Quo vadis?  
A JUST CENSURE of TRAVEL as it is commonly undertaken by the GENTLEMEN of our Nation.  
By IOS. HALL. D. of Divinity.  
LONDON, Printed by EDWARD GRIFFIN for Nathaniel Butter. 1617.   

TO THE RIGHT HONOURABLE, my singular good Lord, EDWARD Lord DENNY, Baron of WALTHAM.  
Right Honourable,  
I Fever any men had reason to be in love with the face of a foreign entertainment, those are they, which were admitted to the attendance of the truly Generous and Honourable, Lord HAY, your most noble son, in his late embassage to France; in which number my unworthiness was allowed to make o●e; who ca● therefore well witness, that no man could either receive more honour from a strange Country, or do more honour to his own. What wanted there that might make men confess themselves more welcome than strangers? Neither doubt I but that after many ages, France itself will wonder at the bountiful express●ons of her own● favours. But whiles others were ●nioying the noble courtesies of the Time, my thoughts entertained themselves with searching into the proof of that ordinary Travel, wherewith I saw men commonly affected; which, I must needs confess, the more I saw, the less I liked. Neither is it in the power of any foreign munificence, to make me think ours any where so well● as at home. Earthly commodities are no part of my thought: I looked (as I ought) at the soul; which I ●ell saw, uses not only to gather 〈◊〉 moss in this rolling, but suffers the best graces it bath, ●o molder away insensibly in such unnecessary agitation. I have now been twice abroad: both times (as thinking myself worthy of nothing but neglect) I bent my eyes upon others, to see what they did, what they got: my inquiry found our spiritual loss so palpable, that now at last my heart could not choose but break forth at my hand, and tell my Countrymen of the dangerous issue of their curiosity. I meddle not with the common journeys to the miner all waters of the Spa; to which many sick souls are beholden for a good excuse: who whiles they pretend the medicinal use of that spring, can freely quaff of the puddle of popish superstition; poisoning the better part, in stead of helping the worse. These I leave to the best Physician, Authority; which if it may please to undertake the cure, may perhaps save as many English souls from infection, as that water cures bodies of diseases. I deal only with those, that profess to seek the glory of a perfect breeding, and the perfection of that, which we call Civility, in Travel: of which sort I have (not without indignation) seen too many lose their hopes, and themselves in the way; returning as empty of grace, and other virtues, as full of words, vanity, mis-dispositions. I dedicate this poor discourse to your Lo: as (besides my daily renewed obligations) congratulating to you the sweet liberty and happy use of your home; who like a fixed star may well overlook these planets, and by your constant settledness, give that aim to inferior eyes, which shall be in vain expected from a wandering light. The God of beaven, to whose glory I have intended this weak labour, give it favour in the ●ight of his Church, and return it back; but with this good news that any one of the son● of japhet, is hereby persuaded to dwell ever in the tents of Sem: Unto that divine protection, I humbly betake your Lo: justly vowing myself  
Your Lo: humbly devoted in a●l faithful and Christian observance, IOS. HALL..   

QVO VADIS?  

Sect. 1.  
IT is an overrigorous construction of the works of God, that in moting our ISLAND with the Ocean he meant to shut us up from other regions; For God himself that made the Sea, was the Author of Navigation, and hath therein taught us to set up a wooden bridge, that may reach to the very Antipodes themselves: This were to seek discontentment in the bounty of God, who hath placed us apart, for the singularity of our happiness, not for restraint.  
There are two occasions wherein Travel may pass, Matter of traffic, and Matter of State. Some commodities GOD hath confined to some countries, upon others he hath with a full hand powered those benefits, which he hath but sprinkled upon some. His wise providence hath made one Country the Granary, another the Cellar, another the Orchard, another the Arsenal of their neighbours, yea of the remotest parts. The earth is the Lords which he meant not to keep in his hands, but to give; and he which hath given no man his faculties and graces for himself, nor put light into the Sun, Moon, Stars for their own use, hath stored no parcel of earth with a purpose of private reservation. Solomon would never have sent his navy for Apes and Peacocks, but yet held gold and timber for the building of God's house, and his own, worthy of a whole three years voyage: The sea and earth are the great Coffers of God; the discoveries of Navigation are the keys, which whosoever hath received, may know that he is freely allowed to unlock these chests of nature, without any need to pick the wards: Wise Salomon's comparison is reciprocal. A ship of Merchants that fetches her wares from far is the good Huswife of the Commonwealth, and if she were so in those blind voyages of antiquity, which never saw needle nor card, how much more thrifty must she needs be in so many helps both of nature and Art? Either Indies may be searched for those treasures, which God hath laid up in them for their fardistant owners; Only let our Merchants take heed, lest they go so far, that they leave God behind them; that whiles they buy all other things good cheap, they make not an ill match for their souls, lest they end their prosperous adventures in the shipwreck of a good conscience.   

Sect. 2.  
And for matter of policy, nothing can be more plain than that our correspondence with other nations cannot possibly be held up, without intelligence of their estate, of their proceedings; The neglect whereof were no other than to prostrate ourselves to the mercy of an hollow friendship, and to stand still, and willingly lie open whiles we are played upon by the wit of untrusty neighbourhood. Th●se eyes and ears of State are necessary to the well-being of the head; In which number I do not include those private Inter-lopers of intelligence, that lie abroad only to feed some vain chameleons at home with the air of News, for no other purpose, save idle discourse; but only those profitable agents, whose industry either fitteth them abroad for public employment, or employeth them after due maturity, in the fit services of the Commonwealth: Neither my censure nor my direction reaches to either of these occasions. It is the Travel of curiosity wherewith my quarrel shall be maintained; the inconveniences whereof my own Senses have so sufficiently witnessed, that if the wise parents of our Gentry could have borrowed mine eyes for the time, they wou●d ever learn to keep their sons at home, and not wilfully beat themselves with the staff of their age: upon them let my pen turn a little, as those that are more than accessaries to this both private and public mischief.   

Sect. 3.  
It is the affectation of too-early ripeness that makes them prodgall of their children's safety an● hopes; for, that they may be wi●● betimes, they send them foo●● to the world in the minority bo● of age and judgement, like as fon● Mother's use to send forth the● daughters on frosting, early in col● mornings (though into the mi● of a vaporous and foggy air) an● whiles they strive for a colo● lose their health; If they were n● blinded with overweening a● desire, they could not but see 〈◊〉 their unsettledness carries in it manifest peril of miscarriage grant that no danger were thre●ned by the place, experience gi● us, that a weake-limde child if 〈◊〉 be suffered to use his legs too soon, too mu●h, Iames himself for ever; bu● if he wa●ke in uneven ground, he is no le●se subject to maims, than crookedness. Do they not see how easily a young twig is bowed any way● Do they not see that the Mid-wind and the Nurse are wont to frame the gristly head of the Infant to any fashion? May not any thing be written upon a blank? And if they make choice of this age, because it is most docible, and for that they would take the day before them, why do they not consider that it ●s therefore more docible of e●ill; ●ince wickedness is both more 〈◊〉 and more plausible than virtue, especially when it meets with an untutored judge; and ●inc●●here is so much inequality of ●he ●umber of both, that it is not ●ore hard to find virtue, then to miss vice. Hear this then, ye careless Ostriches, that leave your eggs in the open sand for the Sun to hatch, without the fear of any hoo●e that may crush them in pieces, have your stomachs resolved to digest the hard news of the ruin of your children? Do ye profess anmity to your own loins? then turn them (as ye do) lose to these dangers, ere they c●n resist, ere they can discern; but if ye had rather they should live and grow, bestow upon them the kindly heat of your be●t plumes, and shelter them with your own breast and wings, till nature have opened a seasonable way to their own abilities.   

