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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57329	An abridgement of Sir Walter Raleigh's History of the world in five books ... : wherein the particular chapters and paragraphs are succinctly abrig'd according to his own method in the larger volume : to which is added his Premonition to princes.	Raleigh, Walter, Sir, 1552?-1618.; Echard, Laurence, 1670?-1730.; Raleigh, Walter, Sir, 1552?-1618. A premonition to princes.	1698 (1698)	Wing R151A; ESTC R32268	273,979	474

preceding Cause and the Scripture maketh it clear in things most casual Deut. 19.5 Prov. 16.33 The best Philosophers held that all things in Heaven and Earth were ordered by the Soul of the World said Cicero When Riches and Honour are given to empty Men and Learned Virtuous and Valiant Men wear out their Lives in a dejected condition the Cause is manifest to the Wise tho' Fools ascribe it to blind Fortune For either it is Affection in Men preferring others or great Persons which endure no other Discourse but that of Flatterers So that Honest Open-hearted lovers of the Truth which cannot Form themselves to it must hang under the Wheel Shall he who tells a Ruler he is unjust a General he is a Coward or a Lady that she is ugly be made a Counsellour a Captain or a Courtier It is not sufficient to be Wise Just and Valiant under such but with the change of the Successor he must change else the base Observant will out-go him in Honour and Riches by that only quality of Humouring Mens Vices as Virtues with which every Fool is won said Menander He therefore that will live out of himself and study other Mens Humours shall never be Unfortunate but he who values Truth and Virtue except in a Virtuous Age shall never prosper by the Possession or Profession of them It is also the token of a Worldly Wise-man not to contend in vain against the nature of the Times but to give way to Fury And he which aims at the Machivel's two marks Glory and Riches must have a Steel Back to a Wooden Bow to fit both weak and strong or as Men at Sea must either Hoise or Strike Sails as Calms or Storms do require or use Sails of small extention and content himself to travel slowly so must Men which esteem Virtue for it self CHAP. II. Of Mans Estate in the Creation and of God's Rest. § 1. MAN was the last and most admirable of God's Works The greatest wonder said Plato out of Mercurius meaning of the internal Form whose Nature is an immortal Spirit Essence and in quality by God's Creation Holy and Righteous in Truth and Lord of the World This Image of God in Man Chrysostom makes chiefly to consist in Dominion so Ambrose and others but he denyeth it to Women contrary to the Text let them rule not excluding the Woman Others conceive this Image to be in Man's immortal Soul which is one and Incorporeal governing the Body being in every part of it totally as God is totally in every part of the World but the Soul 's being totally in every part more than potentially is doubted of School-men make the Resemblance especially to be in Man's Mind whose Memory Understanding and Will really differ and yet are but one Mind resembling the Trinity They also with Victorinus made a difference of the Image which they refer to the Substance of the Soul not lost and the Similitude which is in Holiness and Righteousness of quality But as Augustin defended that Man lost the Perfection of God's Image so St. Paul makes it the same with similitude 1 Cor. 15.39 Ia. 3.9 Col. 3.10 Rom. 1.23 Zanchius held this Image to be both in Body and Mind because it was referr'd to the Hypostasis or whole Man Yet he confesses it may be answered Moses used a Synecdoche But Augustine anathematiz'd him who compar'd the Deity to Man's Body In general Humane Virtue is liker God than his Figure said Cicero Neither Dominion nor the Immortal Soul indued with Memory Understanding and Will is this Image seeing that Man has these common with Devils Sybill called right Reason the Image of God that is rightly to know confess serve love and obey God § 2. Of the intellectual Mind of Man and God's Image in it This Mens or Mind is not taken for the Soul which is the Form of the Nature of Man but for the principal Power of the Soul whose Act is perpetual Contemplation of Truth and is therefore called Divine Understanding and a Contemplative Mind Cusan calls it a Power compounded of all Powers of comprehending Mercurius held it the Essence of God no other way separated from him than the Light from the Sun which