Purchas his pilgrimes. part 1 In fiue bookes. The first, contayning the voyages and peregrinations made by ancient kings, patriarkes, apostles, philosophers, and others, to and thorow the remoter parts of the knowne world: enquiries also of languages and religions, especially of the moderne diuersified professions of Christianitie. The second, a description of all the circum-nauigations of the globe. The third, nauigations and voyages of English-men, alongst the coasts of Africa ... The fourth, English voyages beyond the East Indies, to the ilands of Iapan, China, Cauchinchina, the Philippinæ with others ... The fifth, nauigations, voyages, traffiques, discoueries, of the English nation in the easterne parts of the world ... The first part.

§. III. The Tropologicall or Morall vse enlarged and amplified; and a view taken of Mans diuersified Dominion in Microcosmicall, Cosmopoliticall, and that spirituall or heauenly right, ouer himselfe and all things, which the Christian hath [ 30] in and by Christ.

GEnerall Rules haue exceptions. Salomon was iust and wise, well knowing the diffe∣rence of Ezion-Geber and Ophir, and that difference of Dominion which God (that made Man after his Image) hath giuen vs ouer the Creatures, diuersified both in the subiect and obiect. E Coelo descendet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was written in Adam by Crea∣tion, in Salomon by Reuelation, before Nature suggested that sentence to Chilo, or the Delphian Deuill (the Ape of Diuinitie) had caused it to be written in Golden Letters on the Front••spice of that Temple. To know a mans selfe aright is annexed to the knowledge of God (in whom wee liue, mooue, and are, of whom and for whom are all things) not his essence, but his expressed Image [ 40] thereof in his workes, of which, Man is in this World the principall; what hee hath receiued, what he hath lost, what he retaineth by Nature, and what he recouereth, and more then recoue∣reth by grace, in and of that diuine resemblance. In the first state all men had a naturall right in common ouer the creatures.* 1.1 But the Deuill (the greatest Incloser) by sinne inclosed these Com∣mons of Humanitie, and altered their tenure from Fee Simple, to meere Villenage: yet so (God in iustice remembring mercie) that some ruines remaine since the fall, not only in the faculties and substance of bodie and soule, but in the personall rights also ouer torpid, vegetatiue, and all vnrea∣sonable creatures, continued to him by that Charter of Reason, which in so well ordered furni∣ture, and so well furnished order as the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and mundus import, could not but haue beene confounded, if both the immortall and spirituall part in himselfe, should not haue exercised do∣minion [ 50] in some kind ouer the mortall and bodily; and if in the greater World, the reasonable should not haue disposed of the vnreasonable. As for the conformitie of mans will and actions to God and right, vsing of that right ouer the creature, to the sole glory of the Creator (to whom man is s••bordinate, as the creature to him) this was by the cracke of our earthen Vessell in Mans Fall lost, and as a more subtile and spirituall liquor, ranne out. Yet still remaine in this de∣faced Image some obscure lineaments, and some embers raked vp in the ashes of Mans consump∣tion, which being by naturall diligence quickned, giue liuely expressions of God; and where su∣pernaturall worke recouereth, are more then recouered, internally and inchoatiuely in the state of grace, externally also and eternally in that perfection of glorie.

Hence ariseth to a man a threefold tenure, more and more excellent then any which Littleton [ 60] hath related▪* 1.2 a Microcosmicall in respect of our selues; a Cosmopoliticall in regard of the World; a Catholike, Spirituall, and Heauenly in relation to Christ the Head, his Bodie the Church, and that euerlasting inheritance; besides that (which is the last and least of all) in reference to Politicall