Se●●. 4.  
Yea let it be my just complaint in this place, that in the very transplantation of our sons to the sa●er soil of our own Universities, and Inns of Court, nothing is more prejudicial than speed. Perfection is the child of Time; neither was there ever any thing excellent, that required not meet leisure: but beside, how commonly is it seen, that those which had wont to swim only with bladders, sink when they come first to trust their own arms? These Lapwings that go from under the wing of their dam with their shell on their heads, run wild. If Tutors be never so careful of their early charge, much must be left to their own disposition; which if it lead them not to good, not only the hopes of their youth, but the proof of their age lies bleeding. It is true, that as the French Lawyers say merrily of the Normans, which by a special privilege are reputed of full age at 21. years, whereas the other French stay for their five and twentieth, that Malitia supplet aetatem; so may I say of the younglings of our time, that Precocitie of understanding supplieth age and stature: but as it is commonly seen, that those blossoms which overrun the spring, and will be looking forth upon a February-Sunne, are nipped soon after with an Aprill-frost, when they should come to the knitting: so is it no less ordinary that these rathe-ripe wits prevent their own perfection, and after a vain wonder of their haste, end either in shame, or obscurity. And as it thus falls out even in our Universities (the most absolute and famous Seminaries of the world) where the Tutor's eye supplies the parents; so must it needs much more, in th●se free and honourable Inns (as they are called, for their liberty, Colleges for their use) of our English Gentry, wherein each one is his own master in respect of his private study and government: where there are many pots boiling, there cannot but be much scum. The concourse of a populous city affords many brokers of villainy, which live upon the spoils of young hopes, whose very acquaintance is destruction. How can these novices, that are turned loose into the main, ere they know either coast, or compass, avoid these rocks and shelves, upon which both their estates and souls are miserably wracked? How commonly do they learn to roar in stead of pleading, and in stead of knowing the laws, learn how to conternne them? We see, and rue this mischief, and yet I know not how careless we are in preventing it.  
How much more desperate must it then needs be to send forth our children into those places which are professedly infectious, whose very goodness is either impiety, or superstition? If we desired to have sons poisoned with misbelief, what could we do otherwise? Or what else do those parents, which have bequeathed their children to Antichristianisme? Our late journey into France informed me of some ordinary factors of Rome, whose trade is the transporting and placing of our popish novices beyond the seas; one whereof (whose name I noted) hath been observed to carry over six several charges in one year. Are we so foolish to go their way, whiles we intent a contrary period? Do we send our sons to learn to be chaste in the midst of Sodom? The world is wide and open; but our ordinary travel is southward, into the jaws of danger: for so far hath Satan's policy prevailed, that those parts which are only thought worth our viewing, are most contagious; and will not part with either pleasure, or information, without some tang of wickedness. What can we plead for our confidence, but that there is an household of righteous Lot in the midst of that impure city; that there are houses in this lericho, which have scarlet threads shining in their windows; that in the most corrupted air of Popery, some well reformed Christians draw their breath, and sweeten it with their respiration. Blessed be God, that hath reared up the towers of his Zion, in the midst of Babylon. We must acknowledge, not without much gratulation to the Gospel of Christ, that in the very hottest climates of opposition, it finds many clients, but more friends; and in those places, where author●tie hath plea●ed to give more air to the truth, would have had many more, if the Retormed part had happily continued that correspondence in some circumstances wi●h the Roman Church, which the Church of Englan● hath hitherto maintained. God is my record how ●r●e my heart is both from pa●●●alitic, and pr●iudi●e. Mine eyes and ears can witness with wha● approo●e and applause diuer● of the Catholics Royal (as they are termed) entertained the new-tran●lated Liturgy o● our Church, as marveling to see such order and regular devotion in them, whom they were taught to condemn for heretical. Whose allowances I w●ll saw, might with a little help, have been raised higher, from the practice of our Church, to some points of our judgement. But if true religion were in those parts yet better attended, and our young traveler could find mo●e abettors, and examples of pierie, on whom we might rely, yet how safe can it be to trust young eyes with the view and censure of truth or falsehood in religion? especially when truth brings nothing to this bar, but extreme simplicity, and contrarily, falsehood, a gaw dy magnificence, and proud majesty of pompous ceremonies, wherewith the hearts of children and fools are easily taken. That Courtesan of Rome (according to the mann●r of that profession) sets out herself to sale in the most tempting fashion; here want no colours, no perfumes, no wanton dre●ses; whereas the poor Spouse of Christ can on●y say of herself, I am black, but comely. When on the one side they shall see such rich shrines, garish Altars, stately Processions, when they shall see a Pope adored of Emperors, Cardinals preferred to Kings, confessors made Saints, little children made Angels, in a word nothing not outwardly glorious: on the other side, a service without welt or guard, whose majesty is all in the heart, none in the face, how easily may they incline to the conceit of that Parisian dame, who seeing the procession of S. Genoveifue go by the streets, could say, (O que bell, etc.) How fine a religion is ours in comparison of the Huguenots? Whereto must be added, that (supposing they do not carry with them, but rather go to fetch the language of the place) some long time needs be spent, ere they can receive any help to their devotion; whiles in the mean season, their unthriving intermi●●ion is assailed with a thousand suggestions: And who sees not that this lucrum cessans (as the Ciuil●ans term it) offers an open advantage to a bu●●e adversary?   

Sect. 6.  
In a word, it hath been the old praise of early rising, that it makes a man healthful, holy, and rich; whereof the first respects the body, the second the soul, the third the estate: all falls out contrary in an early travel. For health: The wise providence of God hath so contrived his earth, and us, that he ha●h fitted our bodies to our clime, and the native sustenance of the place unto our bodies. The apparent difference of diet (and of drinks especially) falling into so tender age, must needs cause a jar in the constitution; which cannot in all likelihood, but send forth distemper into the whole course of the ensuing life. The stream runs like the fountain, and speeds well, if at last, by many changes of soil it can leave an ill quality behind it: besides that the mis-governance of diet, whereto their liberty lays them open in the weakness of their pupillage, cannot but be extremely prejudicial. In this point let experience be consulted with; her unpartial sentence shall easily tell us, how few young travelers have brought home, sound and strong, and (in a word) English bodies. As for holiness, we lose our labour, if this discourse prove not that it hath none so great enemy as timely travel; at once do we hazard to abandon God and our home: set an empty pitcher to the fire, it cracks presently, whereas the full will abide boiling. It was the younger son in the Gospel, who therefore turns unthrift, because he got his portion too soon into his hands, and wandered into a far country. The eye of the parent, and the ferule of the master, is all too little to bring our sons to good. Where then there is neither restraint of evil, nor helps to grace, how should their condition be other than hopeless? The soil doth much in many plants: the Persian Hyos●yamus if it be translated to Egypt, proves deadly; if to jerusalem, safe and wholesome: neither is it otherwise with some dispositions, which may justly curse the place, as accessary to their undoing. Lastly, for riches, not of the purse, (which is not here thought of) but of the mind, what can be expected from that age, which is not capable of observation, careless of reposition? whereof the one gets, the other keeps the treasure of our understanding. What is this age fit to look after but Butterflies, or birds nests, or perhaps the gay coat of a Courtier? And if remarkable considerations be put into it by others, they are as some loose pearls, which for want of filing upon a string, shake out of our pockets; so as all the wealth of a young traveler is only in his tongue, wherein he exceeds his mother's Parrot at home, both for that he can speak more, and knows that he speaketh.   

Sect. 7.  
And in truth, it is not only in travel, wherein we may justly complain of the inconvenience of haste, but (that we may looke● a little aside) in all the important businesses of our life; especially in marriages and professions; The ordinary haste in the one (before the face can descry the sex) fills the world full of beggary and impotence; and no less haste in the other, fills it as full of ignorance and imperfection. For on the one side, where the vigour of nature wants, what can be propagated but infirmity, or how can he skill to live that wants experience? On the other, what plenty of water can there be, where the lead of the cistern is put all into the pipes? Where those that should be gathering knowledge for themselves, spend it (like unthrifty heirs) upon others, as fast as they get it. I am deceived, if I have not touched one of the main grounds of that universal decay of Arts and Men, wherewith the world is commonly checked: They must be mightier and wiser, that know to redress it.   