Error the Manichees also held But as the Sun is not of the Essence of the Divine Light but a Body enlighten'd with a created Light so this Mind or Understanding in Man is not of the Essence of God's Understanding but the purest of the Soul's Faculties or the light of the reasonable Soul called the Soul of the Soul or Eye of the Soul by Augustine or Receptacle of Wisdom Between this Mens or understanding power and Reason between it and Anima and Animus is this difference that by the Soul we live by Reason we judge and discourse by the Mind or Animus we will and chuse but this Mind called Mens is a pure substantial Act of the Soul not depending on Matter but hath relation to that which is intelligible as its first Object Mercurus saith the Soul is the Image of the Mind which is the Image of God c. Ficinus labours to prove the Mind hath no need of Organs Zanchius says the Mind needs no Means to understand by yet confesseth that the Representations which come from the Sense to the Phantasie are the Objects of the Understanding which Resemblances are to the Mind as Colours are to the Sight Thus he makes the Phantasie an Organ to the Mind as the Eye to the Sight contrary to his first Assertion However these be determined we may resemble our selves to God in Mind in respect of that pure Faculty which is never separated from Contemplation and love of God The Mind said Bernard is not the Image of God because it understands remembers and loveth it self but because it understands remembers and loveth God who Created it So that Immortality Reason and Dominion do not make us God's shadow but the Habit of Righteousness most perfectly infused into the Soul and Mind in the Creation It is not by Nature that we are printed with the Seal of God's Image though Reason be part of the essential Constitution of our proper Species or Kind but this is from the Bounty of God's Goodness which breathing Life into Earth contrived therein the Inimitable Ability of his own Justice Piety and Righteousness So long therefore as Men walk in God's ways which is called walking with God and do fear love and serve him truly for the love of God only so long they retain this Image But it cannot be in Unjust Cruel False and Ambitious Souls c. And though Nature according to common understanding do make us capable and apt enough to receive this Image yet if God's exceeding Wisdom and liberal Mercy framed not Eyes to our Souls we could not come by it For not only the Perfection but the Image of it self to wit the supernatural Gift of Grace and Glory is wholly blotted out by Sin § 3. Adam's

River Reason teaching us That Wisdom or Knowledge goes before Religion for God is first to be known and then to be Worshipped Wisdom said Plato is the Knowledge of the absolute Good Faith is not extorted by Violence but perswaded by Reason and Example said Isidore To inquire farther into God's Essence Power and Skill is to grow mad with Reason What is beyond the reach of true Reason is no shame to be ignorant of neither is our Faith weakened by our being Ignorant how God Created the World which Reason perswades he did I cannot stand to excuse divers Passages in the following History the whole being exceeding weak especially the Division of the Books I being directed to inlarge the Building after the Foundation was laid Generally as to the Order I took Counsel from the Argument After Babel's Fall the Assyrians are first of whose Actions we find but little Recorded and more in Fame than Faith Other Kings Actions are also related by Digressions with some other things belonging to those Ages These Digressions the whole Course of our Lives which is but Digression may excuse Yet I am not wholly ignorant of the Law of History The Persian Empire was by Order next to be attended and the Nations which had reference thereto then followed the Grecians and the Romans Other Nations which resisted their Beginnings are not neglected The weak Phrase shews the Parent In Hebrew words I made use of learned Friends and Expositors though in Eleven Years I might have learn'd any Language at leisure Many will say a Story of my own time would have pleased better But I say He which in a Modern Story shall follow Truth too near the Heels it may chance to strike out his Teeth and no Mistress hath led her Followers into greater Miseries He which follows her too far off loseth her and himself He which keeps at a middle distance I know not which to call it Temper or Baseness I never labour'd for Mens Opinions when I might have made