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.

Sir Walter Raleigh's Premonition to PRINCES.

MY own weak Reason convinc'd me, how unfit a choice I made of my Self, to un∣dertake a Work of this mixture. For had it been generated in my younger Years, before any Wound received either by Fortune or Time, yet I might well have feared that the Dark∣ness of Age and Death would have covered both me and it, long before its performance: It had better suited with my Disability, to have confined my Dis∣course within our renowned Island of Britain, and to have set together the disjointed Frame of our En∣glish Affairs, than in the Evening of a Tempestuous Life, thus to begin with an History of the World from the Creation. But the deep piercing Wounds, which while uncured, are ever aking; with the desire to satisfy those few Friends, tryed by the Fire of Adversity (the former inforcing, the latter persua∣ding) have caused me to make my Thoughts legible, and my self the Subject of every Man's Opinion, wise or weak.

To the World I present them, to which I am no∣thing indebted; neither have others that succeeded me sped much better in the change of Fortune; Prospe∣rity

and Adversity ever tying and untying vulgar Affections. And as Dogs bark at those they know not, and accompany one another in their Clamours, so is it with the unthinking Multitude; which led by uncertain Reports, condemn without hearing, and wound without Offence given; contrary to the Coun∣sel of Syracides.* 1.1 Against this vanity of Vulgar Opinion, Seneca giveth a good Rule; Let us satis∣fie our own Consciences, and not trouble our selves about the Censures of others, be it never so ill, as long as we deserve well.

Touching my self, if in any thing I have preferred the service of my Country, the general accepta∣tion can yield me now no other profit, than a fair Day does after Ship-wrack; and the contrary, no other harm than as a Tempest in the Port. I know I lost the love of many, for my Fidelity to Her, whom I must still honour in the Dust; though far∣ther than the defence of her excellent Person, I never persecuted any. To labour other satisfaction were the effects of Frenzy, not of Hope; seeing it is Truth, not Opinion which can travel the World without a Passport. Equity alone might persuade, if there were not as many Forms of the Mind, as there are external Figures of Men; and that as e∣very Man hath received a several Picture as to Face, so hath he a diverse Picture as to Mind: Every one a Form by himself; every one a Fancy and Cogitation differing; there being nothing in which Nature so much triumpheth, as in Dissimili∣tude. From hence it cometh that there is found so great a diversity of Opinions; so strong a con∣trariety of Inclinations; so many natural and un∣natural,

natural, wise and foolish, manly and childish Affections and Passions in mortal Men. For it is not the visible fashion or shape of Plants, or rea∣sonable Creatures, that makes the difference of working in the one, or of Condition in the other, but the internal Form.

And though God has reserved the reading of mens Thoughts to himself; yet as the Fruit tells the name of the Tree, so do the outward Works of men (so far as their Cogitations are acted) give us a Light to guess at the rest. Nay, it were not hard to express the one by the other very near the Life, did not the Craft of many, Fear in most, and the Worlds Love in all, teach every Capacity, according to the compass it has, to qualify and mask over inward De∣formities for a time. Yet no man can long conti∣nue masked in a counterfeit Behaviour: The things which are forced for pretences, having no ground of Truth, cannot long dissemble their own nature; and the Heart will be seen at the Tongues end.

In this great dissimilitude of reasonable Crea∣tures, the common People are ill Iudges of ho∣nest things, and their Wisdom is to be despised, said Eccles. As for the better sort, every Vnderstanding has a peculiar Iudgment, by which it both censu∣reth others, and valueth it self; and therefore I will not think it strange, if my worthless Papers be torn by Ratts, since in all Ages Censurers have not spar'd to tax the Reverend of the Church with Ambition; the severe to themselves, with Hypocri∣sie; lovers of Iustice, with Popularity; and Men of the truest valour with Vain-glory: For nothing is so easie as to Reprove and Censure.

I will not trouble the Reader with repeating the deserv'd Commendations of History; yet true it is, that among many other Benefits, for which it has been honour'd, it triumphs in this over all Hu∣man Knowledge, that it gives Life to our Vn∣derstanding, since the World it self has Life even to this day: And it has triumphed over Time, which nothing else but Eternity has done; for it has carried our Knowledge over the vast devouring space of many Thousand Years, and has opened the piercing Eyes of our Mind, that we plainly behold living now, as if we lived then, that wise Work of the great God, saith Hermes. By it (I say) we live in the very time when it was Created; behold how it was govern'd, how cover'd with Wa∣ter, and again repeopl'd: How Kings and King∣doms flourished and fell, and for what Virtues or Vices God made the one prosperous, and the other wretched. Neither is it the least of our Debt to History, that it has made us acquainted with our dead Ancestors, and raised them out of Darkness to teach us no less wise, than eternal Policy, by com∣paring former Miseries with our own ill Deservings. But neither the lively Instructions of Example, the Words of the wisest, nor Terror of future Torments, have yet so wrought upon our stupid Minds, as to make us remember, That the infinite Eye, and Wis∣dom of God doth pierce through all our Pretences: Nor to make us remember, That the Iustice of God requires no other Accuser than our own Consci∣ences, which by no false Beauty of our apparent actions, nor all the formality, which we (to gull Mens Opinions) put on, can be covered from him.

Examples of God's Judgments in particulars upon all Degrees, that have played with his Mercies, would fill Volumes. For the Sea of Examples hath no Bottom; though Marks, set on private Men, are (when their Bodies are cast into the Earth) written only in their Memory which lived with them; so that the Persons succeeding, who saw not their Fall, fear not their own Faults. God's Iudgments on the Greatest have been Recorded to Posterity, either by those happy Hands, which the Holy Ghost guid∣ed, or by others. Now to point as far as the An∣gels Fall, for Ambition; at Kings eating Grass with Beasts for Pride and Ingratitude; at Pha∣raoh's wise Action when he slew the Infants; at Jesabel's Policy in covering Naboth's Murder, with many Thousands of the like, were but a Proof, that Example should be rejected at a distance. For who hath not observed what Labour, Practice, Peril, Blood-shed, and Cruelty the Kings and Princes of the World have undergone and exercised, taken upon them, and committed, to make themselves, and their Issues Masters of the World? yet hath Babylon, Persia, Macedon, Rome, or the rest, no Fruit, Flower or Leaf springing upon the face of the Earth: Nay, their very Roots and Ruins do hardly remain; for all that the Hand of Man can make, is either over-turned by the Hand of Man, or Consumed by Time. Politicians say, States have fallen, either by Foreign Force, or Dome∣stick Negligence and Dissention; or by a third Cause rising from both: Others observe, That the greatest have sunk under their own weight; o∣thers, That Divine Providence hath set a Period ••••

every State before the first Foundation thereof; as Cratippus objected in Pompey.

