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mirum ego non

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waters of a running riuer do fucceßiuely pursue each other fro the first fountaines.

This m:ch 1 say it is that Reason it felfe hath taught rus : and this is the begin L7.1.4.-4 ning of knowledg.Sapientia præcedit,Religio fequitur:quia prius est Deum

Acire,confequens colere ; Sapience goes before, Religion followes : because it is

firft to kriow God, and then to worship him. This Sapience Plato calleth absoluti isaac de defin. boni scientiam, The science of the absolute good:and another, scientiam rerum

primarum,fempiternarum,perpetuarum. For Faith(sayth Isidore )is not extorted by violence; but by reason and examples perswaded: fides nequaquam viextorquetur; led ratione & exemplis fuadetur. I confesse it, That to enquire further, as of the essence of God,of his power,of his Art, and by what meane Hecreated the world:Or of his secret iudgement,and the causes; is not an effect of Reason: Scd cum ratione infaniunt,but they grow mad with reason that inquire after it : For as it is no shame nor dishonor (faith a French Author )de faire arrest au but qu’on nasceu surpasser, For a manto rest himselfthere, where he finds it impoßibletopa se on further :fo whatsveuer is beyond, and out of the reach of true reason,

it ackrowledgeth it to be sojas understanding it self not to be infinite, but according Quod en infic to the Name and Nature it hath to be a Teacher, that best knowes the end of his Secun'um natu. own Art. For seeing both Reafon & Neceßity teach rus( Reason, which is pars di

uini fpiritusin corpus humanum mersi)that the world was made by a power à frenia. drift, in inite ; and yet how it was made,it cannot teach us: and seeing the

same Reason aird Neceßity make us know, that the same infinite power is euery where in the world ; and yet how euerywhere, it cannot informe s'our beleefe hereof is not weakned,but greatly strengthened, by our ignorance, because it is the same Reason that telsrus,That such a Nature cannot be said to be God

that can be in all conceiued by man. I haue bene already ouer-long to make

any large discourse either of the parts of the following Story,or in mine owne excuse : especially in the excuse of this or that pasage; seeing the whole is exceeding weak and defectiue. Among the grosoft, the vnjutable diuifon of the bookes, I could not know how to excuse, had I not bene dire&ted to inlarge the building after the foundation was laid, and the first part finished. All men know that there is no great Art in the diuiding cuenly of those things which are subiect to number and measure.For thereft, it sutes well enough with a great inany Bookes of this age, which speake too much, and yet say little; İpfi nobis furto subducimur;We arestollen away from our selues setting a high price on all that is our owne. But hereof, though a late good Writer make complaint-gel_fball it not lay hold on me, because I beleeue as he doth; that who so thinkes himselfe tbe wiseji manis but a poore and miserable ignorants. Those that are the best men of war against all the vanities and

fooleries of the World, do alwayes keepe the strongest guards against themselues to defend them from them selues from selfe louefelfe estimation, and

felfe opinion. Generally concerning the order of the worke, I haue onely taken counsaile from the Argument. For of the Assyrians;which afterthe downefall of Babeltake up the first part.,andwere the first great Kings of the World,there came little to the view of posterity : fome

few enterprises greater in famethan faith, of Ninus and Semiramis excepted

It was the story of the Hebrewes,of all before the Olympiads that ouercame the consuming diseaseoftime; and preferued it felfe, from the very cradle and be

ginning

.

ginning to this day : and yet not fo entire, but that the large discourses thereof (te pohich in many Scriptures we arereferred)tre no where

found. The Fragments of other Stories,with the a&tions ef those Kings and Princes which bol vp here and there in the same tim2, 1 ans driuento relate by way of digreßion : of which we may Say with Virgil:

Apparent rari nantes in gurgite vafto; They appeare here and there floting in the great gulfe of time. To the same first Ages do belong the report of many Inuentions therein found, and fromthem deriued to wszthough most of the Authors Names,bau: perished in so long a Navigation. For those Ages had their Laweszthey had diversity of Gouernment ;they had Kinglyrule; Nobility,Pollicy in war; Nauigation and all, or the most of needfill Trades.To speak therefore of these feeing in a generall History. welhould baue left a great deale of Nakednes

by their omißion) it cannot

properăly becalled a digreßion. True it is that I haue made also many others:which if they sball be layd to my charge,l muft oaft the fault into the great heape of humane error. For seeing we digreffe in all the wayes of our liues : yea,

seeing the life of man is nothing elje but digreßion; I may the better be excused, in writing their lives de actions. I am not altogether ignorant in the Lawes of History, and of the Kindes. The same hath bene

taught by many, but by no mean better, and with greater breuity, than by that excellent learned Gentleman Sir Francis Bacon. Christian Lames are also taught us by the Prophets and Apostlesiand cuery day preacht naar to us. But weftill make large digreßions yea.. the teachers themselues doe not (in al)keepethe path which they point out to others.