the best use of them and now my Days are too few Ambitiously or Cowardly to flatter between the Bed and the Grave even when D●ath has me on his Shoulders If it be said I Tax the Living in the Persons of the Dead I cannot help it tho' Innocent If any finding themselves spotted like the Tygers of old times shall find fault with me for Painting them over a-new they shall therein Accuse themselves justly and me falsely For I Protest before the Majesty of GOD I have no Malice against any Man under the Sun I know it is impossible to please all seeing few or none are so pleased with themselves by reason of their subjection to private Passions but that they seem divers Persons in one and the same Day Seneca said it and so do I One is to me instead of All Yea as it hath deplorably fallen out as an Ancient Philosopher said One is enough None is enough For it was for the service of that inestimable Prince Henry the successive Hope and one of the greatest of the Christian World that I undertook this Work And it pleased him to peruse part thereof and to pardon what was amiss It is now left to the World without a Master from which all that is presented to it receiveth both Blows and Thanks For we approve and reprehend the same things And this is the End of every Judgment when the Controversie is committed to many The Charitable will judge charitably And against the Malicious my present Adversity hath disarm'd me I am on the Ground already and therefore have not far too fall And for rising again as in the Natural Privation there is no recession to Habit so is it seldom seen in the Politick Privation I do therefore forbear to stile my Readers Gentle Courteous and Friendly so to beg their good Opinions Or promise a Second and Third Volume which I intended if the First receive a good Acceptance For that which is already done may be thought enough and too much And let us claw the Reader with never so many Courteous Phrases yet we shall ever be thought Fools that Write Foolishly THE CONTENTS OF THE Chapters Paragraphs and Sections OF THE First Book of the History of the WORLD CHAP. I. Of the First Ages from the Creation to Abraham § 1. OF the Creation and Preservation of the World Page 1. 2. The Worlds Creation acknowledged by Antient Philosophers 2 3. Of the meaning of In the Beginning 3 4. Of Heaven and Earth ibid. 5. What Moses meant by the word Earth ibid. 6. God moved on the Waters How to be understood ibid. 7. The Creation of the Light 4 8. The Firmament between the Waters ibid. 9. A Summary of the Creation 5 10. Nature is an Operating Power infus'd by God ibid. 11. Of Fate or Destiny ibid. 12. Of Prescience 6 13. Of Providence ibid. 14. Of Predestination 7 15. Of Fortune as it may seem against Reason and Providence ibid. CHAP. II. Of Man's Estate in the Creation and of God's Rest. 8 § 1. Man the last and most admirable of God's Works 9 2. Of the Intellectual Mind of Man and God's Image in it ibid 3. Of the frailty of our Bodies and the Care due to our immortal Souls 11 4. Of the Spirit of Life breathed by God into Man 12 5. Man a little World his Mortality Disobedience God rested on the Seventh Day 13 CHAP III. Of Paradise and the various Opinions about it 14 § 1. That it was the First Habitation of Man ibid. 2. By some held to be Allegorical ibid. 3. Moses's Description of Paradise ibid. 4. 'T is no vain Curiosity to enquire after it 15 5. Paradise not totally defac'd by the Flood ibid. 6 7 8. Paradise not the whole Earth Various opinions about it 16 9 10. Paradise was in Eden 17 11 12. Two Objections touching the Dvision of the Rivers and Eden's Fertility answerd 19 13 14. Pison and Gehon two Rivers of Paradise 20 21 15. Paradise most Pleasant and Fruitful being in 35 Degrees 21 CHAP. IV. Of the two chief Trees in Paradise 22 § 1. The Tree of Life a material Tree ibid. 2 3. Becanus's Opinion that it was the Indian Fig-Tree 23 4. Of the Name of the Tree of Knowledge and Adam's Sin 24. CHAP. V. Memorable things between Adam and Noah 25 § 1 2. Cain Murders his Brother Dwells in the Land of Nod. ibid. 3. Moses very brief in the Story of Cain 26 4 5. The various and Long Lives of the Patriarchs ib. 6. The Patriarchs deliver their Knowledge by Tradition Enoch wrote before the Flood 27. 7 8. Of the Men of War and Gyants before the Flood 28. CHAP. VI. The Original of Idolatry and Reliques of Antiquity in Fables 29 § 1 2 3 Ancient Truths in Old Corruptions as in the Family of Noah and the Old Aegyptians ib. 4 5 6. Jupiter was Cain Vulcan Tubal-Cain c. Of the several sorts of Jupiters 30 7. The Opinions of the wise