But seeing the Books following undertake the Dis∣course of the first Kings and Kingdoms, and that a short Preface cannot run very far back to the An∣cients; I will for the present examine what Advan∣tage has been gain'd by our own Kings and their Neighbour Princes, who having beheld both in Di∣vine and Humane Letters, the success of Infidelity, Injustice and Cruelty, have (notwithstanding) Planted after the same Pattern. Mens Iudgments agree not; and no mans Affection is stirred up alike, with Examples of the like nature; but is either touched with that which seemeth to come nearest to his own private Opinion, or else best fits his Appre∣hension. But the Iudgments of God are unchange∣able; no Time can weary him, or obtain his Bles∣sing to that in one Age, which he Cursed in another. Those therefore which are Wise, will be able to dis∣cern the bitter Fruits of irreligious Policy, as well in old Examples as new; for ill Actions have always been attended with ill Success, as will appear by the following Examples.

We have then no sooner passed over the violence of the Norman Conquest, but we encounter that re∣markable Example of God's Justice upon the Chil∣dren of Henry I. who having by Force, Craft, and Cruelty, over-reached his Brother Robert D. of Normandy, Vsurped the Crown of England, and disposessed him of his Dukedom, and barbarously de∣prived him of his Sight, to make his own Sons Lords of all; but God cast them all, Male and Female, Nephews and Neeces (Maud excepted) into the bottom of the Sea.

Edward II. being Murdered, a Torrent of Blood followed in the Royal Race, so that all the Mascu∣line Princes (few excepted) dyed of the Bloody-Flux. And though Edward III. in his young Years, made his knowledge of that horrible Fact, no more than suspicious; yet his putting to death his Vnkle the Earl of Kent, made it manifest he was not ignorant of what had past, nor greatly desirous to have had it otherwise. But this Cruelty, the unsearchable Iudg∣ment of God revenged on his Grandchild; and so it fell out even to the last of the Line; That in the Second or Third Descent, they were all buried un∣der the Ruins of those Buildings whose Mortar had been tempered with innocent Blood. For Ri∣chard II. having Murdered his Vnkle of Glocester, was himself Murdered by Henry IV.

Henry IV. having broken Faith to his Lords, and by Treason obtained the Crown, Entailed it by Par∣liament upon his Issue; and by many Treacheries left all Competitors defenseless, as he supposed, leaving his Son Henry V. full of Valour and signal Victories; yet was his Grand-child Henry VI. and his Son the Prince, without Mercy Murdered, and his Crown transferred to the Houses of his Enemies. It was therefore a true Passage of Caussabon; a Day, an Hour, a Moment, is enough to overthrow what seemeth founded in Ada∣mant.

Henry VI. overwhelmed with the Storm of his Grandfathers grievous Crimes, generally esteemed an innocent Prince, yet refused the Daughter of Ar∣maignac, of the House of Navarre, to whom he was Ally'd, and Married a Daughter of Anjou, and

so lost all that he had in France: He also condescend∣ed to the unworthy Death of his Vnkle of Gloce∣ster, the main Pillar of the House of Lancaster. Buck∣ingham and Suffolk contrived the Duke's death, by the Queen's procurement; but the Fruit was an∣swerable to the Plantation, and they and their Ad∣herents were destroy'd by York; whose Son Edward depriv'd Henry the Father, and Edward the Son, of Life and Kingdom, The Politick Lady, the Queen, lived to see the miserable End of her Husband, Son, and all her Adherents; her self plunder'd, and Father beggar'd to Ransom her.

Edward IV. hath his turn to Triumph, when all the Plants of Lancaster, except the Earl of Rich∣mond, were extirpated; whom he had also bought of the D. of Britain, but could not keep him. But what stability can Edward's Plantation promise, when he had seen and approved Prince Edward's Murder, by Glocester, Dorset, Hastings, &c. which escaped not the Iudgment of God in the same kind? He instructed Glocester to Murder Henry VI. and taught him the Art to kill his own Sons, and to Vsurp the Crown.

Richard III. The greatest Master in Villany, of all that went before him; who by necessity of his Tra∣gedy, being to play more Parts in his own Person than all the rest, yet so well fitted every Mans Hu∣mour that join'd with him, as if each had acted his own Interest. Buckingham and Hastings, Ene∣mies to the Queen, and her Kindred, are easily allu∣red to condescend, that Rivers and Grey (the King's maternal Vnkle, and half Brother) should first be se∣parated

from him; then imprisoned; and for avoid∣ing future Inconveniences, to lose their Heads. Having brought them to the practice of that common Precept which the Devil has written on every Post, To depress whom they have injur'd, and to destroy whom they have depress'd. Then Buck∣ingham has it form'd in his Head, That when the King and his Brother shall be of sufficient Age, they will take severe Revenge of the Wrong to Rivers and Gray, and therefore of necessity, the King and his Brother must be made away. Hast∣ings being sounded by Catesby, and found not ford∣able, by reason of his Fidelity to his Masters Sons, after an attempt to kill him, sitting in the Coun∣cil, the Hangman must get the Tyrant an Appetite to his Dinner, by striking off his Head; a greater Iudgment of God than this upon Hastings I never observ'd: For the same Hour, and in the same lawless manner, by his Advice the Execution of Rivers and Gray was performed. Buckingham has yet a part to play for Richard, in persuading the Londoners to Elect him King, and to be re∣warded with the Earldom of Hereford: But af∣ter much vexation of Mind, and unfortunate at∣tempts, being betrayed by his trustiest Servant, he lost his Head at Salisbury, without troubling his Peers. Richard, after other Murders, and Mischievous Policies, having destroy'd his Ne∣phews and Natural Lords, by the great Out∣cry of innocent Blood, became an infamous spe∣ctacle of Shame and Dishonour both to his Friends and Foes.