Forthereft, after such time as the Persians had wefted the Empire from abe Chaldæans, and had raisedagreat Monarc by producing Actions of more impor;) tance then were elsewhere to be found;it was met eeable to the Order of Story, .80 attend this Empire;whileft it fo florished that she affaires of the nations adioyning had reference thereunto. The like obserwance was to be used.topards the fortunes of Greece, when they againe began to get ground rapontbe Persians, as also tox? wards the affaires of Rome,mbēthe Romansgrep mora mighty thëthe Greekesa

As for the Medes the Macedonians,the Sicilians,the Carthaginjans, and other Nations, whorefisted the beginnings of the former Empires, and afterwards:

. became but parts of their compartion and enlargement: it seemed befttoremember? what was knowne of them from their seuerall beginnings infuch times and places, as they in their flourishing estates oppofed those Monarcbies; which in the end (wallowed them up. And herein I haue followed the belt Geographer: who feldonie giue names to thosesmall brookes whereof many, joyned together, make great Rix uers; till such time as they become united and run in maine streanna do the Ocean: Sca.Ifthe phrase be weake, & the Stile not cuery-where like it self; the firstthewes their legitimation and true Parent;the second vill excuse it felfe rupontbe Variety of Matter. For Virgil,who wrotebis Eclogues,gracili auer a, used ftronger pipes,when he founded the wars of Aeneas. It may also be layd ta mig chargetbat Ipfe diuers Hebrew words in my first booke, and elsewhere: in which language

others may thinke, and I my selfe acknowledge it, that I am altogether ignorant : · but it is true that some of them I find in Montanus others in latine Caracter in S. Senensis;and of therest I haue borrowed the interpretatið of some of my friends. But say I had bin beholding to neither yet were it not to be wondred at ha:ring had

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a eleuen yeares leasure, to attaine the knowledge of that,or of any other tongue; Howjocuer, I know that it will be fayd by many, That I might have bene more pleafing to the Reader if I had woritten the Story of mine omne times,hauing bene

permitted to draw water as nearethe Well-head as ano:her. To this I answere, that Dohodoeuer in writing a moderne History,sball follow truth too neare the heeles, it may haply firike out his teeth. There is no Mistrese or Guide, that hath led her followers and seruants into

greater mi'eries. Hetiat goes after her too far off, loseth her fight and loseth himselfe:and he that walkes after her at a middle distance; I know not whether I should call that kind of course Temper or Baseneffe. It is true that I neuer trauailed after mens opinions, when I might haue made the best pse of them : and I have now too few dages remaining, to imitate those that either out ofextreame ambition,or cxtreame cowardise,or both, do get, (when death bath them on his shoulders)flatter the world; betweene the bed and the graue. It is enough for me( being in that state I'am )to write of the eldest times:wherein also why may it not be said that in speaking of the past, i point at the present, and taxe the vices of those that are yet lining in their persons that are long since dead; and have it l-aid to my charge? But tbis I cannot helpe,though innocent. And certainely if there be any,that

finding themselues spotted like the Tigers of old time shall find fault with me for painting the ouer anew; they shaltherin accuse thēselues iuftly,Ğ me fally.

For 1 protest before the Maiesty of God,That I malice no man under the Sun. Impoßible I know it is to please all : secing few or none are so pleased with them selues,or fo assured of themfelúes by reason of their subiection to their priuate paf fons; but that they seeme diuerspersons in one & the same day. Seneca hath said it, and so do I:Vnus mihi pro populo erat : and to the same effe& Epicurus, Hoc cgo non multis sed tibi; or (as it bath fince lamentably fallen out)] may borrow the resolutio of an ancient Philosopher, Satis est vous, Satis est nullus.For it was for the seruice of that inestimable Prince Henry,the succeßiue hope, and one of the greatest of the Christian World, that I undertooke this Worke. It pleased him to peruje forme partthereof, and to pardon what was amisse. It is now left to world without a Maister:from which altbat is presented, hath receiued both blowes and thankes, Ladem probamus, cadem reprehendimus: hicexitus est omnis iudicij,in quo lis secundum plures datur. But these discourses are idle. I know that as the charitable will iudgecharitably : so against those, qui gloriantur in malitia,my present aduerhty hath disarmed me. I am onthe ground already;& therefore haue not

far to fall: and for rifing againe, as in the Naturell priuation there is no rec: Bonto habit

; so it is seldome seene in the privation politique. I do therefore forbeareto

stile my Readers Gentle, Courteous, and Friendly, thereby to beg their good opinions, or to promise a second and third volume (which I also intend)if the first receiue grace and

good acceptance. For that which is already done,may be thought enough; and too much.and it is certaine,let rus claw the Resder with neuer so many courteous phrases:yet shall we euermore be thought fooles, that write foolishly For concluron;althe hope I haue lies inthis

, That I have already found more vngentle and uncourteous Readers of my Lore towards them, and well-deseruing of them,than euer I shall do againe. For had it beene otherwise, J Jould hardly baue had this leisure, to have made my selfe a foole in print...

