuse that he would pardon him that he had used so many words to so wise a Philosopher Aristotle answered him very mildly Brother you need not ask me pardon for I was thinking of another matter wherein Aristotle payed him and answered in few words to purpose We have another example of the Theeves that robbed and killed the Poet Livie for as they were pillaging of him in the high-waies far from any company and where none could espy them He saw a flight of Cranes in the air to whom he cried aloud O Cranes you shall be witnesses of what these men do now unto me After his death it was a long time before any could be known or suspected of the murther till a time that there was a solemn meeting in the Country at which were these two murtherers where they heard a great company of Cranes make a noise in the ait whereat one of them said to his companion in a jeering manner not thinking any else had heard him hark hark yonder are the witnesses of the death of Livie But by chanee one that was by overheard them and could not tell what it meant but suspected some evill which made him advertise the Judge and the Governours what he had heard To make short my two gallants were taken and confessed the truth and were executed according to justice proceeding from their too much talk without heed taking For this reason ought to a man take heed what he would speak before he let a word escape from him and to consider before whom and in what time and place to speak Hecates the Greek Orator was reprooved for that being at a feast he spake never a word which Archimides understanding answered for him Do not you know that those which know when to speak well know as well when to be silent I might alledge infinite examples in divers histories in severall times of the dangers ignominies and death it self which hath happened to men by their too much babling Therefore a man ought well to consider before he opens his mouth whether that which he intends to speak may not turn to his prejudice The great Cato called the Censorian was from his infancy naturally slow of speech whereof being reprehended by many who conceited that he affected too much extream taciturnity made them this answer I am not displeased that I am reproved for holding my peace seeing none hath occasion to reprove me for my course of life for then and not before I shal break silence and shall then know to speak what I cannot keep in Isocrates in his book to Dominicus writes that there are two times set for to speak one when the businesse is necessary the other when a man speaks of what he knows Plutarch compares him that speaks of what he knows not to an empty vessell which sounds more than one that is full The Philosopher Zeno shews us that nature hath given us two ears only one tongue for this cause that we may hear much and speak little Horace counsels us to shun those that ask many questions because they are occasion of much babling Suetonus reports and divers others confirm it that the principall reason that moved Octavian so much to favour Mecenas was because of his Taciturnity and little speech Cicero affirms that Cato the Oratour would never put any oration of his in writing saying that if he should speak any thing he might repent of he would not have his hand brought as a reproach against him which he could not deny And lest in reprehending too much speech I should run into the same errour I will hold my peace with the Philosopher concluding that I have repented me many times for speaking but never for holding my peace CHAP. VI. Of the strange opinion of the Egyptians touching the life of Man judging it by the proportion of the Heart WHat I shall say of this will seem novelty to some fabulous to others because it is a difficult thing to prove neither do I intend to oblige my self to make it good nevertheless me thinks the authority of those that
have writ hereof is true or very likely Plinie and Varro speaking of the time of mans life affirm that the learned Egyptians knew by experience that man according to the order of nature could not live above a hundred years and if any one happen to live longer it is by some particular influence and force of the stars and a thing marvellous in nature Of this they took their ground from the heart of man in which by an Anotomy they have found experimentally marvellous secrets For they say at the age of one year the heart of man weighs two of their draghms at the age of two year four and so many years as he lives so many two draghms the heart encreases so that attaining to fifty years the heart weighs a hundred draghms And from that time afterwards it diminisheth its weight every year two draghms as before it did increase So that in a hundred years the heart annihilates it self and the body dies if by some other accident it be not advanced sooner for there are so many accidental causes which may and commonly cause death that there are few men arrive half the way to make this experience If this thing seem strange to some of us yet the Egyptians hold it for certain according to divers Authors and some as Lewis Caelius alledging Diescorides to have spoken much of this amongst other notable things as also Peter Crinit in his book of honest discipline