Henry VII. (the Instrument of Gods Iustice in cutting off the Cruel King) Succeeded; a Poli∣tick Prince, if ever there was any, who by the En∣gine of his Wisdom beat down as many strong Oppo∣sitions both before and after he wore the Crown, as ever any King of England did: For as his Pro∣fits held the Reins of his Affections, so he way∣ed his Vnderstanding by his Abilities, leaving no more to hazard, than what cannot be denyed in all Human Actions. This King never indu∣red Mediation in rewarding Servants, and was there∣in exceeding wise; for what himself gave, him∣self received both Thanks and Love: Know∣ing that the Affections of Men (purchased no way so ready as by Benefits,) were Trains which better became Great Kings than Great Subjects. On the contrary, in whatsoever he grieved his Subjects, he wisely put it off to those that he found fit Ministers of such Actions. He used not to begin their Processes, whom he hated or feared by the Execution, as Lewis XI. did: Yet he somewhat follow'd the Errors of his An∣cestors, as the Head of Stanley, (who set the Crown on his) and the Death of the young E. of Warwick, Son to George D. of Clarence do shew, and likewise the Success of his Grand∣children of the first Line, &c.

Henry VIII. (the Pattern of a merciless Prince) Succeeded: One who precipitately advanced many, (but for what Virtue no Man could imagine) and with change of his Fancy ruined them, no Man knowing for what Offence. To how many others gave he abundant Flowers from whence to gather Ho∣ny,

and in the end of Harvest burnt them in the Hive? How many Wives did he cut off, or cast off, as his Fancy or Affection changed? How many Princes of the Blood, with many o∣thers of all Degrees, did he Execute? What causeless cruel Wars did he make upon his own Nephew King James V? What Laws and Wills did he invent to establish the Kingdom in his own Family, using his sharpest Weapons to cut off the Branches which sprang from the same Root that himself did? Yet God took away all his own without increase; though for themselves in their several Kinds, all Princes of eminent Virtues: And that Blood which King Henry affirmed that the cold Air of Scotland froze up in the North, God hath diffused by the Sun∣shine of his Grace; from whence his Majesty now living, (and long may,) is Descended: Of whom I may say truly, that Malice her self can∣not charge him justly with any of those foul Spots, by which the Consciences of all the fore∣named Princes were defiled; or the Sword of his Iustice stained with any Drops of that innocent Blood which had stained their Hands and Fame. And for the Crown of England, it may truly be avowed, He received it from the Hand of God; neither hastning the Time upon any provo∣cation; nor taking Revenge upon any that sought to put him by it: And refused Assistance of her Enemies, that wore it long with as great Glory, as ever Princess did. He entred neither by Breach nor Blood, but by the ordinary Gate, which his own Right had set open; and was received

in at it by an universal Love and Obedience. Thus the Northern parts of Britany infinitely severed from the South in Affection for a long time (whereof grew deadly Wars with much Cru∣elty) were at length happily united. For which Blessing of God, never to be forgotten, as we are bound to much Thankfulness; so the Fruit of this Concord maketh all petty Grievances to appear but as a Mole-Hill to a Mountain. And if the uniting of the Red Rose with the White were the greatest Happiness, next Christian Re∣ligion, that ever the Kingdom received from God to that Day; certainly the Peace between the Two Lions of Gold and Gules doth by many Degrees exceed, both by sparing our Blood and assuring the Land.

As it pleased God to punish the Usurpation and unnatural Cruelties of our own Kings; so do we find he dealt with the Sons of Lewis De∣bonair, Son of Charlemain. For after De∣bonair had put out his Nephew Bernard's Eyes, the Son of Pipin the Eldest of Charlemain, King of Italy and Heir of the Empire, and af∣ter that caused him to die in Prison; there fol∣lowed such Murder and Bloodshed, Poisonings, and Civil Wars, till the whole Race of that fa∣mous Emperor was extinguished. Debonair further to secure himself, put his Bastard Bro∣thers into a Monastery: But God rais'd up his own Sons to vex, invade, imprison, and depose him, alledging the former Violences to his Nephew and Brothers: Yet he did that which few Kings do; he publickly acknowledg'd

and recanted his Cruelty against Bernard in the Assembly of the States. But Blood unjustly spilt is not easily expiated by Repentance: And such Medicines to the Dead, have but dead Re∣wards. He having also given Aquitain to Pi∣pin his Second Son, sought after that to cast him out, as indeed he did his Son after him, of the same Name, at the Persuasion of Judith to raise her Son Charles.

Lothair, his eldest Son, he left King of Italy, and Emperor, against whom his Nephew Pipin of Aquitain, Lewis of Bavier, and Charles the Bald made War; between whom was fought the most Bloody Battel that ever was known in France, in which, the Loss of the Nobility and Men of War encouraged the Sarazens to invade Italy, the — to fall upon Almain, and the Danes upon Normandy. After being in∣vaded by Lewis, and by his own Conscience for rebelling against his Father, and other Cru∣elties, he quits the Empire, and dyes in a Mona∣stery.

Charles the Bald seizeth on Pipin his Nephew, and kills him in a Cloyster, oppresses the Nephews, the Sons of Lothair, and usurps the Empire. His Son Caroloman rebells, and hath his Eyes burnt out by his Father: Lewis of Bavier and his Son Caroloman are overthrown by Charles; and Lewis dies of Grief, as Charles doth of Poison by Zedekias his Phisician, a Jew: Whose Son al∣so Lewis le Begne, dy'd of the same Potion, and Charles the Simple succeeded; whose Natural Brothers Lewis and Charlemain rebell'd; The

Younger is slain by a wild Boar, the Elder brake his Neck, as did also the Son of Bavier.