Sect. 8.  
But let us give our traveler (that which Parents seldom care to give) maturity of age; let him be as ripe as time can make him; what is the best advantage which his absence can promise us: Let us lay the benefits of Travel in the one sca●e, the inconveniences on the other, whethersoever over-waighes, shall sway down the beam of our judgement. The private contentment of a man's own heart in the view o● foreign things, is but a better name of an humorous curiosity's. If a man yield to run after his appetite and his eye, he shall never know where to re●t, and after many idle excursions, ●hal lie down weary, but unsatisfied. For, give me a man that hath seen ●udasses Lantern at S. Dennises, the Ephesian ●iana in the Lowre, the great vessel at Heydelberg, the amphitheatre at schisms, the ruins and halfe-lettred monuments of the seven hills, and a thousand such rarities; what peace hath his heart above those, that sit at home, and contemn these toys? And what if that man's fancy shall call him to the stables of the great mogul, or to the solemnities of Mecha, or to the Library of the Mountain of the Moon, will he be so far the drudge or Lackey of his own imagination, as to undertake ●his pilgrimage? Or where will he stay at last, upon his return? If he have smelled the ill-sented Cities of France, or have seen fair Florence, rich Venice, proud Genua, Luca the industrious: if then his thoughts shall tempt him to see the rich glutton's house in jerusalem, or invite him to Asmere, or Bengala, must he go? And if he can deny and chide his own unprofitable desires at the last, why began he no sooner? That could not be forborn too early, which at last we● repent to have done: he therefore that travels only to please his fantasy, is like some woman with child, that longs for that piece which she sees upon another's trencher, and 'swounds if she miss● it; or some squire of Dames, tha● dotes upon every beauty, and is every day lovesick anew: These humours are fitter for controlment, than observation.   

Sect. 9  
It is an higher faculty that Travel professeth to advance, the supreme power of our understanding, which if from hence it may be manifestly improved, he should not be worthy to tread upon the earth, that would not emulate Drake, and Candish, in compassing it: but (set aside the study of Civil Law, which indeed finds bett●r helps abroad) all sciences (the word may seem proud, but is true) may be both more fitly wooed, and more surely won within our four seas: for what learning is that, which the Seas, or Alps, or Pyrenees have engrossed from us? what profession either liberal, or manuary, wherein the greatest masters have not been at least equalled by our homebred Islanders? what hath this, or the former age known more eminent for learning, than some of ours, whi●h have never trod on any but th●ir own earth? And (as good market-men by one handful judge of● all the whole sack) why may we● not find cause to think so of the rest, if they would not be wanting to themselves? I am sure the uni versities of our Island know no matches in all the world; unto whose per●e●tion (that as they exceed others, so they may no less exceed themselves) nothing wanteth, but severe execution of the wise and careful laws of our Ancestors, and restraint o● that liberty, which is the common disease of the time. And why should not the child thrive as well with the mother's milk, as with a strangers? Whether it be the envy, or the pusillanimity of us English, we are still ready to undervalue our own, and admire foreigners; whiles other nations have applauded no professors more than those which they have borrowed from us; neither have we been so unwise, as to lend forth our best: our neighbours (which should be our corrivals in this praise) shall be our judges, if those f●w of our writers, which could be drawn forth into the public light, have not set copies to the rest of the world, not without just admiration. And how many stars have we of no less magnitude, that will not be seen? Blessed be God (who hath made this word as true, as it is great) no nation under heaven so aboundeth with all variety of learning, as this Island. From the head of Gods anointed doth this sweet perfume distill to the utmost skirts of this our region. Knowledge did never sit crowned in the throne of majesty, and wanted either respect, or attendance. The double praise which was of old given to two great nations, That Italy could not be put down for arms, nor Greece for learning, is happily met in one Island. Those therefore that cross the seas to fill their brain, do but travel Northward for heat, and seek that candle which they carry in their hand.   

Sect. 10.  
Yea so far is our ordinary Travel from perfecting the intellective powers of our Gentry, that it rather robs them of the very desire of perfection. For what discouragements shall they find from the love of studies, in those parts which are most sought to for civility? Who k●ow●● not that they are grown to that height of debauch●ment, as to hold learning a shame to Nobility; esteeming it as a fit guard for the l●ng rob only, too base for their Tissues? An opinion so savouring of proud ignorance, and ignorant looseness, tha● I cannot honour it with a confutation. Who would think that the reasonable soul of men, not professedly barbarous, should be capable of such a monster? What is learning, but reason improved? And can reason so far degenerate, as to hate and contemn itself? Were these men made only for a sword, or a dog, or an horse? Only for sport, or execution? I know not wherein Lewi● the eleventh showed himself unwitty, but in the charge which he gave to his son, to learn no more Latin, but, Qui nescit dissimulare, nescit vivere: and would this alone teach him to rule well? Doth the Art of Arts (such is the government of men) require no grounds but dissimulation, or ignorance? Even to the feeding of hogs, or sheep, there is more and better skill necessary. How unlike is this to a successor of Charles the great, whose word it had wont to be, that he had rather abound in knowledge, than wealth? In the Court of our King Henry the eight, a certain great Peer (of this diet) could say, it was enough for noblemen's sons to wind their horn, and carry their Hawk fair; that study was for the children of a meaner rank: To whom Pace justly replied, that then Noblemen must be content that their children many wind their horns, and carry their Hawks, while meaner men's sons do wield the affairs of State. Certainly it is a blind and lame government that lacks learning; whose subjects, what are they else, but as limbs of a body whose head wanteth senses, which must needs therefore fail of either motion, or safety? From hence it is, that so few of the foreign Noblesse are studious, in comparison of ours; (in which regard I am not ashamed to recant that which my unexperience hath (out of hearsay) written in praise of the French education) and those few that have stolen the turning over of books, hide their skill, left they should be made to blush at their virtue. What brave Trophies and rich monuments hath the pen of our gracious Sovereign raised of himself unto all posterities? When ignorance and malice have shot their bolt, the glory of his great wisdom, and knowledge, shall more fill the mouths and affect the hearts of all succeeding ages, then of his greatness. Paul the fifth, and his greatest Chaplains, Bellarmine and Perron, have felt the weight of his hand; whereas the great King that styles himself Catholic, when he comes to pass his censorious edict upon Cardinal Baronius (who in the eleventh Tome of his History seemed too busy in fastening the title of the 
Edicto del ●ey D●n Phelipped● Espana co●tra el Tracked ad● della Mon●r●●ia d● S●cil●a e●xerid● por Cesar Baronio Cardenal, on el T●mo vndecim● de 〈◊〉 annal Ecclesiasticus.  Kingdom of Sicily upon the Pope) professeth to ground his intelligence of this wrong only upon others eyes; as if a book (though of a Cardinal) were too mean an object for the view of Majesty: and as all subordinate greatness flows from the head, so do commonly also the dispositions. Neither have the Doctors of the Romish Church (upon whom the implicit faith of the Laity is suspended) found it any ill policy, to cherish this dislike of bookishness in the great; for, whiles the candle is out, it is safe for them to play their tricks in the dark: and if the Assyrians be once blinded, how easily may they be led into the midst of any Samar●a? If the light of knowledge might freely ●hine to the world, Popery would soon be ashamed of itself, and vanish amongst the works of darkness. Now how well these examples, and this conversation, shall whet the appetite unto good studies, it cannot be hard to judge.   

Sect. 11.  
But perhaps it is not the learning of the school, but of the State, wherein our traveler hopes for perfection: The site and form of cities, the fashions of government, the manners of people, the raising and rate of foreign revenues, the deportment of Courts, the managing both of war and peace, is that wherein his own eye shall be his best intelligencer; The knowledge whereo● shall w●ll requite his labour, whether for discourse or for use. What if I say, that (save the soothing up of our fancy in all this) these lessons may be as well taken out at home: I have known some that have traveled no further than their own closet, which could both teach and correct the greatest traveler, after all his tedious and costly pererrations, what do we but lose the benefit of so many journals, maps, historical descriptions, relations, if we cannot with these helps, travel by our own fireside? He that travels into foreign countries, talks perhaps with a Peasant, or a Pilgrim, or a Citizen, or a Courtier; and must needs take such information as partial rumour, or weak conjecture can give him; but he that travels into learned and credible Authors, talks with them who have spent themselves in bolting out the truth of all passages; and who having made their labours public, would have been like to hear of it, if they had misreported: The ordinary traveler propounds some prime Cities to himself, and thither he walks right forward, if he meet with aught that is memorable in the way, he takes it up; but how many thousand matters of note fall beside him, on either hand; of the knowledge whereof he is not guilty; Whereas ●ome grave and painful Author hath collected into one view, whatsoever his country affords worthy of mark; having measured many a fowl step for that, which we may see dry-shod; and worn out many years in the search of that, which one hour shall make no less ours, than it was his own. To which must be added, that our unperfit acquaintance may not hope to find so perfect information on the sudden, as a natural inhabitant may get, by the disquisition of his whole life: Let an Italian or French passenger walk through this our Island, what can his Table-books carry home, in comparison of the learned Britain of our Camden, or the accurate Tables of Speed? Or if one of ours should (as too many do) pass the Alps, what pittances can his wild journey observe, in comparison of the Itenerary of Fr. Schottus and Capugnanus: Or he that would discourse of the Royalties of the French Lilies, how can he be so furnished by flying report, as by the elaborate gatherings of Cassaneus, or of Degrassalius; What should I be infinite? This age is so full of light, that there is no one country of the habitable world, whose beams are not crossed and interchanged with other; Knowledge of all affairs, is like music in the streets, whereof those may partake, which pay nothing; We do not lie more open to one common sun, then to the eyes and pens of our neighbours; Even China itself, and japonia, and those other remotest Isles, & continents (which have taken the strictest order for closeness) have received such discoveries, as would rather satisfy a Reader, then provoke him to amend them. A good book is at once the best companion, and guide, and way, and end of our journey; Necessity drove our forefathers out of doors, which else in those misty times had seen no light, we may with more ease, and no less profit sit still, and inherit, and enjoy the labours of them, & our elder brethrens, who have purchased our knowledge with much hazard, time, toil, expense; and have been liberal of their blood (some of them) to leave us rich.   

