AN ESSAY OF the Means how to make our Travails, into foreign Countries, the more profitable and honourable.  
VERITAS TVA ET VSQVE AD NUBES   printer's or publisher's device 
At London Imprinted, by H. L. for Matthew Lownes. 1606.   

To the Reader.  
Having framed this discourse long since for mine own advertisement, what might and ought to be done by Travail; and now considering the manifold errors and misprisions, that the greater sort of such as travail into foreign Countries, have heretofore committed (because these days wherein we now live are no less disordered, then when pilgrimages were on foot) and how few have arrived unto that perfection which was requirable, for the want of a Guide or Counsellor, to advise & advertise them of the fairer and more ready way, to make their travails somewhat more profitable and honourable: I have been encouraged (worthy Reader) upon the virtue of the younger sort of such noble gentlemen as intend so recommendable a course, to prepare and address the same, by way of Essay; the rather also for that, in other languages, I have surveyed some of like project, for other Nations, who I am sure stand not more in need than we in this State do. Protesting (as in the inferiornesse of the style may well appear, that neither vanity of glory, nor self presumption (being of many the most unworthy to have enterprised this task) nor other private respect then duty to my good friends (that have requested this at my hands) and Zeal to my loving Countrymen, hath made me publish it. For, considering of all voluntary Commendable actions, that of travailing into foreign States (undertaken and performed Regularly) is the most behovable & to be regarded in this Commonweal, both for the public and private good thereof, singularly also for that the same is not undergone with ordinary charge, care, hazard, or taking of pains, but of most uncertain issue and commodity to travailers: It seemeth unto me (virtuous Reader) a fair duty (where other worthy men have been so long silent, in giving a perfect rule for Travailing, as it is in use at this day) to begin the hewing out of one, that by some master workman, it may hereafter be better planted, form, and tried.  
Moreover, I thought good, for the information of some Readers, to uncover my intent in sundry points therein contained. And first, that whereas divers other sorts of travailers are mentioned than those General Voluntaries, (for whom this discourse was framed) they are honoris gratia, & obiter Salutati; and rather by way of order, then worthy to receive direction, mentioned. Secondly, that whereas by the found of some words, some people and Nations may think they be taxed in certain points, notwithstanding therein I may say, Nihil iam quod non prius ab omnibus dictum fuit: yet I trust, the honest Reader will perceive may meaning to bend rather to the rectifying, then prejudicing of any. Thirdly, where any point is observed by way of secret or policy, that no other Construction be made thereof, than the literal, to ensample and advance knowledge. Fourthly, that considering for the private respect of the most unexpert, more Minute Subdivisions and points are contained, then per adventure will relish with the taste of some; that such will take for their better stomach the benefit of those Marginal notes, which for their sakes I have set down. Lastly, seeing not only we here in England may, as all other Nations in the world do, account it a shame that there should be so many and such fugitives (unworthy of the honourable name of travailers) as this Land hath afforded heretofore, who have not afterwards made conscience of their own ways nor of others, but like the most pernicious have communicated with all evil and mischief in their travails, to subject their own Country, Princes, State, Parents, friends and all that is held dear in this life; let me discover so much of my secretest affections unto thee (discreet Reader) that the preventing hereof, was one of the first motives to undertake this work. And so I heartily pray to God to make thee happy in all virtue and godliness, and to set to thy helping hand, as much as in thee lieth, to encounter that imputation to our Country: leaving unto thy discreet judgement, moreover, these Tables which are here abstracted for the ease and aid of men's memories. And so I bid thee farewell. From Wingham, the first of julie. 1606.  
Tho. Pal.   

TO THE MOST Excellent, Illustrious, and virtuous Prince, HENRY, eldest Son to our Sovereign Lord the King, and Heir apparent to the Kingdoms of Great Britain, etc. (* ⁎ *)  
COnsidering with what liberty and Applause, Princes, in times past, undertook voluntary travail & adventures into foreign parts: and how of latter days those Illustrious Stems of nobleness (I know not now by what custom restrained of that recreation and renown) have notwithstanding improved their precious times at home unto no less rent of commodity & commendablenes, by suffering themselves to be trained up and delighted in the faculties and knowledge of divine and human things: I have presumed (most excellent and gracious Prince) humbly to prefer, unto your rare protection and view, this Essay, of the means how to make the travails of other men (who for the good of this kingdom wherein they live so happily, their better service to his Majesty, and making of themselves more Complete in all things, have fair liberty & desire to adventure travail) somewhat more profitable and honourable, not only before travail, but in the interim of travail, and after their returns. First, because your highness is (in all happy possibility) to be a most noble judge of all men's deserts in this point, rather than to make experience yourself therein, unless in Martial causes: wherein I know not whether I may account your royal Ancestors (Princes of this State) to be more happy always in their good success, or in the faithfulness of their voluntary great trains. Secondly, for that the people of great Britain (of all other famous and glorious Nations separated from the main Continent of the world) are by so much the more interessed to become travailers, by how much the necessity of every several estate of men doth require that, for their better advancement. Lastly, in regard this subject hath not worn an English habit heretofore, (from the custom dew to Princes in the Novelty of things) I thought it my duty (under the compass of my obligation and service unto your Highness) to make a present hereof (although but meanly appareled and suited) and in most humble wise to beseech the greatness of your Excellency, to favour & patronize the same. Which graciousness I must ever acknowledge (sir) to proceed from the clear fountain of your generous, ingenuous, and princely disposition unto all bounty, goodness and virtue: and the world already knows, that your singular towardliness, to every good & perfect thing, is such, that neither can it or is likely to be paralleled of any in the world (so long as your highness continews in these religious virtuous & studious paths, which God grant) nor circumscribed within the Kings most Ample kingdoms, and States, but is known, feared, or admired in foreign parts. The which as it is a most Sovereign and inexpressible blessing unto all, of these his majesties Dominions: So, unto me, it shall be the only study & care to make expression of all dutiful allegiance: And in the mean seafon to pray unto God continually for your highness, to continue for ever in health, felicity and everlasting glory, And rest during life  
Your highness most humble and devoted Servant, THOMAS PALMER.   


Travailing is either 

1, Regular: Of Regular travailers some be 

1. Nonuoluntaries, Sent out by the prince, & employed in matters of 

1. Peace, 

1. Honourable 

1. Ambassadors  
2. Commissioners  
3. Messengers 

1, To know well 

1. From whom they are sent.  
2. To whom they are sent.  
3. To be perfect in their business.  
4. Themselves that are sent.  
5. The Countries from whom, and to whom.    
2. To practise 

1. Eloquence to obtain.  
2. Prudence in accusing, excusing, demanding, denying, propounding, answering etc.  
3. Liberality.  
4. Honesty  
5. Humanity, and Civility.  
6. Faithfulness, Care, and  
7. Observation.        
2. not Honourable: 

1. Posts are recommendable for speed and faithfulness.  
2. Intelligencers 

1. Base,  
2. Honest: 

1. To be expert in the Tongues.  
2. To resemble all gestures and behaviours.  
3. To be well furnished of all necessaries.  
4. To be secret above ordinary.  
5. To be able to endure all things.  
6. To keep themselves from being known for Intelligencers.          
2. War. 

1. Chieftains and Commanders, 

1. To be always provident and faithful.  
2. Never to exceed Commission.  
3. To make diligent and true relation.    
2. Common Soldiers, 

1. To be observant to the discipline.  
2. To make account of his Arms.  
3. Never to mutiny.        
2. Inuoluntaries, 

1. Banished persons 

1. By the course of the Law.  
2. By the displeasure of the King: 

1. Not to murmur for their banishment.  
2. To depart the land within the time limited.  
3. Not to travail into the country that is enemy to their Prince, or to God.  
4. Always to discover fruits of allegiance to their Prince and Country.      
2, Persecuted for a good conscience, must observe these things: 

1. Before travail, 

1. To be sure that no licentious affect move them.  
2. To be assured that they fly for the truths sake, and that they embrace the right religion  
3. To know that they cannot get a toleration of that right Religion, nor to have liberty of conscience.  
4. To sue for licence of the Magistrate.  
5. To resolve to go into that Country where the word of God is preached: or into a free estate and neuter.    
2, In Travail, 

1. To serve God sincerely.  
2. To obey the laws of that Country.  
3. Not contending for this or that discipline.  
4. Not to live idly or in excess.  
5. Not to intermeddle with the politic government or State.  
6. Never treacherous to their own Prince or State.    
3, Being returned from Travail, 

1. No Busy bodies, schismatics, or movers of Sedition.  
2. To live a quiet, peaceable and godly life.        
3, Voluntaries.    
2, Irregular. *     

Page I. B. The rest of the first Part, abstracted.  
Voluntary Regular travailers are considered, 

1, As they are moved accidentally: 

1, Principally, that afterwards they may lead a more quiet and contented life, to the glory of God.  
2, Secondarily, regarding ends, 

1, Public: which do consider 

1, What persons are inhibited travail: 

1, Such as Nature, 

1, Infants.  
2, Decrepit persons.    
2, Such as Imperfection, 

1, Fools.  
2, Madmen.  
3, Lunatic.    
3, Such as the Sex, 

Women.      
2, What times to travail in are 

1, Not fit: When 

1, Our Country, is engaged with Civil wars: or,  
2, The same expecteth foreign wars.    
2, Fit: 

1, When one may reap most profit in shortest time, for that he aimeth at.  
2, When the Country, into which we would travail, holdeth not ours in jealousy.      
3, What age is most meet to travail in: 

1, Not the Nonage.  
2, Not Old age.  
3, But the Middle age.      
2, Private.      
2, As they consist Essentially: 

1. Nobles, 

1, General: of whom, look in the second Part. *  
2, Special: 

1, Divines, 

1, In what Cases they may not travail. 

1. If there be preaching of the Gospel in their Country.  
2, If Licence can not be obtained of the State.  
3, If godly and learned Professors live in the State.    
2, For what pretences they may travail, having obtained Licence. 

1. To a general Council approved by the State.  
2, To a famous Library.  
3, To have conference with such and such famous Learned men.  
4, To have conference with such and such Linguists, that are famous for the Hebrew, and Greek Tongues.      
2, Civilians, 

1, To be well grounded in Religion, and steadfast in the same.  
2, To be studious in their observations.  
3, To take Degrees.    
3, Soldiers, 

1, Contemplative,  
2, Active are to note these things, 

1, Before travail, 

1, To be expert in the Mathematics.  
2, To remove discontentednes.  
3, To be assured that they may be spared.  
4. To accustom themselves to hardness.  
5, To serve where the Prince most favoureth.  
6, To serve in those wars, where a man may soon prove a good Soldier.    
2, In Travail, 

1, To make diligent observation of all things.  
2, To be studious in observing the discipline.  
3, Rather to put up injuries, than to offer any.  
4, Neither to serve under Infidels, nor against professors of the Gospel, or in an unjust war.  
5, To use the war as no profession, but to live in peace the better afterwards.        
4, Physicians, 

1. To make diligent observation of all Common and Accidental things.  
2, To be aswell expert as learned.  
3, To be careful to transplant what may profit their Country.        
2, Commons, 

1, Merchants, 

1, Venturers,  
2, Of Companies, 

1, To know by what Commodities their Country may be benefited.  
2, Not to transport things prohibited, or to bring in vain and hurtful matters.  
3, To conceal the secrets of their Prince's State, and to observe of other nations what is meet.    
3, Men of War, 

1, Not to transgress their Commission.  
2, To observe diligently for Navigation.  
3, To make faithful relation of things needful.      
2, Machanickes. *          