Charles the Gross became Lord of what De∣bonair's Sons had held in Germany, who in∣vading Charles the Simple, is forsaken of No∣bles, Wife, and Wit, dying a distracted Beg∣gar.

Charles the Simple held in Wardship by Eu∣des, Mayor of the Palace, and after by Robert his Brother; lastly is surprised by the E. of Ver∣mandois, and dyed in Prison.

Lewis his Son succeeded, and brake his Neck; one of his Sons dyes of Poyson, the other in Prison.

Francis I. was one of the worthiest Kings that ever France had, except his exposing the Protestants of Mirandel and Cabriers to the Fire and Sword; of which though he repented, and charged his Son to do Iustice on the Mur∣derers, yet was not that unseasonable Care accept∣ed of by God; who cut off his Four Sons with∣out Issue to succeed. And notwithstanding all their Subtilty and Breach of Faith, with all their Massacres upon those of the Religion, the Crown was set on his Head, whom they all endeavoured to ruin; and the Protestants are now in number and strength more than ever.

Spain has found God the same, as Don Pe∣dro of Castile may witness, who as he became the most merciless of all Heathen or Christian Tyrants, (as the History of Spain records) so he perish'd by the Hands of his Younger Brother, who dispossessed all his Children of their Inheritance.

John D. of Burgoign may parallel this King, if any can; who after a Trayterous Murder of the D. of Orleance, caused the Chancellor, Con∣stable, divers Bishops, Officers of Justice, of the Treasury, Requests, Chamber of Accompts, with Sixteen Hundred others, suddenly to be slain; which kind of Death eased the World of himself.

Ferdinand holding Arragon by Vsurpation of his Ancestors, added Castile and Leon, which he held by force of Arms from the Daughter of the last Henry, and expell'd his Neece from the Kingdom of Navarr: He betrayed Ferdinand and Frederick King of Naples (his Kinsman) to the French, with the Army sent to their suc∣cour. The Politick King, who sold Heaven and his own Honour, to make his Son the greatest Monarch, saw his Death with his Wives, and her untimely Birth buried together; the like End he saw of his own Eldest Daughter; his Second dyed Mad; his Third was cast off by our King Hen∣ry VIII. and the Mother of a Daughter, whose unhappy Zeal shed a Deluge of Innocent Blood, and had all his Kingdoms possest by strange Masters.

Charles V. Son to Arch. D. Philip, who had Married Ferdinand's Mad Daughter, after the Death of many Multitudes of Christian Souldiers and renowned Captains, in his vain Enterprizes upon France, Germany, and other States, while the Turk took the City of Rhodes; was, in con∣clusion, chased out of France, and in some sort out of Germany, being persued by D. Maurice over the Alps, which he passed by Torch Light, and

crept into a Cloister, and became his Son's Prison∣er, who paid him very slowly.

Philip II. his Son, not content to hold Holland and Zealand (wrested by his Ancestors from Ja∣queline their lawful Prince) and to possess many o∣ther parts of the Netherland Provinces in Peace, by persuasion of that mischievous Cardinal of Gran∣vil and other Tyrants; forgetting the remarkable Services done to his Father; and the Forty Milli∣ons of Florens presented him at his Entrance; and his solemn Oaths twice taken to maintain their Pri∣vileges, which they had enjoyed under Thirty five Earls, conditional Princes, began to Tyrannize o∣ver them by the Spanish Inquisition and other in∣tolerable Impositions; and lastly, by Force of Arms sought to make himself, not Monarch only, like the Kings of England, France, &c. but Turk-like, to overturn all their National Fundamental Laws, Privileges and Customs. To effect this, he ea∣sily obtained a Dispensation of his Oaths from the Pope, and then divided the Nobility, under the Government of his base Sister Margaret of Austria, and Cardinal Granvil: Then he employ'd that Merciless Spaniard Ferdinand Alvarez D. of Al∣va, who in six Years cut off Eighteen Thousand six Hundred Gentlemen and others, by the Hand of the Hang-man. Failing of his purpose by Force, he tryeth Policy, and sent Don John of Austria, his Bastard Brother; who upon the Papal advantage, made no scruple to swear; and having received Six Hundred Thousand Pounds of the Provinces to ease them of the Garrisons, he suddenly surprized the Citadel of Antwerp, Namure, &c. yet after so

many Thousands slain; Thirty six Millions of Trea∣sure spent in six Years, he left the Countrey; and the King spent above One Hundred Millions, with the Death of Four Hundred Thousand Christians, to lose the richest Country he had.

Oh by what Plots! by what Oaths, treacherous Pra∣ctices, Oppressions, Imprisonments, Tortures, Poy∣sonings; and under what Reasons of State and Po∣lity, have these Kings pulled the Vengeance of God upon themselves, upon Theirs, and upon prudent Ministers? and at last have brought these things to pass for their Enemies Advantage; and found an effect so directly contrary to all their own Counsels, and Cruelties; that the one could never have ho∣ped for it, and the other never have succeeded, had no such Opposition been made: God hath said it, and performed it ever; I will destroy the Wis∣dom of the Wise.

But to what end do we lay before the Eyes of the Living, the Fate and Fortunes of the Dead, seeing the World is the same it hath been, and the Children will obey their Parents? It is in the pre∣sent that all the Wits of the World are exercised; and to enjoy the Times we have, we hold all things lawful; and either hope to hold them forever, or hope there is nothing after them to be hoped for. For as we are content to forget our own Experi∣ence, and counterfeit Ignorance of our Knowledge in things that concern our selves; or perswade our selves, that God hath given us Letters Patents