Sect. 12.  
As for that verbal discourse, wherein I see some place the felicity of their travel (thinking it the only grace, to tell wonders to a ring of admiring ignorants) it is easy to answer; that table-talk is the least care of a wise man; who like a deep stream desires rather to run silent; and as himself is seldom transported with wonder, so doth he not affect it in others; reducing all to use, rather than admiration, and more desiring to benefit, then astonish the hearer; withal, that the same means which enable us to know, d● at o●ce furnish us with matter of discourse, & for the form of our expression, if it proceed not from that natural dexterity which we carry with us, in vain shall we hope to bring it home; the change of language is rather an hindrance to our former readiness; and if some have fetched new noses, and lips, and ears from Italy (by the help of Tagliacotius, & his scholars) never any brought a new tongue from thence. ●o conclude, if a man would give himself leave to be thus vain and free, like a mill without a scluse, let him but travel through the world of books, & he shall easily be able to out-talk that tongue, whose feet have walked the furthest; what ●ath any eye seen, or imagination devised, which the pen hath not dared to write? Out of our books can we tell the stories of the Monocelli, who lying upon their backs, shelter themselves from the sun with the shadow of their one only foot. We can tell of those cheape-dieted men, that live about the head of Ganges, without mea●, without mouths, feeding only upon air at their nostrils. Or of those headless Eastern people, that have their eyes in their breasts (a misconceit arising from their fashion of attire, which I have sometimes seen): Or of those Coromand●e, of whom Pliny speaks, that cover their whole body with their ears: Or of the persecutors of S. Thoma● of Canterbury, whose posterity (if we believe the confident writings of Degra●●alius) are borne with long and hairy tails, souping after them; which (I imagine) gave occasion to that proverbial jest, wherewith our mirth uses to upbraid the Kentish: Or of Am●zons, or Pigmies, or satires, or the Samarcaudean Lamb, which growing out of the earth by the navel, grazeth so ●ar●e as that natural●●●ther will reach: Or of the bird Ruc, or ten thousand such miracles, whether of nature, or events Little need we to stir our feet to lea●●e to tell either loud lies, or large ●ruth●. We have heard a bird in a cage ●ing more change of ●otes, than others have done i● the wild liberty of the wood● And as for the present occurrences of ●he time, the world about us is so full of Presses, that it may, and ●s grow●e so good a fellow, that it will, impart what it knows to all the neighbours: whose relations, if sometimes o●ey serve from truth, we may well consider, what variety of report every accident will y●●ld; and ●hat therefore our ears abroad are no whit more credible, than our eyes at home. Yea rather, as Tully could say, that at Antium he could hear the news of Rome, better than at Rome; so may we oft-times better hear and see the news of France, or Spain, upon our Exchange, then in their Paris, or Madrill: Since (what liberty soever tongues may take to themselves) a discreet man will be ashamed to subscribe his name to that, whereof he may be afterwards convinced.   

Sect. 13.  
Since therefore Travel cannot outbid us in these highest commodities, which concern the wealth of the mind; all the advantage it can afford us, must be in those mixed abilities, wherein our bodies are the greatest partners, as dancing, fencing, music, vaulting, horsemanship; the only professions of the misnamed Academies of other nations. Who can deny that such like exercises are fit for young Gentlemen, not only for their present recreation, but much more for the preparing of them to more serious action? Yet must these learn to know their places: what are they else but the varnish of that picture of Gentry, whose substance consists in the lines and colours of true virtue? but the lace or facing of a rich garment? but the hangs-by of that royal court which the soul keeps in a generous heart? He that holds Gentility accomplished with these (though laudable) qualities, partakes more of his horse, than his horse can possibly of him. This skill than is worthy of our purchase, yet may not be bought too dear; and perhaps need not be fetch't so far. Neither my profession, nor my experience will allow me to● hold comparisons in this kind; but I have been heartened by no mean masters of these Arts, to say that our Nation hath yielded some in all these faculties, which need not stoop unto the proudest lorrainer: ours have no fault but one, that they are our own; and what h●●h their Country offended, if their Art offend not? It is an humorous giddiness to measure the goodness of any thing by the distance of miles, and where there is equality of worth, to neglect the nearest. I slander our Nation if it be not sick of this disease, in the course of all sciences. And if nearness and presence be the cause of our dislike, why do we not hate ourselves, which are ever in our own bosoms? Why do we not hate this fastidious curiosity, which is too close to us? Perhaps perfection in these qualities is thinner sown amongst us, than some otherwhere; so as our Island for want of work, and encouragement, affords not such multitude of masters: but how can we complain of rareness, since if our age yield us but one excellent in each kind, it is more than we are willing to use? and if the fault were not in ourselves, one candle may light a thousand. To instance in the best: The horse is a noble creature, which as it is the strength and pride of France, so wins the hearts and heels of that Nation: The generality of their skill is nothing to a stranger; each pri●ate man's cunning rests in himself; it is only the Teacher, whose ability may concern us. And whereas there is a double kind of menage (as I have heard) one for service, the other for pleasure; in the first our masters think they cannot yield unto the best; in the latter, if they grant themselves exceeded, how many men have taught their dog the same tricks, with no less contentment? In both, we have the written directions of their greatest Artists; who (for the perpetuity of their own honour) failed not to say their best. And if these dead masters suffice not, we have had, we may have the best of their living: The conscience of a man's excellency will abide no limits, but spurs him forth to win admiration abroad; and if therewithal he can find advancement of profit, how willingly doth he change his home? We have had experience of this in higher professions, much more in these under foot. One obscure town of Holland in our memory, had by this means drawn together at once the greatest lights of EUROPE, and made itself then no less renowned for Professors, than it is now infamous for Schism. Fear of envy forbids me to name those amongst us, which have honoured this Island in the choice of their abode. Where Art is encouraged, it will soon rise high, and go far, and not suffer a channel of the sea to stay it from the presence of a more bountiful patronage.   