Law and Societie. The first originall of all dominion and right is GOD, who is Lord of all, whose Image as is said is imprinted on and in Man, as otherwise so in this Lordship or right, which he hath first in and on himselfe Microcosmically in the members of his bodie,* 1.3 as the Regi∣ons of this Selfe-kingdome; where the continuall Court of Conscience, the large iurisdiction of Rea∣son (without which a man is, as suspended from the power of himselfe, termed impos sui, besides himselfe, as in drunkennesse and madnesse) the freedom of the Will (which is no longer will, then wil∣ling and cannot be constrained) the Naturall, and Vitall actions wrought within vs, (and yet without vs, without our owne knowledge or direction, and much lesse subiect to the correction of others) the Animall also in externall and internall senses, which cannot but exercise their fa∣culties vpon their due obiects: these all proclaime that the poorest Slaue is Lord by diuine grant, [ 10] euen since the fall, of no lesse then this little-World; yea, while he obeyeth others, he commands himselfe to that obedience; in which selfe-commands is the true exercise of vertue or vice. This Inheri∣tance and Dominion is so naturall that it cannot be alienated, without confiscation of the whole to the eternall giuer of whom he holds it. For euen in and by his eternall Law, is this made the rule of all righteousnesse, to doe as we would be done to, to loue our Neighbours as our selues; and if there were no power in and of our selues, there could neither be vertue nor vice in louing or ha∣ting our Neighbour: if no freedome of will and affections, no reward with God or man; if no gouernment of mans selfe reserued, Martyrs of all men were the most monstrous, which for o∣beying God rather then man, are the most honoured and admired. Once; subiection to God is abso∣lute; to Princes as they are called Gods, and yet die like men, with reseruation; for conscience of [ 20] Gods Commandement, where his reuealed will to the contrary frees not; and yet euen then we must by suffering doe the will of Superiours, thereby to shew our fidelitie in keeping Gods Prouiso, though with losse, of our Wils where we loue, and our liues where wee feare; shewing that we loue & feare him most of all, which yet were neither loue, nor feare, nor vertue,* 1.4 without this liberty of wil and power in our selues. He that ruleth his owne mind is better then hee that w••n∣neth a Citie. This is the greatest conquest, the greatest possession to be master of thy selfe. Nor is this power absolute to our selues ouer our selues: Wee are not our owne, wee are Gods who hath created vs; our Parents which haue procreated vs, our Countries which sustay∣neth vs, our Kings which maintayneth vs; our Neighbours in common humanity: to neglect a Mans fame or life, (much more prodigally to reiect them) is to robbe all these of their [ 30] due in vs.* 1.5

But in Christians it were a deeper Sacriledge: they are not their owne, they are bought with a price (the greatest of prices, the bloud of God) they are gained by conquest, Christ ha∣uing bound the strong man and spoiled his goods; they are giuen by the Father for the Sonnes Inheritance, and in Baptisme haue by mutuall Couenant,* 1.6 giuen ouer themselues to his ser∣uice. The freedome which Christ hath purchased for vs, doth yeeld Libertie, not Licen∣tiousnesse; frees not from duties, to doe what wee lust, but makes vs haue a lust to doe our duties; sweetly inclining the Wil, and renewing the Minde to esteeme the Seruice of God, and of men for his sake, the greatest freedome. Hee then that is Christs, is a new Crea∣ture, to which, bondage or freedome and other worldly respects,* 1.7 are meere respects and cir∣cumstances. [ 40] For hee that is bond, is the Lords freeman, and hee that is free, is the Lords Ser∣uant. It is the Deuils Sophistry, as to separate what hee hath ioyned, so to confound what hee hath distinguished; and it is obseruable, that the Pope and the Anabaptist, which are brethren in this Iniquity, haue first denied their Baptisme, the Seale of their Christianitie. For these many rights doe not subiect vs to many Masters, but subordinate our subiection in the beautie of order. Euen in Politicall or Ciuill right One may be Lord of the Fee; another of the Soile; a third of the way by ingresse, egresse, regresse; a fourth, hath right in the same ground, in time of Faire or Market; the whole Vicinity in Commoning * 1.8 times; and others other wayes: all whose Rights, are subiect to the Right Royall, and Souereigne.