The first Part.  
Travailing is equivocable, Regular or Irregular. Of Irregular traveling, 
travailing duple.  most men find by experience what it is. 
Regular travailing.  The Regular is an honourable or honest action of men (and in special cases of women) into foreign Countries and States, chiefly for a public good to that Country of which such are, and also for a private benefit and necessity in cases necessary and of commendableness. In like sort there are derived, 
Two orders of travailers. Regular travailers triple. Four things of travailers observed.  from this action of traveling, two orders of travelers, Regular, and Irregular. The Regular are threefould; Non voluntary, Involuntary, or Voluntary. Of whom four things may be considered. First what ought to be the moving causes of men's travel. Secondly, what courses such as are justly moved must undertake before travel, if they will benefit their Country, or themselves. Thirdly, how they ought to spend their times in the interim of travel. Lastly, what commendable carriages and behaviour such are to express at their returns, to the further honour of themselves, good of the State, and glory of God.  
The first of these according to the ancient division of Causes hath four head movers; but it may be impertinent to entreat of above two, 
Two moving causes: efficient and final.  at this present, namely of the efficient and final. For, the formal esteemed causes (which are pedestriall, equestrial, or nautical) stand either at the disposition of the efficient; or pretend perfection and use from the final. In like manner the material causes which pertain either to the body or the mind, though in subject they differ not always, yet in consideration of the places and the things in them contained, being objects to be respected, may either depend upon the pleasure of the efficient, or from the final draw their motion and contentation.  
There are only three just efficients (next under God, 
Three efficients secondary of travailers.  which is the efficient of all good things in a secret manner) that aught to stir up men to travel from their Country (which as a parent tieth all in duty to respect it before sorteine parts: and wherein every one ought to lead his life godly and soberly, to advance the Commonweal thereof.) Those are first the pleasure of the prince, 
The prince's pleasure.  or State, or Law under which men live. The second in number, though in order preferable above all things in the world, is the maintenance and exercise of true Religion and Godliness. 
The maintenance of Religion.  The third is a godly thought to do good in the Church and Commonweal, 
The hope to do good in the Church and Commonweal.  grounded either upon probable reason, or undertaken for private necessity and respect. Seeing the two former belong either to Non voluntary or Involuntary travelers, it shall be the more sparingly discoursed of them; in regard the Voluntary are the the true subjects of our point in hand.  
The Persons, 
Non Voluntaries duple.  first occasioned to travel by the Princes or State's favour, are either men of peace, or men of war. Those of peace are either honourable or not, according to the circumstances of places, persons and times to whom and in what times they are sent. The honourable be either Ambassadors, 
Honourable Non Voluntaries. Non Voluntaries not honourable.  Commissioners, or Messengers with or without credence. The not honourable be Posts and such like Currers necessary in States to advertise Princes speedily concerning their minds, or such as go under the name of Intelligencers.  
As concerning the honourable, though the providence of every Prince State make election of meet personages to undergo such charge as is committed unto them; and are ever well instructed concerning principal matters and momentall: yet for other men's observations, 
Five circumstances required of the honourable Non Voluntaries.  there are five circumstances required of these principal travelers, to be considered. First, from whom such are sent. Secondly, to whom and to what government. Thirdly, what is their Embassage in special. Fourthly, what they themselves are, so chosen to undergo the office of Ambassadors, of Commissioners or Messengers. And five, that the States of those Countries & fashion of the people, as welfrom whence as unto which they are sent, be pondered at the time of their legation: which shall enable them the more to be answerable in all points of consequencie; that the Prince sending may be completely served & honoured; that the State or Prince, to whom, may accordingly admire and have the Embassage and them in recommendation, that the Embassage may take best effect. And lastly, that no reproach chance unto them either concerning their trains or themselves, but chose commendation & reward. Moreover it is required of such that they be eloquent, 
Virtues and faculties, required in Ambassadors.  to obtain and effect that which they plead for in negotiations: prudent in accusing, excusing, demanding, denying, and such like politic affairs: liberal, honest, human, popular, but with respect, civil in words and ceremonies, faithful above all, careful to dispatch affairs, and painful to ripen and prepare them, and lastly observant in foreign affairs to get intelligence. These may be sufficient at this present.  
As touching the not honourable, though we might be also silent & pass them over for the reason aforesaid, yet let these things be remembered. 
Posts.  First, that Posts, whether mediately, or immediately, be speedy and faithful to put in execution things committed to their charge. Secondly, 
Intelligencers.  as concerning Intelligencers and Referendaries, being persons of notable esteem to support the policy of the Estate by the knowledge of the secrets of foreign powers and daily occurrences that chance in them. Whereby Princes may show all offices unto their friends and confederates, and be sufficiently armed with knowledge to resist the malice of their enemies or encounter such as are held in jealousy.  
These are sent out by the mediation of the Council in most States, or by some of the principal. Of these Intelligencers it is required, 
Points required in Intelligencers.  first before their undergoing so dangerous an action, To speak singularly the tongues, that may stand them in stead in that Country out of which they must gather intelligence, and to imitate the common gestures and behaviour of those nations, to cloak their purposes the more artificially. Also to be well accommodated of things needful for their enterprises: the which being variable and changeable according to the alteration of States and times have no certain rules. Only this, that such may safest travel under the shows of those people which that State wherein such must travel to get intelligence hath the least jealousy of, and are in good friendship. Lastly, to keep the order and manner of their enterprise so secret, as that those which send out such shall not know the plot of all things if so be the same be devised by the Intelligencers themselves, which is ever least dangerous. Moreover it is required of such to enure themselves to endure the accidents of Sea or Land; as storms, heat, cold, excess of meats and drinks, sickness, much riot of speech, simplicity and such like. And in a word whether abroad, or at home, let such be careful they be not discovered for Intelligencers or had in overmuch jealousy, but so warily demean themselves that they may aswell secure their own persons as benefit the State by their intelligence.  
There is an other kind of Intelligencers, 
Base Intelligencers.  (but base in respect of the former, by reason they assume a liberty to say what they list) who are inquisitors or divers into the behaviours and affections of men belonging to a State, the carriages of whom are very insupportable; oftentimes exercising any liberty and licentiousness to pry into the hearts of men to know how such stand affected. But being also necessary evils in a State, I would counsel such as unhappily shall have to deal with this pack of Muches not so favourably to suffer them to rail upon the Nobility of this Land and discover faults in the State, to blaspheme and dishonour the Majesty of God and of their Prince but rather to conjure such so, as never afterwards they shall delight in that humorous-carnall-tempting and devilish profession.  
The other sort, 
Men of war.  which likewise by the Princes or State's favour are made travelers, are men of war or soldiers, serving on the Land or Sea; whether these be sent to serve under other Princes or have authority committed unto them to make war themselves. Now considering these are either Commanders or common Soldiers, there ought to be a distinct consideration. As touching the first, though we might considerately enough leave them out here, being men of action and experience, 
Three general offices of men of war. To be provident and faithful.  yet we observe three general offices of these: First, ere they undertake their journey, to be accommodated with every thing necessary, both for men, munition, victuals and money, which being the sinews of every enterprise shall prevail greatly. And in case that any be sent to serve under other Princes, it is a thing most requirable, for the honour of their Prince and Country and of themselves, to be much curious that every soldier be seemly appareled, 
Not to exceed Commission.  and orderly sorted with men and arms, and other things necessary, and to be faithful unto their Sovereign. Secondly, let every one take heed he go not beyond his Commission, but rather in case of his absolute authority straighten his own power, never presuming upon the favour of the Prince or State that sendeth such an one forth. For though the same sometimes may sort to a happy end, yet the encroaching on the prerogative royal is reprovable, and without reward, though so advantageous for one's Prince, and Country. And as it is the chiefest point of a Commander to observe good discipline to advance every enterprise and design▪ so especially in case of serving under foreign Princes and powers, let such be blameless and irreproveable: accomplishing moreover with resolution and discretion whatsoever is committed to the charge of such, nothing attempting upon discretion without commandment of the Prince himself under whom such serve. And that such be not lavish in rewarding with honour, or too severe in punishing offenders beyond the discipline then exercised. The third and last consisteth in the making true and diligent relation of every accident, 
To make true and diligent relation.  unto the Prince to whom such belong. We shall not need to dilate on these, they are so common. Now as concerning the common soldier in this place of Non Voluntary travelers, let it only be exacted of him, To be obedient to the discipline prescribed unto him, to esteem of his arms as the cognisance of a soldier; and never to be tainted with mutiny or murmuring: For such do debar themselves evermore afterward of bearing arms, or of the reputation of Soldiers, though such may pretend great cause. Of other things let it be sought for in the voluntary travelers.  
It now remains we touch upon those that Inuoluntarily are made travailers, 
Inuoluntaries upon displeasure!  by the displeasure conceived by the Prince, and by offence committed against the law. Those that have trespassed against the law, although in other States in times past they were great personages, as others that lay open to such punishments, yet here in England are men of no account or reckoning: such as being incorrigible persons, good for nothing, evil members, are for ever made proscripts, and turned from the tuition of their natural friends and Country, to live as runagates in the wide world. 
Banished persons of two sorts.  But as concerning such as stand banished by displeasure and prerogative royal of the Prince, they are of two sorts. The first of such are only for breach of Laws in Court banished from the Court, and confined to approach no nearer than so many miles, for a certain space: these are not to our purpose. The other is of such as the Prince upon just indignation banisheth the Land for a time certain or not; whereby such are forced to travel, and are of the Gentry or Nobility always, of whom the Prince hath a greater respect, then of the Commons that sustain all punishments in their times according to the Laws. Of whom these Offices are exacted; First, 
Their offices in travail.  not to make show of discontentedness other than sorrow for the offence done. Secondly, to depart the Land, within the time limited. Thirdly, not to travail into their Prince's enemies Countries, or into the Countries of miscreants & Infidels, there to make their abode; (for the one is a breach of Religion, the other of allegiance and duty to their Prince, Sovereign and Country: which yet remain to such so, during life) either for that they may obtain favour to be recalled, or by decease of the Prince that banished them in special cases of displeasure be freed to return from banishment: the benefit whereof they may peradventure lose if such shall be observed to spend their times in the enemy's Country or keep much familiarity with them. So is it to those that travail to Pagans and Infidels, who although they may be friends with their Prince, yet the office of banished travelers carrying the badge of God's displeasure also upon them may not do every thing that the policy of an Estate shall permit: but in particular let them carry themselves so, as God their high Prince, who hath a more special hand over such then ordinary may be served also and appeased by obeisance to his word, which restraineth all from voluntary fellowship with unbelievers and ungodly persons; much more to have such a community with them as being left to their choice they seek rather after such than the godly, & as it were indenizen themselves into their life, Religion and conversation. Lastly, that wheresoever these shall remain, let them carry themselves so discreetly during their peregrination, that they may procure themselves to regain their Prince's favour to restore them. And also when such shall so fortunately be recalled, to behave themselves like new creatures and subjects, abandoning all reprovable actions that draw down suddenly GOD'S displeasure, & consequently the like or greater judgements. Thus briefly may we conclude the first rank of Regular and lawful travailers. The second followeth.  
2 Which are also of the Crew of Inuoluntaries: 
Such as travail for Religion and conscience sake.  being moved to travail for the maintenance only and preservation of their Religion, which upon assured grounds they know to be the true and only saving profession whereby they serve God aright according to his word, and prepare themselves for a more divine & excellent mansion than can be found or conceited here on earth: the which thing may, of all other things in the world held in estimation, prescribe against and free them from the opposition of laws human, and their allegiance; in such sort that whether men travel without commission or licence of the Prince and State to whom they belong, or whether contrary to the express commandment of the State, 
In what cases their travail is warrantable.  their callings are justifiable & honourable without the titles of fugitives or rebels; so such demean themselves, in sort according to godliness, & as good subjects, before they put themselves to travel, & during their peregrination. For if it be generally held that faith is to be persuaded not compelled; & that no man hath power of Religion, seeing that it proceeds from the mind and will, the liberty whereof resteth in the hands of God only, to dispose of: then of all men those are most free that ground their Religion upon the word of God, which only is able to enfranchise and give an assured hope of standing, unto the sincere professors thereof; making men's actions holy and warrantable every where. Hence, the subjects of a nation that persecuteth the Gospel of Christ, & establisheth laws derogatory from the true worship of God commanded only in the holy scriptures, have their Supersedeas authentical. For which cause hath God, lest his servants should make shipwreck of their faith and conscience, whom he hath not fitted to be Martyrs, made a way in the hearts of Princes that they may travel into other Nations peaceably, and there abide till the Lord shall remove the rod of persecution from his Church. Of which we have singular testimonies both in the days of Queen Marie; and contrariwise in the blessed reign of Queen ELIZABETH: Who granted to several Nations within her Dominions freely to exercise their Religion, and that in distinct forms, in their several tongues, for the better entertainment of their consciences. Now to avoid the inconveniences of this liberty, that many upon blind zeal and offended consciences may pretend; such travailers must observe these Rules following, or the like. First, 
Their duties before travel.  that all subjects before they enterprise travail in this kind are to consider with themselves, whether there be not some other licentious affects that spur them forward. For, 
No licentious humour may press these forth.  though men upon other grounds of affects have liberty to travail by licence or flight, yet is their journeying altogether displeasing to God and disparageable with men: much more in the case of religion. For it is made changeable and turneth soon into hypocrisy. Secondly, 
Right Religion.  such are to ponder well whether the Religion, which they profess and would gladly exercise, be that which by Christ was instituted and by his Prophets and Apostles; contained in the Canonical scriptures: wherein all ceremonial and old blind sacrificing worship, all human traditions that consent not with the faith and to edification; all idolatry and political government that derogateth from GOD'S glory, is forbidden, as things damnable. From hence are all perigrinations and pilgrimages to any place for the performance of vows, or sacrificings for sins, impious and vain. Thirdly, howbeit, for the nourishment of that true and right Religion, men may be justly moved to travail, yet it is the office of all so travailing to weigh and consider with themselves, first, whether the same be not professed already in their Country, 
Toleration of Religion.  or liberty permitted for such to exercise the same.  
For, if there be an exercise thereof there, or a toleration though in a private sort, a subject only for this ought not to travel nor forsake his own Land, Country, parents, brethren, and that Church whereof he is a member, for any other vain persuasion or fancy▪ Fourthly, if so be there be neither public exercise not private toleration; and in case there be Laws prohibitive for traveling, 
To sue for licence of the Magistrate.  it is the duty of every subject to move the Prince or Magistrare, to whom authority is committed, to grant licence: the which if it can not be obtained it is better to venture flight and shun persecution then to abide it; unless such an one can find in his heart the motions of strength and courage to suffer persecution for the truth of the Gospel, without wavering. Yet of the two it is better to fly from persecution, then being come into it, to saint, & so leave their hope & faith in jeopardy. Lastly, let not such stand indifferent whether they go, so they may be provided for: for if there be any choice, the best is evermore to be elected. And therefore considering in outward show that is best where the Gospel is flourishing, 
What Countries are best for these to travail in. Of three, one free from danger.  yet in other cases dangerous; I presuppose three kind of places to travail into for this kind of people, and only one free from danger. The first, a State which is enemy to their Country. The second, a State nearly linked in many respects to their Country. The third, a State, which is indifferent: I mean such a State as is neither fast friend, nor apparent enemy. To piece out our discourse about these it is needless, being apparent unto all men, that the neuter or free state is least dangerous to be travailed into for this kind of people. Their offices now in travail offer themselves. First, 
Their offices in travail.  considering they are now become separates from the world, their courses must be so much the more spiritual, that the provident hand of God may not be removed from them, and that he may receive them as members of his Church into favour again. 
To serve God sincerely.  Wherefore let them serve God truly in those places wherein they shall be dispersed; that they may cause every nation fearing God to tender their estates and to relieve their necessities. Secondly, let them demean themselves every one according to his estate and ability answerable to the Laws & customs of those places wherein they shall happily abide, 
To obey the laws and discipline.  that no hatred or mislike befall on such. And in case the number of those shall be so great as to make a congregation by themselves, having humbly obtained the same of the Prince or Magistrate in a place convenient, it behoveth such a Congregation to institute that Order of discipline which may best sort with the Magistrates pleasure: that no jars or dissension arise therein: or other policy be established then that which consenteth with other godly Churches, unless it shall be left unto their own election to sample their discipline after the most reformed and esteemed Churches: 
Not to change the discipline, being once Regular.  about which if controversy arise, let the appointment thereof be referred to the Magistrate or Prince of the State. And in case the same be thus once considerately established, wherein no just offence to any may arise (though in every politic body there are some weak members that are scandaled at things indifferent) the same aught to be continued without alteration; lest dissension and displeasure creep in, a thing most displeasing in the church of God; and to strangers, in a strange Nation most dangerous. But in case the numbers of such be so small, and the place will not permit a distinct Church, then ought such to be conformable unto the discipline of that place, avoiding also all public and private mislike of the discipline, or government there used. A●d though that State retain in their policy many things, 
In discipline the doctrine not the policy is to be sought after.  which were better left out, then commanded, yet strangers are to follow the doctrine and not external things, as Ceremonies and orders. For, the intermeddling therewith savoureth not of Christianity and knowledge.  
Thirdly, in case such be deprived of maintenance, 
Not to refuse any honest trad to live by.  or if the custom of that place wherein they live do account it requisite, let every one in his calling bend himself to some honest Science or mechanical trade, that they may not only get their livings honestly, but may be also reputed good members of that Common weal. Moreover, 
No excess to be discovered.  if wealth abound, let not such spend that lavishly, wanton, or carelessly. For that benefiteth not any; much less strangers, in a strange Nation, especial the religious, the same being a scandal to their profession.  
So in matters and affairs of the civil State, 
No divers into the politic government or secrets.  let them not intermeddle nor be curious searchers into the secrets thereof. For, being placed in a State only for zeal of Religion, they must give continual show of virtue, and shun every thing that may breed jealousy; lest that State into which they are received hold them rather for Spies, then for Religious professors. Neither let such be noted for fayneants and idle persons: for such corrupt an Estate. 
Never to be noted for idle persons.  And let them be ever kind and respective to the people with whom they are suffered to live amongst; rather sufferers of injuries than offerers of any wrong to them; never accepting Duello, but by the permission of the Magistrate for capital wrong. Lastly, that through no persuasion of their friends at home, 
Not treacherous to their own Prince or Country.  or of enemies abroad, or of their own tempting affections, they go about treacherously, or rebelliously, to practise or rise against their native Sovereign, in any sort, how unjust or ungodly soever their Prince be: but rather seek unto God to turn his heart, and to give a peaceable return home unto them.  
The last point we will briefly handle concerning their offices when they happily shall be recalled, 
Their offices when they return.  or permitted to return, in two observations. First, that howsoever the State stands affected, it being permitted to them to have liberty of conscience and private exercise of Religion, 
No busy bodies or movers of sedition.  Not to attempt or consent unto any commotion, insurrection, or any such treasonable action, but to carry loyal hearts towards the Prince and State, not once publicly speaking or writing against the Ecclesiastical policy, nor be strict and over-precise in things external and indifferent: but carry respect unto the times, and late standing of things; using all things to the glory of God without offence or breach of conscience. And considering that there is of most things a civil and superfluous use, let such retain the Civil, and construe every thing rather to the best and to edification, then to prejudice the conscience of one another, leaving the superstitious useage to those that upon good knowledge do use them. That other is the sociable & peaceable carriage of every one to his neighbour, 
To use a godly and quiet conversation.  seeking all occasions to increase love and mutu●l society. As concerning other things required in travelers, 
Of Voluntaries.  let it be seek for in the Voluntary travelers which now offer themselves to be discoursed on, being the proper subject of our point in hand.  
3 Before we enter into the lists of this matter, 
The movers of Voluntaries. The pleasure of parents.  there are some things considerable: for there be some that go under the name of voluntary travelers moved out of their parent's pleasure and will. The callings of which may seem equally lawful no doubt, so their parents perform their offices and have them well guided & instructed, in the interim of their journey (for travel to some bodies are as new births; that bear them, of dull minds and sour, good quick and sweet conversing spirits and inclinations: yea amendeth many imperfections of nature); so as the lawfulness of the parents end and purpose have a lawful pretence also. Thus may the efficient and final causes come foul one of another: 
The final and efficient moving causes considered.  for the clearing of which confusion, I judge it needful to consider a few words of the ends in general; that when the particular kinds of travailers shall be mentioned, their ends by implication may appear. Of ends lawful, 
Two lawful final movers.  there are two heads: one Prime and principal; the other Congruent and Secondary.  
The prime is divine and spiritual, 
The prime.  That afterwards we may lead a more quiet, contented and peaceable life, to the honour and glory of God, with knowledge and understanding. And this no doubt ought to be the first mark, for every man to shoot at in this life, that by doing the revealed will of God, every one may seek unto himself the assurance of heavenly happiness, which is incomprehensible and eternal. That other, Congruent and Secondary, is agreeable also and fitting the calling of every particular; 
The secondary is duple.  being of two sorts: Public or Private. The Public is most honourable, and should stir up every man with delight to undertake travail for the good of ones Country. Neither is the Private discommendable, considering it giveth satisfaction or at the least sufficiency to live well and happily according to the humour of the world, whereby it may be apparent that the motives and ends of some are all one.  
Moreover, seeing it may be doubted whether all persons may be included under the third rank of Regular travelers: and also whether all times be fitting for these to undertake Travail: And lastly, whether every age be congruent with these: let us in order clear these three points. To the first, I observe three Opposers: to wit Nature, which prohibiteth Infants and decrepit persons, whose defect of understanding and doting age pleadeth insufficiency. Imperfection, others as fools, mad men and furious persons whose disabilities of mind are such as no hope can be expected for the one or other. Lastly, the Sex in most Countries prohibiteth women, who are rather for the house then the field; and to remain at home, than travail into other Nations, but in special cases. As touching the second, 
What times are fit to travail in.  what times are fittest for the voluntary travelers to go in, we must observe a duple season, either of their own Country or of those whereinto they would travail. Touching the first, let none travail at those times when their Country is engaged with Civil, or expecteth wars. For, to leave the same in time of necessity, were unnatural and dangerous: in the one case it being disparageable, to leave the Country when enemies invade the same; in the other case it may prove perilous to such, many sundry ways. And therefore that time is best, when one's Country is in peace and tranquillity.  