Sect. 14.  
But let us grant these faculties so fixed upon any nation, that all our water must necessarily be fetched at their Well; and add unto these a few wa●te compliments, and mimical courtesies, which must needs be put into the match of our ordinary travel: and now let us sit down, and see what we paid for this stock, and count our win: What must our complete traveler stake down for this goodly furniture o● his Gentry? If not loss, danger; danger of the best part, if not all; a double danger; of corruption of religion, and depravation of manners; both capital: And can we think these endowments so precious, that they should be worth fetching upon such an hazard? Will any man (not desperate) run into an infected house, to rifle for a rich suit? Will any man put his finger into a fiery crucible, to pull out gold? It is wittily taken of Chrysostome, when our Saviour said, Ne exeat is in eremum; that he says not, Go forth into the desert and see, but believe not; but gives an absolute prohibition of going forth at al●, that they might be out of the danger of misbelief. Tush, idle and melancholic fears, say some of our Gallants; wherefore serves discretion, but to sever good from ill? How ●asily may a wise man pull a rose, and not prick his hand? How freely may he dip in this stream, and not be drowned? Little do these peremptory re●oluers know, either the insinuative power of evil, or the treachery of their own heart in receiving it, or the importunity of deceivers in obtruding it: They are the worse for their travel, and perceive it not. An egg covered with salt, as our Philosopher's teach us, hath the m●at of it consumed, whiles the shell is whole: many a one receives poison, and knows not when he took it. No ma● proves extremely evil on the sudden. Through many insensible declinations do we ●all from virtue; and at the first are so gently seized by vice, that we cannot believe our accusers. It is mischief enough, if they can be drawn to a less dislike of ill; which now by long acquaintance is grown so ●amiliar to their eyes, that they cannot think it so loathsome, as at the first view. The society of wilful Idolaters will now down with them, not without ease; and good meanings begin to be allowed for the cloaks of gross superstition. From thence they grow to a favourable construction of the mis-opinions of the adverse part, and can complain of the wrongful aggravations of some contentious spirits: and from thence (yet lower) to an indifferent conceit of some more politic positions, and practices o● the Romanists. Neither is ther● their rest. Hereupon ensues an allowance of some of their doctrines, that are more plausible, and less important, and withal a censure of us that are gone too far from Rome. Now the marriage of Ecclesiastical persons begins to mislike them: the daily and frequent consignation with the cross is not to no purpose: The retired life of the religious (abandoning the world forsooth) savours of much mortification; and confession gives no small ease and contentment to the soul. And now by degrees, Popery begins to be no ill religion: If there cannot be a false fire of mis-devotion kindled in them, it is enough, if they can be cooled in their love of truth; which how commonly it falls out amongst us, I had rather experience should speak, than myself. Some there are that by a spiritual Antiperistasis have grown hotter in their zeal, by being encompassed with the outward cold of irreligion, and error, who as they owe not this grace to themselves, so they are more for wonder then imitation. If Daniel found a guard in the Lion's den, shall another put himself thither for shelter? And if Peter walked upon the pavement of the water, did the rest of the Disciples step forth and follow him? That valiant champion of Christ (since we are fallen upon his name) who durst draw his sword upon a whole troop, after all the protestations of his inseparablenesse from his master, was yet infected with the air of the High-Priests Hall: and whiles he but warmed himself at that fire, cooled in his respect to his Saviour. Although perhaps this contagion working (as it commonly doth) remissly, causeth not any sudden alteration in our traveler, but (as we say of Comets and Eclipses) hath his effect when the cause is forgotten. Neither is there any one more apparent ground of that lukewarm indifferency, which is fallen upon our times, than the ill use of our wanderings: for our travelers being the middle-ranke of men, and therefore either followers of the great, or commanders of the meaner sort, cannot want convenience of diffusing this temper of ease, unto both.   

Sect. 15.  
All this mischief is yet hid with a formal profession, so as every eye cannot find it: in others it dares boldly break ●orth to an open revolt. How many in our memory, whiles with Dina● they have gone fo●th to gaze, have lo●● their spiritual chastity, and therewith both the Church, and themselves? How many (like unto the brook ●●dron) run from jerusalem through the vale of ●●hos●p●●t, 
●●bert P●int● in his preface to the testimonies for the r●all presence.  and end their course in the dead Sea? A popish writer of our Nation (as himself thought) not unlearned, complaining of the obstinacy of us heretics, despairs of prevailing, because he finds it to be long ago y of us in the book of the Chronicles, At illi Protestantes audire noluerunt. 
2 Chron. 24.  It is well that Protestants were yet heard of in the old Testament, as well as I●suites; whose name, one of their own by good hap hath 
〈◊〉 ●n I●s●am, l. ●. c. 〈◊〉 q. 19 Gret●er. contra Le●●●eum, c. ●. & 2. V r● ai● quida● 〈◊〉 Iesu●ta●●n s●cris l●●●ris ●●p●riri.  found, Numbs 26. 24. Like as Erasmus found Friars in S. Paul's time, inter falsos Fratres. But it were better, if this man's word were as true, as it is idle. Some of ours have heard to their cost, whose loss joined with the grief of the Church, and dishonour of the Gospel, we have sufficiently lamented. How many have we known strucken with these Asps, which have died sleeping? And in truth, whosoever shall consider this open freedom of the means of seducement, must needs wonder that we have lost no more; especially if he be acquainted with those two main helps of our adversaries, importunity and plausibility. Never any Pharisee was so eager to make a Proselyte, as our late factors of Rome: and if they be so hot set upon this service, as to compass sea and land to win one of us, shall we be so mad as to pass both their sea and land, to cast ourselves into the mouth of danger? No man setteth foot upon their coast, which may not presently sing with the Psalmist, They come about me like Bees. It fares with them as with those which are infected with the pestilence, who (they say) are carried with an itching desire of tainting others. When they have all done, this they have gained, that if Satan were not more busy and vehement than they, they could gain nothing. But in the mean time there is nothing wherein I wi●h we would emulate them, but in this heat of diligence, and viol●nt ambition of winning. Pyr●●us did not more en●ie the valour of those old Roman soldiers, which he read in their wounds, and dead faces, than we do the bus●e audacity of these new. The world could not stand before us, if our Truth might be but as hotly followed, as their falsehood. Oh that our God, whose cause we maintain, would enkindle our hearts with the fire of holy zeal, but so much as Satan hath inflamed theirs with the fire of ●urie and faction. Oh that he would shake us out of this dull ●ase, and quicken our slack spirits unto his own work. Arise, O North, and come, O South, and blow upon our garden, that the spices thereof may flow forth. These suitors will take no denial, but are ready (as the fashion was to do with rich matches) to carry away men's souls whether they will or no. We see the proof of their importunity at home: No bulwarks of laws, no bars of justice (though made of three trees) can keep our rebanished fugitives from returning from intermeddling. How have their actions said in the hearing of the world, that since heaven will not hear them, they will tr●e what hell can do? And if they dare be so busy in our own homes, where they would seem somewhat awed with the danger of justice; what (think we) will they not dare to do in their own territories, where they have not free scope only, but assistance, but encouragement? Never generation was so forward as the jesuitical, for captation of wills amongst their own, or of souls amongst strangers. What state is not haunted with these ill spirits? yea what house? yea what soul? Not a Prince's Counsel-table, not a Lady's chamber can be free from their shameless insinuations. It was not for nothing, that their great Patron Philip the second King of Spain, called them Clerigos negotiadores; and that Marcus Antonius Columna General of the Navy to Pius quintus, in the battle of Lepanto, and Viceroy of Sicily, could say to Father Don Alonso, a famous jesuit, affecting to be of the counsel of his conscience, Voi altri padri di ●h●su ●auete la mente all cielo, le mani all mondo, l' anima all diavolo.   

Sect. 16.  
Yet were there the less peril of their vehemence, if it were only rude and boisterous (as in some other sects) that so (as it is in Canon●shot) it might be more easily shunned, then resisted: but here, the skill of doing mischief contends with the power; their mis-zealous passions hide themselves in a pleasing sweetness, and they are more beholden to policy, than strength. What Gentleman of any note can cross our Seas, whose name is not landed in their books before hand, in prevention of his person, whom now arrived, if they find untractable through too much prejudice, they labour ●irst to temper with the plausible conversation of some smooth Catholic of his own nation: the name of his Country is warrant enough for his insinuation. Not a word yet may be spoken of religion; as if that were no part of the errand. So have we seen an Ha●ke cast off at an Heron Shaw, to look and fly a quite other way, and after many careless and overly fetches, to tower up unto the pr●y intended. There is nothing wherein this fair companion shall not apply himself to his welcome Countryman. At last, when he hath possessed himself of the heart of his new acquaintance, and got himself the reputation of a sweet ingenuity, and delightful sociableness; he finds opportunities to bestow some witty scoffs upon those parts of our religion, which lie most open to advantage. And now it is time to invite him (after other rarities) to see the Monastery of our English Benedictines, or (if elsewhere) those English Colleges, which the devout beneficence of our wellmeaning neighbours (with no other intention than some covetous farmers lay faltca●s in their dove-cotes) have bountifully erected. There, it is a wonder if our traveler meet not with some one, that shall claim kindred or Country of him in a more entire fashion. The society welcomes him with more than ordinary courtesy: neither can he refuse (except he will be uncivil) to be their guest. He cannot mislike the love of his Countrymen, he cannot fault their carriage. And now that they have mollified the stiffness of his prejudice, and with much tempering fitted him for their mould, he is a task meet for one of their best workmen; who willingly undertaking it, hath learned to handle him so sweetly, as if he would have him think it a pleasure to be seduced. Do ye think this Doctor will begin first with the infallibility of their great Master, and persuade him that a Necromancer, an Heretic, an Atheist, cannot err in Peter's Chair? or tell him that he may buy off his sins as familiarly as he may buy wares in the market? or teach him that a man may and must both make and eat his God to his breakfast? This hard meat is for stronger maws. He knows how first to begin with the spoon, and to offer nothing to a weak stomach, but discourse of easy digestion: As first, that a Catholic so l●uing and dying (by our confession) may be saved: That there is but one Church, as but one Christ; and that out of this Ark, there is no way but drowning: That this one Church is more likely to be found in all the world, then in a corner; in all ages, then in the last Century of years; in unity, then in division. And now comes in the glorious brag of the Roman Universality, their inviolate Antiquity, their recorded successions, their harmonious unity, their confessed magnificence: That theirs is the mother Church, as to the rest of Christendom, so especially to the English: How well a Monarchy (the best form of government) beseems the Church: How unlikely it is that Christ would leave his Spouse in the confusion of many heads, or of none. And now, what are we but a rag torn from their cote? and where was our religion before Luther lay with Bora? And what miserable subdivisions are there in our protestancy? and what a gleaning are we to the harvest of Christendom? w●th infinite suggestions of this nature; able (as they are plausibly urged) to shake an ungrounded judgement: which i● they have so far prevailed, as that the hearer will abide himself hoodwinked with this vail of the Church, how easily shall time lead him into those hatefuller absardities?   