And if in proprietie of strictest Nature, there may bee such communitie of subordinate rights without tumultuous crossing or pernicious confusion, how much more in things more spirituall, [ 50] and more easily communicable? In which respect, the Philosophers, held themselues of them∣selues compleate, and (in whatsoeuer state) sapientem seipso contentum esse, not dependant (where he is properly a man) of other men of the World:* 1.9 not contracting him intra cutem suam (to vse Senecaes words) in this Microcosmicall happinesse, but needing the Cosmopoliti∣call helpe ad viuendum, not ad beate viuendum; to liue at least, howsoeuer to liue well,* 1.10 a sound heart and good conscience are sufficient; to the other food and raiment are necessary, to this ex te nescentia bona: the best societie is of vertuous thoughts which make men, as Scipio said, nunquam minus solos quam cùm soli, nec minus otiosos quàm cùm otiosi sint, but vicious company (as the company of Vices) are the most horrid and desolate Wildernesse. No exile can depriue a [ 60] man of this Citie, no Prison of this Societie, no Pillage of these Riches, no bondage of this Libertie.

In this sence Socrates said he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all places his Countrie, all men his Countrimen; in this, Bias, when he had lost all by fortune of warre, carried all his away with him: in this,

Zeno, maruelled at nothing neither in Nature, whose depths cannot be searched, nor in Fortune, whose possibilitie of most licentious effects must be the glasse to view our owne fortune,* 1.11 and to make that light by long premeditation, which others doe by long suffering: in this, Seneca, Coe∣lo tegitur qui non habet vrnam; in this, another Seneca teacheth, Cum Orientem Occidentem{que} In∣straneris animo, cum tot animalia, tantam copiam rerum quas Natura beatissime fundit, aspexeris; emit∣tere hanc Dei voce in omnia mea sunt; in this, Diogenes when Pirats exposed him to sale, profes∣sed his art was to rule men, and bad them sell him to Xeniades, for he needed a Master; from whom when his friends would haue redeemed him, he refused, saying, Lions were Masters, and not seruants of them which fed them;* 1.12 in this, the Stoicks called their poorest Wiseman, rich, free, a King, in this sense Socrates with whom we began, said if his fortune would not sute and sort to [ 10] him, he would make himselfe sutable to his fortune.

So long as life lasteth and humanitie continueth, they are vniuersall possessors of the Vniuerse, in which kind, Aristotle ha••h left more memorable Monuments of Contemplation, then Alexan∣der of Conquest: Natures commons, the Sun, Stars, Heauens, Aire, are common, at least to their mindes in vtmost of miseries, and with internall plentie they supply all externall defects. In this Miscrocosmicall and Cosmopoliticall Wealth, consisted all the Philosophers estate and reuenue, which they called Vertue and Moralitie: which made them Masters of themselues, and there∣by of the World, the iust Circle of the Centre of Humanitie, for which it was created. These things (me thinkes) I see not without pittie, nor can resemble Them more fitly then to Horses of excellent courage; but hood-winked so, that some little transparence of light makes them more importunate to others mischiefes, and their owne praecipice (whence Philosophers haue been [ 20] called Patriarchs of Heretikes) or else like Mil-horses to compasse with this Worlds Wheele the immoueable Centre of Natures corruption,* 1.13 to which they are subiect, no lesse then others which worke at a Querne, and stand still at their Hand-mill, by a larger circumference alway moouing,* 1.14 promouendo nihil, proceeding in true freedome nothing at all. If the Sonne make you free, you shall be free indeed. These, to make the noblest comparison may seeme starres, children of the night, which in their Moralitie gaue rayes of light that to the World made them eminent Ornaments,* 1.15 and may make many of vs ashamed, which in the Daies Sun-shine of the Gospell loue and liue darknesse, and like Owles, Bats, and wild Beasts, hide our selues studiously from the Sun, flie abroad and prey in the darke, fashioning our selues to this World, haue our cogitations and [ 30] conuersations darkened. CHRIST is neuerthelesse to all that haue eyes to see, the Sunne of Righteousnesse, by whome wee are by Regeneration translated from the power of darknesse, and made the children of the day; that wee may know what wee worship, and whom we haue beleeued, not so much talking as walking, euen in this bodily prison, these liberties of the Gospell, being truly (though yet in the imperfect grouth of infancie) restored to our selues, to the World, yea to a more glorious state, whereof Nature could not so much as dreame; that wheras Man had lost both the former by suggestion of Euill, Deuil-Angels, Christ hath exalted farre aboue all Heauens visible, to supply these Thrones of Dominion, which those rebellious Thrones and Dominions lost. The euidence whereof we haue by Faith and Hope, our Head already hauing taken Liuerie and Seisin, and from thence liuing in vs, actuating and moouing vs by his [ 40] Spirit, preparing vs in this fight of militant grace to that light of triumphant glorie.