Body was made of Adamah red fat Earth of which God produced not an Image but a Body of Flesh Blood and Bones in the Form it now has And though Nature and Experience assure our Mortality and that our Bodies are but Anviles of Pains and Diseases and our Minds but Hives of innumerable Cares Sorrows and Passions and that our greatest Glories are but painted Posts for Envy to cast her Darts at yet our unhappy Condition and darkness of Understanding is such that we only esteem this Slave of Death and only at idle Hours remember the immortal imprison'd Soul the everlasting Subject of Reward or Punishment This we never think on while one Vanity is left us We plead for Titles till our Breath fails us Dig for Riches 'till Strength be spent and exercise Malice while we are able to Revenge And then when time has depriv'd us both of Youth Pleasure and Health and Nature her self hates the House of her old Age we remember with Iob we must go whence we shall not return and that our Bed is made ready for us in the Dark Then we look too late into the bottom of our Conscience and behold the fearful Image of past Actions with this terrible Inscription God will bring every work to Iudgment Let us therefore not flatter our selves wilfully to offend God in hope easily to make our peace at the last which is a Rebellious Presumption and Deriding the dreadful God that can ruin us eternally § 4. To this corruptible Body God gave a Soul spiritual and incorruptible which shall again return to him as the body to the Earth The Soul's Immortality is manifest comparing the manner of the Creation of other things with it Gen. 1.20 24. with v. 26. cap. 2.7 Man thus Compounded became a Model of the Universe having a Rational Soul with ability fit for the Government of the World an Intellectual Soul common with Angels and Sensitive with Beasts thus he became a little World in the Great in whom all Natures were bound up together our Flesh is heavy like Earth our Bones hard as Stones our Veins as the Rivers Breath as the Air Natural Heat like the warmth inclosed in the Earth which the Sun stirreth up in procreation Radical moisture which feeds that Natural Heat is as the fatness in the Earth our Hairs as Grass our Generative Power is as Nature which produceth our Determinations like wandring Clouds our Eyes like the Lights in Heaven our Youth like the Spring our setled Age like the Summer declining like Autumn and old Age like Winter our Thoughts are the motions of Angels our pure Vnderstanding like the Intellectual Natures always present with God and the habitual Holiness and Righteousness of our Immortal Soul was the Image of God as a shadow may be like the substance Man's Four Complexions like the Four Elements and his Seven Ages like the Seven Planets Our Infancy is like the Moon in which it seemeth only to grow as Planets in our next Age we are instructed as under Mercury always near the Sun Our Youth is wanton and given to pleasures as Venus our Fourth Age Strong Vigorous and Flourishing is like the Sun Our Fifth Age like Mars striving for Honour our Sixth like Iupiter Wise and stayed our Seventh like Saturn slow and heavy when by irrecoverable loss we see that of all our vain Passions and Affections the Sorrow only remains and our Attendants are various Infirmities and Diseases of which many are the remainders of former Follies and Excesses and if Riches yet continue with us the more our Plenty is the more greedily is our End wish'd for we being now of no other use but to detain our Riches from our Successors and being made unsociable to others we become a burthen to our selves Now and never before we think upon our Eternal Habitation to which place we pass with many sighs groans and doleful thoughts and in the end by Death we finish the sorrowful Business of a wretched Life toward which we have been always travelling sleeping and waking and by what crooked Paths soever we have walked yet it led us the straight way to the gate of Death Neither can beloved Companions or rather our Gods Riches or Honour stay us one hour from entring that all-devouring Dungeon of Death which is not yet satisfy'd with all those past Generations but still cries all Flesh is grass 'till it have consumed all Thus the Tyde of Man's Life once declining makes a perpetual Ebb never to return hither and his Leaf fallen shall never spring again § 6. Our Parents having one Prohibition for trial of Obedience would need extend their freedom of Will