Touching the second, that the seasons also of such Countries where into such travail ought to be regarded, it belongeth to every particular to make observance, When he may reap most profit thereby in the shortest time: namely the soldier when there are wars: the Civilian or Lawyer, when great matters are debated in Parliaments, Universities or disputations, concerning points of equity, prerogative, jurisdiction and such like: The Divine, when any General or national Council is healed touching their profession: The Mechanic, when such and such Arts and trades do singularly flourish etc. Yet every man so travailing must take heed, how he go into a Country that is jealous of his Prince, and subjects; which chanceth evermore when Princes are enemies or when they have intestine wars and factions that use any policy to advantage their party.  
Now the third and last is, 
What age is meetest to travail in.  whether any age be congruent for these voluntaries. This is a hard thing to resolve upon; for there may be reasons on both sides, that commend youth, and other reasons that prefer the middle age. But seeing the reasons for youth profit but in special cases and but few persons: I rather insist upon the middle age. For, the nonage of men is uncapable either to apprehend or comprehend things important, for the State of which they are, or for themselves: Or else transported with many turbulent affections that hinder their quiet ingenious understandings, and rather gather corruption than commendableness, which overwaigh such good parts as they happily in long time with pains have collected. Wherefore the Divine Plato by implication forbade men to travel in this kind till they came to forty years of age. But our age and climate now perfecteth sooner: and therefore we will take the meaning of his words, which implieth thus much; That age to be fittest for travail in which a man in shortest time may make most profit, and be in least danger to be corrupted, by his own swaying affections, or by the sty persuasions of others: The which chanceth in our Climate after twenty five years in most bodies; and therefore the Philosopher addeth, Such might travel till 50 years. By which words I collect two things: one, that men should not make too short a return, and so be little bettered by their travail. The other that when men grow aged and declining, travailing should be left off (considering that age is laboursom enough without travail, and it argueth inconsideratnes) but in special cases. So as the middle age from thirty or thereabouts unto forty is the most gathering, for such as will be public members of a Commonweal, to learn observe and collect so many things as are requireable in all worthy and complete travailers. Now to our point in hand: the persons thus voluntarily priest out are either of the Nobility or of the Commons. 
These voluntaries are Nobles or Commons. The nobles either make profession or not.  The Nobility are either general or special. The Nobility general are such as have no profession singular: The special are such as before travel make some profession whereof I conceive four distinct kinds: Divines, Soldiers, 
Four notable professions.  Civil layers, Physicians; of which we will consider after we have grated upon the Commons: who are either Mechanics or Merchants.  
The Merchants are of two sorts here meant, 
Two ranks of Merchants.  such as are known to the State, and such as go under the name of war, unknown to the State otherwise then by letters of mark and permission: who are chiefly to take heed they transgress not the bounds of their Commission. And therefore before they travail by Sea, 
Men of war & their offices.  let them learn well, who may be made prizes▪ and what; east the State be troubled for the abuse of such, and they themselves shent and lose their voyage. Moreover, let them be careful to set down in their several Sea Charts, every thing of special note; as Countries, Havens, Creeks, Isles, Rocks, Gulfs, schools, Sands, Shelves and such like: whereby others after them may make use thereof, to the profit of the Commonweal. And when these shall return, to make a true relation (if they be demanded) of every accident during their voyage, and of such advertisements as may stand the Sat in use, of which they are.  
But those other known Merchants, for that their Travails are known to be profitable, and of honest esteem, they have special privileges which to no other voluntary travailer chanceth; namely to pass and repass with safe conduct, themselves and their substances, unless in times of war, etc. In regard whereof they are tied unto these duties; First, 
The duties of merchants.  First, by a prudent, deligent, and faithful care to observe by what things the State may be most benefited; and to have perseverance where such Merchandise that the State most useth and desireth may be had with greatest ease, 
To accommodate their country with good and most needful things.  lest charge, and without inconvenience to his Country: Where there may be a likelihood of continuance without mislike of their Princes, whose affairs are much managed by Merchants. And though the disposition of these things belongs to the Prince, yet the disquisition appertaineth to the calling of Merchants; who, when they have excogitated a thing to the benefit of the State by Merchandise or new trades, refer the discussion to the Counsel of the Prince whether the same be advantageous or no. Secondly, let them in any case not transport any thing prohibited; 
Never to transport things prohibited.  or unto their Country's enemies, nor suffer their Factors to send over such as may be displeasing or unprofitable to their Prince, Laws, or Country. Thirdly, 
To conceal the secrets of their Prince's states.  let all of this kind conceal the secrets and outward state of their Country with faithfulness and respect: and be very circumspect to pry into the secrets of other Countries where they come, lest they be held for spies and no Merchants; a thing most dangerous to those people.  
Lastly, forasmuch as most of this kind of travailers are of singular judgement and understanding, to make prudent observation of things beneficial to the State: Let them if so they be demanded relate how things stand abroad, and in case they know any thing of moment the concealment whereof may incommodate the State, it is their duty to discover the same when they return, with the greatest secrecy and speed unto such as are known to be privy counsellors, and to none other. For, oftentimes passing through many mouths, the importances of good news and intelligence are much impaired.  
The other sort of the Commons, 
Mechanic travailers.  to wit, Mechanickes (whose travail may also accommodate an Estate with many things to set the poorer sort to work and as it were plant in their Country the commodities & peculiar trades of other nations) now resteth to behandled. The chief trades whereof are by Merchants brought for the most part into States, and by them ordered till long use disperse them throughout, to the benefit general. Now, in regard with us there are many Arts, not in that perfection as in other Countries, or such as the rarer sort of those be, which are set up and upheld by strangers to the prejudice of the Realm (yet not so much as in case there were none at all) it is a thing very requisite for these kind of travelers and for the State, in case they cannot be attained unto at home. Moreover we see in other Countries few, apprentices, above three years for one trade; which giveth much encouragement to such as covet the same. And there is nothing more beneficial for a State to uphold the same than the using of these Occupations and trades which set many hands to work and have many dependents. Wherefore in times passed there were reckoned but seven. Mechanic Arts, because a State could not want either, and in regard they are the general heads upon which all other depend. Hence in our State husbandry and Clothing are the nerves of the weal public, the failing whereof must needs turn the cote of the State. Insomuch as it is a hard matter to discern whether wool or Corn accommodate this State more: though expressly Tillage carry the greater sway than breeding of Sheep and grazing. But to our purpose.  
Let such travailers first, having liberty to travail, 
The offices of Mechanickes in journeying.  survey the best places, where those Arts are to be learned; as in Germany all manner of Former's, Potters or figulists are to be found in perfection. In Italy Architecture, Limming, Painting, Engraving, Imagery, Textorie, and weaving, and Arts ingenious may be learned. So according to every Country's several commodities several and peculiar Arts do flourish. Lastly, let them spend their times so diligently as commodity and estimation be their reward.  
The Nobility as was said were general or special. 
The consideration of the four notable professions in noble travelers  The special were of four sorts, Divines, Soldiers, Civil Lawyers, & Physicians: which are so called special travailers not in regard such be more excellent or honourable than others, but for that such prescribe unto them a special thing to be attained unto as well for perfection as satisfaction. Of these in order. First, the Divines be such as make profession of Divinity outwardly in the State, whereby they may be employed in the Ministry and service of God. And although all men must account it a chief honour unto them contemplatively to make profession thereof: 
Divines, inhibited travail but in special cases.  yet such may not travail but in special cases as before hath been alleged, on the pretence of knowledge; the same being to be attained unto within their own Country: whereas the outward professors, that have the calling of Ministers, have in some cases better warrant.  
Howbeit, by our pofitive law clerk are forbid to travail, for this pretence. For in case such may be satisfied and endoctrined in the points they doubt of within their own Princes Dominions, of godly and learned professors, I see not how their Travails can be lawful. But in case where the Gospel and truth is not preached, I judge it a most happy thing for any whosoever to search the word in other nations: 
The person of a subject belongs chiefly to the Prince's disposition.  but not without licence of the State. For no man ought to dispose of himself so, as his Prince should lose the benefit of his person, the which is dispensable in the case of God only and in case of persecution, wherein God is interessed. Moreover, it is from the office of Ministers that have the cure of souls, to go into voluntary Travail, for any ordinary pretence, and leave the same without a right good shepherd; and in many cases not then, though he leave in his room a careful pastor. For, this function and vocation is more to be respected than others, it being singularly dedicated to the service of God. 
Four lawful pretences of Divines to travail.  Then of such Divines as may travail we observe four pretences: two general, and two special. The general are either of a general Council or national: 
The general Counsel.  or of some famous Library. But in case such Counsels be not compounded of worthy and known men, of learning and judgement & approved by the State whereof men are, the profit will be so little as the pretence must cease. So is it of the other general pretence, 
A famous Library.  namely the view of some famous Library, which containeth such famous printed books or manuscripts as faithfully discuss of points not yet concluded, nor to be had and procured other where. For, in case by transscripts or any assured collections men may attain unto the pith of those points, this pretence should also cease. The two pretences are either to have conference with such famous men, whose learning may satisfy & endoctrine; or else with those natural jews and Grecians whose learning may for the furtherance of those divine tongues give much help to the understanding of the Scriptures. Yet if so the Gospel flourish already, in their own Country, and that there be learned men to be reverenced, in all things to be doubted of; if such choose rather to travail then to confer, and ask to be resolved of those their Countrymen, the pretence of them must also cease. For, it is a contempt to the Church whereof they are members, to travail for instruction, when men may be well instructed at home without inconvenience, especially where there are Universities, & public professors of them. It is needless to prescribe rules for these in travailing: for the most are sage and prudent men; and therefore we will pass to the second sort: to weet Civilians.  
Civil Lawyers have a lawful pretence, 
Civilians.  so be it the Civil Law be in request in the State whereof such are, and cannot be attained in so singular a manner, as in those Universities that wholly consist thereof, and where that law flowrisheth most. And although the Law may in some sort, by reading and conference in the Universities, be for Theory and judgement sufficiently gotten in ones own Country, yet the lively expression and Elocution thereof I judge in other Nations for the common use may adorn counsel in the best manner. Wherefore as it is the office of Divines above all things to take heed in their travail they be not corrupted with false doctrine, 
The offices of Divines and Civilians.  wherewith other people of other Nations strive to tempt Scholars at this day: so let it be the first office of these Civilians (men for the most part endued with great understanding & faculties) to be well grounded in their Religion before, and consequently faithful, 
To be settled and stable in Religion.  secret & honest to their Country, having a vigdant eye, that they be not misled by the subtleties of other Nations, & many of their unsound positions in their law Canon, from the sincerity of their Religion & the Gospel: the which shall adorn them when they return, more than all their learning and observations. For, by how much men of wit and understanding stand firm in the truth, & purity of Religion, by so much shall their learnings and honesties be had in recommendation, with whom they converse afterwards; the same in travailers voluntary being a rare matter. Moreover, 
To be studious  let them be careful to make observance for the rights, customs, statutes, ordinances, proclamations, decrees, particular laws and privileges, liberties & prerogatives of places and persons where happily they shall come. Lastly, whensoever they travail into foreign States where there are Universities and where there are degrees to be taken, 
To take degrees,  let them labour to attain to the same. For, to men of desert it is reputed a dishonour, to return without them, in case they freely may be attained unto. For, otherwise the pretence of their travail will in the minds of men cease, the degree being the Crown of their vocation, which to professors is most necessary. For other things we refer them to such observations as to the general Voluntaries are prescribed, afterwards. The Soldiers follow.  
The profession of these voluntary travailers is arms and warfare, 
Soldiers.  a thing much approved of every Common weal. And although none should so bind himself to that vocation, as all his life time to live by the same, but rather in peace and tranquillity afterwards, yet the pretence of young men & of able bodies, to endure hardness for the advancement of their Country's weal and discipline, is honourable, carrying a more sensible le liking of the State than the former two. And although, by reading, conference and such like considerations upon other men's experiences, many are made good Theoristes & Counsellors in war to direct orderly & warily before battle or skirmish, yet no man can be a complete soldier without 〈…〉tion, & almost continual exercise in arms. For which 〈…〉 encounters chance, self-eye-seeing experience shall be a readier preventresse of accidents & infinite occurrences that chance, to assure the victory. 
Two sorts of good Soldiers.  Yet are there thus two complete kinds of Soldiers in their several kinds; Such as be experienced themselves & men of action: and those whose singular contemplation on the experiences of others, are able in meet time to give good direction and counsel. For, as there are some whose experience only have made them learned to encounter actions and accidents, & in the encountering are right circumspect and valorous, yet can not such in Counsel give the best direction, for the general encountering of inconveniences: so there are others on the contrary, whose prudent care to provide for every occurrence; that to the understanding at first and before action is represented, is such as if every thing should fall out according to their deliberation, no doubt would assure victory: but, coming to join, fail on the sudden what to resolve of. But when the spectacles of the one are joined with the eyes of the other, in that soldier doubtless completeness and perfection dwelleth. For, as glasses artificial, 
A Compleat● Soldier.  concording with the nature of each sight, aid and preserve much the sight of every eye; so Art joined with experience, in war especially, giveth an assurance of perfection, aswell to prevent the worst, as to provide for the best, and that upon an instant; which beareth great sway in battles. Wherefore, in the first place as for those that are minded to be travailers in this kind, 
The first point of learning in a Soldier.  they had need to learn the grounds of the Art of war before hand, that such may make the best use of their times; namely, Arithmetic, Geometry and other Mathematic sciences, that may happily train them up to more judgement in one year (if so they also pass some time in history) then others in five. Secondly, being thus prepared, let them consider with themselves that no one discontentment wage them forward, 
The second point of consideration.  but to enable themselves for to do their Country good, and Prince service, when occasion shall be proffered. For, such as go otherwise cannot be assured of God's protection, blessing or favour: for want whereof we see how vainly the greater part of these travelers spend their times. Thirdly, 
The third,  they are to ponder whether at such time as they would travail, their Prince and Country shall not need to employ their service either at home or abroad: For, in such cases it cannot but argue vanity to travail, when as their Prince or Country shall have special use of them. Fourthly, to accustom themselves to endure extremities, 
The fourth.  of heat and cold, of pains of body and mind, of bodily travail in swift and slow motions, and to be able to manage every sort of arms offensive or defensive used on horseback or on foot: that, when such shall come to serve in the wars of any Prince, estimation attend on them. For, none can be justly reputed for his particular a complete soldier in action, but he that is able to serve in all attempts in any kind of service with judgement and resolution. 
The fifth.  Fiftly, let such bend their travels into those Countries, either where their Prince maketh war or favoureth; or go under the conduct of such Princes, as are nearest friends unto their Prince & Country. For, it is unseemly that any should choose to serve rather under strangers than friends. Lastly, to this must be annexed, that such travail for their greater benefit into those Countries where best service and discipline is to be learned: 
What maketh a good soldier.  for that maketh a Soldier to be under good discipline & to see good service; which is in duple respect, either of the enemy against whom, or in the Country wherein such serve. The enemy against whom men serve, doth advance the service if he be stirring, & always plotting of some matter against his enemies, whether he keep the field or lie in Garrison: In li●e sort may the service be bettered by those under whom men serve. 
A triple kind of service, to perfect soldiers.  The consideration of the Country is triple, that maketh the service good, which in the end shall perfect a Soldier: the first is, where the Country is champain, & that either of Mountains or of Valleys: the service wherein makes men always to stand upon their guard, and to be well accompanied in every design. The second in covert Countries, marshy and boggy; which are the aptest for stratagems and surprises, making men watchful & provident evermore to suspect the worst, wheresoever they come. The third and last, are the fortifications of Countries, or those Countries that stand most upon them, which employ the spirits and ingenious parts of Soldiers, after an extraordinary manner.  
The first Navarre and Savoy are apt for, and the Low Countries that be wasted: The second, Ireland will furnish men with: And, in the world for the third, a man cannot have better experience than in the Low Countries. So as when such travailers have gotten experience in one, if they desire perfection, let them travail for the other: For in few Countries & wars shall men find all.  
Then, 
Their duties in service.  being arrived into the Army or Garrison and entered into the service, first, with great diligence every thing of special make contained either in discipline of service ought to be observed: and for every man's better understanding, let them discourse thereof and question. Secondly, let such be very studious to be observe all laws and ordinances of that discipline; as also to obey every special Commandment of their Commanders: for them consisteth the honour of a soldier. And though the discipline permit much liberty of idleness, (whereby many are enticed to gaming, unholy & unprofitable exercises). Let such, being strangers especially, abstain from those childish recreations, and either confer about things they are ignorant of, or read such books of war & history, that may sharpen and give knowledge continually to them; or with company follow the managing of Arms offensive or defensive, wherein men cannot be too skilful: or the exercise of vaulting, leaping, swimming, darting, shooting, & such other of the arm as gather strength & nimbleness to the body, which in wars are of no small proof. Thirdly, above all things let strangers fear to motimie, or accept of quarrels, but rather put up injuries than offer any. For there is a civil and honourable redress of wrongs, in war, to be expected from the General, Mareschall, & Commanders of the Army, whose sentence ought to be expected in all things of the same nature, yea in accepting of Combats for the honour of ones Prince and Country against the enemies, if occasion be offered.  
Moreover, let such take heed, they never offer to accept of Combat, 
Note.  for the honour of another Nation, if any of the same serve in the same place: for that is an injury to that Nation. Fourthly, as none may serve under infidels, in case there be wars in Christendom: and as none may go and serve under such as are doubtful friends unto their Country or Enemies; so are all to be careful to serve, where the right is most apparent, and where the Gospel is preached in the army, that God may give them best success So in case there be no wars in Christendom, let such travail to other nations (after licence obtained of their Prince) and seek service of such Princes that neither war against Christians, nor have an ill quarrel in hand. For, as it is a shame for any to take part with enemies or with infidels against one's own Country: so it is requisite on the other side that they serve in those wars amongst infidels, whose cause and quarrel is just & good in the sight of men. Lastly, let all those who will make their pretence good in the opinion of men, carry themselves so strictly in these and other common duties pertaining to soldiers, as that they make not profession thereof, but to establish peace and tranquillity, when happily they shall return home to their Country, as good Bees with wax and honey, to their hive of the Commonweal, and demean themselves so in times of peace, as they give ensample to gowned men, of peaceable and orderly living; neither in riot nor in ambition, or pride, which keep revel roupt in the dereigled crew of travailers. Now, as concerning the last order of Voluntary special travailers: namely of Physicians.  
By the word Physician, is meant first such as have the lawful calling; 
Physicians.  and either have already or intend to take degrees, that they may give countenance to their knowledge. Moreover, by the name I conceit such as have the faculty, and natural knowledge of every thing, concerning diseases or wounds in the body or mind of man.  
For, 
Two knowledges requireable in Physicians.  the remedying of all which, there are two things requirable; namely, the simple knowledge of every living and inanimate thing, whether of Minerals, Vegetables, sensible animals, or of man and the experience how each of these in several Countries and bodies have their certain operations. And seeing without doubt God hath planted, in the world, means (either of simples or of Compounds) to remedy any sickness or cure any wound, although the knowledge or means be not always blessed; we may collect the lawfulness of Physicians travail also. And though God have fitted every Climate and Country with means to relieve the common distresses and grieveances of men, yet we see for want of knowledge in Physicians either how to use the simples in their own Countries or how to compound them aright according to the Dose of every body natural, they are enforced to search into other Countries for aid.  
For, though we have, as other Countries, many singular things to remedy the decay or disquiets of nature: yet seeing the simples of other Countries, for some particular bodies and griefs, are more natural than many compounds of our own, & the skill is less to apply them, why should not necessity make Physicians travel for knowledge as the old wife for need. We see the artificial Bezoar stone to be less profitable for some bodies than the natural; the feigned Sanguis Draconis then the right which is brought from Africa: & so of such like adulterous resemblances, which necessity, & men's gains have laboured & arted. In the Universities of learned men, that science, and store of books of all things in the world for simples and compounds according to their natures, and virtues are better described then any one by his own travail can amend: (For in Travail there must necessarily be much time spent, and little practice had at home: and practice is no doubt the best thing that maketh a good Physician) nevertheless for some diseases a man shall happily learn more by travail, then by all these at home.  
For, 
The study of Physicians.  there are many of our capital diseases easily cured in other Countries. Now then, he that will make good of his pretence, must labour into the grounds of Astronomy and Astrology, as of proportion. For, without these, such wander without a guide in the wilderness of nature. Moreover, during their travail (after licence obtained) let them make use of every thing they shall see; aswell of things known as of the unknown. For the difference of Climates and soils, alter much the nature of every thing.  
In like sort must such observe the persons in every Country, 
Common and accidental diseases,  so particularly as they can, and mark their common and accidental diseases, & to take knowledge of their cures. So if there be any special Baths, Waters, Pools, Spas, or Springs, the operation whereof may cure any malady, to learn their virtues.  
And lastly to frequent the most famous places and companies of learned men, whereby such may better their knowledge, & increase their discourse: which is no small thing, in a Physician, to be well mannered, civil, witty, and pleasant, and of able disposition to delight his patients by discourse. Moreover, if such light upon simples, which are either of a strange nature or that excel ours, let them be careful to transplant them; having a care to the soil, climate, and growing of such, that Art here may repair the natural defect of the Country. But considering many, when they return home, are tainted with the humour of most travailers, namely self conceit, 
The virtue of Physicians.  and better thinking of themselves then is convenient, let them be as respective to relieve the poor & the needy as the rich. For many Physicians will not go out of the doors to save a poor man's life. Moreover, let them be careful to administer no desperate or unknown thing unto any: for such, as in the former case, are no less than murderers before God, if their patients prove not well under them. Neither let covetousness overrule them, as those Physicians and Surgeons that dally with men's bodies to get much money: but let every one account it his duty to do good to any. And in so doing they shall find God their Physician not only of their bodies but of their souls: whereas otherwise the saying of our Nation may be applied fitly unto them, Physicians cure yourselves. Thus far of the special Voluntary travailers.  
The end of the first part.   