Euen these first fruits are sweet and solid; I haue learned (saith our Apostle) in whatsoeuer state I am,* 1.16 therewith to be content. And I know both how to be abased, and I know how to abound, euerie where and in all things, I am instructed both to be full and to be hungrie, and to abound and haue need. I am able to all things through Christ strengthning me. This was the true riches not in the Chist, but in the heart, which therefore neither men nor Deuils could take a way. And see his Degrees in this Schoole; first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I haue learned this Discipline, not in the Schoole of Nature but of Grace, for we are all taught of God: secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this Science, I know: whereas the wisest of Philosophers professed to know but this one thing that hee knew nothing: thirdly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and without all con∣trouersie this is a great mysterie of godlinesse, in which the naturall man is not initiated, hee knowes [ 50] not the things of God, nor can know them, for they are foolishnesse to him; but the vnction of the Spi∣rit only enters men in these mysteries (which the word signifieth) after which followes in due or∣der,* 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I am able to all things, to doe, to suffer all things, (and therefore Lord of him∣selfe and of the World) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Christ enabling; without me saith Christ, yee can doe nothing; and not I, saith Paul but the grace of God in me: whereas those Phi∣losophers hauing no stocke, but their owne, were poore Pedlers, not Royall Merchants, which would seeme to flie but wanted wings, yea life.

And as for this CHRISTIAN selfe and World, and Heauen-interest, it troubles not, interme∣dles not,* 1.18 disturbes not Earthly possessions and powers, for the greatest is a seruant of all, and hee is often poore in secular sense which makes many rich, as hauing nothing, euen then when he possesseth [ 60] all things. Am I not free? haue we not power? saith Paul, Who when he was free from all, made him∣selfe the seruant of all that he might gaine the more; not (as they) running quasi in incertum, and figh∣ting quasi aerem verberans,* 1.19 but in this freedome and rule of the Spirit, beating downe and subdu∣ing the bodie of flesh and mortifying his earthly members, not seeking his owne but the good of others:

As I please all men in all things (lawfull, for of other things he saith, if I should please men,* 1.20 I should not be the seruant of Christ) not seeking mine owne profit, but of many, that they may bee saued. The contempt of riches and greatnesse is the most compendious way to bee rich and great (the con∣tempt I meane, which proceeds from content, not that of the vnthankfull prodigall, nor of the desperate begger) and he can neuer be poore that hath Christ, himselfe, and all things in present possession; God and Heauen in reuersion. This, this is that which lifts vp his thoughts, and so fils them with the fulnesse of God, that he neglects these bas••r and truly inferior matters; and,* 1.21 that which others are vitiously, hee is (and it is his vertue to bee) couetous, voluptuous, ambitious, but the obiects are righteousnesse, ioy in the Holy Ghost, and the Kingdome of Heauen.* 1.22