to persue all our irreligious Affections with a Non obstante; So we neither look behind us what has been, nor before us what shall be. It is true, the ••uantity we have is of the Body; we are by it join∣ed to the Earth, we are compounded of the Earth, and inhabit the Earth. The Heavens are high, a∣far off, and unexplorable: We have a sense of corpo∣real things, but of eternal Grace only by Revelation No wonder then, that our Thoughts are so Earthly; and a less wonder that the Words of worthless Men cannot cleanse us; seeing their Instructions and Do∣ctrine, whose Vnderstanding the Holy Ghost vouch∣safed to inhabit, have not performed it. For the Prophet Isaiah cryed out long ago, Lord, who hath believed our Reports? And doubtless as he com∣plained of his time; so are they less believed every day, though Religion be still Mens Mouths; we profess to know, but by works deny him; which ar∣gueth an universal Dissimulation. For Happiness consisteth in a Divine Life, not in knowledge of Divine Things, wherein Devils excel us. Conten∣tions about Religion have bred lamentable effects; and the Discourse thereof hath near upon driven the Practice out of the World. He which obtaineth Knowledge only by Mens Disputations of Religion, would judge that Heaven were chiefly to be desired, but look upon many Disputers Lives, and nothing is found in the Soul but Hypocrisie. We are all (in effect) become Comedians in Religion; we act in Voice and Gesture Divine Virtues; but in course of Life we renonnce the part we play, and Charity, Ju∣stice and Truth have their Being but in Terms, as the Philosophers Materia prima.

That Wisdom which teacheth us the Knowledge of God, hath great Esteem enough in that we give it our good Word; but the Wisdom which is altogether exercised in gathering Riches, by which we pur∣chase Honour in the World, These are the Marks we Shoot at; the Care whereof is our own in this Life, and the Peril our own in the future; Though in our greatest Abundance we have but one Man's Por∣tion, as the Man of the greatest Wisdom and Abili∣ty hath told us. As for those which devour the rest, and follow us in fair Weather, they again forsake us in the first Storm of our Misfortune, and fly away before Sea and Wind, leaving us to the Malice of our Destinies. Among a Thousand Ex∣amples take that of Mr. Dannet: Charles V. at Vlushing, in his return to Spain, conferring with Seldius, his Brother Ferdinand's Embassa∣dor, till the dead of Night, when they sh •••••• part, called some of his Servants; and when none an∣swered (being either gone or asleep) himself took the Candle to light down Seldius, notwithstanding his importunity to the contrary: But at the stairs foot, he desir'd him to remember when he was dead, That whom he had known in his time envi∣ron'd with mighty Armies, he hath seen for∣saken of his own Domesticks.

But you will say Men more regard the Honour done to great Men than the former: It is true indeed, pro∣vided that an inward Love from their Iustice and Piety, accompanying the outward Worship given to

their Places and Power; without which, the ap∣plause of the Multitude is as the Out cry of a Herd of Animals, who without knowledge of any true Cause, please themselves with the Noise they make. Impious Men in Prosperity have ever been ap∣plauded, and the most Virtuous (if unprosperous) have ever been despised, and Virtue and Fortune are rarely distinguish'd. For as Fortune's Man rides the Horse, so Fortune her self rides the Man; who when he is descended on foot, the Man is taken from his Beast, and Fortune from the Man; a base Groom beats the one, and bitter Contempt spurns at the other, with equal liberty.

The Second thing which Men more respect, is raising of Posterity. If these Men conceive that Souls depart∣ed take any Comfort therein, they are Wise in a fool∣lish thing, as Lactantius speaketh. De sal. sap. li. 3. c. 28. For when our Mortal Spirits are departed, and dispos'd of by God, they are pleased no more in in Posterity, than Stones are proud which sleep in the Walls of a King's Palace; neither have they more Sorrow in their Poverty, than there is Shame in the Prop of a Beggar's Cottage. The Dead, tho' Holy, know nothing, no not of their own Chil∣dren: For the Souls departed are not Conver∣sant with the Affairs of the Living, said Au∣gustin, de Cura pro Mort. Iob also, of whom we cannot doubt, tells us, we shall neither under∣stand of our Childrens Honour, or low Degree. Man walketh in a Shadow, disquieting himself in vain; he heapeth up Riches, and cannot tell who shall gather them. The living, saith Eccles. know they shall die, but the Dead

know nothing at all; for who shall shew to Man, what shall be after him under the Sun? And when he consider'd all his Labours, and could not tell whether a Fool or a Wise Man should en∣joy the Fruit thereof, himself hated his own La∣bours. What can other Men hope to know after Death, When Isaiah confesseth, Abraham himself is gnorant of us? Death's dark Night shall co∣ver us, till he return that hath Triumph'd over it; when we shall again receive Organs glorified and Immortal, the Seats of Evangelical Affections; and the Souls of the Blessed shall be exercised in so great Admiration, as that they can admit no mix∣ture of less Ioy, nor any return of Mortal Affecti∣ons towards Friends, Children, &c. Whether we shall retain any particular Knowledge of them, or in any sort distinguish them; no Man can assure us, and the Wisest Men doubt. But on the con∣trary, if a Divine Life retain any of those Facul∣ties which the Soul exercised in a Mortal Body; we shall not then so divide the Ioys of Heaven, as to cast any part thereof on the memory of their Felici∣ties which remain in the World: Whose Estates, be they greater than ever the World gave, we shall from the difference then known to us, even detest the Consideration thereof. And whatsoever shall remain of all that's past, the same will consist in the Chari∣ty which we exercised when living; and in the Piety, Iustice, and firm Faith, for which it pleased the in∣finite Mercy of God to accept of us and receive us. Shall we then value Honour and Riches at nothing, and neglect them as unnecessary and vain? cer∣tainly

no. For that infinite Wisdom of God, which hath distinguished his Angels, the Light and Beau∣ty of Heavenly Bodies; differenced Beasts and Birds; Created the Eagle and the Fly, the Cedar and the Shrub; given the fairest tinture to the Ruby, and quickest Light to the Diamond; hath also Ordain∣ed Kings, Dukes, Magistrates and Judges a∣mongst his People. And as Honour is left to Po∣sterity, as an Enfign of the Vettue and Vnderstand∣ing of their Ancestors; so being Titles with pro∣portionable Estates, fall under the miserable Suc∣cours of other Mens Pity, I account it Foolish∣ness to condemn such Care: Provided that World∣ly Goods be well gotten, and that we raise not our Building out of other Mens Ruins, which God ac∣curseth, by Jeremiah and Isaiah, and True Wis∣dom forbids, Prov. 1.10, to 18, 19.