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$. I.

9. VIII.

Hat the inuisible God is seene of the Firmament, and of the waters a.
in his Creatures.

boxe the Firmament: and whether there bee

TE

T

any Cristaline Heauen, or any Primum Mo:

That the wisest of the Hea- bile.
then, whose Authority is not

9.IX.
to be despised, hawe acknowledged the World A conclusion, repeating the summe of the
to haue bene created by God.

workes in the Creation, which are reduced to

three heads : The creation of matter The

Of the meaning of In principio, Gen.1.1. forming of it ; The finishing of it.

6. IIII.

of the meaning of the words [Heauen and That Nature is no Principium per se; not

Earth,] Gen.1.1.

Forme, the giuer of being : and of our igno-

rance, how second caufes should have any pro-

That the substance of the Waters, as mixt. portion with their effects.

in the body of the Earth, is by Mofes under

6. XI.

ftood in the Word [Earth : ] and that the Of Fatezand that the Stars haue great in.

Earth, by the Attributes of Vnformed and fluence:and that their operation may diuerf-

Void, is described as the Chaos of the ancient ly be preuented or furthered.

Heathen.

9. XII.

$. VI.

Of Prescience.

Hor it is to be understood, that the Spirit

. XIII.

of God moued vpon thc Waters: and that of Prouidence.
this is not to be searched curiously.

9. XIIII.

Of Predeftination.

of the Light created, as the material sub

Q. XV.

fiance of the Sunne; and of the nature of it, of Fortune : and of the reason of some

and difficulty of knowledge of it : and of the things that seeme to be by Fortune,ó against

excellencie and use of it : and of motion, and Reason and Prouidence,

beate annexed unto it.

CHAP.

9. VII.

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t. VII.

CHAP. II.

of their opinion which make Paradise as

high as the Moon: änd of others which make

Of Mans estate in his firft Creation; is higher then the middle Region of the dyre.

and of Gods rej.

G. VIII.

of their opinion that

feate Paradise under

the est.quinoctiall: and of the pleasant habi-

6.1.

tation under those Climates.

Of

F the image of God, according to which

6. IX.

Man was first created.

Ofthechange of the names of places: and
of the intellectuall minde of Man, ins is a Countrey in Babylon, once of the name,

thar besides that Eden in Coelesyria, there

which a

as is proued'out of Elay 37.and Ezech. 27

and that this Image is much deformed by

ģ. X.

finne.

of divers other testimonies of tbe Land of

6. III.

Eden: And that ihis is the Éden of Para-

Ofour base and fraile bodies: and that the

dise.

care thereof, should yeelde to the immortall

Soule.

8.XI.

of the difficulty in the Text, which fee-
8.IIII.

mech to make the four Riuers to rise from one

Of the Spirit of life, which God breathed

fireame.

into man in his Creation.

9. XII.

That Man is (as it were) a little World: the Babylonian soyle, as it is certaine that E-

of the strange fertilitie and happineffeof
with adigression touching our mortality. den was such.

ģ. VI.

of the free power, which Man hadinhis

S.XIII.

of the river Gchon,and the land of Cush:

firft Creation to dispose of himfelfe. and of the ill translating of Æthiopia for

Q. VII.

Cush, 3. Chron. 21.16.

Of Gods cealing to create any more: and of

the cause thereof,because the vniuerfall crea-

9. xv.

ted was exceeding good.

A conclusion, by way of repetition of some

shings spoken of before.

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CHAP. III.

CHAP. IIII.

Of the place of Paradise.

Of the two cheefe Trees in the Gara

den of Paradise.

THat the feate of Paradise is greatly mi.

Ataken; and that it is no maruel thaimen

$.1.

faould erre.

T Hat the Tree of Lifewasa material tree:
and in what

sense it is to bee taken, that
Arecital of Atrongeopisiors touching Pac Man by his eating the forbidden fruite, is

radise.

made subiect to death.

That there was a true locall Paradise Éaft- Os Becanus his opinion, that the Tree of
ward, in the Country of Eden.

Knowledge w as Ficus Indica.

SIIII.

$. II.

Why it sbould be needefull to intreat dili. of Becanus his not unwitty allegorizing

gently of the place of Paradise.

of the flory of his Ficus Indica.

$. IIII.

That the Floud' hath not vtterly defaced Of the name of the Tree of Knowledge of

the markes of Paradise, nor caused Hilles in good and euill: with some other notes touch-

the Earth.

ing the story of Adams finne.

9. VI.

That Paradise was not the whole Earth, as

fome haue thought, making the Ocean to bee

CHAP.

the Fountaine of those foure Riuers.

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