Page 35. A. The second part, in part, abstracted.  
We have described voluntary regular travailers to be Nobles & Commons: and the Nobles to be 

1, General: of whom it is to be considered what they are to undergo, 

1, Before travail, 

1, To put on the pretence of benefiting the Common weal, and to shun 

1, Ambition.  
2, Sensuality.  
3, Vainglory.  
4, Covetousness.  
5, Vanity of knowledge.    
2, To survey their Abilities in judgement and Knowledge.  
3, To be sufficiently instructed in the knowledge of 

1, Matters belonging to themselves, 

1, Qualities, 

1, Necessary, 

1, To Speak, or  
2, Understand the language of that Country, into which men travail.    
2, For ornation, 

1, Skill in managing of Arms.  
2, Skill in Music.  
3, Skill in Dancing.  
4, Skill in Portraying.      
2, virtues Moral and Divine.  
3, Sciences, 

1, Astronomy.  
2, Astrology.  
3, cosmography.  
4, Geographie.  
5, Geometry.  
6, Hydrography.  
7, Arithmetic.  
8, Architectury.      
2, Matters belonging to the Country into which they travail.    
4, To be well accommodated for travail with things needful.  
5, To resolve to travail into such Countries, as may afford least offence and most profit.  
6, To demand licence of God, of Prince, and Parents.    
2, In travail. Look the next Table. *  
●, Being Returned: 

1, To manifest the soundness of their Religion by 

1, Diligent and orderly serving of God.  
2, Wise and faithful Conversation: which is discovered by 

1, Silence.  
2, Incuriositie.  
3, Sprightfulnes.  
4, Prudence.  
5, Bounty.  
6, Faithfulness.      
2, To prefer Honesty before Policy.  
3, To be known by virtuous Endeavours.  
4, To be stored of a worthy friend.  
5, To be Constant to his Honourable friend without ambition.  
6, To be studious for foreign advertisements: but not ignorant of home-matters.      
2, Special: Of whom before we have abbridged. *     

Page 35. B. The rest of the second part, abstracted.  
We have abstracted Voluntary travailers general, to consider points before and after travel: let us now here abbreviate what is meet in the interim of travail: namely, 

1, To attempt nothing without a good conscience, and to make supplications to God daily.  
2, To provide for the health of their bodies, 

1, By Diet,  
2, By travail, 

1, To have faithful guides and compainons.  
2, To choose the least dangerous way.  
3, To be otherwise well accommodated.  
4, To be defeded against th'intemperateness of the air.  
5, To be Armed against accidences on the way.  
6, To arrive timely in the Inn, etc.    
3, By moderationi of passions,    
3, To be human and courteous towards all.  
4, To apply themselves unto the Customs and manners of the country that are not per se Mala.  
5, To put in practice the qualities for ornation, which are, 

1, Arms.  
2, Music.  
3, Poetry.  
4, Dancing.  
5, Portraying.  
6, Vaulting.  
7, Running.  
●, Dexterity.    
6, Singularly to gain the knowledge of 

1. The Tongue: which consisteth 

1, In right understandig the same.  
2, I proper speaking and reading it.  
3, In true writing, etc.    
2, The Nature of the people to be discovered, 

1, In Civility, or Barbarousness.  
2, In freedom, or Seruilenesse.  
3, In religiousness, or Profaneness.  
4, In Warlike, or Esseminatenesse.  
5, In Constitution of body and mind.    
3, The Country to be surveyed, 

1, In the name.  
2, In the populousness, or scarcity of the people.  
3, In the situation.  
4, In the quatititie.  
5, In the Commo ditties which are 

1, Natural: 

1, The temperateness of the air.  
2, The fruitfulness of the foil.  
3, The plenty of Rituers and Ports.  
4, Baths, and medicinable things.    
2, Artisiciall: 

1, Buildings, ad fortitfications, etc.  
2, Trades, or Sciences Mechanic.      
6, In the discommodities that do consist of 

1, Impersections.  
2. Wants.      
4, The Law: and Customs may be discerned, 

1, Generally etc.  
2, Particularly &c. 

1, In Matters Ecclesiastical,  
2, In matters Temporal.  
3, In matters Regal, or of Prerogative.      
5, The Governments, 

1, Interior. *  
2, Exterior, descrying 

1, The persons governing: 

1, The Monarch.  
2, The Nobles.  
3, The Popularity.    
2, The people governed do consist 

1, Of Husbandmen.  
2, Of Handi-crafts men and Labourers.  
3, Of Merchants.  
4, Of the Nobility and Gentry.  
5, Of stipendiary Soldiers.  
6, Of Ecclesiastical persons.    
3, The Instruments whereby men govern, and be governed, are looked into, 

1, By their goodness or evilness.  
2, By the timely precuenting or neglecting of matters.  
3, B the execution, or not, of laws in force.        
6, The secress, 

1, Common, regardeth 

1, Intelligence of foreign Friends, Neuters, or Enemies: 

1, In populousness.  
2, In Scarcity of people.  
3, In well disciplining them.  
4, In permitting a liberty from Martial discipline.  
5, Whether Religious or Profane.  
6, Whether Warlike or Esteminate.  
7, Whether Free or Servile.    
2, Kowledge of the ordinary strength of the State. 

1, For sufficiency of people:  
2, For store of commodities:  
3, For plenty of Munition.  
4, For the Treasure 

2, How increased 

1, By Revenues.  
2, By Conquests.  
3, By Gifts.  
4, By Tributes.  
5, By Traffic.  
6, By Merchandise.  
7, By Taxations.    
2, How dispended 

1, On alms-houses.  
2, On Housekeeping.  
3, On Building.  
4, On Payments.  
5, On Gifts to strangers.  
6, On Donatives politic.          
2, Accidental, are to be sought out 

1, In the persons governing by 

1, Election.  
2, Inheritance general or special.  
3, Any other hope.    
2, In persons governed: 

1, Addicted to overmuch liberty.  
2, How standing affected to the Prince or government.  
3, Whether wiser than their generation requireth.  
4, How affected in rumours.  
5, Who be popular beyond Custom.    
3, In the instruments, etc.        
7, To advertise some of the Council, of things important and needful.  
8, To dee all the honour he may unto the Ambassadors of his Prince, in case there be any in that travail.      