Sect. 17.  
In all which proceedings, these impostors have a double advantage: First, that they deliver the opinion of their Church with such mitigation and favour, as those that care to please, not to inform: forming the voice of the Church to the liking of the hearer, not the judgement of the hearer to the voice of the Church: wherein it is not hard to observe, that Popery spoken and written are two things; In discourse, nothing is more ordinary then to disclaim some of their received positions, to blanche others. It is the malice of an adversary that misreports them; they do not hold that images should be adored; that the wood of the cross should be worshipped with the very same devotion that is due to Christ himself; that the Church is the judge of God's writings; that Panl the fifth cannot err; that a man may merit of his maker, much less supererogate; that a mouse may run away with that which either is, or was God Almighty; That it is lawful to kill an heretical King, and all other those monsters of opinion, which their most classicke Authors have both hatched and shamelessly thrust into the light of the world. They defy those ridiculous Legends which we father upon their Church; and how much do they scorn S. Francis his Bird, or his Wolf, or his Wounds, or his Apostles of Assize. Pope joan was but a fancy: Never Pope was an heretic. If now we cry out of impudence, and call their allowed writers to witness. Lo, even they also are forged by us, & are taught to play booty on our side. Thus resolved to outface all evidence, they make fair weather of their foulest opinions, and inveigh against nothing so much as the spightfulness of our slanders. It is not possible that any wise stranger should be in love with the face of their Church, if he might see her in her own likeness, and therefore they have cunningly masked one part of it, and painted another, so as those features of hers which are ugly and offensive, shall not appear to any but her own eyes. And because books are dangerous blabs, and will be telling the generations to come, how strangely that face is altered with Age and Art, therefore their tongues are clipped also, and made to speak none but her own words. Out of this licence, and hope to win, they can fit their dishes to every 
Exemplar. Epist. Scriptae ad D●minum Paulinum quondam datarium sub Ciementis 8● beat● m●mori● Pontificate.  palate, and are so saucy, as to make the Church belie itself. Hence it was that a Spanish Father could teach, that it is not of the necessity of faith, to believe that the present Pope is the Vicar of Christ, and the Successor of Peter. That Hostius the jesuit could say, that the Pope abused his keys, and the authority 
Ibid.  of the Church, in receiving Henry the fourth. That another of his fellows in a discourse with a French Bishop, could disparaged the decision of his Holiness in comparison of a general Counsel. That Men●s the reader of divinity at Valledolid following 
Ibid.  Salas the jesuit, could affirm the lawfulness of the marriage of religious persons upon a doubtful revelation. That more than one of that order, have dared to broach confession by letters, against the of Clement Bull the 8. And if these men be no sparing of their contradictions to that Vice-god of theirs, whose vassals they are by peculiar profession, how much more boldly will they swim against the stream of any common opinion, that may concern the body of that head?   

Sect. 18.  
Their second advantage is, that they regard not with what untruths they make good th●ir own assertions; It is all one with what mortar or rubbish they build up a side. From hence flow the confifident reports, both of their miracles to convince us, and their slanders to disgrace us. Father Hayndius, a jesuit of 33. years standing, amongst fifty two complaints, which (out of an honest remorse) he put up against his own society, to their General Aquaviva, finds this not the least, that his fellows s●amed not to seek the honour of their order, by cogging of miracles. What packets fly about daily of their Indian wonders? Even Card. Bellarmine can abide to come in as an avoucher of these couzenages; who dares aver that his fellow Xavier had not only healed the deaf, dumb and blind, but raised the dead; Whiles his brother Acosta after many years spent in those parts can pull him by the sleeve, and tell him in his ear, so loud that all the world may hear him, Prodigia nulla producimus, 
Lib. 4. de salut. Ind. c. 12. etc.  neque verò est opus. Of the same stamp are the daily-renued miracles, revelations, vi●ions, wherewith any man's ears must needs be beaten amongst them: Africa was at the best but barren of novelties, in comparison of Rome; and yet the world is incredulous, if it will not suffer itself gulled with these holy frauds. And no fewer are those lewd calumniations (the stuff of all their invectives) whereby they labour to make us loathsome to the world: our persons, our doctrines are loaded with reproaches; neither matters it how just they are, but how spiteful; What other measure can be expected of us, when their best friends have thus (upon some private dislikes) smarted from them. Their own holy Fathers, Clement the eight, and Sixtus quintus, and with them (the honour of the jesuitical order) Cardinal Tollet, can all show bloody wales in their backs, from their lashes. Their late Patron of famous memory, whose heart they well-merited, and keep it (as their dear relic) enshrined in their La-Flesche, was after his death in their pulpits proclaimed Tyrant and worse: no 
exemplar. ●pi●t. supr. cit.  marvel then if after the virulent declamations of our Gifford (their Gabriel) and the malicious suggestions of others of that viperous brood, we have much ado to persuade our neighbours, that we have any Churc●●s, Baptism, Liturgy, Religion. I appeal then to all eyes and ears, how easy it is for a man that will take leave to himself, of making what truth he lists, and defending them by what vutruths he pleaseth, to lead a credulous hea●t whither he pleaseth.   

Sect. 19  
But if the power of falsified reason prevail not, these desperate factors of Rome (as I have been informed) have learned out of their acquaintance in the Court of the Prince of darkness, to employ stronger aid. On some of their hands, I fear, Magical delusions and devilish incantations shall not want, rather than they will want a client. Neither can this feeme strange to any, that knows how familiarly the Roman Church professes the solemn practice of conjuration; in such a fashion, as it doth more than trouble the best Casuists, to set down a perfect difference betwixt their sacred Magic, & the Diabolical. From hence perhaps have proceeded those miraculous apparitions (if at least they were any other but fancy, or fraud) wherewith some of our death-sicke Gentlemen amongst them, have been frighted into Catholics. A famous Divine of France, second to none for learning, or fidelity, told me this one● amongst other instances, of his own experience, which he yet lives to justify: A Gentleman of the religion, whose wife was popishly devoted, lying upon the bed of his sickness, in expectation of death, sends for this Divine, his Pastor; the sick man's wife sends for a jesuit; both meet at the bed's side; each persuades him to his own part; both plead for their religion at this bar, before these judges: after two hours disputation, not only the Gentleman was cheerfully confirmed in that judgement which he had embraced, but his wife also, out of the evidence of truth, began to incline to him, and it: The jesuit departed discontent; yet within some few hours after, returning (when the coast was clearer) entreats some private conference with the Gentlewoman; with whom walking in her garden, he did vehemently expostulate, mixing therewithal his strongest perswa●●ons; at last to shut up his discourse, he importuned her with many obsecrations, that she would vouchsafe to receive from his hands a little box which he there offered her, and for his sake wear it about her continually: she condescended. No sooner had she taken it, than she fell to so great a detestation of her husband, that she could by no means be drawn into his presence, and within two days a●ter, in this estate she died. An act more worthy the sword of justice, than the pen of an adversary. These courses are as secret as wicked: not daring therefore peremptorily to accuse, I had rather leave these practices to further inquiry. Sure I am that by their tongues Satan labours to enchant the world, and hath strongly deluded too many souls. And are we weary of ours, that we dare tempt God, and offer ourselves as challengers to this spiritual danger? The Jesuits, amongst much change of houses, have two famous for the accordance of their names; one called The Bow, at Nola; the other The Arrow, (Lafoy Flesche) in France: though this latter were more worthy of the name of a whole Quiver, containing not fewer than eight hundred shafts of all sizes. Their Apostate Ferrier (if I shall not honour him too much) played upon them in this distich:  