to that and so brought all Mankind into endless Misery § 7. God on the Seventh Day ceased to Create more Kinds having perfected those he intended and endued with Generative Power such as should continue by Generation CHAP. III. Of Paradise and many Opinions about it § 1. PAradise the first Habitation of Adam Eastward in Eden about which Mens Opinions are as various as the Persons that Disputed it and many imbibe gross Errors led by the Authority of great Men wherein many Fathers were far wide as it is the Fate of all Men to err neither has any Man knowledge of all things § 2. Many held Paradise in Moses Allegorical only as Origen Philo and Ambrose lean'd to that Opinion so did Strabus Rabanus Beda Commestor Chrysamensis and Luther thought it not extant though it was formerly Vadianus Noviomagus held it the whole Earth Tertul. Bonaventure and Durand place it under the Equinoctial Postellus under the N. Pole § 3. Paradise by Moses's description was a Place on Earth in Eden a Country Eastward so called for the Pleasantness thereof as in America a Country is called Florida Here the vulgar Translation is mistaken in interpreting it a Paradise of Pleasure from the beginning This situation of Paradise in the East occasion'd the praying and setting Churches to the East contrary to the standing of Solomon's Temple and the Priest turning to the West yet God is every where neither is any Mystery in the word Eastward but the place stood so from Canaan Moses's whole description proves it an Earthly place and Ezechiel witnesseth Eden was a Country near Charan So Adam's actions and end of placing in it prove no less against those vain Allegories of Scripture stories confuted by Iews as Epiphanius Yet I exclude not an Allegorical sense of some stories besides ●he Literal as Augustine and Suidas held Paradise had both Homer's Alcinous Garden and Elizian Fields were Poetical Fictions stoln out of the Divine Treasury and profaned by them § 4. It is no Curiosity to enquire after the Place seeing nothing is in Scripture but for instruction and if the truth of the story be necessary the place set out for the proof of it is not to be neglected and Mens fancies therein overthrow the Story For what is more ridiculous than to seek Adam's Paradise

as high as the Moon or beyond the Ocean which he waded through to come to Iudea or that it is a separated ground hanging in the Air under the Moon from whence the four Rivers fall with violence and force through the Sea and rise again in our habitable World as Commestor dreamed and others That therefore the Truth might receive no prejudice God's Wisdom hath so carefully described the place for our easie finding as the choisest part of the Earth And if it be a generous mind to desire to know the Original of our Ancestors this search cannot be discommended § 5. Paradise is not so defaced by the Flood that it cannot be found as Augustinus Chrysamensis judged for though the Beauty of it be lost and Time has made it as a common Field in Eden yet eight hundred and seventy years after would not so particulary have described it nor the Prophets have mention'd Eden so often if the same could not be found or if the Rivers which in his time bear the Names were not the same of which Euphrates and Tigris were never doubted as the Country of Eden is yet well known As for the alteration made by the Flood changing the current of Rivers and raising of Mountains as some judge it is improbable for the Waters covered the Earth spherically and did not fall violently from higher places or come in with Storms ebbing and flowing which makes such choakings up of the mouths of Rivers The Waters then were raised by universal erruptions and by down right falls of Rain which use to scatter the strongest Winds Seth's Pillar erected 1426 year before as Antiquitiy reports and standing in Iosephus's days and the City under Libanus whose Ruins remained to Annius's days and by Berosus forged Fragments call'd Enochia built by Cain and the City Ioppa remaining after the Flood argue the Flood had no such effect to work such alteration when even Bay-Trees outstood it Antiquity also speaks of Baris and Sion on which the Fable is that Giants were saved which argueth their Judgment touching the Antiquity of Mountains See Psal. 90.1 2. § 6. Paradise was not the whole Earth as Manichus Vadianus Noviomagus and Goropius Becanus judged seeing the Text saith it was Eastward in Eden and the Angel was plac'd on the east side of Paradise and Adam was cast out of it not out