The second part.  
THese General Voluntary travailers are of the temporal Nobility of the Land, 
These Voluntaries are to undergo six points before travail. The first point.  whether superior or inferior: and before they undertake Travail, if they will be bettered thereby, are to undergo six duties. The first is to counsel and deliberate with themselves, whether they be moved with the just pretence of doing good to the Common weal, whereof they are, and for the enabling of themselves, with such knowledges as appertain to their several callings; or whether their own lusts and affections prick them not forward. For oft men are deceived for want of due consideration thereof, which turneth the plots of men topsieturuie. And though it be hard to resolve on this with human strength and reason, (for that reason, which by nature is in man, is feeble and differeth little from that of brute beasts) yet there is another reason in man, or the same at the least enlightened and sanctified by God, the which through faith and knowledge of his revealed will, teacheth man to do that which is good and pleasing in his sight. Wherefore, as this reason is pure & of an holy understanding nature, so must the resolutions of men (if they would be approved and crowned with blessing) be shaped accordingly. And therefore all particular affects, rising from the disordinate appetite of man corrupt and unsavoury (as Ambition, Sensuality, 
Five principal evil movers of men to travail to be shunned.  vain glory, covetousness, vanity of knowledge, & such like) must die in these honourable kind of travailers; and in am of them the roots of all virtuous affections must be planted, to the glory of God, the good of themselves, their Prince & Country. For, considering these are principally the select members ordained to travail, by the appointing hand of God, to help the motion and government of the helm in temporal & civil causes oftentimes, let such take heed those vain and gadding humours pluck not down the judgement of God, to press such to travail for punishment of their ways; whereby none can seal unto themselves the assurance of life, or prosperity, during their travail or afterwards.  
Now, 
The second point,  in the second place it is required that such examine themselves before travail, whether they have capable parts answerable to the callings of these travailers. The capable parts of travailers consist in knowledge and judgement of those things that may best profit them in travail, 
Knowledge & judgement the enhablers of travailers.  and furnish them of things needful, by which men are fitted to accomplish so honourable an enterprise.  
By judgement is meant the understanding age, seeing into the affairs of their native Country: Knowledge, it is of the wants which are naturally in us; the which are to be supplied and repaired, by learning and experience.  
For, as without judgement men cannot gather the best things in travail, 
Without learning or experience, no knowledge.  that may fit iumpest with the State of their Country and themselves: so without knowledge things cannot be performed well. 
judgement the collector of profitable things.  And therefore it behoveth every one, so intending to travail, to be endued with learning and discretion: for by learning knowledge is achieved, and discretion enableth the judgement to discern what things and Policies are to be received what rejected. And unless men put on before travail these Armours, they cannot win the fort of their desires. For, he that travaileth to see experiences in other Nations, and hath not power to discern, 
The defect of learning or judgement what it breedeth.  what are needful to be gathered, cometh home as a body to the grave without a soul. In which plight we see daily experience in this Land: for many travail young that want both: others of more understanding that want judgement and others whose judgements are active, yet fail in learning. So as many when they come home prove too subtle, & without conscience, in their resolutions, and consequently dangerous to be conversed with; others new fangled hobby horses, & of small understanding, or little the better to be conversed with.  
From hence the third duty springeth, 
The third point  namely Instruction in knowledge fit for travailers: the which is either of things appertaining to the Country where such travel, or to themselves. 
Three things appertain to themselves.  First, as concerning things belonging to themselves, they are three; qualities, virtues and sciences. The qualities are duple; either for necessity, 
Qualities duple. The necessary.  or for Ornation. The necessary is the speaking or the understanding of the tongues of those Countries into which such travail: for these are the instruments of knowledge and experience; without which men shall consume great time unprofitably in other Countries, whiles they are learning the tongue. And therefore let such practise the tongues before they travail, that they make not a shadow of their knowledge as many do: who travailing into other Countries attain to nothing, save the speaking of their languages. 
For Ornation.  The qualities for Ornation, are practice in managing of Arms and weapons, skill in Music and dancing and drawing the counterfeits of any thing: The estimation of all which are so approved that they need no confirmation; For every man living in the Courts of Princes shall be honoured by them. The second point of knowledge are virtues, 
Their virtues.  which must be the Councillors of such in every Action, to make them esteemed, and make them right Courtiers at the first entrance, in every foreign State. And therefore let them inhabit every divine and moral virtue, that traineth men up to humanity & civil conversation: without which it is a vain thing to travail and expect any good end.  
The last and third point of knowledge is Science or the knowledge in natural and mathematical Arts: that is to say, an insight in the grounds of Astronomy, Astrology, cosmography, Geographie, hydrography, Geometry, Arithmetic and Architecture: all which whosoever travaileth shall employ, and without which many things of note shall be foreslowen, and left unperfectly known. For, the better men are grounded in these, the more profit shall they make of their times. In so much as if a skilful fortifier or Architectist do but lay his eyes upon the model of any Town or fortification, he will deliver the true plot, strength or weakness natural or artificial that it contains, or guess very near; the which an ignorant person can never do, but by chance. So it is of those which excel in Corography or Geographie; who but riding post through a Country will make a particular description of every thing seated on the earth, in proportion or near, aswell of Towns, Forts, Houses, as of Rivers, Hills, Dales, Woods, Plains and Ways, or any thing else that lies within the kenning of their eyes, or by necessary collection. And therefore we find recorded that in times of war messengers of the enemy were wont to be blinded, when they approached near the fortifications or Camps, and so carried back till they were out of kenning. The which may be said of the rest: For these Arts are instruments to settle and fix in the memory objects that fall to the senses, 
The rules of Art are as faith full helpers of men's memories.  but especially to the eye: even as we see the practic Musicians will instantly play whatsoever chanceth in harmonies sound to their ear. I considerately left out Music among the Mathematical Arts, though it be an excellent Science: yet in a travailer or Gentleman let it be rather a quality, as we have said to grace him in convenient times, 
Music rather a quality then a Science in travailers of this kind.  and places to be sociable, than a Science whereof men make profession. For, a Gentleman may have the quality to play well upon gentlemanlike instruments, without the Science or Art of any grounds of music; even as there may be excellent Musicians that can not strike one true stroke of any instrument, and yet both concluded under one name. For the theory & practic in Music are two; & the one seemly for gentlemen of other means, namely the practic: although it cannot be but a singular commendation for any that excel in both, so that hinder not other more necessary sciences. As touching the knowledge of the Country wherein men travail, we have in other places prescribed sufficient rules to make provision, and to remove inconveniences, so as for brevity the same may be omitted here.  
The fourth duty is of Charity. For, 
The fourth point.  having gotten licence of their Prince, & friends to whom such owe subjection (otherwise their pretence will seem Irregular) they must accommodate themselves of all things needful for their travail; 
To be well accommodated of all things needful.  the chief whereof is only provision of money: which by bills of exchange, is the safest and most profitable way, the course also being common. Only this, let such take order they may have sufficient of Merchants wheresoever they shall come: for want breedeth many inconveniences. And therefore let such proportion their estate with the largest before travail: the which must be according to every one's course, estate and retinue. For, some Countries are very chargeable generally; where either dearth, much riot, or troubles reign. Moreover, of what State soever a man be, it is not good to travail with a greater train, 
To travel in a private fashion most gainful.  than need requires. For, it is unpossible that such an one shall attain unto the light of many things and secrets: which more private men may. Neither can it quit cost, since the voluntary action of any subject (unless in some public service of their Prince and Country) ought to be contented with mean pomp. For, such in a strange Country are subject to scoffs; and in an Enemies or a Neuters Country, jealousy and public eyes will be looking on such.  
In the fifth place it is required, 
The fifth point.  that they resolve to go into such countries, the state of which may best like the State of which they are, and which may afford them best gain of knowledge and experience; either to reform in them defects of nature, 
What Countries men must resolve to travel in.  or to benefit most their Common weal. And though the enemy's policy availeth most unto the State of ones Country, yet when such that have made their abode there, shall return, it is doubtful, how acceptable that may be. For commonly, great suspicion tendeth on such long after, unless in the interim of their travails they carry themselves with risentiment and respect. The Enemies of every State are two, 
Two enemies of an estate upon cause.  such as stand out in Religion, and contrary opinion, in the service of God: and such as injustice, either of not due reverence exhibited, or of defamation, or of prejudice, in goods or persons really, or collaterally, daily worketh amongst Princes. 
A twofold consideration of Country's friends.  But of Countries to be travailed into, there is a double consideration, whose friendships are available to the Common weal: to weet, Those that neighbourhood, Religion, alliance, perpetual unity, and such like natural and civil bonds, have conjoined in love, league, and confederacy: and, Those which merchandise, mutual commerce, and such like foreign policy to benefit each others Land, have linked in amity: Which also are by so much the more fast tied, 
What Countries afford most gain to travel in.  by how much one standeth in need of another, how far soever they be distant off. In these, travailers shall reap most profit & contentation for their Common weal. For as he that would learn any faculty, had need to study the best books that write thereof; so a travailer that laboureth for the good of his Country, must frequent those places, that afford most points of needful knowledge and experience. And though a wise man may collect, out of every Country he abideth in, some profitable observations, yet the neighbour countries of this Island yield more requisite considerations than others. Hereof it cometh, that by the motions of France, Spain, Germany, the Low Countries, Burgundy, and Denmark, this Realm is in action, & made sensible, either of trouble, detriment, or quiet; whereas the troubles of Muscovie, the free Towns, high Germany, Italy, Barbary, the dominions of the Turk and Persian, incommodate this nation little, but by diverting of the trade of merchants another way. But as touching those countries, which afford particular gain of knowledge and information of manners and civil carriage, these travailers shall find in every good and orderly government thorough Christendom, but singularly here at home, & in the Courts of France, & Universities of Germany, Spain, and Burgundy. And though Italy have the common praise for these, yet the inconveniences and corruptions, that are mixed with the civility of that Country, may other ways persuade men of judgement. And since I seem to contrary the opinions of many worthy Gentlemen, let it not be impertinent here to consider some special things concerning that State. For, 
Why men travail into Italy.  Italy moveth most of our travailers to go and visit, of any other State in the world: And not without cause, it being an ancient nursery and shop of liberty, the which to the affects of men is precious and estimable. Moreover, I find amongst an infinite number of licentious movers, five seemly halers of men thither, 
Five specialties in the commendation of Italy.  hardly found otherwhere all together. The first is the temperateness of the air, and fruitfulness of the soil, with answerable delights, from, and in the Country. Yet we see how slender a thing that is to draw honourable personages, unless necessity for health sake press them. The second is the speaking of the tongue and residencing in the notable Universities there found. As concerning the tongue, although it be an excellent and eloquent speech, of many other it may be to us least estimable. Nevertheless, in vain it is to go so far for that, which at home with small pains may singularly be attained unto. Moreover, the Universities there are little beneficial for a Generalist, such as these travailers not unworthily arrogate. The third is the variable manners and inclinations of the people, to civility and humanity, the which by right of prescription belongeth to that nation of all the world. 
England the best Court.  Yet considering the Court of England at this day is the most complete in all things and unto all people of other nations & Courts in the world, and that which can make men (if they be as studious therein, as abroad, to inform themselves) perfect in civility & good manners, & observant enough; both for that the purity of Religion (which is the best Civilian) and the long continuance thereof with us, hath framed our Nobility in fashion, and our Prince in State, to recommend the Court of England above any that I could ever hear of, in all points that are honourable and commendable: This is but in show a fond entiser. The fourth, is the multiplex and different governments, and sundry policies there found; namely, of Rome, of Venice, of Naples, of Florence, of Milan, of Genoa, of Mantoa, of Ferrara, of Placentia and Parma, of Urbine, and others. But these being different governments from ours, and better described already, than any one travailer is able to pen down: though this be of the five the principal, yet how little it booteth our Sat, I leave to Politicians to resolve. The fifth and last, is the special gallery of monuments and old aged memorial of histories, records of persons and things to be seen throughout the Country. But this being a fantastical attracter, and a glutton-feeder of the appetite, rather than of necessary knowledge, I will mention no further thereof. Notwithstanding, 
Italy a corrupter of men.  all these together are available, were it not for the infinite corruptions, almost inevitable, that invest travailers after small abode there; as it is reported, I know not upon what ground, of the Realm of Ireland. Wherefore, let these honourable travailers freqwent the best places: and if so be they must needs go thither, let them beware of Rome, 
Rome the Forge of evil.  the Forge of every policy, that setteth Princes at odds, or that continueth them in debates, little or much: the tempter of Subjects to civil dissensions, & the seller of all wickedness and heathenish impieties, or the machedivell of evil policies and practices, that are unmeet subjects for these worthy travailers to spend their time about. As for any good thing, which that State can benefit a travailer by, I have not heard of, otherwise than the loathing of the same afterwards: for which pretence no man hath warrant to travail thither, or otherwhere.  
Now in the last and sixth place it is required of all travailers, 
The sixth point.  that they demand licence and favour at the hands of God, upon these grounds to protect and bless them in their journey; and not without the good leave of their Prince and parents. For if it be a commendable point and duty for a man to ask his Parents, Tutor, Master, and Prince leave to travail, then is it the office of a man, to desire the same at the hands of God, 
Without the blessing of God men travail in vain.  who is the Sovereign of all those. For without his pleasure and consent alas where are our motions to any good act, or the means by which they are advanced or preserved? So that though this be the last considered of us, yet is it the first and best of all things to be respected and performed. For since knowledge, learning, experience, honour, health, prosperity, and all other blessings, be the mediate or immediate gifts of God, it is a foolishness for any to persuade, and bless their own actions without consulting with God the eternal reason, that guideth all things to their proper ends; yea, the dereigled travailers to labour in vain, and for a punishment to return home no better, than when they went forth; and peradventure in many things worse. For, as the observance of his revealed will encourageth man to go forward in all godliness, and commendable actions; so the neglect thereof maketh him taste of his secret judgements, prepared for the careless and wilful breakers of his command and will. Hitherto concerning the general duties before travail.  
In the interim of travail, 
In the interim of travail six things are to be observed.  there likewise resteth six general observations of these travailers for the advancement of their peregrination: Whereof the first is to attempt nothing without consulting with their conscience, 
The first.  and imploring the favour of God, that every action may have a promise of blessing, and acceptation aswell among those with whom such shall live, as of their own Prince and Country, when happily they shall return. The neglect whereof openeth the gate to infinite dangers and evils. For, the fear of God, which is an adjunct to this duty, serveth for a curb to restrain all improvident & violent courses, that carry men into inconveniences, and for a guide to advise them of all things warrantable, honourable and pleasing in the sight of God & men: and therefore it is requirable, that these diligently every day privately confer and consult with God in their spirits and prayers made unto him. The first thus regarding the stay of the soul; 
The se●ond.  so the second office respecteth the good health of the body, whereof travailers are not to be careless & improvident: for he that dependeth on fortune, exposeth himself to many deceits, perils, & loss of time. I therefore observe three preventers of mischiefs, 
Three preventers of mischiefs in travailing.  & inconveniences to the safety & health of travailers, namely, Diet, Travailing or Exercise, and moderation of Passions.  
First, 
Diet.  let the diet of every man be so moderate, as neither the air wherein such live afflict them, either with exceeding heat or cold, the which in some countries travailers shall meet with, but by little and little accustom their bodies to endure the hardness of the Country clime, which to contrary bodies is very dangerous suddenly. For which cause, Avicen the notable naturalist avouched, that if a Scythian should violently, & in a very short space be transported into India, either he would suddenly fall sick or die: the which he would not necessarily be, so be it he took time in travail by land or sea. Neither let any continue long in those places, where the air is pestiferous, unless their bodies can away therewith. For which cause the Cynic Diogenes rejoiced after his banishment, that he made a good change to be exiled from Sinope (a most piercing and sharp air about the confines of the Euxine sea) to live afterwards in Greece. And lastly, let the diet of all men, for eating, drinking, sleeping, clothing, and such like, be answerable to every one's nature, that such may always keep themselves in one temper, if possibly, Winter and Summer; the which is the greatest preservative of man's health.  
The second preventer of inconvenience of health is travailing from place to place, and daily exercise, 
Exercise.  when such are abiding in any place, with moderation and respect. For, overmuch labour distill the vital and animal spirits, which is most dangerous. For the travailing from place to place, 