This whole Globe of Earth and Waters, seemes great to them that are little, but to thoughts [ 10] truly great and like to God, it holds its true place, price, quantitie, that is, the lowest, basest, least. Quid e•• potest videri magnum in rebus humanis, cui aeternitas omnis, totiusque Mundi nota sit magnitud••? said the Orator. Hoc est p••nctum, quod inter tot gentes ferro & igni diuiditur. O quàm ridiculi sunt m••rtalium termini? said Seneca.* 1.23 Scipio was ashamed of the Roman Empires point of this point: and another (haec est materia gloriae nostrae, hic tumultuatur humanum genus, &c.) is ashamed of this stirre for earth by foolish man, not considering quota terrarum parte gaudeat, vel cùm ad mensuram auaritiae suae propagauerit, quam tandem portionem eius defunctus obtineat. Horum agrorum possessione te effers, qui nulla pars sunt terrae? said Socrates to Alcibiades bragging o•• his lands, which yet in an vniuersall Map hee could not shew: whereas the Vniuerse it selfe is not [ 20] large enough to bee the Mappe of the Christians inheritance, whose are the world, and life,* 1.24 and death, and things present and things to come, all are theirs; the third Heauen and Paradise of God their Patrimonie; the Angels their Gard (are they not all ministring spirits sent forth for their sakes that are heires of saluation?) the Deuils, the World, Sinne, Death and Hell their triumph; Paul, Apollo, Cephas, all the Worthies, Elders, Senators & Patres Conscripti of the celestiall Ieru∣salem, those first-borne, whose names are written in Heauen, their Kindred, Brethren,* 1.25 fellow Citi∣zens, fellow members; Christ himselfe their head, their life; and God their portion, their excee∣ding great reward, their owne God amongst them, in a tenure like himselfe,* 1.26 eternall and vnspeakably glo∣rious. The degrees of this Scala Coeli, are mentioned by Paul, b 1.27 All are yours, and you Christs and Christ Gods, and this the descent of our right, God, Christ, all things; God gaue all to his Sonne, [ 30] his Sonne with all to vs. Christ with his bodie is the Centre, and God the Circumference of this mysticall Corporation.

Rowze vp then thy thoughts, O my Soule, let these worldly Pismires toile about their Hils, and busie Bees about their Hiue; and let them in Courts and Suits, where Forum c 1.28 litibus mugit in∣sanum, contest about the shadow of the Asse. Shadowes; obscure & darke shadowes are Time of Aeter∣nitie, Motion of immutabilitie, Earth, of Heauen; and in a vaine shew or shadow walks he, disquieting himselfe in vaine, that heaps vp riches and knowes not who shall gather them. All that I see is mine, said the Philosopher: Foolosopher! that I see not is mine, things seen are temporall, things not seen are e∣ternall; my faith is the euidence of things not seene, my hope were not hope if seene,* 1.29 and my Charitie mind the things aboue, & out of sight, where Christ my loue (so Ignatius called him) sits at the right [ 40] hand of the God of loue, which is loue. And yet if I affect shadowes, this Sunne yeelds so farre to my yet weaker and grosser bodily affects, and whiles it thus shines on my soule, by grace it makes the shadowes as moouing indices of time attend my bodie, this being the prerogatiue of Christian godlinesse, to haue the promises of this life, and that which is to come. Sure if I were in the starrie Hea∣uen, with mortall eyes I could not thence in such distance be able to see this small Globe, whence I see so small the greatest starres,* 1.30 whence the light of the World and King of starres (so much neerer in place, greater d 1.31 in quantitie, more vi••ible in qualitie) seeemes as little, as the head that viewes it. And should this Earth which cannot there be seene, so Eclipse my lower Moon-like borrowed beames by interposition, that all should be shadow in a double night and twofold darknesse? No, No, I will get vp thither, euen far••e aboue my selfe, farre aboue all Heauens, (say not in thine heart, who shall ascend into Heauen? that is to bring Christ from aboue) and thence [ 50] with a spirituall and heauenly eye looke on earth, and not here and hence with a carnall and sen∣suall eye looke on Heauen (this makes the heauenly bodies little, the great light of Heauen eclip∣sed, not in it selfe, but to me by euery interposed Moone, and the Heauen of Heauens wholy, inui∣sible) so shall it not annoy my sense; so shall not my sense of earth annoy my reason; so shall not my reason perplexe my faith, but I shall vse it as not vsing, as not abusing it, to helpe and not to hin∣der my present Pilgrimage.