of all the Earth Yet the Error of Ephrem Athanasius and Cyrill was greater that Paradise was beyond the Ocean through which Adam walked when he was cast out to return to the Earth of his Creation and was buried on Calvery § 7. Paradise by Bar-Cephas Beda Strabus and Rabanus was placed on a Mountain almost as high as the Moon neither did Rupertus differ much It seemeth they took it out of Plato and Socrates who mis-understood it no doubt took this Place for Heaven the Habitation of Blessed Souls after Death though for fear of the Areopagites they durst not set down in plain terms what they believed of that Matter And though in the end Socrates was put to death for acknowledging one only sufficient God yet the Devil himself did him that right to pronounce him the wisest Man As for the place in question Tertullian and Eusebius conceive that by it he meant the Celestial Paradise Solinus indeed reports of a place called Acrothonos upon Mount Atho pleasant and healthful whose Inhabitants are called Macrobioi long lived Upon the aforesaid Lunary Hill they say Enoch was preserved which Isidore and Lumbard approve and Tertullian Ireneus Iustin Martyr believed the Souls of blessed Men lived there which Fancies Hopkins and Pererius have Confuted As for the Bodies of Enoch and Elias they may be changed as others shall be at the last Day The School-men in this and their other Questions were exceeding subtle but yet taught their Followers to shift better than to resolve by their Distinctions The Fables of Olympus Atlas and Atho higher than any Clouds Pliny himself disproveth § 8. Tertullian Bonaventure and Durand place Paradise under the Equinoctial to which Aquinas opposeth the Distemper of Heat there But this is Non causa for causa the true Cause is Eden and the Rivers are not there else the Clime hath as pleasant fertile places as any other neither was any Region Created but for Habitation and those hot Countries are tempered by East Winds and long cool Nights as I well know only where Mountains hinder the Wind and in sandy Grounds void of Trees the Country is not so well Inhabited as the other parts which are so Fertile that the Inhabitants Idleness maketh them Vitious and the Countries to be Terrae Vitiosae § 9. Paradise not being in the former places we are certain it was in Eden not hard to have been found out had not Names been changed since Moses's days and that other Nations have sought to extinguish both the Name and Monuments of the Iews For our help we have Euphrates and Tigris agreed upon and that it was Eastward from Canaan which latter might agree with Arab●a Stony and Desart but the former cannot neither has it the property of being exceeding Fertile As for bordering Countries though Moses name none yet Esaiah and Ezekiel do and though that Amos name Eden which is Coelosyria and Beroaldus findeth a City there called Paradise yet can it not be the Eden we seek seeing Coelosyria and Cyprian Damascena is full North from Canaan and wants our known Rivers Come then to the Edomits in Thelassar and the rest named by Esaiah Thelassar was a strong City in an Island upon the Border of Chaldea on the River Euphrates towards the North which after Senacharib's death Merodach Balladan injoyning Babilonia fortified against Esar Haddon which City Marcellinus calls Thelatha Pliny Teridata which Iulian durst not assault The other places in Esaiah are either in Mesopotamia as Charan and Reseph or in Media as Gosan so Ezekiel setting out the Countries which traded with Tyrus joineth Charan with Eden as also Calne which Ierom calls Seleuiza standing upon Euphrates towards Tigris called also Canneh and the Inhabitants Schenits by Pliny who Inhabited from Seleucia on both sides Euphrates Westward to Coelosyria as far as Tapsachus where the River is Fordable Charan therefore cannot be Channeh the one standing on Euphrates the other on Chaboras which falleth into Euphrates far off in Mesopotamia Or Aran between the Floods Besides Channeh or Chalne is by Moses named in Shinar one of Nimrod's Cities Lastly Sheba and Rhaama upon the Persian Gulf traded with Tyrus by Tigris and so to Seleucia and so to Syria by Euphrates 'till they came to Aleppo or Hierapolis from whence they went by Land to Tyre and after decay to Tripoly and now to Alexandretta in the Bay of Issicus or Lajazzo Chalmad is also joined with Eden by Ezekiel a Region of higher Media N.E. of Eden called Coronitana by Geographers Thus Eden is bounded on the E. and N. E. by Elanah and Chalmad On the W.