and Cornelius Agrippa I scite all these Authors because it is a thing hard to be believed Let every one then give what credit to it seems good to himself And now we are treating of the heart of man and of so many excellencies that are in it we will not speak of one alone we must understand according to Aristoâ—le that man onely hath the heart placed on the left side and that all other creatures have it in the middest of the breast which he affirms in the first book of the nature of beasts Also this is the common opinion of all naturall Philosophers That the first part which is formed in man is the heart as the root of all the members in a humane body fountain of all naturall heat and the last member that dies in man and looses its motion It is so noble and delicate a member that it cannot be touched but it is present death Plinie recites an other wonder which happens some times saying that men have been fonnd to have the heart hairy and he that hath it so is very valiant and strong of disposition which was experimented in Aristomines who killed with his own hand in battell three hundred Lacedemonians who afterwards having escaped many dangers by his great valour at last died and being opened his heart was found hairy Suetonus in the life of Caligula and Plinie also saith that if a man die of poison his heart cannot burn although you throw it in the fire which was verified by the heart of Germanicus father of Caligula So it fareth with them that die of the disease called the Cardiague or griping at the heart And we must know that among the pellicles of the heart is the seat of laughter and to this purpose the ancient Historians write that the Roman-Gladiators having by any blow the caul or pellicles of the heart strook died laughing But even as laughter and joy proceeds from the heart so melancholy proceeds from thence and likewise good and evill thoughts Speech is procreated there and divers are of opinion that it is the principall seat and residence of the soul which seems to be confirmed by Christ himself when he says that wicked and evill thoughts proceed from the heart And that which enters in at the mouth soils not for those are indifferent things So venerable Bede in his Commentaries upon Saint Mark saith The chiefest place of the soul is not in the Brain as Plato maintains but in the hearr as our Saviour Christ saith CHAP. VII Of two Women the one of which in the habit of a man was made Pope the other Empresse I Beleeve many have heard of a woman Pope But because peradventure all know not by what means and that it was one of the strangest things that could happen amongst men I will here speak of it as it is extracted out of very true Histories She was born in England and in her youth grew acquainted with a learned man of whom perceiving her self to be beloved and she loved him no lesse took the habit of a man and named her self Iohn and forsaking her Countrey went along to dwell with him in the Town of Athens where then flourished the Schools with all manner of Learning and there lived some time where by her industry she attained to so much Learning that afterwards retiring her self to Rome she read publickly in the Schools in the habit of a Doctor By which readings and publick disputes she so gained the opinion of the Auditors that she was reputed one of the most Learnedst men of all her time and obtained such favour and authority among all that in the vacancie of the Apostolick Chair by the death of Leo the fourteenth of that name in the year of our Lord Eight hundred fifty two being taken for a man she was chosen Great Bishop of Rome and Universal Pope in the Church of God and kept that Chair two years and thirty odde days But being in this estate as happens always to such ill enterprises not having care of the preservation of her Chastitie had the company of one of her Favourite Serviteurs in whom she trusted most in so much that Madam the Pope proved with Child Nevertheless she hid her great belly with such care that none but her Minion could know any thing of it Howsoever God would not suffer such wickedness to last long nor go unpunished for as she went along according to the common solemnity to visit Saint Iean de Lateran her time of bearing being come she had publick correction for her secret sin for comming near to a certain place which is between the Church of Saint Clement and the Theatre improperly called Colliseus she was delivered with great pain of a humane creature which died incontinently with the Mother so both of them together without any Pomp or mourning were put into the ground and buried And for that cause the common opinion is that all the Soveraign Bishops that have been ever since come short of that place and when they come near it turn down another street in detestation of so horrible an offence And when they choose a Pope they set him upon a thing like a Close-stool pierced through that they may secretly know whether him that the choose be a male Many Authors write of this but I find not one that assures it Platinus onely writes of the Election of Popes ever since as is before recited Of all the Authors there is Martin and Platin in the Life of Popes and Sabollicus and St. Anthony