Arcum Nola dedit, dedit ill is alma Sagittam  
Gallia; quis funem, quem meruere, dabit?  
Nola the Bow, and France the shaft did bring:  
But who shall help them to an hempen string?   
This provision is for the care of Christian Provinces: but in the mean time, what madness is it in us, not only to give aim to these roving flights, but to offer ourselves to be their standing Butt, that they may take their full aim and hit us level at pleasure. Do we not hear some of their own 
At etiam nu●● non animaduertimus quod Lati●● sermonis ob●●n●● impurissimè Gallici inventutis mores ingenuos foedant, bonarum literarum praete●t ●pessimas edocent arts, dum ingenia excolunt, animas perdunt, etc. Oratio ad Curiam Parlamenti super Henrici magni parricidali n●ce.  fellow-Catholikes in the midst of their awfullest Senate, the Parliament of Paris, pleading vehemently against these factious spirits, and crying out passionately of that danger (which will follow upon their admission) both of lewd manners, and false doctrine, and do we in greater opposition fear neither? and especially from English Jesuits? Some Countries yield more venomous vipers than others; ours the worst. I would it were not too easy to observe, that as our English Papists are commonly more Iesuitish, so our English Jesuits are more furious, than their fellows. Even those of the hottest climates cannot match them in fiery dispositions. And do we put ourselves out of our comfortable sunshine, into the midst of the flame of these noted incendiaries? Do we take pleasure to make th●m rich with the spoil of our souls, and because they will not come fast enough to fetch these boo●ies, do we g●e to carry them unto their pillage?   

Sect. 20.  
The danger is in the men more than in their cause; and if this great Courtesan of the world had not so cunning Panders, I should wonder how she should get any but foolish customers. Th● searcher of all hearts (before whose Tribunal I shall once come to give an account of this Censure) knows I speak it not maliciously; Him I call to witness that I could not find any true life of Religion amongst those that would be Catholics. I meddle not with the errors of Speculations, or Schole-points; wherein their judgement palpably offendeth, I speak of the lively practice of Piety; What have they amongst them but a very outside of Christianity, a mere formality of devotion; Look into their Churches; there their poor ignorant Laity hope to present their best services to God; and yet alas they say they know not what, they hear they know not what, they do they they know not what; returning empty of all hearty edification, and only full of confused intentions; and are taught to think this sacrifice of fools meritorious. Look upon their Chemarim the sacred actors in this religious scene, what shall you see but idle apishness in their solemnest work, and either mockery, or slubbering? Look into their religious houses; what shall you see but a trade of careless and lazy holiness; hours obserued●, because they must, not because they would. What do they but lull piety a sleep with their heartless and sleepy Vespers? Look into the private closerts of their devout Ignorants, what difference shall you see betwixt the Image and the Suppliant? If they can hear their beads knack upon each other, they are not bid to care for hearing their prayers reflect upon heaven: Shortly in all that belongs to God, the work done sufficeth, yea meriteth; and what need the heart be wrought upon for a task of the hand? Look into the melancholic cells of some austere Recluses; there you may find perhaps an haircloth, or a a whip, or an heardle; but show me true mortification, the power of spiritual renovation of the soul? How should that be found there when as that saving faith (which is the only purger of the heart) is barred out as presumptuous: and no guest of that kind allowed, but the same which is common to Devils. What Papist in all Christendom hath ever been heard to pray daily with his family; or to sing, but a Psalm at home? Look into the universal course of the Catholic life; there shall you find t●e Decalogue professedly broken, Besides the ordinary practice of Idolatry; and frequency of oaths; Who ever saw God's day duly kept in any city, village, household under the jurisdiction of Rom●? Every obscure Holiday takes the wall of it, and thrusts it into the channel. Who sees not obedience to authority so slighted, that it stands only to the mercy of human dispensation; and in the rest of God's Laws, who sees not how fowl sins pass for venial? and how easily venial sins pass their satisfaction: for which, a cross, or a drop of holy-water is sufficient amends. Who sees not how no place can be left for truth, where there is full room given to equivocation. All this, though it be harsh to the conscionable man, yet is no less pleasing to the carnal. The way of outward fashionableness in religion, and inward liberty of heart cannot but seem fair to nature; and especially when it hath so powerful angariation. It is a wonder if but one half of Christendom be thus won to walk in it. Those which are either ungrounded in the principles of Religion, or the unconscionable in the practice, are fit to travel into the●e miserable errors, But though Israel play the harlot, yet let not judah sin. Come ye not to Gilgal; neither go ye up to Bethaven.   

Sect. 21.  
From the danger of corruption judgement. Let us turn our eyes to the depravation of manners; which not seldom goes before: Apples therefore fall from the tree because they are worm-eaten, they are not worm-eaten because they fall; and, as usually follows, Satan like the raven first seizes upon the eye of understanding, and then preys freely upon the other carcase. We may be bad enough at home, certainly we are the worse for our neighbours. Old Rome was not more jealous of the Grecian and African manners, than we have reason to be of the Roman. It were well if we knew our own fashions, better if we could keep them. What mischief have we amongst us that we have not borrowed? To begin●● at our skin; who knows not whence we had the variety of our vain disguises? As if we had not wit enough to be foolish, unless we were taught it. These dresses being constant in their mutability, show us our masters. What is it that we have not learned of our neighbours, save only to be proud good cheap? Whom would it not vex to see how that other sex hath learned to make Antics and monsters of themselves? Whence came their hips to the shoulders, and their breasts to the navel; but the one from some ill-shaped Dames of France, the other from the worse minded Courtesans of Italy? Whence else learned they to daub these mudde-walles with Apothecary's mortar; and those high washeses, which are so cunningly licked on, that the wet napkin of Phryne should be deceived? Whence the frizzled and powdered bushes of their borrowed excrements? as if they were ashamed of the head of Gods making, and proud of the Tire-womans'? Where learned we that devilish Art and practice of duel, wherein men seek honour in blood, and are taught the ambition of being glorious butchers of men? Where had we that luxurious delicacy in our feasts, in which the nose is no less pleased, than the palate; and the eye no less than either? wherein the piles of dishes make barricades against the appetite, and with a pleasing encumbrance trouble an hungry guest? Where those forms of ceremonious quaffing, in which men have learned to make Gods of others, and beasts of themselves; and lose their reason whiles they pretend to do reason? Where the lawlessness (miscalled freedom) of a wild tongue, that runs, with reins in the neck, through the bedchambers of Princes, their closerts, their Counselltables, and spares not the very cabinet of their breasts, much less can be barred out of the most retired secrecy of inferior greatness? Where the change of noble attendance, and hospitality, into four wheels, and some few butterflies? Where the Art of dishonesty in practical Machiavelisme, in false equivocations? Where the slight account of that filthiness, which is but condemned as venial, and tolerated as not unnecessary? Where the skill of civil and honourable hypocrisy, in those formal compliments, which do neither expect belief from others, nor carry any from ourselves? Where that unnatural villainy, which though it were burnt with fire and brimstone from heaven, and the ashes of it drowned in the dead sea, yet hath made shift to revive, and calls for new vengeance upon the actors? Where that close Atheism, which secretly laughs God in the face, and thinks it weakness to believe, wisdom to profess any religion? Where the bloody and tragical science of King-killing; the new divinity of disobedience and rebellion; with too many other evils, wherewith foreign conversation hath endangered the infection of our peace. Lo here, dear Countrymen, the fruit of your idle gaddings: Better perhaps might be had; but he was never acquainted at home, that knows not our nature to be like unto fire, which if there be any infection in the room, draws it strait to itself: Or like unto ●et, which omitting all precious objects, gathers up straws and dust. Islanders have been ever in an ill name. Wherefore? save only for the confluence of foreigners, which never come without the freight of their national wickedness. The experience whereof, hath moved some witty nations, both ancient and present, to shut themselves up within their own bounds, and to bar the intercourse of strangers, as those that thought best to content themselves with their own faults. A corrupt disposition, out of a natural fertility, can both beget and conceive evil alone; but if it be seconded by examples, by precepts, by encouragements, the Ocean itself hath not so much spawn, as it: In all which regards, he hath escaped well, that returns but what he carried; but he is worthy of memory, that returns either more good, or less evil. Some have come home perhaps more sparing, others more subtle, others more outwardly courteous, others more capricious, some more tongue-free, few ever better. And if themselves be not sensible of their alterations, yet their Country and the Church of God feels and rues them.   