Six things in journeying to be regarded.  six things are to be regarded. First, to have in journeying (if need require) faithful and honest guides and companions: and in special cases, let such change raiment with their guides. Secondly, let them of two ways take the least dangerous, and most passeable: so as always the nearest way is not the best to be chosen. Hereof the Germans have a saying, Gut uneg unih unar nigh krumb: and we have a Proverb not much unlike, The farther way about, the nearer way home. Thirdly, in long journeys to be provided of meat and drink, and such like provisions. Therefore those that pass thorough the deserts of Arabia, Tartary, Persia, Scythia, and the Carovans of Swecia and Muscovie, make large provisions: and for some passages, as in the sea of Sand in Africa, and other places, men are guided by the Compass, standing in need of Pilots for the passage. Fourthly, to make provision against the extremities of heat and cold, that in some places are outrageous, in which the seasons of the year are to be respected. Wherefore he that will travail thorough Swecia, and Muscovie on sleds, unless he shall rub his nostrils with the snow and ye, to recall and settle his motive spirits, he shall be in extreme danger to lose them thorough the excess of cold. And in the year 1498, of seventy thousand Turks that made an inroad into Muscovie, forty thousand suddenly were frozen to death. Whereupon the Turks verily believe, that the Polonians and Muscovites are defenced by the celestial powers. No person is able to travel out of doors in the Troglodytes land, without shoes, the ground is so scalding hot: insomuch that they roast their meat, by putting the same into a brass vessel, and setting it in the Sun. And in the kingdom of Naples and Champain, the heat is so great, and air so pestiferous, during june, july, and August, till the first rain of September, that the better sort will not travail, though the King command them, from home. Let these suffice for travailers to beware thereof, unless upon urgent necessity, and with good respect. Fiftly, to be provided against the rage of wild beasts, and of robbers, the which by good company is the safest way always. Lastly, to arrive early at their Inn or bait, and to look that the chamber where such lodge be well seated and defended: to have in their chamber a Tinder box to light fire or candle; and finally, unless need require, to dissemble departure from the Inn. Of this last, a man cannot be too careful.  
The third and last preventer of sickness, 
Moderation of Passion.  and censurer of health is passion, which is quadruplex (according to the four complexions general of men) namely, Mirth, Sorrow, Anger, and Patience: the which remedy or continue every distemperature of the mind. And as, per antiperistasin, bodily discords are tuned and appeased, so it is of the mind. For Mirth is a cordial to sorrowful and melancholic bodies; whereas sorrow so much continueth that humour, as desperateness, or frenzy, or both is to be feared. Sorrow, in mean, maketh sanguine bodies, and merrily disposed, wise, & full of respect. But of these two, mirth is evermore to be commended, so it be not overlight & uncivil. So choleric bodies, seeing they are fretting & angry at light occasions, let them cure their imperfections of nature by patience: for such are otherwise unsociable & dangerous to be conversed with, as endangering themselves. For I never saw so choleric a man, but he hath met with his match: and this of strangers is reprovable. So those of phlegmatic spirits that patience hath enfeebled, that such want the hearts of men, as ordained to suffer all things, though this be a civil & singular virtue in travailers, yet let none be in extremity so patient, as it make himself a sot & a fool, to hear his God, and his Prince & Country, and his honour wronged, when as honestly and fitly he may, & aught to make resistance or apprehension. Finally, as the tyrannising of these, subject many to incurable evils, 
The Law of God the best Counsellor and Physician of the soul.  bringing to consumption the vital and animal spirits: so ought every worthy travailer to prevent these inward mischiefs by godly and timely counsel, that those sly passions frustrate not his enterprise.  
Now in the third place, 
The third.  let every travailer be of such honest and seemly carriage, towards all with whom they converse, for civility and humanity, as neither contempt, derision, irrision, pertinacity in discourse, bitterness, or no respect be used. For these be dissoluers of friendship, and dangerous perturbations for any stranger, in the Country of an other.  
Fourthly, 
The fourth.  it is the duty of all men to fit and apply themselves, not only to their manners and customs with whom they live; but singularly to have an eye of diligent watch to their particular affairs as well for knowledge and increase of experience, as for the retention of a sound and holy conscience. As touching the first branch, let no man lose the reigns of his own lust and fancy amongst strangers, so that he expose himself to reproach & scandal. And considering many nations are apt to deceive, a man must live warily with them, taking heed he give no offence. And though the customs of other nations, where a man liveth, are to be followed, yet in the case of God, or of a man's own conscience, there ought to be a scruple. For as it becometh none to leave the truth, or to exercise any wicked action there; so neither let any follow the beastly guises, or wicked customs of the country, whereby honesty & good manners may be corrupted: 
What customs are to be followed in other countries.  but in every State to observe them, as Diet, Apparel, Gesture, Courtesy, and such like, which in some places are precisely to be observed. But as concerning that other branch, let men avoid to sacrifice or do reverence to any Idol or Hobgoblin. For though many have so large a conscience, that they persuade themselves, so they keep their hearts to God, they may bend their knee, and bow themselves before such trash without hurt at all, yet God will not forget the hypocrisy of such. For whoso useth any outward reverence to any Idol or devil, incurreth the wrath of God, and is thereby made subject to all imperfections and evils. And if in civil matters many be wonderful respective, that they will not come in presence, when they know for certainty, that they shall see or hear their M●stris, Prince, or friend dishonoured, how much more ought all men in the case of God to be precise; not only to shun the sight & hearing of their God blasphemed, and dishonoured by their Masses, and estimation of relics & images, but to seek to right the same if it lay in their powers?  
But considering no stranger hath warrant, at this day, 
No Customs in foreign States, how wicked soever, are to be publicly withstood.  to oppose himself against them in their own country, let him rather abjure so heathenish a place, where he cannot live freely, than endure the sight thereof: yea, though some think themselves dischargeable, if they travail, and not both see & hear them. If there be any such, let them imitate that worthy Themistocles: who having, in the vain years of his youth, accustomed himself to learn an endure the sight of many things, which in nature he abhorred, which gave him the smack of an excellent memory, yet in the better time of his years he did spend more time, to learn to forget things unnecessary and evil; than in learning that which was honourable; & found it more difficult & hard for him. For, the knowledge of much evil tempteth man full oft, & withdraweth the heart more out of the way, than the strength of natural reason can set him aright again long after.  
Fiftly, 
The fifth.  let every one, in his calling, exercise such ornate and seemly qualities of the body, that both may enable them for civil conversation, as also for avail in things requireable in Nobility and Gentlemen. And of the nobler sort it is required always, that they discover spirited bodies, and more active minds than other Gentlemen, labouring to perfect them by much industry. 
What things are chiefly to be exercised.  The things to be exercised, are, horsemanship, managing of all sorts of weapons, music, dancing, Poetry, limming and portraiting, vaulting, running, & practising the five strengths of the arm, namely, gripping, lifting, thrusting and holding out at the arms end, pulling and drawing, and throwing or darting. These by practice will give vigour to the defect of nature: for by nature it is impossible to be strong in all, the one being contrary to the other: the benefit whereof is so great, that little men shall have no disadvantage, by the greatest persons in the world, in exercising, or single encountering, so the one practice and the other never. But these, being recreations, may not hinder more necessary studies, though to excel in them be honourable, and right excellent.  
The sixth and last general duty, 
The sixth.  which is the very point which every travailer ought to lay his wits about, To get knowledge for the bettering of himself and his Country: This, being the object of their Country's defects and the subject of travailers, 
Six principal heads of knowledge which are to be learned in traveling.  in a word containeth Six general heads, to be learned and understood: namely, the tongue, the Nature of the people, the Country, the Customs; the Government of the State; & the secrets of the same: the which are to be sought out wheresoever these shall come. And though some one of these invest many with the honourable title of travailers, 
The means whereon all policy is ground.  yet in how much any shall be found defective in any of these, by so far is he short of the completeness and true estimation that apprertaineth to travailers Regular and honourable. These things are the utensils, and materials of States men, concerning foreign matters: the which many active minds though sitting at home are well read in: and except it be for the secrets and other occurrences, alterations & changes, the difference is not much between the home States man, not having spent some time in travail, & the complete travailer, for foreign matters. Yet, herein hath a travailer the start of a home States man, which is fed by advertisements only, and is led by other men's eyes: Even as a Soldier in Action may presume of better event, than the Theorist, whose book rules, in accidental things, fail many times as in particular motions. For, the eye hath a more perfect sense in judgement then the ear, if the same be rightly considered by judgement.  
Of these six the tongue is the first by right to be discoursed of: 
The Tongue the first point to be learned.  the right knowledge whereof is somewhat more than we required such to learn before they undertook travail. For, now in the interim of travail it is requisite, that travailers grow in perfection: otherwise such as stay at home may rank with them, which is reproachful. The perfection whereof consisteth in three things, 
Three perfections in Languages.  namely, in understanding, speaking, and writing the same.  
To understand a tongue perfectly, 
What the understanding is of a tongue.  is not barely to understand what is read or heard pronounced, but to observe the peculiar phrase, idiom & construction of words, and singularly to note whereof the tongue hath his special derivation if it be a derivative, or his composition: wherein travailers cannot be too good Grammarians. For, in these days there is the true confusion of Babel and languages, 
The State of all Languages at this day.  through the world either derivatively, or compositively, or both. And though at all times the like might be avouched, howsoever there was generally held many ancient Tongues, as the Hebrew, the Chaldean or Assyrian, the Arabian, and the Egyptian; yet by their characters and composition it is evident that they were all confounded, or perished, saving the Hebrew, which was the most ancient of all the rest; and the spring from which the rest derivatively or compositively are descended; necessity and imitation, being the parent of these and succeeding languages. For, Adam the good Grammarian of the Hebrew tongue, appropriated words, not ad placitum, but according to the nature of things; and framed a certain idiom of speech which in his days was generally spoken till the confusion of Languages.  
So, since, other monarchs of the world have excogitated words according to the light of nature, and operation of things unknown, to perfect their derived languages by composition and mere invention.  
Now, 
The Hebrew tongue the Phoenician, or Sarmatian Character.  as we see the simple and uncorrupt Hebrew Tongue was the original, to other Languages, and singularly to the Phoenician, Chaldean, & Assyrian, (these two only differing in that the Assyrian had the purer dialect and relish of the Hebrew) so every Monarchy have arrogated the derivation and composition of the Tongues subjecteth unto them. Hereof it comes, that the four monarchial tongues are accounted originals, by usurpation, and not of propriety: namely, the Chaldean or Assyrian, which in the first Monarchy was famous, & to particular States subjecteth gave words and manners of speech: Howbeit, the Armenian, and Arabian languages held their own though in some words and phrases they might be by commerce confounded, as we see other neighbour Countries through the world borrow and search from others to appropriate their tongues. 
Under the second.  So was it of the second Monarchy, the Persian, when not only the Chaldean becane corrupted, but that Language also was driven to search after the phrases and words of the Persian, till the third Monarchy came up by Alexander, namely, 
Under the third,  the Grecian: the singularity of which tongue for propriety of words hath derived itself into the veins of all Civil Countries, but singularly of State's tributary; making the fourth Monarchy glorious, namely the Roman. And this Monarchy stretched itself far and near. 
Under the fourth.  We see the general esteem of the Latin tongue, through Europe; giving as it were derivation, unto the Italian and Spanish tongues, with many proper and apt words; making also France, Germany, England and other Isles & Countries fertile by the proper idiom of that tongue, as tributary States to the same, especially where Colonies or governments be established. Hereof it comes to pass that our English tongue hath a smack of the Britanish (which is a derivative from the Grecian or Natolian tongue) of the Latin, 
The derivation and Composition of English tongue.  of the Scottish, and Pictish, of the Danish, Gothish, Vandalish and Norwegian, of the Norman and French tongues; and also of the Flemish and Wallonish: which though not by conquest, yet since the reign of Henry the first, by permission have inhabited this Land whereof our tongue relisheth also: as in these days (through commerce and affairs) of the Italian and Spanish and Irish tongues, howbeit we hold that the British tongue is one of the Eleven mother tongues in Europe. In like sort stands the French tongue, the Italian, Spanish, Scottish, and Dutch (though of others the most pure) being fallats and good gallimaufries of others tongues according either as they have been conquered and governed by strangers, or thorough comemerce stand in need of one another's words and phrases.  
Whereof it may be concluded, that every language in his own Country is most honourable, and equally ancient, though it be a a derivative, quoad tempus, but not quoad perfectionem. Nevertheless, we see some Languages more general than other, & more esteemed here in Europe, 
The reason why one tongue is esteemed above another.  and that for two causes. One through situation of the Country, which maketh other neighbour Nations of necessity acquaint themselves with one another's Language (the which chanceth to few islands) that they may traffic and have commerce. Hence the French, the high Dutch, and the Sclavonian tongues are general tongues, passing through many kingdoms and States. The like may also be alleged for some other States within the Continent that have been at any time great, and enforced others to seek to them. The other cause is thorough the perfection of the tongue, as of copiousness & learning contained therein, the which also make the same generally to be regarded for necessity of knowledge, or for perfecting their own barbarism. Hence the Greek and Latin tongues are so generally taught and learned, thorough the greatest parts of the whole world: the words and phrases whereof are so well known, that the Princes of Europe negotiate and contract in writing in the Latin, 
Why men treat in the Latin tongue for the most part.  as the Turk with Christian Princes in the Greek, as also for that prince's Sovereign will not yield at this day the honour to other Kings than to those that are indifferent, and cannot be challenged of any people. And hence have the French and Italians gotten the start of us, in that their tongue was sooner refined, and cast into books of many arts and histories and points of knowledge: though at this day the English tongue draweth near to the glory of the best of them. Lastly, hence it cometh, 
The cause why we esteem the Italian tongue so much.  that the young Gentlemen of England affect so much the Italian tongue; For that containeth spirit of invention good phrase, utterance, and delightful matter to their appetites.  
But to return to our point, let travailers (having made observance of these things, 
What the speaking of a tongue is.  concerning the state of the tongue of that country wherein they travail) moreover take pains in the speaking, according to the natural accent and tune of the country. And as, by much reading and labour, a man shall attain to the understanding, and consequently, by a diligent observation, to the writing; so by conference and much parley the speaking of the tongue will be soon attained unto. And in speaking of the Tongues, every countries accent, time and tune is best without affectation: Hence we see those that speak the high Dutch, do strive to utter their words highly, and with spirit, not huddling as the French, but distinctly, as the Italian & Spaniard, yet not with that chanting manner. Likewise in speaking the Latin there is a more civil elocution and carriage of the mouth, than in speaking the high Dutch, or Sclavonish, & with greater temperance, 
What the writing of a tongue is.  yet with some affectation like the Italian & Spaniard: even so in writing elegantly, every tongue in effect having peculiar Characters, men must follow the most esteemed fashion both in framing the letters & sentences, according to the Orthography of the country. I mean, having occasion to write letters, let such use that kind of hand most common and commendable, and those phrases which in letters almost every nation hath peculiar, as in sub. and superscriptions. For, the least error in these, may either offer wrong to the party written unto, or discover weakness & imperfection reprovable in travailers. Lastly, as the understanding of a tongue is gotten by good Authors, principles, & common conference with men: so to speak the tongue well it behoveth a travailer to frequent those places & persons, where & amongst whom the tongue best flourisheth. And as the Court & City excel in the dialect, and fine phrase; so the Country phrase & words are of no less esteem and regard: in so much as no man can be accounted worthily excellent in any tongue, that wants discretion to speak Courtlike and Country-like, when, and where it is requisite. Moreover, considering the manifold Countries that travailers may come into, it may be demanded here (although we have long plodded upon the tongue already) 
Whether every tongue be of equal importance for travailers.  whether every tongue be of equal importance, to be perfectly understood & spoken of these travailers? For answer whereof, I presuppose two rules: first, it is impossible for any man to be an observer of things required in these travailers, & an excellent linguist in all tongues, considering the infinite time such an one must spend in the gaining of them. Secondly, there is no such necessity for a travailer to learn them all; wherefore let him busy himself about such only as may stand his State & Country in best avail, 
Those tongues are best, that profit most.  if so be he shall happily come to preferment. This resteth in the judgement of travailers chiefly, To make election: for sometimes the state of things alter, that necessitate a State to have in recommendation the general speakers of such and such tongues. But for this Country, no one rule of certainty can perpetually hold to all men, considering many travailers prescribe unto them divers ends: as some the knowledge only of the tongues; others travail for knowledge contemplative, to whom the Hebrew, Greek, Latin, Chaldie, & Syriack tongues are most precious, wherein all ancient monuments of things past to be known, are treasured up; which ravish more the mind, than the knowledge of things present, by how much they prognosticate future events. But for these honourable travailers (in regard of their pretence) the Latin, 
Tongues most needful for this State.  the French, and the Spanish tongues are most necessary, and like to hold. So the alteration of things causeth a necessity for a season to travail in the Italian, as at this time the German and the Low Country language, that of Denmark, Muscovie, and such like confrontire tongues: The which let travailers busy themselves about, more than other tongues, that for illustration and contemplative knowledge, and learning, are to be respected, whensoever it is requisite. Let these things suffice for the first point to be respected of travailers Voluntary.  
2 The second is the nature of the people of that Nation, 
The nature of the people; the second point.  in which they travail; which is the general inclination, sway, manners, and fashion of them in every common motion, or action, whereby may be discovered imperfection in things evil, or apprehension of that which is good: by the ensample whereof other Nations may generally reform things amiss, and establish their policy, even as travailers in particular may fashion themselves for all seasons, places and persons to be complete, in civil conversation in the judgement of the world. Now that travailers may discover this amongst the people of a Nation or State, 
Five discoverers of the nature of people.  let them consider five things: First, whether the people be civil or barbarous. Secondly, whether they be free or servile. Thirdly, whether religious or profane. Fourthly, whether warlike or effeminate. And five, of what condition of body, and disposition of mind. These contain the manners, nature, and inclination of all people in a generality; of which we will discourse in order. 
The first discoverer of the people's nature.  And first, therefore, let travailers consider, whether the people in general be civil or barbarous; and that whether by discipline (the best Civilian Master) 
Two causes of civility or barbarousness.  or by natural temperature of bodies. Such are the Grecians, and those of the Isles of japan and Chios: as on the contrary side, the people of Africa, America, Magellanica, and those of north-east Europe and Asia, by nature barbarists. The use of which observation, for the Commonweal, may appear by these two rules; First that civil 
Rules of policy touching the nature of people.  nations, governed by laws divine and human written, may either be feared for enemies, or trusted for friends in case they be neighbours, and of the same Religion and of good ability. Secondly, that barbarous people are never good faithful friends, but for their profit, being ever wavering and treacherous, nor if enemies other than mortal; yet if their power be not overgreat, are easily vanquished.  
But the private use that travailers must make to themselves hereby, 
The private use that travailers are to make.  is to chase away such barbarousness and rudeness as possesseth them, to establish a more human and sociable carriage. For better discovery of these, let travailers mark the gesture, apparel, 
Means to interpret the nature of people.  decency, conversation, diet, feeding, giving of honour, and all other actions of the people of a country, one towards another; regarding. or contemning all moral vices, with better judgement than those fantastickes, which bring home with them some apish ceremonies of courtesy, and strange fashions of apparel, but nothing else, to give them commendations at their returns. It may not be unknown moreover, that there is no nation in the world but may be reduced to civility, and forced in time to put off barbarousness, seeing in all people God hath sown the seeds of that which is good, 
The difference of natures.  within the furrows and fields of every one's heart: which groweth more or less according to the pleasure of the seedeman, manifested in the proportioning of nature, whereof every climate hath a several stroke, as being an instrument whereby God frameth capability more or less to comprehend the same. Hence we see, those that inhabit under the intemperate Zones hot or cold be more brutish, simple, and savage than others between the Tropics, and in the temperate. So also it is to be understood, that no nation in the world, how Courtlike soever, but hath the dregs and lees of barbarous incivility; and that many heathen people, by the light of nature merely inscribed in their hearts, rest for ensamples and reproofs to many civil nations governed by a diviner knowledge, in points of civil actions & conversation. For proof whereof, 
No nation but may be tainted with barbarous fashions.  behold how the English, Scottish, French, Italians, & Spanish which are the most reformed & courtlike people, are tainted with some blemish of barbarousness, the which of other heathen nations they might learn to reform. 
The consideration thereof.  And though of all civil nations we here may justly challenge pre-eminence, yet how barbarous are we in many things? namely, the Commons of this land, in the entertainment of strangers, pursuing them with the uncharitableness of hatred and despite, like the Lithuanians, that use neither faith nor civility to them. Neither are we alone: for the Commons of France and Spain carry as hard a hand toward strangers; whereas the African heathen Negroes, are so charitable to strangers, that nothing shall be denied them, if it rest in their powers to relieve their distress and wants. In like sort are the people of the East India, so respective of strangers, that the State deputeth certain persons to supply them with all things requisite: and in case a stranger chance to die, the merchants of their country shall have delivered unto them their goods. And verily of all reformed States, there is none, I judge, more human toward strangers at this day, than are the Nobility of England, & of Polonia. What uncivisitie of manners and policy doth the Pope in most of his regiments use, forbidding marriage to Priests? that which the Ethiopians, upon the same inconvenience politic, permitted notwithstanding; rather hazarding the inconvenience of remissness & covetousness, than the mischief of many more horrible sins. How unseemly is the custom of the Frenchmen toward their King, and ancients in nobility & years? Short of that the Arabians attributed to every ancient in years. Behold what great respect the Turks, Tartarians, and Persians give to their Princes: in which point the French come shortest. All men know how savage the Italians are toward their wives by imprisoning, cooping up, & locking up all, thorough the heat of their jealous hearts, though themselves are the most Libertines thorough the world: And yet the Parthian heathen are so courteous, civil & kind to their wives, as without manifest proofs, they will not be over jealous or suspicious. From whom I suppose the French have learned not a little renown in that point, not travailing to press down that, which like the Palm tree, the more it increaseth. Be not the Dutchmen most slovenly and sluttish in their apparel, & feeding? whereas the Africans detest the same, accounting bodily cleanliness and honesty a point of duty. And though the Turks and Indians, & other Barbarians of afric, and the savage outlaws of many nations, eat their meat on the ground, yet are they more neat & cleanly, than those Dutchmen or our Irish. So the barbarousness which of all other Nations possesseth those Dutchmen except the Tartarians or Hellhounds, which equally account it an honour to be drunk) to eat, to drink, and become more uncivil than beasts.  
It is not reprehended in the Scythians, that cruel nation: none daring to drink any wine, but such as the King shall drink unto, and give unto; which is commonly to those only, that in times of water have killed most of their enemies, and shed most blood. For amongst them none are reputed valiant, but such as have caroused the blood of men. Do not the Egyptians refrain to eat or drink more than sufficeth nature? and that for good cause, seeing superfluity of meat breedeth all diseases, and many incurable. The reparation of which abuse nature teacheth in the School of brute beasts. Hath not that enemy of reason of those Dutchmen and Tartars infected the greater number of our gallants, and those of civil nations, since their converse in the Low Countries? In so much that at ordinary assemblies some strive to be first and most drunk: others are compelled to the like, against nature and manners, whereof many bitter incoweniences have grown: insomuch as I see not why it should be a less matter for any that compels another to drink against his will, and thereby mscarieth in health, than in forcing any to eat or drink poison. And it is known, that under the reign of heathen Monarches it was a law, at feasts not to be compelled to drink more than every man pleased.  
The Italian, although in conversation he be not offensive, but obedient and humble to his superior, to his equal observant, to his inferior gentle and courteous, amiable to strangers and swimming in compliments and loving terms, yet the least occasion dissolveth ancient bonds of love; so unsteady and inconstant are they in civil offices no less important than the other. As it fareth with those that frequent our Ordinaries, such as be gamesters, the least crossing of whom, though great friends and companions other ways, looseth the simmond of friendship compounded in many places, and many years, at an instant. For, such would have the world know, the civility that is in them cannot brook uncivility proffered, without risentiment in the highest nature. And, as in picking of quarrels so in managing them, I think no nation hath been so rude in general: For, whether cause be proffered or no, or whether it stands men upon to make just risentiment and seek reparation for injury, or indignity, or whether such be in the right or wrong, every man according to his fancy proceedeth, or as the stare stands humorous. What gothish barbarousness possesseth the Italians, in the pursuit of their lust? What uncivility and alluringnesse to lust, do their Courtesans in gesture and apparel use? And, though the Tarnassarians (a people in habiting the Cost of Bengala) never marry women, before some white Christian or Mawhometan have cropped their Virginities, yet afterwards do they carry themselves so civilly that the least inconstancy bringeth death on such; not unlike to an old custom that the Nobility of Scotland used in times past to levy the Virginity of all such Maids as held of their Manors: and in case such were married before homage Virgineall done, to their Lords they were subject to great fines. So by the like barbarous custom the chief sacrificing Priest of calicut, before the King would marry his Lady, was enjoined to take the Assay of the Queen, and try her Virginity: for which act the king always rewarded him with an hundred Crowns. Yet we see how detestable that barbarousness is amongst other heathen people, that death is thought to good for any Adulterer, or fornicator, or deflowrer of Virgins. Moreover, what inconstant luxuriousness and superfluity of uncivility, in fashions and apparel, toucheth the French; The which, except of us English, is reproved of most Nations in the world.  
And amongst many barbarousnesses of manners, how strange is that of the French men's dissimulation to their very friends? The which is left also hereditary from the Lumbards' to the Italians that have any education.  
I fear me, other Nations travailing thither will say that we begin to smell of that disease. Lastly, what fencerlike and gladiatorious behaviour bemaddeth the Germans? What corruption of manne●s generally reign in the Italians? Insomuch that other less accort Countries than ours have this common proverb, whereof it shall suffice to touch that of the Germans; 
Multi Germani rustici  
In Italiam proficiscuntur angeli;  
Redeunt diaboli urbani.  What inconstant countenance, do these Italians savour of? What arrogancy and insolency discovereth the Spaniard to his superior and equal; what insupporrablenesse to his inferior and subject? What falsehoods may men find in the Gelderlanders? whereas Turk's being Heathens are keepers of promise. What cruelty and tyranny do the Spaniards and Irish discover to their enemies? What pride of the French? What pertinacity generally do Scholars, Courtiers, and Soldiers discover? What inhospitality do the Germans keep? What anger and hastiness of the Irish? yea of the poorest kern.  
Thus, by these examples, may a travailer survey the civility and barbarousness of Nations, in every virtue active or moral; 
The place of Civility and barbarousness.  chiefly in the Court and Cities. For the Country people relish of rudeness evermore; though in some points they may serve for samplers of great civility, and true carriages, of the which a travailer must in particular make observance. But considering, that which is Civility in one Nation is unaccustomed and rejected in other State; it may be doubted how a travailer shall demean himself to be complete, 
Touching the variety of manners what travailers are to observe and follow.  and know which to retain. The answer is easy: for it is ever presupposed, that it is no breach of office or of civility being in another Nation to observe the fashions, guises and customs, of the same, in things indifferent and ceremonial, although they grate on barbarism; as superfluity of compliments and words, such as the French and Italians use, the manner of eating and drinking, whether upon the ground lying along, as in Turkey and Africa, or standing: The manner of saluting with the hat on without bending of the knee, without bowing of the body, without embracing, without proffering of the hand, without conjoining, without kissing and such like external customs of indifferency, becoming well enough the bounds of every Country. For, though it be a rule with us that those ceremonies, and civil uses come neérest to the point of true carriage, and consequently most commendable, that express humility, and courtesy, and increase affection of most kindness and humanity (hence comes our salutations bareheaded, and hand kissing, bowed bodies and knees, embracings, conjoining and shaking of the hand, peculiar to great personages; hence the Italians and French have gotten probatum of their humilious phrases and kind compliments of kissing their hands; the Spaniards of humbly kissing the hands of those they respect and converse with, men as women, the Dutch in their carousing in like sort as we use, in contracts by imposition of hands and afterwards by kissing them) yet we see the nature of the Italians cannot brook kissing openly of women, nor the French being long bareheaded; and in like expressions other Nations are as precise. Notwithstanding, in the expressions of moral virtues and vices, a travailer must be so curious and grave, that he not only beware to commit sin and do as the people do, but cleave wholly to the virtue and mean of things, abhorring blaspheming, swearing, railing, malreporting, and such like vices of the tongue, as of all other actions and customs of wickedness which are evil in their own nature, without circumstances. And these travailers have prerogative of other Nations to prescribe against many though indifferent and against all evil customs, that serve from the rule of Nature & humanity. Thus having long stayed upon this haunt of the first discoverer of the nature of people, 
The second discoverer of the people's nature.  the second offereth itself, for the travailer to know; Whether the people be Free or Servile. For all people considered as Subjects are one of these two. 
Freedom or seruilenesse political.  And though by nature largely considered, one man is equally so free as another; none more servile (for servitude is politic) yet we see some people politicly servile as free, some more, some less, according to the alteration of times and things. By the words servile & free then are meant, not the natural (since all by nature are servile to sin and unrighteousness, and are equally free from misery and subjection) but the political, which maketh some people free, in regard of misery and servitude, and other servile to slavery, misery, and subjection. Now seeing all people of a State are under subjection in generality, in this place the nature of a people must be sought out of such as are free from slavery and misery, 
Freedom from slavery and misery.  and of those that are seruiled unto them. Of people free in this sense, there be some by prescription enfranchised, 
By prescription.  the government of whose States by good laws have made them free from long misery or slavery: Such are the Commons and Nobility of this land, whose freedom is such, as they enjoy their own things so freely as the Prince. The like may be said of the States of France and Germany, and of other well ordered Common wealths. Moreover, such freedom generally reigneth in France, as with us here in Kent, that what slave or bondman shall but land in France, is immediately made free: and whosoever abideth one year in Kent, shall be ever after enfranchised. Moreover, there be others free by arrogation, 
By arrogation.  who according to the state of times and things licentiously use their liberty. Such in times past were the people of Denmark: whose force was their law, in so much that their Prince held his royalty at their placitum. For, if at any time they misliked any of his actions he was instantly deposed, and an other set in his place. Such at this day is the freedom of the Venetians, that they seem to bear a hard hand over their Dukes. And such is the common nature of every Democracie and Aristocracy. Lastly, 
By policy.  there be some whose policy and state have continued them in much freedom from misery and slavery, as ever striving against servitude. Such were the slavonians, the Swissers, and the Lumbards', the Neapolitans, in the Roman government: in so much as these people being ever confederates with that mighty Empire, yet durst they give succour to the banished from Rome. Such were the Hungarians against the Turk.  
Such generally are the Nobility of most Christian States, who as Libertines are ever out of tyranny, before the Commons. Such are the Spaniards that choose rather to die than to be made slaves. And such is the natural affect of those that either have enjoyed long freedom, or feel sensibly the hard yoke of bondage. In a word, 
Civility the means to obedience.  such are the people of Ireland, who not being accustomed to civility and obeisance, spurn so much against the same: For, the Nobility spurn against subjection; & the Commons follow their Lords & Leaders, thorough want of civility & Christian knowledge that keepeth every man in officio. The marks of liberty and freedom of people are riches & ease; both peculiar to the Grecians and English; the Germans abound in ease: the Venetians procure their liberty by their riches.  
These things concerning the freeness of people. The like in effect be considered of those people which are servile; namely, 
Servitude, two fold.  whether they be seruiled thorough tyranny & oppression, or thorough depression & keeping under violently; both sorts being subjects of misery & calamity. Of the first sort, 
1. By oppression.  we hear of the Tartarians under their Cam; for the whole State of all they have standeth at his fancy to dispose of: the word of whose mouth serveth for a sword to revenge him of rebels, and yet they rejoice thereat; neither dare any man say, This is mine, or another's: neither can any man dwell otherwhere than his Lord assigneth him. The Livonians under the Duke of Muscovie are so servile, that they dare not but call him Tzar, or King; where none other nations do the same. Moreover, so servile are the Muscovites, that they call themselves the slaves of the Duke: neither dare they sell anything, before the Duke's officers have surveyed the same. Alike servile are the people of Lithuania, in so much as the officers of the Country may enter into any man's house, and take their pleasure of any thing; where no farmer dare come in the presence of this Lord, without gifts or bribes. So the Commons of Swevia in times past were in great misery upheld by their Princes and Nobility: For, all commodities passed and repassed thorough their fingers. Lastly, such are those people, whose overrulers are Tyrants, as the Turk generally thorough his Dominions; the Pope over the Clergy, and many temporal States. Now of the second sort of Servile, 
By depression,  we find the husbandmen and tenants of Italy, who live hardly and poorly to uphold the Gentlemen their Landlords. So live the Boors under the German Nobility, in greater misery and subjection, than the poorest person in this land. Such are moreover the Commons of a Nation where either civil wars, or omission of good and wholesome laws reign. Such of late time were the Boors of the Low Countries, and Peasants of France: so finally are all those Commons whose Nobility like Solon's great flies break thorough the net of the Law, and where the Prince is remiss in government.  
Now the marks of servile people are hereby gathered, 
The marks of servitude.  namely, Poverty and Want, and excessive pains-taking and moiling to gain their living. Such were the Irish: such are the Moors.  
It now remains to show what use a travailer shall make hereby. First, 
Rules of policy touching the same,  by these, the loyalty and unsteadinesse of Subjects are discovered: then their constancy and revolting humour upon occasions proffered. And lastly, who are to be trusted for friends, and who feared for enemies: These being instruments for the Politician to plot upon; and therefore I will be sparing in the discourse.  
The third thing that discovereth the nature of the people is for our travailer to consider, 
The third discoverer of the people's nature  whether the people of a Nation or State be Religious, 
religiousness or Profaneness.  or Profane. These words must be restrained; considering religiousness is properly taken for the godly exercise of that profession, without Idolatry or superstition, the which is true Religion. All other shows are shadows irreligious, and not substantial professions. In like sort may it be said of Profaneness: which is of those people who leaving the path of man's duty toward God wander in the field or wilderness of error, either through ignorance, presumption, or imperfection. Wherefore, that our travailer may not be put to plunge, the words in this place imply a larger understanding. For, by religious people is meant, 
What is meant by these words  such as are passing devout and zealous in religion, be they Christian, Heathen, or Antichistian. So likewise by profane people I conceive Libertines, Atheists, and politic religious people, who oppose themselves against the superstitious and devout practice of godliness: as temporizers and epicureall worldlings. In this first sense most Nations in the world at this day are & have been ever devout and religious: some in the truth, as the true people of Israel, and all such Christian people as of the certainty of the Scriptures and word of God do serve the Lord as he commandeth, rejecting human traditions and superstitiousness, as profaneness politic and damnable. Hereupon rose that worthy custom of the Nobility of Poland, whensoever the Gospel was a reading in their Churches, To draw out their swords, signifying, that they were ready to defend the truth thereof, if any durst oppugn the same.  
And hence no doubt at the first sprang our custom here in England, of standing on our feet and rising up, when the Articles of our faith either are a reading, or during the reading of the Gospel; thereby expressing that by this we will stand and abide against the world and other like ceremonies, which superstition I fear hath corrupted. Hereupon, are the Saxons noted to be very devout, but withal opinionative. So are the Bohemians devout and zealous withal.  
Moreover, 
Religious in Idolatry and superstition.  some are religious in idolatry: as were the Egyptians, the Assyrians, Philistines, and those uncircumcised people that worshipped strange GOD'S. Such are at this day the barbarous people of the East and West Indies, that worship the ugly shapes of Devils, of the Sun, Moon, Stars, of the Elements & of other Creatures. Others there are devout in superstition: as the Turks and Persians, who with much devotion are trained up under the policy of their Prophets Mahomet and Haly. Lastly, there are some blinded wonderfully in Idolatry & superstition: such are the Popelings and those that go under the name of Catholics, but abusively. The which religious proceeding is so hateful to those that follow the Greek Church, but singularly to the Muscovites, that if any of their Nation be but reputed to have spoken with a Latin or Roman, it behoveth him to be purged, before he shall be entertained and received to partake of the Communion: for they account such polluted.  
The very like may a travailer consider of the people, which be profane: such as the Epicures and Temporizers are that flourish singularly in Italy. And according as it hath been reported of the Normans in times past, that they cared little for any of God's service: So, the Romans profaneness, and contempt of virtue every Nation is full of; Like as it hath been spoken of the Sicilians, that they regard no man whilst they themselves are in prosperity.  
Thus a travailer may refer unto his proper head the nature of the people concerning religiousness or profaneness, the which may in generality and in particular stand him in much stead. Moreover, I suppose it also very needful for a travailer, 
A consideration.  to consider whether the people Religious or Profane so stand, by the omission or want of laws, or by the severity of Laws or customs. For, though religion cannot be constrained, yet it may be restrained by ordinances, so as a travailer shall hardly discern it. Hence we see the Nobility of France passing devout of Custom, the Gascoignes religious without superstition, our Commons in times passed very superstitious: as generally are all that be newly weaned from popery. Thus much as concerning the religiousness or profaneness of people. 
The fourth discoverer of the people's nature. A triple consideration of warlike or effeminateness.  The fourth resteth to be considered: whether the people of a Nation be Warlike or Effeminate: Whereof let a travailer ground his observation under these three heads: namely, whether the people be effeminate or warlike through natural complexion. Hence we divine all phlegmatickes and sanguinistes effeminate by nature; as all melancholickes and cholerickes warlike. Secondly, whether the people be effeminate for want of good discipline, as commonly those are where either vices, or great excess abound; these being great withdrawers of men's courages, weakening and poisoning the powers of soul and body, so as without discipline such men are unapt for the wars altogether. Lastly, whether the people be warlike through the fear of Tyranny, or by good discipline. For as discipline maketh some that naturally are cowards and phlegmatickes good soldiers in time: so want of discipline we see gives the reigns of excess to breed vices & corruption of hearts, and enfeebling of minds otherwise of good temper for the wars: such are the sanguinistes. And as the excess of commodities in a land make men idle, so the barrenness enforceth others to be industrious, which is one of the best discoverers of a warlike people. Hereof it came to pass, that the Sicilians have been noted for cowards and effeminate; whereas the inhabitants of the mountain's and alps, have ever carried the name of hardy & warlike. The like some have observed in the Low Country people, till discipline and fear of tyranny procured them some choler. We read of the Lithuanians for want of good discipline to be so effeminate and cowardly, that they never go to the wars willingly: and oftentimes being priest give great sums of money to be released from the service. So in times past (as Eusebius reciteth) were the people of Africa so effeminate and faineants that the women did every thing abroad for merchandise and husbandry: as it hath been reported of the men of Holland that were wont to carry their farthels on their heads, whereas the women did carry their burdens under their Arms. Yet so warlike were, by the same ground, the Denmark's, that going to the wars the soldiers would never abandon their leaders, but die in the field rather than fly so long as their Leaders lived: it being moreover an infamy reputed for soldiers to die in their beds, or of other sicknesses then that which cometh by wars. Herby also we find the valiancy of the Swissers according to their discipline: whereas the Arabians and Asiaticques are tainted with cowardice. The English likewise are feared of all men for their valiancy, even as the Hungarians are reputed hardy and stout. In so much that they have been branded for grayhoundes & wolves in regard of other Nations but Hares and Foxes; Whereas the people of little Britain have been esteemed timorous, especially where they be opposed by the English: in like sort were those of Picardy.  
Lastly, do not all men see here in England, in Scotland, in France, in Italy, Spain, and Germany, that these things do alter the people from warlikenesse to effeminateness: and chose good & long discipline are means to recover their ancient glory? whereby a travailer shall not only discover the present estate of things, but be able with the politician to divine into what chances such people may fall.  
The fifth and last discoverer of the nature now remaineth, 
The fifth discoverer of the people's nature,  for a travailer to make observation, namely: of what Condition of body and Disposition of mind the people be of.  
As touching the condition of body, 
The people's condition discernible in three things.  Three things are to be respected: First, the Stature; whether tall, low, or of mean size of person, Secondly, of what complexion: whether fair, brown, black, tawny, fat, lean, slender, or well limmed; whether deformed or monstrous in nature, having more or less limbs, than the common sort of people and such like: which for brevity sake by examples I pass over. Thirdly, whether the people be long or short lived, and whether healthy or sickelie, and whether great feeders and drinkers, or not: The uses whereof being common, I pass them over. In like sort for the inclination and disposition of the people's minds, 
The people's inclination discovered in four points.  four things are to be considered. First, whether the people be given to idleness or pains taking; then, to what occupations and trades they are accustomed. Thirdly, whether they be addicted to letters, or otherwise incurious of learning: Lastly, what vices and virtues the people are most given unto; and that whether by defect or administration of laws, or by their own temperatures. The least of these are of moment to be understood. For besides the particular profit that every travailer shall reap thereby, there is a public and multiplex of stuff for such (if so they happily afterward step to the helm and be called to aid the motion thereof) to work upon, either to reform evils in their own Commonweal, or to move commotion or pacification twixt foreign Powers and nations. Which, for that these are the materials of politicians, I omit to explain how and in what sort. And forasmuch as the nature of people in this point may be the better discovered in particular, I propound four Censures, which open the very affects of the heart, unto such as covet to know in particular the secrets of every one's mind, 
Four bewrayers of men's affections to vice or virtue.  in common actions expressing virtue or vice; They are the exercises, the diet, the apparel, and the conversation of men: of which, if we may not offend, we will consider a little, how & in what manner they may stand a travailer in stead either to establish peace, or to entertain war, in case of employment. First then, of exercises some be honourable, 
Exercises trip●e  others for pastime and recreation. Such as follow the honourable, whether warlike or of learning, discover good instruments of peace or war. For, as by the exercises of war men show courageous and high minds, spirited and strong bodies: so by exercising points of learning and knowledge, honest and settled minds are bewrayed; and consequently meet persons, the one for peace the other for wars. Those, that exercise for pastime and delight only, are marked for corrupt, and weak members in a State, either for peace or war: yet rather affecting peace then war.  
The second Censure is the diet of men. Diet, 
Diet triple.  it is either of meat, of drink, or of sleep. Those that be Epicures in any of these three, are to be taxed for the most part for slothful, vicious and effeminate bodies. Those that be temperate in these three, and accustom their bodies to endure hardness, may be observed for men of action and employment: and as these may prove good instruments for war, so the other are scarce good for either.  
The apparel revealeth like affections; which consisteth either in the fashion, 
A triple consideration of apparel.  or stuff, or colour. Those that keep the fashion which is approved in the Court, if they be Courtiers, show discretion and constancy. Where, on the other side, they bewray lightness and fickleness, unless in special cases. So do all those that affect uneasy and unhandsome fashions. Those moreover are not ever the wisest that are first in the new fashion, but such rather that come in the tail; if they do it in this respect, to see first whether the same be better and more necessary than the old. But seeing few Nations in the World be variable in fashions but we and the French, I will shut up this point, that there is a meet fashion for Courtiers, for soldiers, and for other people, necessarily distinct. For, the Courtier respecteth comeliness, the soldier ease and warmth, the rest are variable; according as they stand in years, or humours, or necessity. As concerning the state of apparel: Whosoever weareth not good apparel, being a Courtier, and in Court, beseeming this Estate and being young, discovers his discontentment or want of means: so they that go more costly than the guise of the place or their ability can bear withal, or not respecting times, places and persons, revealeth vanity and haughty Ambition. The like affections are bewrayed by the third, to weet the Colour; it being for the most part generally through the world respected for a Concordance according to the fitness of years, of persons, of times, & places; the which are circumstances revealing the affections or imperfections of men in the colours of their apparel.  
The last Censurer is the Conversation of men, 
Conversation.  with the virtuous or vicious; whereby the secret carriages of the mind be discovered. For, as those that keep evil company bewray imperfect minds: so such as converse with the virtuous may be observed for honest and trusty men to be employed in the affairs of their commonwealth, either for peace or war, if other things concur withal. In which conversation an eye must be had of such to discern, what wisdom, valour, temperancy, liberality, uprightness, courageousness of mind every one of the nobler sort in his actions discovers: and chose of the vices and capital evils that reign in them. But of these we have opened enough: and also concerning the nature of the people: 
The third point of knowledge. The survey of the Country.  it now remaineth to speak of the third point of knowledge about which a travailer must busy himself, in the interim of his Travail: namely, in the survey of the Country wherein he shall travail. But seeing the consideration hereof is multiplex, it would be to many very tedious to handle every species and subdivision largely. Wherefore we will but make a discovery, & touch only the most necessary things to be understood.  
Of the Country there is a sixefold consideration: 
In six points principally.  as first of the name, to weet; whereof the Countries or Commonweals name hath his derivation; 
1. Name.  how many sundry names it hath had since the first habitation thereof; and finally how long it hath continued in each name, & what were the causes of alteration. The which things forasmuch as from records they may be collected, we will not insist upon them: adding only by way of implication one use hereof, That such Commonweals as never have altered their names, will hardly be subdued, or brought under the yoke of an absolute Conqueror: whereas those that have been accustomed to change their names, may easily by Conquerors be persuaded to suffer a change. The second consideration is of the populousness or scarcity of people; 
2. populousness  the knowledge whereof is so available, as a Politician cannot well plot, without good certificate thereof from time to time: for a multitude of people cannot well endure without much traffic, without many friends; and in case of penury, death, and want, not well without disorder. Neither are a few people to be feared for great enemies, or to be trusted for constant friends, 
3. Situation.  and such like. Thirdly, of the situation of the Country, in regard of the earth and seas, as of the heavens; namely, under what Climate it lieth, and what sign doth patronize the same. But these things, being they may be attained unto by reading & perusing of Maps and sea Charts, let it be sufficient to us to have remembered them. 
4. Quantity.  Fourthly, the quantity (which is either of the length, breadth, circuit, or figure of the Country) is to be considered. The which also we omit to enlarge by discourse, considering by the rules of Geometry and cosmography, any may easily attain to the same. Only let this not be impertinent to be superadded, how the marches of the country (if it be part of the Continent) is confronted with natural defence or artificial; how it borders on other countries, and what quarter there is kept ordinarily, whereof in the sixth and last general point of knowledge, namely, in the secrets of the State we shall have cause to treat. 
5. Commodities,  The fifth consideration is to be made of the commodities to be found in the Country: And the sixth likewise of the discommodities. Of these two last we will dilate a little. First, a travailer shall observe the commodities of a Country, either as they stand naturally or artificially.  
The natural commodities are four: namely, 
Natural commodities four  the goodness or temperateness of the Air, the Fruitfulness of the soil, the plenty of Rivers and Ports (if the same coast the sea): And lastly, the Springs, Lakes, Baths, Spas, or Pools, that have any singular virtue in them.  
Touching the first, 
●. Temperate air.  let not a travailer weigh the goodness or temperateness of the air by his own constitution of body, that peradventure can away well with the same, (as we see some of our English bodies can away well enough in cold Moscovia, others in hot Morea) but by the general well-faring of the inhabitants without pestiferous diseases and accidents, that seldom chance to that Land and people, but extraordinarily. For, by the secret work of God, there is no Nation so temperate, but is subject to corruption of Air, when his secret will shall be displeased therewith, and that by the revolution of the heavens, and of things engendered and contained in them.  
Touching the second, 
2 Fruitfulness of the soil.  which is the Fruitfulness of the soil, there is a triple consideration; either of such as move and grow upon the superficies of the Land (as Vegetables, and living sensible things) or of such things as are hid in the womb and veins of the earth, or of the mould itself. Touching the first of these, let travailers observe what store there is found of irrational Animals, either wild or domestic, serving for the use of man; and especially whether the Country do yield a superfluity; and whereof. As in generality, afric yieldeth the best Mules; Europe the best Lions, as Herodotus and Pliny make report, only to be found between the rivers Nestus and Achelous; the one coasting Abdera, a City of Thrace; the other, being a flood of Epyrus, separateth Acarnania from Aetolia. So in particular, we find England yieldeth the greatest store of good Sheep and Wool: Muscovia the best Bees; yielding Honey and Wake in plenty; and the best Furs. Moreover, let a travailer observe what store of Vegetables, either of Woods, Trees for fruit, or plants the Country yieldeth. For, every Country hath his several Commodities, and singularity of them, fitted by the providence of God: as we read of, in Asia, singular Cedars and Pine trees: so we have experience, that for Fir trees and ship-masts, Denmark and the New found land is notorious; for Vines, France; for Apples and such ordinary fruit England; for Oranges, Lemons, Pomegranates and such like, Spain and other hot Countries; for oil and Olives, Candia, etc. As concerning the second, which is of things hid in the veins and womb of the earth (for what shall we need to enlarge the discourse with the huge woods to be found in Germany and Bohemia, or with the notorious Vegetables of other Nations) namely, the Mines of metals and Fossiles whereof there are such sundry species, as it may seem impertinent of us to be further touched, considering so soon as they are discovered, they be committed to writing. Now the last of those three is the fruitfulness of the mould, yielding unto the industry of such people as Till and manure the same, abundance of all things: the which also we will refer to the artificial consideration of the Country's commodities.  
The third natural commodities of a country are the plenty of Rivers and Ports: 
3. Plenty of Rivers,  whereof these things fall to the observation of a travailer; From whence they have their springs & thoroughfare if they be rivers navigable, whether they be replenished with fish, of what kinds, and whether potable and commodious for the use of man, how these do accommodate the Country; and lastly where they have bridges, fords, ferries, or may be waded over. But if the Country be maretine, and joining to the sea, what, and what store of fish the coast aboundeth with; how the sea ebbeth and floweth in every Port and creak, where there is good riding for ships or boats; what shallows, sands and flats; and lastly, what good and dangerous landing; whereof in the secrets and last part of the travailers knowledge we shall have occasion to enlarge. But a travailer must be so prudent in searching out these things, that he have not a malicious or suspicious eye cast on him; for it is one of the convictors of Spies. 
4. Springs and Baths.  Now the last of the natural commodities, as we have said, are Springs, Baths, Spas, Lakes, Pools, or other things of goodness and medicineable virtue and commodity: the which are to be sought out in seven things, namely, in their heat, as Baths and Spas: in their tastes and savours, as Pliny reporteth of a certain Lake amongst the Troglodytes, which thrice a day and thrice a night, for a season, was ever bitter and salt, and at other times sweet. Thirdly, in their colour, as Diodorus reporteth, in Egypt there was a Pool, the colour of whose water was vermilion, which being drunk would make men bewray secrets. Fourthly, in their odour or smell, as that fountain in the City Leuca, of a most horrible smell, spoken of by Strabo. Fiftly, in the motion, at what time they are rising: as that fountain besides Haslea which never riseth but early in the morning, at high noon, and at the shutting in of the evening: And if therein any evil thing be cast that may corrupt the same, Theodorus Zuingerus mentioneth, that for certain days after it will not rise at all. Sixtly, in their effects, as that fountain of Salmac in the country of Caria; which, as Strabo writeth, maketh men effeminate & lither. That of Aphrodisium in Pyrrhea, that causeth barrenness, as Pliny noteth, and such like. And lastly, what commodity either of them yield unto the Country, the which chiefly is to be considered, of those navigable Lakes that lie in the heart of the Land.  
Hitherto concerning the natural: 
Artificial commodities▪ two,  the Artificial commodities now offer themselves; which a travailer shall find chiefly in two things, namely, in Buildings or in Trades & Sciences Mechanic. And though the liberal Arts may seem to be of the number; yet properly they are not the commodities of a Land or State. Because by the word Commodities is meant, things that may be transported from State to State, & carried out of one country into another: which the liberal Sciences well cannot save in books: For the operation of the liberal Sciences seem to be Spiritual or Mathematical; whereas that of Mechanical arts showeth to be corporal. But to our point, 
1. Buildings triply considered.  of Buildings there may be a triple consideration: First, what are the most common buildings & houses of the country wherein the common people inhabit, and of what stuff they are made. For almost every country differ therein. But wheresoever great defects are of these, as in Ireland, Muscovie & other places, it is a note of poverty & barbarousness. Secondly, what manner of buildings are those of Towns & Cities, & of the nobler sort of people: for these evermore draw nearest to civility, and be freest from poverty. Lastly, what is the architectury of Forts, Towns, Sconces, Citadels, Castles, