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.

[ 10]

§. IIII. The Christian and Philosopher compared in that challenge to be rich, free▪ a King▪ that this hinders not but furthers Politicall subiection: and of the happy combination of wisdome and royaltie in SALOMON, as likewise in our dayes.

ALL Arts are but the supply of Natures defects, to patch vp her ragged and worne rents, to couer rather then to cure or recouer Mans fall; euen that King of Arts, the Politicall Art of Kings, is not heire by whole bloud; but the gift of God, begotten since [ 20] the fall, and abundantly argues our vnrulinesse otherwise, which must haue Lords and Lawes to rule vs. By like fauour of God, least mans dissolution should bring a desolation, came in Politicall tenure and Ciuill state and Right amongst men. The lest possession is this, which wee call our proper, as being no part of our selues, and a small part of the smallest part of the Vniuerse: greater is the Vniuerse it selfe, and the greatest right thereto is that which is most vniuersall, whereof the soule is only capable; greater then the greater World is this Little, for whom that was made, yea, for whom the Word, the maker of both was made flesh; and as in it selfe, so also to vs,* 1.1 whom little it aduantageth to winne the whole world and loose our owne soules: greatest of all and Greatnesse it selfe is God, the lot of the Christians inheritance and the portion of his cup, to whom the Father hath giuen the Sonne, and with him all things. These things may concurre and [ 30] did in Salomon, without confusion; that the three last may also be separated from the first, and that subsist without the least knowledge of these last, is a true conclusion. And how many haue much in Politicall and Ciuill possession, which are had and held of the things they haue and hold, as the price of their freedom, not so much as dreaming of any other tenure but propriety, laughing at the Philosopher,* 1.2 and raging at the Christians farther challenge, which yet disturbes not (as not a worldly tenure) Propriety but that positiue sicut erat in principio, (in the fuit of mans incorrupted nature) is now comparatiuely more certaine, more ample by faith, and shall be in saecula saeculorum a superlatiue of fullest happinesse. Euen still proprietie in strictest sence, is the Subiects state and that with many subdiuisions and diuersifications; a higher and vniuersall right appertaineth [ 40] in each mans proprietie to the King, as Lord of all. That naked Cynike, that neither had house nor dish, not only compared himselfe with Alexander, (in emulation of his great Titles, proclay∣ming I am Diogenes the Dogge) but euen great Alexander, had he not beene Alexander, professed hee would wish to bee Diogenes. Neither feare nor desire could any whit dazzle him in that Royall lustre, but beeing questioned by Alexander, if hee feared him not, asked if hee were good or bad; beeing answered, good; and who (saith he) is afraid of good? being bid¦den aske, hee desired no-thing but the restitution of the Sunne which his interposition had taken from him; insinuating a greater riches in Natures inheritance, then in the greatest Kings beneficence; and in his owne mind, then in the Others spatious Empire. Plus era•• quod hic nollot accipere, (saith Seneca) quam quod ille posset dare. Nor had Greece alone such spirits: Calanus in India was more admired of Alexander, then the King of him. Corpora, [ 50] saith he in his Epistle to Alexander, transferes de loco ad locum, animas non coges facere, quod no∣lunt, non magis quam saxa, & ligna vocem emittere. I speake not, as approouing these men in all their speeches and actions:* 1.3 but if they could doe so much in that twilight of Nature, how much more may Christians aspire vnto, on whom, as is said before, the Sun of righteousnesse is risen? These indeed are Children of the day, which know how to honour the King, in that feare of God, which is the beginning of wisdome; which the Cynikes, Gymnosophists and Sto••kes, not hauing at∣tained, dreamed in their night, and did those things rather as men talking and walking in their sleepe, then as men truly knowing what they said and did. Like these Ophyrians wee write of, which possessed much Gold, but Salomon alone knew how to bestow it on the Temple, which sanctifieth the Gold. And yet how farre did these Philosophers Dreames exceed the seeming wa∣king [ 60] and watchfull cares of Croesus and Crassus (which rather in troubled, fe••erous, phrenzie, or Opium sleepes were more fatally perplexed) esteeming Vertue the truest treasure; and Riches ra∣ther to consist in needing little, then holding much, and a contented mind to bee a surer Cosser; then