And if we could afford our selves so much Lei∣sure, as to consider, That he who has most in the World, hath in respect of the World nothing; and he who has the longest time to live in it, hath no Proportion at all therein, comparing it with the Time past, when we were not, or with the Time to come, in which we shall abide for ever: I say if our Portion in the World, and our Time in the World, be thus considered, they differ little from nothing: It is not out of any Excellency of Vnder∣standing, that we so much prize the one, which hath (in Effect) no being; and so much neglect the other, which hath no ending; Coveting the Mortal Things of the World, as if our Souls

were there Immortal; and neglect the things Im∣mortal, as if our selves, after the World, were but Mortal.

Let every Man value his own Wisdom as he pleases, the Rich Man think all Fools that cannot equal his Abundance; The Revengeful esteen them negligent, which have not trampled upo•• their Opposites: The Politician think them Block heads, that cannot merchandize their Faith Yet when we come within Sight of the Port o•• Death, to which all Winds drive us; and when, by letting fall the fatal Anchor, which can never be weighed again, the Navigation of this Life takes End: Then it is (I say) that our own Cogitati∣ons, those sad and severe ones (formerly thrown off by Health and Felicity) return again, and pay us to the uttermost for all the pleasing Pas∣sages of our Lives past. Then it is we cry for God's Mercy, when we can no longer exercise Cruelty; then this terrible Sentence, God will not be mocked, strik••th through our Souls. For if the righteous shall scarcely be saved, and that God spared not the Angels; where shall those appear, who having served their Ap∣petites all their Lives, presum'd that the severe Commands of the dreadful God were given in Sport, and that the last faint Breath is forced to sound Lord have Mercy, without any kin•• of Satisfaction to Men, or Amendment? Oh how many (saith a Reverend Father) descend to Eternal Torments and Sorrows with this Hope!

It is indeed a Comfort to our Friends to have it said, we died well; for all desire to die the Death of the Righteous, as Balaam did. But what shall we call (indeed) a Mocking of God, if that those Men mock him not, that think it enough for God, to ask him Mercy at Leisure, with the last Remains of a Malicious Breath? This well-dying Prayer amounts to as much as this, We beseech thee, O God, that all the Falshoods, Forswearing, and Trea∣cheries of our Lives past, may be well plea∣sing to thee; that thou wilt for our Sakes, (that have had no Leisure to do any thing for thine) change thy Nature, (though impossi∣ble) and forget to be a just God; that thou wilt love Injuries and Oppressions, call Am∣bition Wisdom, and Charity Foolishness. For I shall prejudice my Son (which I am resolved not to do) if I make Restitution, and confess my self to have been unjust, (which I am too proud to do) if I deliver the Oppressed. These wise Worldlings have either found, or made them a Leaden God, like that which Lewis the Ele∣venth wore in his Cap, and used to kiss it, and ask it Pardon, when he had caused any to be mur∣dered, promising it should be the last; as when by the Practice of a Cardinal, and falsified Sacrament, he caused the Earl of Armagnack to be stabbed at Prayers. Of this Composition are all devout Lovers of the World, that they fear all that is

worthless and frivolous; they fear the Plots and Practices, yea the very Whisperings of their Op∣posites; they fear the Opinions of Men, which beat but upon Shadows: They flatter and forsake the prosperous or unprosperous, Friends or Kings: Yea, they dive under Water, like Ducks, at eve∣ry Peble Stone thrown at them by a powerful Hand. On the contrary, they shew an obstinate and Gigantick Valour against the terrible Iudg∣ments of the All-powerful God; yea, they shew them∣selves Gods against God, and Slaves towards Men, whose Bodies and Consciences are alike rotten.

Now for the rest, if we examine the Difference between the Rich and Mighty, whom we call Fortunate, and the Poor and Oppressed, whom we account Wretched; we shall find the Vnhap∣piness of the one, and the Misery of the other so tyed by God to the very Instant, and so subject to enterchange, (witness the sudden Downfall of the greatest, and the speedy Rise of the meanest) that the one hath nothing certain whereof to boast, nor the other to lament. For no Man is so as∣sured of Honour, Riches, Health, or Life, but may be deprived of either, or all, the very next hour; for what an Evening will bring with it is uncertain; and none can tell what shall be to mor∣row, saith St. James: To Day he is set up, to Morrow he shall not be found; for he is turn∣ed into Dust, and his Purpose perisheth. And though the Air of Adversity be very obscure, yet

therein we better discern God, than in the shining Light of Worldly Glory, through whose Clear∣ness no Vanity whatsoever can escape our Sight. And though Adversity seem ridiculous to the Hap∣py and Fortunate, who delight themselves at others Misfortunes; though it seem grievous to those which were in it: Yet this is true, that of all that's past, to the very Instant, what remains is equal to either. For though we have lived many Years, and in them have rejoyced (according to Solomon) or have we sorrowed as long; yet look∣ing back, we find both Ioy and Sorrow sailed out of Sight, and Death which hath held us in Chase from the Womb, hath put an end to both. Let him therefore, whom Fortune hath served, and Time befriended, take an Accompt of his Memo∣ry, (the only Keeper of Pleasures past) and truly examine what it hath reserved of Beauty, Youth, or past Delights; or of his dearest Affections, or whatsoever Contentment the amorous Spring time gave his Thoughts, and he shall find, that all the Art which his Elder Years had, can draw no other Vapour out of these Dissolutions, than hea∣vy, secret, and sad Sighs. He shall find nothing remaining, but those Sorrows which grow up after our fast Springing Youth; overtook it, when it was at a Stand; and overtopping it utterly, when it began to wither. Looking back therefore from the Instant of our present Being, And the poor diseased Captive hath as little Sense of all former Miseries and Pains, as the Man so blessed in com∣mon Opinion hath of fore-past. Pleasures and De∣lights.

For whatsoever is cast behind us, is just nothing; and what is to come depends upon de∣ceitful Hope. Only I must except those few black Swans, who having had the Grace to value worldly Vanities at no more than their worth, do, by retaining the comfortable Memory of a well-acted Life, behold Death without Dread, the Grave without Fear, and imbrace both, as ne∣cessary Guides to Endless Glory.

For my self, this is my Comfort, and all that I can offer to others, That the Sorrows of this Life either respect God, when we complain to him against our selves for our Offences; and con∣fess, Thou Lord art just in all that hath be∣fallen us: Or respect the World, when we com∣plain to our selves against God, as doing us wrong either in not giving what we desire; or taking away what we enjoyed: Forgetting that humble and just Acknowledgment of Job, The Lord hath given, and the Lord hath taken. And out of doubt he is either a Fool, or ungrateful to God, or both, that doth not acknowledge, that how mean soever his Estate be, it is far greater than God owes him: Or how sharp soever his Affl••ctions be, the same are yet f••r less, than those that are due to him. If an Heathen called Adversities the Tributes of living; a wise Christian ought to know them, and bear them as the Tributes of of∣fending. For seeing God, who is Author of all our Tragedies, hath written out and appointed what every Man must play, using no Partiality

to the mightiest Princes; Why should other Men who are but as the least Worms, complain of Wrongs? Did not the Lord set Darius to play the part of the greatest Emperor, and the part of the most miserable Beggar, that begged Water of an Enemy to quench the Drought of Death? Bajazet, the Grand Seignior of the Turks in the Morning, the same Day became the Footstool of Tamberlane; both which parts Valerian the Emperor had played, being taken by Sapores. Bellisarius had performed the part of a most Victorious Captain, and after became a Blind Beggar; with a Thousand like Examples. Cer∣tainly there is no other Accompt to be made of this ridiculous World, than to resolve, That the change of Fortune on this great Theatre, is but as the change of Garments on the lesser: For when every Man weareth but his own Skin, the Players are all alike. If any Man out of Weakness judge otherwise, (for it is a Point of great Wit, to call the Mind from the Senses) it is by reason of that unhappy Fancy of ours, which forgeth in Men's Brains all the Miseries to which he is subject (the Corporal excepted) therein it is that Misfortune and Adversity effect what they do. For seeing Death is the end of the Play, and takes from all, whatsoever Fortune or Force takes from any one; It were foolish Madness in the Shipwrack of Worldly Things, (where all sinks but the Sorrow for the Loss of them) to sink under Fortune, which (according to Seneca) is of all other the most miserable De∣stiny.

Now to the Picture of Time, (which we call History) let my good Intent excuse my drawing it in so large a Table. The Examples of Divine Providence every where to be found, (the first Di∣vine Histories being nothing else but a Continu∣ation of such Examples) have perswaded me to fetch my Beginning from all Beginnings, the Creation. For these two glorious Actions of the Almighty are so linked together, that the one ne∣cessarily implieth the other: Creation inferring Providence, and Providence presuming Creation; though many seeming wise have gone about to se∣parate them; Epicurus denies both, yet allows a Beginning: The Aristotelians grant Providence, but deny all Beginning, whose verbal Doctrine grounded upon a rotten Ground, was not able to stand against the Doctrine of Faith, touching the Creation in time, Heb. 1. though natural Reason might have inform'd him better. And though Aristotle failed herein, and taught little other than Terms in the rest, yet many do abso∣lutely subject themselves to him, as not to indure any other search of Truth. The Law of their Philosophical Principles doth not so bind, but that where Natural Reason is in Force against them, it ought to stand in all Questions of Na∣ture and Finite Power, as a Fundamental Law of Human Knowledge. For every Human Pro∣position hath equal Authority, if Reason make no difference. But where Reason is not admitted, and Inventions of Ancestors approved without

Iudgment, Men suffer themselves to be led after the manner of Beasts.

This Sloath and Dulness has made Ignorance a powerful Tyrant, and has set true Philosophy, Phisick and Divinity on the Pillory, and writ∣ten over the First, Contra Principia negan∣tem, over the Second, Virtus specifica, and the Third, Ecclesia Romana.

But I will never believe that all natural Know∣ledge was shut up in Aristotle's Brain, or that the Heathen only invaded Nature, and found out her Strength. We know that Time and not Reason, Experience and not Art both taught the Causes of such Effects, as that Sowerness doth Co∣••gulate Milk; but ask the Reason why and how it does it, and Vulgar Philosophy cannot sa∣tisfie you; nor in many Things of the like Na∣ture, as why Grass is green rather than red. Man hardly discerns the Things on Earth; his Time is but short to learn, and begins no sooner to learn than to dye: Whose Memory has but a borrowed Knowledge; understanding nothing truly, and is ignorant of the Essence of his own Soul; which Aristotle could never define, but by effects, which all Men know as well as he. Man, I say, who is an Idiot in the next cause of his own Life, and actions thereof, will notwithstanding examin the Art of God in Creating the World; and will dis∣able him from making a World without Matter; ••nd rather ascribe it to Atoms in the Air, or to

Fate, Fortune, Nature, or to two Powers, of which one was Author of Matter, the other of Form: And lastly, for want of a Work-man, Aristottle brought in that New Doctrin of the Worlds Eter∣nity, contrary to these Ancients, Hermes, Zoro∣aster, Musaeus, Orpheus, Linus, Anaximenes, Anaxagoras, Empedocles, Melissus, Pherecy∣des, Thales, Cleanthus, Pythagoras, Plato, and many others; who found in the necessity of invincible Reason, one Eternal Infinite Being, to be the Parent of the Vniverse. Whose Opinions, tho' uncertain, (saith Lactantius) shew that they agree upon one Lord, Providence, whe∣ther Nature, Light, Reason, Understanding, Destiny, or Divine Ordination, which is the same we call God. For as all Rivers in the World, tho' rising and running diversly, fall at last in the Ocean: So after all searches made by Hu∣man Capacity, all Man's Reason dissolves it self in the Necessity of this Infinite Power.

Those who held the Matter of the World E∣ternal, hardly deserve an Answer, as giving part of the Work to God, part to Fortune, by which God found this Matter. And were it Eternal, it either fitted it self to God, or he accommodated himself to it; both which are foul Absurdities. But suppose this Chaos or Matter had been too little for the Work, God then Created out of no∣thing so much New Matter as was wanting; or if the Matter were too much, he must anni∣hilate what was supersflous; both which are alike

proper to God only: It could not therefore be cau∣sed by a less than an All-sufficient Power; for to say it was the Cause of it self, were the greatest tism.

Again, if Matter were eternal, of necessity it must be infinite, and so left no place for infinite Form; but the finite Form proves the Matter finite, and so not eternal. He who will believe the contrary, eternal Death be his Reward; for what Reason of Man (not stupify'd by pre∣sumption) hath doubted, that That infinite Pow∣er (of which we comprehend but the Shadow) can want either Matter or Form, for as many Worlds as there are Sands in the Sea, if it were his Will, which is the only limitation of his Works?

Can a finite Man, a Fool and meer Dust, change the Form of Matter made to his Hand, and infinite Power cannot make a finite World without preexisting Matter? The universal World has not shew'd us all his Wisdom and Pow∣er, which cannot be bounded.

But others who hold the Worlds Eternity upon the ground of nothing, nothing is made, (which is true where the Agent is finite) may con∣sider their Master Aristotle, confessing, That all the Ancients Decree a kind of Beginning, and the same infinite; and he farther saith, There is no be∣ginning of it; but it is found the beginning of all things, and embraceth and governs all things. If we compare the universal World, that Infinite it

self, we may say of the most unmeasurable Orbs of Heaven, that they are neither quid, quale, nor quan∣tum; and therefore to bring Finite out of Infinite is no wonder in God's Power. Therefore A∣naximander, Melissus, and Empedocles, call the World not Vniversal, but a part of the Uni∣versality and Infinite: Plato calls it a Sha∣dow of God. God's being a sufficient effectual cause of the World, proves it not Eternal as he is: For as his Sufficiency is free, so is his Will; no difficulty can hinder, nor necessity force his Will in choice of Time. Again, tho' natural Agents which can work, do it not 'till they are moved, which argueth Change in them; yet it followeth not, that because God cannot be moved, therefore he caused the World from Eternity. For the same action of his Will which intended the World for ever, from Eternity, did also set down the time to effect it, 'till which time he withheld it. Others answer, That the Pattern of the World was E∣ternally with God, which the Platonists call the spiritual World; but the Material World was not eternal, but shall continue for ever; which Chri∣stians understood of a new Heaven and Earth, yet without new Creation of Matter.

They who deny the World shall have any End, Rea∣son from the Heavens, which are neither Corrupted, nor have any shew of Age. The little Change may argue Newness, but not Perpeuity: Yet to Answer Conje∣ctures with Conjectures, many of old held the Torrid Zone not habitable by reason of the Suns Heat;

nor the Sea Navigable under the Equinoctial Line; but now we know the contrary, which argueth that the Suns Heat is decayed: And if little Change did prove perperuity, then also many Stone-walls, which have stood two or three Thousand Years, and many things digged out of the Earth, might seem to remain unchanged ever since the Flood; and Gold pro∣bably held Created from the Beginning, &c. If Elementary Bodies shew so little Change, no mar∣vel if Celestial shew none. And seeing inferiour Creatures are generated by help of Celestial, and receive Virtue from the Sun, their general de∣cay argueth its decay also.

But if the World were eternal, why not all things in it; especially Man, who is more Ra∣tional, why did he not provide for his Eterni∣ty? Again, if there were no common order of the divers Natures, how came that Difference, who set the Earth in the Center, the Sun and Celesti∣al Bodies in their Courses, &c. If those keep their Course of their own accord, to do good to the inferior Bodies, they are then eternal Love; yea, so many Gods, &c. And if they be limited to their Course, there is an efficient Cause which hath bounded them.

Now as to Nature: As Aristotle hath by the Ambiguity of the Name recommended Errors, and obscured God's glory in the Creation and Govern∣ment of the World; so his best Definition of it is but Nominal; only differencing natural Mo∣tion from artificial, which yet the Academicks

explain better, calling it Seminary strength infu∣sed into Matter by the Soul of the World; and why give they the first place to Providence, the second to Fate, and third to Nature. But be Na∣ture what it will, it cannot be the Cause of all things, if it hath not both Will and Know∣ledge, said Lactantius. Nature cannot but work, if Matter be present; and then also it can but produce the same things, except she have divers Matters to work upon, said Fici∣nus. But Nature could not chuse diversity of Matters without Understanding and Will, Rea∣son and Power; why then is such a Cause call••d Nature rather than God?

All Men assign the highest place among all their Gods, to One, by Aristotle's confession, de Coelo; and Reason teacheth us to Acknowledge and Adore the most Sublime Power. I account it there∣fore monstrous Impiety to confound God, who disposes all things according to his own Will, with Nature, which disposes of nothing but as the Mat∣ter wherein it worketh will permit. Nature ex∣isteth not of her self, but as a Faculty infused in∣to things existing, by the supreamest Power; who therefore is to be Worshipped for creating such a Nature in all things, as without understanding what or how it worketh, yet bringeth all things to perfection. If therefore Men will rest upon that ground which all Antiquity held, That there is a Power infinite and eternal; all things deli∣ver'd in Holy Scripture do as easily flow to the Proof of it, as the Waters to that of a run∣ning River. Reason teaching us, That Wis∣dom

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 be∣ing 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 Assy∣rians are first, of whose Actions we find but little Recorded, and more in Fame than Faith: Other Kings Actions are also related by Digres∣sions, 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 Ro∣mans: Other Nations which resisted their Be∣ginnings, 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 lei∣sure. 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 flat∣ter 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 Per∣sons of the Dead, I cannot help it, tho' Inno∣cent. 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; see∣ing 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 de∣plorably 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 re∣prehend the same things. And this is the End of every Judgment, when the Controversie is com∣mitted to many: The Charitable will judge cha∣ritably; 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 Priva∣tion 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 Vo∣lume,

(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 ma∣ny Courteous Phrases; yet we shall ever be thought Fools that Write Foolishly.

Notes

• * 1.1

  Ecclesia∣sticus 11.7.