Sect. 22.  
Let me therefore have leave to close this discourse with a double suit, one to our Gentry; the other to supreme authority; both which shall come from the bottom of an heart unfeignedly sacrificed to the common good; neither speak I words, but my very soul unto both. To the former my suit is, that they would be happy at home: God hath given us a world of our own, wherein there is nothing wanting to earthly contentment. Whither go ye then, worthy Countrymen, or what feeke ye? here grows that wealth, which ye go but to spend abroad; here is that sweet peace which the rest of the world admires and envies: here is that gracious and well-tempered government, which no nation under heaven may dare once offer to parallel: Here all liberal Arts reign and triumph: And for pleasure, either our earth, or our sea yields us all those dainties, which their native Regions enjoy but single. Lastly, here Heaven stands open, which to many other parts is barred on the outside with ignorance or misbelief. And shall our wantonness contemn all this bounty of God, & carry us to seek that, which we shall find no where but behind us, but within us? Shall the affectation of some frivolous toys draw us away from the fruition of those solid comforts, which are offered us within our own doors? How many of ours, whom their just offence hath cast out of the bosom of their country, compare their exile with death, and can scarce abide to bid that breath welcome, which they are forced to draw in a foreign air; and though freedom of conscience entertain them never so liberally abroad, yet resolve either to live or die at home; and do we suffer our folly to banish us from those contentments, which they are glad to redeem with the hazard of their blood? Are we so little in our own books that we can be content to purchase outlandish supers●uities with the miscarriage of our souls, with the danger of miscarriage, with the likelihood of danger? Are we so foolish, that whiles we may sweetly enjoy the settled estate of our Primogeniture, we will needs bring upon ourselves the curse of Reuben, to run abroad like water; whose quality it is, not easily to be kept within the proper bounds? yea the curse of Cain, to put ourselves from the ●ide of Eden into the Land of Nod, that is, of demigration? None of the least imprecations, which David makes against God's enemies, is, Make them unto like a wheel, o Lord: Motion is ever accompanied with unquietness; and both argues, and causes imperfection, whereas the happy estate of heaven is described by rest; whose glorious spheres in the mean time, do so perpetually move, that they are never removed from their places. It is not the least part either of wisdom, or happiness, to know when we are well. Shall we● not be shamelessly unthankful, if we cannot sing the note of that great Chorister of God, My lot is fallen to me in a good ground? Hath not the munificence of God made this Island as it were an abridgement of his whole earth, in which he hath contrived (though in a lesser letter) all the main and material commodities of the greater world, and do we make a prison where God meant a Paradise? Enjoy therefore (happy Countrymen) enjoy freely God and yourselves; every yourselves with your own min●s, improve those blessed opportunities which God hath given you, to your mutual advantage; and care not to be like any but yourselves.   

Sect. 23.  
And if at any time these unworthy papers may fall betwixt the hands of my Sovereign Master, or any of his grave and honourable ministers of State, let the meanness of so weak and obscure solicitors presume to commend this matter to their deepest consideration; and out of an honest zeal of the common safety, sue to them for a more strict restraint of that dangerous liberty, whereof too many are bold to carve themselves. Who can be ignorant of those wise and wholesome laws, which are enacted already to this purpose? or of those careful and just cautions, wherewith the licences of Travel are ever limited? But what are we the better for Gods own laws, without execution? Or what are limits unto the lawless? Good laws are the hedges of the Commonwealth: just dispensations are as gates, or styles in the hedge. If every straggler may at pleasure cast open a gap in this fence of the State, what are we the better for this quickset, then if we lay open to the common? Who sees not how familiarly our young Recusants, immediately upon their disclosing, are sent over for their full hatching and making? Italy, Spain, Artois, and now of late France itself, provides nests, and perches, and mews for these birds, with the same confidence, wherewith we breed our own at home; which, when they are once well acquainted with the Roman lure, are sent back again, fit for the prey. And as for those of our own feather: whereas the liberty of their Travel is bounded chiefly with this double charge; one, that they have no conversation or conference with Jesuits, or other dangerous persons; the other, that they pass not into the dominions of the King's enemies; both these are so commonly neglected, as if they were intended only for a verbal formality, yea as if the prohibition meant to teach men what they should do. Every of our novices hath learned to make no difference of men; and dare breath in the poisonous air of Italy itself, and touch the very pommel of the chair of pestilence. It is this licentious freedom (which we miscall open-hearted ingenuity) that undoes us. Do we not see the wary closeness of our Adversaries, which will not so much as abide one of our books (a mute solicitor) to harbour in any of their coasts? How many of the Italian or Spanish Noblesse have we known allowed to venture their education in our Courts or Universities? Do they lie thus at the lock, and do we open our breast, and display our arms, and bid an enemy strike us where he list? Since than we have no more wit, or care, than ●o be willingly guilty of our own shame, oh that the hands of supreme authority would be pleased to lock us within our own doors, and to keep the keys at their own girdle. And (to speak truth) to what purpose are those straight and capital inhibitions of the return of our factious fugitives into th●s Kingdom, if whiles the wicket is shut upon them, that they should not come to us, the postern be open to us, that we may go to them? As all intercourse is perilous, so that is most, which is by our own provocation. Here yet they dare but lurk in secret, and take only some sudden snatches at a weak prey, like unto evening-wolues, that never walk forth but under the cloak of the night; but in their own territories, they can show the sun their spoils, and think this act worthy of garlands and trophies. Here we have mastiffs to secure our flocks: there the prey goes straggling alone to the mouth of their dens, without protection, without assistance, and offers to be devoured. Ye whom the choice of God hath made the great Shepherds of his people, whose charge it is to feed them by government, suffer not their simplicity to betray their lives unto the fangs of these cruel beasts; but chase them home rather, from the wilful search of their own perdition, and shut them up together in your strong and spacious folds, that they may be at once safe, and ye glorious.   

Sect. 24.  
Lastly, for those, whom necessary occasions draw forth of their own coasts (that we may have done with those, which like foolish Papists go on pilgrimage to see another block better dressed then that at home) let me say to them, as Simeon that prophetical Monk said to the pillars which he whipped before the Earthquake, Stand fast, for ye shall be shaken. And therefore, as the Crane, when she is to fly against an high wind, doth ballast herself with stones in her bill, that she may cut the air with more steadiness; so let them carefully fore-instruct, and poise themselves with the sound knowledge of the principles of religion, that they may not be carried about with every wind of doctrine. Whereto if they add but those lessons, which they are taught by the State, in their letters of passage, there may be hope, they shall bring back the same souls they carried. It was at least an inclination to a fall, that Eve took boldness to hold chat with the Serpent. And as subtle Lawyers desire no more advantage in the quarrel, which they would pick at conveyances, than many words, so neither do our Adversaries. Whiles our ears are open, and our tongues free, they will hope well of our very denials. Error is crafty, and out of the power of his Rhetorical insinuations, oft-times carries away probability from truth. I remember in that famous Embassy of the three Philosophers, which Athens sent to Rome, Critolaus, Diogenes, and Carneades, there falling out many occasions of discourse, wise Cato persuaded the Senate to a speedy dismission of those (otherwise welcome) guests; because (said he) whiles Carneades disputes, scarce any man can discern which is the truth. There is more danger of these spiritual Sophisters, by how much the business is more important, and their subtlety greater. Let our passenger therefore (as that wise Grecian served his fellows) stop up his ears with wax against these Sirens. Our Saviour would not give Satan audience even whiles he spoke true; because he knew that truth was but to countenance error. There is ever true corn strewed under a pitfall: those cares are full and weighty, which we dress with lime to deceive the poor birds in a snow. No fisher lets down an empty hook, but clothed with a proper and pleasing bait. These impostors have no other errand, but deceit. If he love himself, let him be afraid of their favours, and think their frowns safer than their smiles. And if at any time (as no fly is more importunate) they thrust themselves into his conversation, let him (as those which must necessarily pass by a carrion in the way) hold his breath, and hasten to be out of their air. And if they yet follow him in his flight, let him turn back to them with the Angels farewell, Increpet te Dominus.  
FINIS.