the bottomlesse Bags of insatiate Auarice; and Natures commons of the Heauens and Elements to be greater possessions, then a few handfuls of inclosed dust; more admiring the Physicians skill,* 1.4 then the Druggists shop full of simples, or the Apothecaries of medicines; more ioying in, more enioying (as the members of the body) the publike then the priuate wealth, more the contempla∣tion, whereby the minde reasonably vseth all things, euen those of others, without further cares, then that proprietie whereby the sense distinguisheth the owner, and addes to this little owne, the great cares of getting▪ keeping, spending, and no lesse feares of loosing, yea (in many a Tantalus) of vsing, as if he were the Gaoler rather then Owner of that wealth which hee lades with Irons and strangles in his Iron Chest, for no other fault, but calling such a Mizer, Master. Quibus hoc sor∣dibus [ 10] emit vt fulgeat? vigilat in pluma; Nec intelligit miser speciosa esse sibi supplicia, & possideri ma∣gis quàm possidere diuitias. The wise man is like Isaac in whom Abrahams seede is called, whom he makes his heire: but these which are called rich, are sometimes like Ismael, thrust out of all; at the best, like the Sonnes of the Concubines, to whom Abraham gaue gifts and sent them away: the Minde, as that which alone is immortall, hath state of perpetuity and inheritance, the Sense in her propriety is capable onely of gifts and moueables.

From this glimpse of reason did those Philosophers the sonnes of Nature (how much more should we the Sons of the free women?) attribute libertie and a Kingdome to their Wise man. Saint Paul more fully, Iusto non est lex posita. Saint Ambrose laden with the spoiles of these Egyptians, therewith adornes the Christian Tabernacle. He is a free man saith he, which doth a 1.5 what he w••ll, [ 20] ^b and liues as he pleaseth, nor can be forced to any thing: now the wise man wils that which is good, hates the euill; not for feare but for loue, obeieth the commandement; seekes not to please the vncertaine vulgar, but his minde hangs euenly in the ballance poized with the sheckle of the sanctuary; not forced by Law, but he is la•• to himselfe, and hath the same written not in tables of stone, but in fleshie tables of the heart,; not fearing the Law, because his debts are acquitted, and can∣not therefore be arrested; not seruant to any, yet making himselfe the seruant of all, for their good; whose seruice to God doth not consume but consummate his libertie, for Gods seruice is perfect freedome; to whom when all things are lawfull, yet nothing is lawfull that is not expedient, that edifies not; who abides founded and grounded on Christ the rocke, and therefore feares not the swel∣ling waues, nor raging windes, fluctuates not with euery blast of doctrine: is not puffed with pros∣perity, [ 30] deiected with aduersity, but like Ioseph (which bought those that bought him, euen all the land of Egypt besides, for Pharao, after himself had bin sold for a slaue) abides himself in whatsoeuer changes of fate and state. He hath subordinated his will to Gods will, and if hee will haue him doe or suffer any thing, possesse or loose either himselfe or ought he hath, it shall be his will also. This made Iob abide himselfe, when he was shaken, and as it were thunderstricken out of all at once: yea, by a sacred antiperistasis he ga••hered his spirits together and not onely not blasphemed, but blessed; then and therefore blessed God, who is no lesse good in taking then in giuing, who hath loued vs and giuen himselfe for vs, before he takes ought from vs, yea therefore takes this that he might giue that (both himselfe and our selfe) to vs. He that looseth his life findes it, and hee that denieth himselfe and his owne will, pu•••• off the chaines of his bondage, the slauery to innumerable [ 40] tyrants, impious lusts, and is thus a free man indeede, freed from the diuell, the world, himselfe, breathing the free ayre of heauen in the lowest and darkest dungeon, yea in the closest of prisons (his owne body) closely by contemplation conue••es himselfe forth to fetch often walkes in the Paradise of God. Once, he loues Christ, hee liues Christ, and therefore cannot be compelled by another, will not be compelled and mastered by Himselfe, longs to be more and more impelled by that Spirit (which sweetly forceth into the desired hauen) and to be drawne by the Father that he may be enabled to follow the Sonne, with whom he is vnable to hold pace; and fearing because he loues, thus desires helpe, that (be it by stripes, or threates, or other tentations) his feete may be made more sure, more swift. He feares God, and therefore feares nothing. And whereas hee that committeth sinne is the seruant of sinne, he is thus not onely set free by Christ, but more high∣ly [ 50] dignified and made a King and Priest to God. He daily sacrificeth praiers, praises, good workes, his owne liuing body in reasonable seruice, not the bodies of dead and vnreasonable beasts; hath al∣way the doore of the heauenly pallace, the eare of the heauenly King open to his intercessions. He is also a King ouer himselfe (a little world, a great conquest) ouer Fortune the magnified Lady of the greater World (which he frames to his owne manners; and if he cannot bend it to h••s will, knowes how to bend his will to it) ouer the Diuell, the God of the World; ouer Death, which hee makes (as Sapores did the Roman tyrant Valerian, and Tamerlane the T••rkish Baiazeth) his foot∣stoole, or stirrop to mount vp to a higher and better life, and like Dauid cuts off the head of this Gyant (which hath defied all the armie of Mankinde) with his owne sword: hee is (a King) ouer the world, which he neither loues (for his heart and treasure is in heauen) nor feares (for what can [ 60] it doe at the worst, but further his heauenly happinesse) nor fashions himselfe to it, but it to him∣selfe, vsing it as not vsing it, not setting his heart on it, for the fashion of this world passeth away, as a Scene, where he but acts a while his part; and a strange Country thorow which he trauelleth to his true home; where his King is gone before to prepare a place for him, and leauing the earnest of his spirit with vs, hath taken our earnest, our flesh, there to take possession, to make intercessi∣on

in the presence of God for vs. Our Head is there already which cannot so farre degenerate as to neglect his body, the reall and liuing parts of Himselfe, the fulnesse of him that fils all in all things:* 1.6 This Kingdome is not meate and drinke, pompe and splendor, and much lesse intruding into the secrets, obtruding on the scepters of their soueraignes, but righteousnesse, peace, and ioy in the holy Ghost, which the Philosophers knew not, and whatsoeuer they haue challenged (as à Ratione Re∣ges) yet in comparison of true Christian•• they were but as Kings in a Play (as Plutarch said of the Stoickes) which talked, stalked, walked on their Stage, and acted that part which in deede and in spirituall right is our reall part and inheritance. And if a Kingdome be a power subiect to none, then euery true Christian is a King (not in Anabaptisticall phrensie to cast off all yoakes of loyalty, to cast out all States and Royaltie, and like their Iohn of Leyden to make himselfe a licentious Mo∣narch, pressed downe meane while with so many enuies, vices, miseries, but) in this, that pecto∣re [ 10] magno, Spemque metumque domat, vicio sublimior omni, Exemptus fatis: in that he obeieth his soue∣raigne not so much of his slauish feare, as because he loues him, and loues that God which hath giuen him soueraignty, and therefore as to the liuing image of God yeeldes obedience to him, not grudgingly or of necessitie but cheerefully, and with a willing heart, making his superiours will to be his owne (because it is Gods) will. And if he commands that which he findes counterman∣ded by the highest Law,* 1.7 he rebels not, reuiles not, Rex est qui posuit metus, Et diri mala pectoris, where he cannot be willing to doe, he will yet be willing to suffer the will of his soueraigne, Oc∣curritque suo libens Fato, nec queritur mori. Thus is this man spiritually a King and Infra se videt omnia, beholds all things beneath him, by suffering, ouercomming; by obeying, ruling, himselfe if not others. In this sence Christ saith of the Church of Smyrna, I know thy pouerty, but thou art [ 20] rich:* 1.8 and of the Laodiceans which esteemed themselues rich, encreased with goods, and needing no∣thing, that they were wretched, and miserable, and poore, and blinde, and naked. Siluer and Gold haue I none, said that rich Apostle, whose pretended successours, out of a will to be rich, haue fallen into tentation, and a snare, and many foolish and noisome lusts: For the loue of money is the roote of all euill, which while these couet after,* 1.9 they haue erred from the faith: and instead of Apostolical, haue pro∣ued Apostaticall, with Babylonicall mysteries confounding things spirituall and externall, enclo∣sing all the commons of the Church and the Spirit, to the onely vse of the Vatican; and then with the spoile of all Christians This spirituall man must iudge all, and be iudged of none, vsurping the rights of, and right ouer Kings, not considering the diuersity of these tenures. [ 30]

But yet (to returne to our Salomon▪ if a man by this Christian wisdome becomes free, rich, a King; what shall a King of men be (with addition of this wisdome) but heroicall,* 1.10 and if not more then a man, yet a worthy of men, and neerest to God? This appeares in Dauid and Salomon, two learned, no lesse then potent Kings, the one gaining greatnesse at home, the other dispersing those raies beyond their owne Orbe, to remotest Ophir. This we see in Philip and Alexander, in Caesar and Augustus. Learning is the best iewell in a Kings Crowne, and Christian wisdome like the verticall crosse vpon it; which both in Bookes (by King Alphonsus called his faithfullest Counsellours) and in their bosomes, speakes that without feare or flattery, which seruants cannot or dare not; makes them to see with their owne eyes, and not onely by experience of others; yea with the eyes of the Worthies of former times, and to conuerse with the Auncients of all ages: and searching into the causes of things to penetrate seasonably into affaires [ 40] which suddenly assault others. But especially in Marine discoueries, we are not so much indebted to the power as the learning of Kings, and both together make a blessed match, and haue produced to the world the best knowledge of it selfe. Salomon is example, who in the writings of Moses, being instructed of Ophyr, attempts the discouery. How little knowledge had the Greekes of Asia till Alexander em∣ploied both Aristotle with great costs, and Himselfe also in discouery of the Lands and Seas, besides Ne∣archus and other his Captaines,? Iulius and Augustus opened the first lights in manner to the Romans, the one in discouery of the world and thk parts adioyning, the other also vnto the Indies. How little of the world hath beene discouered for want of learning by the Turke, Mogoll, Persian, Chinois, and Abassine, howsoeuer called great? how little are most of them all? But what neede I forraine examples? How little in comparison hath our Nation (the Oceans darling, hugged continually in her bosome) discouered and [ 50] made vse of (yea they were the prey of the Easterlings and Lumbards, scarcely knowing their neighbour Seas) before the late eruption of captiued learning in the former age, and more especially in the glorious Sunshine of Queene Elizabeth, and (after that Sunset, Sol occubuit nox nulla sequuta est) in the succeeding, that I say not in Ophyrian regions, exceeding times of King Iames? I dare not presume to speake of his Maiesties learning which requires a more learned pen, and where to speake the truth would seeme flattery; nor yet of that learned Queene, who sometime brake in peeces the artlesse pictures made to represent her (for Apelles is onely fit to paint Alexander, Homer to sing Achilles, and Virgil his Au∣gustus.) Thus a more learned witnesse hath said, and I will recite: that to the last yeare of her life due∣ly and daily shee obserued her set houres for reading;* 1.11 that this part of the Island neuer had 45. yeares of better times, and yet not through the calmenesse of the season, but through the wise∣dome [ 60] of her regiment: the truth of religion established, the constant peace and security, the good administration of iustice, the temperate vse of the prerogatiue not slacked nor much strained, the flourishing state of learning, the conuenient state of wealth and meanes both of Cowne and Sub∣iect, the habit of obedience, and moderation of discontents, notwithstanding the differences of Reli∣gion,

her single life, Romes alarmes, and the neighbour Countries on fire. Hence that felicity of the State, of Religion, and especially of Nauigation, now in threescore yeeres continuance, growne, almost cut of the cradle and swadling cloathes, to the present ripenesse amongst vs. That our Virgin-mother, in her pre∣paration to the Crowne by the Crosse and in happy exploits, another Dauid; in ••are of iust Iudges and Iu∣stice Iehosaphat, in reformation H••zekiah, in restoring the Law that was lost Iosiah, in peace, plenty, successe, magnificence, and (the pillar of all this) Nauigation, another Salomon, and (with greater hap∣pinesse then his) leauing her Name without Salomons imputation of falling to Idolatry, to suruiue her per∣son, and to become her heire and successour in them all: dying in a good age (as is said of Dauid) full of daies, riches, and honour. In these times Britaine hath recouered her eyes and spirits, and hath dis∣couered the Westerne Babylon and her labyrinthian mazes and gyres of superstition, first of all Europae∣an [ 10] Kingdomes: and in maturest order casting off that yoake, which ignorance (caused by irruption of barbarians c 1.12 into all parts of the Roman Empire had brought in as a myst, whereby that Romish mistery of iniquitie might worke vnespied) had put on the neckes and veiled hearts of our forefathers, which by the light of learning was now espied and exiled: and this freedome maintained mangre all the gates and forces of Rome and Hell. Yea, he that commanded Honour thy Mother, made her sexe honorable, and caused that a Woman had the honour ouer that Sisera, that Abimelech, that Holofernes; the sword of a woman preuailed, not by close aduantages but in the sight of the Sun, in the worlds amphitheatre, all Europe looking on and wondring (yea the most, still giddie with that cup, enterposing against her.) This Christian Amazon ouerthrew those Romish both gladiatores & sicarios and (as they write of the Rhino∣ceros) tossed those Buls (which had thought to haue pushed her by their hornes of depriuation and inuasi∣on, [ 20] and the close fights of treason and insurrection, out of England and Ireland) to the admiration of men, the ioy of Angels, and acknowledgement in all of the sword of the Lord and of Gedeon, the pow∣er of the highest perfected in her weakenesse. And (which more fits our Nauigation treatise) this vi∣rago (not loosing her owne virgin-zone) by her Generall* 1.13 first loosed the virgin zone of the earth, and like another Sunne twice encircled the Globe. Learning had edged her sword then, but the successour of this our Debora, like Achilles in the Poets, hath a Panoplie, a whole armor of learned deuise; and like Apollo in the mids of the Muse••, so haue we seene him in the learned disputations of both Vniuersities; such an Apollo whose Oracle discouered the Diuels Master peece and Papall monster peece of powder treason, and brought it to poulder, by the light of his wisedome preuenting those infernall lightnings and sulfurous hellish thunders: whose learned writings as the arrowes of Pythius haue giuen the deepest * 1.14 and [ 30] most fatall wounds to this mystie mysticall Python: whose birth hath made him a great King, whose great learning hath purchased another Kingdome, and made the Schooles to admire him in Diuinitie, the Tribunall in Law, the Senate and Counsell table as the table of Counsaile and Map of humaine wise∣dome: whose armes! but blessed are we that his learning and wisedome keepe vs from their drery noise and dismall experiments; that we in the tragedies of so many Nations are spectators, that the God of peace hath with the Gospell of peace giuen vs a Salomon, truest type of the Prince of peace, whose daies are daies of peace at home, whose treaties propound wayes of peace abroad, whose sun-like raies haue shined not by bare discoueries, but by rich negotiations to this our Salomons Ophir in what part of the world soeuer the quarelsome wits of men haue placed it. If you looke neere hand, Scotland is added, and Ireland now at last made English, dispersing feares by English Cities, and plantations: If you looke further,* 1.15 with [ 40] those which seeke for Ophir in the West Indies, there may you see English Plantations and Colonies in Virginia and other parts of both those supposed Peru's, the Northerne and Southerne America: if to So∣fala on the South of Afrike, or to the East of Asia, there also haue the English fleetes passed, traded (and if you thinke nothing compleate without armes) surpassed, the most aduantagious assailants: that euen the Indians (which yeelde commonly in martiall, alway in Neptunian affaires to the Moores) haue a prouerb, three Moores to a Portugall, three Portugals to an Englishman: whose happy times haue exceeded Sa∣lomons and H••rams discoueries; euen where no writing hath mentioned any name of Noahs Sonnes, where none of Noahs Sons euer yet inhabited, where the Sun it selfe seemes affraid of vncouth Seas, horrid lands, and marine monsters, hiding himselfe diuers moneths in the yeere together, and but peeping when he doth appeare, as it were fearfully prying and compassing about with obliquer beames, there haue the beams of our [ 50] Brittish Sunne descried. b 1.16 named, and exhaled profits from those portentuous c 1.17 Dragons of the Sea (loe these the happiest warres against the beasts by Sea and Land, not like Nimrods hunting of men) and sought new d 1.18 discoueries, notwithstanding the Oceans armies of icie Ilands affronting, till the Sea it selfe (fearing totall subiection) hath embaied it selfe and locked vp all passages by vnknowne lands. And (not to mention the New Wales there discouered) England hath her Virginia, Bermuda, New England; Scotland, a New Daughter of her owne Name; yea, Ireland by the care of the present Deputie is now multiplying also in America, and his Maiestie hath sowne the seedes of New Kingdomes in that New World.

Let not the seuerer sort censure me of presumption, if I thus embellish my ruder lines with these glori∣ous names, wherein I communicating in the publike benefit, at once testifie my feare of God the Authour, [ 60] with mine honour to these two great lights of heauen to our Britaine-World, as actors, autors, instru∣ments, mortall images of the immortall. He alone it is qui tempus ab aeuo ire iubet, and makes our King a defender of the faith by which aeternitie flowes from time well husbanded, & to resemble herein also, 〈…〉〈…〉 c••ncta moueri. In this tranquilitie we may employ our industry in painfull and

gainfull labours. I also in this peace, vnder Israels Salomon, can from the shore behold with safety, with de∣light, & in this glasse let others see, the dangerous Nauigations and Ophyrian expeditions of our Countrie men, & view their warlike fights in the waterie plaine as from a fortified tower (so the Mogols did the bat∣tell of the English and Portugals) not only free from perill, but enioying, some the gaines of their paines▪ o∣thers the sweete contemplations of their laborious actions, all of vs the fruites of our labours and negotiati∣ons at home and abroad, which grow from that Iacobaean tree: whose blossomes are inscribed Beati pa∣cifici. This Worke is the fruite of that Peace, and my Song may be, Deus nobis haec otia fecit, that I may write with Inke at leisure, and (vnder the shadow of this tree) you read with pleasure, what these Pilgrimes haue written with hazard, if not with bloud in remote Seas and Lands.

I flatter not the present, I deuote to future posterity, this monument of praise to the Almighty, who hath giuen vs this Salomon, if not in all dimensions, (neuer was there, or shall be such) yet herein like, [ 10] that wee enioy vnder his wings (in the combustions of neighbour Countries) this our peace, plenty, lear∣ning, iustice, religion, the land, the sea voyages to Ophir, the world, new worlds, and (if wee haue new hearts) the communton of Saints,* 1.19 guard of Angels, saluation of Christ, and God himselfe the portion of our Cup, and lot of our inheritance. Blessed are the people that be in such a case, yea blessed are the people that haue the Lord for their God, This is the day that the Lord hath made, let vs re∣ioyce and be glad in it. And if our times yeelde some exceptions also, and the Traducer impute it to flattery that I bring not euils on the stage: I say that blessed and loyall Shem and Iapheth bid from them∣selues & others that which cursed Cham and Canaan quarrelled: Salomons times yeelded grieuances, and we liue on earth, not in heauen; there is the perfection of wisdome, holinesse, happinesse, whereof Salomons times were a compleate type: we haue the truth in part, but all fulnesse is in him, in whom dwelleth all [ 20] the fulnesse of the Godhead bodily,* 1.20 which to expect here were Epicurisme and state-Puritanisme. Quis me constituit vel iudicem vel indicem▪ Malecontent, I am no Lord of times, nor Prince of Princes (they are both Gods peculiar) I indeuour to keepe me in the offices of my calling, to choose the good part, and in conscience towards God to acknowledge Gods workes in all, and specially in those of whom he hath said, Yee are Gods: To be an accuser is the Diuels office, and they which be euill themselues will onely see euill in others.

Notes

• * 1.1

  Psal. 16,
• * 1.2

  Sen. de benef. l. 7 c. 4. ad reges po∣testas pertinet, ad singulos do∣minium. Laert. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  See Laert. in vit. Diog. & Amb. Ep. 7. where you may read Cala∣nus whole Epistle, and in the end of this Booke.
• * 1.3

  Cuncta cupit Croesus, Dio••e∣nes nihilum. Eum maximè diuitys frui qui minimè diuitijs indiget.

  Animus oportet se iudicet diui∣tem, n••n homi∣num sermo, &c. Cic. Coe••o ••egitur qui non hab••t vr••a••.
• * 1.4

  Omnia eius sunt non occupatione sed animo: & vniuersalitas il∣li, non haec singu∣la mancipantur. Tuetur hoc ipso quod intu••tur: Vid. Lip. Ma∣nud. ad Stoic. Phil. l. 3. diss. 11. & seq. Cyp. Ep. ad Do∣n••t. l. 2. Ep. 2. Gen. 25.6. Cic Parad. 5. 1. Tim. 1.8. Amb. Ep. 7. han∣dles this Theme lage∣ly, l••arnedly, g••dly▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: La∣ert. in Zen••ne.
• a 1.5

  Epictetus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈◊〉〈◊〉 may be said of a good man, and his affections as Virgil of Augu∣stus, Victorque volentes, Per po∣pulos dat iura vtamque affe∣ctat Olympo. Ep••ct. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Subducit se cu∣stodiae in qua te∣netur & Coelo reficitur. Sen. Ioh. 14.23. Gal. 2.2.20. Ioh. 6. Cant. 1. Bern. in Cant. 21 Sat••••s est vt me trahas vt vim qualiter comque mihi aut terren∣do, &c. trahe quodammodo in vita•• vt fa••ias voluntariam; trabe, torpentem vt reddas cur∣rentem, &c. Pro. 16 32. Suis ea cuique fing••••ur moribus Ci••. par. 5. 1. Cor. 7.3••. Ps. 62. Iob. 24.
• * 1.6

  Eph. 1. vlt. Pro. 14.17. Lips. Manuduct. li. 2. d. 1••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Laert. in Zen••reguum potestas nulli obnoxia.
• * 1.7

  Senec.
• * 1.8

  Apoc. 2. & 3. Act. 3.
• * 1.9

  Tim. 6.
• * 1.10

  How good a good and wise King.
• * 1.11

  Sir F. Bacon Aduanc. of Learn. l. 1.
• c 1.12

  The Saxons expelled the Britaines with their learning. The Danes (af∣ter learning had blessed the Christiā Saxons) drowned all learned men, books, schools, arts, with a ••loud, that in K. Alfreds time himselfe writes there was not one Priest could vnder∣stand his Latin Seruice; and till the con∣quest this mist continued in great part, that Pri••st then be∣ing a wonder that knew his Grammer. Al∣fredi epist ••p. As∣ser. Men. Mat. Paris, An. 1067 Clerici ad••o lit. carebant vt cae∣teris st••pori esset qui gram. didi∣cisset.
• * 1.13

  Sir F. Drake was the first Generall that swam about the Globe, Candish the next.
• * 1.14

  In the questi∣on of Antichrist in his Maiesties Monit. Praeface
• * 1.15

  In the Mogols Country (whos Seas were the stage of this war) as I had by relation of Sir Tho. Roe Em¦bassador there.
• b 1.16

  King Iames his Newland.
• c 1.17

  The Whale fishing.
• d 1.18

  In the North∣west discouery by Hudson, But∣ton, Baffin &c. Boe••.

  Mari magno▪ &c See Bests voy∣age.
• * 1.19

  Psa. 144. vlt. Psa. 118.
• * 1.20

  Col. 1. & 2.