And thinke not that we speake impossibilities: of euery Christian it is said, conresuscita••it & consedere fecit in coelestibus in Christo Iesu; and we are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.32 planted together into the similitude of his resurrection by Baptisme, both in regard of the imputation and infusion. If this high My∣sterie [ 60] be hid, yet, as when thou hast viewed the Sunne, it makes thee vncapeable of seeing the earth, either at that time or for a space afterwards: so the soule that often by deuout contem∣plation is accustomed to view this Sunne, neither can then equally, nor cares much to fixe his eyes on earthly delights after, but hauing drunke of these heauenly waters, is not very thirstie of these muddie Springs, and of troubled Ale after such generous Wines. These things are indeed

effected by degrees, nor can we at once leape from the Cradle to the Saddle, and I suspect the forward Herculean hands that can so soone with new-borne gripes strangle old Serpents: yet is not the Christian alway a Dwarfe, but still growes vp in grace, and is euer growing into him which i•• the head,* 1.33 CHRIST. He is the Alpha and Omega, hee is Lord of all as the Son and Heire, of Man, the World and Heauen; and he with all this right is giuen vnto vs, inhabiting, purifying, quickning Mans heart by faith; whence he also is Microcosmically Master of him selfe, Cosmopoli∣tically of the World, in Catholike Christianitie heire of Heauen; All, of, in, by and for Christ, to whom be glory for euer. Amen.

Notes

• * 1.1

  Man in his fall was robbed of supernaturall, wounded in his naturall gifts. Supernaturall we call those gifts which now are not ob••ained but by Gods free gift, and called the n••w man in right••ousnes & h••l••nesse, Eph. 4. Na••ur••ll, ••hose whi••h r••maine to and in de∣c••yed nature.
• * 1.2

  Fou••e kinds of 〈…〉〈…〉.
• * 1.3

  See my Micro∣cosme or Pil∣grime.
• * 1.4

  Pro. 16.31.
• * 1.5

  1 Cor. 6.20. & 7.23. Lu. 11. Psa. 2.
• * 1.6

  Christian li∣berty.
• * 1.7

  Gal. 5. 1 Cor. 7. The Pope de∣nies his bap∣tismall name, the other is re∣baptised.
• * 1.8

  A•• is the vse of some Pa∣rishes after Lamas, &c.
• * 1.9

  Sen Epist. 9.
• * 1.10

  Ad viuendum multis reb opu•• est, ad bene vi∣uendum ••ni∣mo sanc & ••ro∣cto & despicien∣te 〈◊〉〈◊〉.
• * 1.11

  Laert. in Zen.
• * 1.12

  Laert. in Diog.
• * 1.13

  Tertul.
• * 1.14

  Ioh. 8.
• * 1.15

  Tertul. de Pat. faith of the Philo••opher, caecae viuunt. Ma••. 4. Col. ••. 1. Th••s. 5.
• * 1.16

  Ph. 4.11, 12, 13. Disciplina, Sci∣en••i••, Myste∣rium Imperium est 〈◊〉〈◊〉 ista, Re∣gina artium, quod e••verbis Paulinis apparet 1. C••r. 2.14.
• * 1.17

  Ioh. 15. 1. Cor. 15.
• * 1.18

  Luk. 22. 2 Cor 6.10. 1. Cor. 9.4. Verse 19.
• * 1.19

  ••. Cor. 9.26, 27.
• * 1.20

  & 10.••4, 33. Gal. 1.10.
• * 1.21

  Ephes. 3.
• * 1.22

  Rom. 14.17.
• * 1.23

  Som. Scip▪ Plin. l. 2.
• * 1.24

  1. Co. 3.22▪ Heb. 2.
• * 1.25

  Heb. 12.
• * 1.26

  Apoc. 21.
• b 1.27

  1. Cor. 3. Ps. 39.20.4. v••t.
• c 1.28

  Cyprian▪
• * 1.29

  Heb. 11.1. Rom. 8. Col. 3.1.
• * 1.30

  D. Dee in a M. S.
• d 1.31

  The Sun is, if Art hath rightly measu∣red, aboue 166. times; the greatest stars, about 100. greater then the ear••h. Rom. 10.
• * 1.32

  1. Cor. 7. Ephes. 2.6. Rom. 6.5.
• * 1.33

  Ephes 4.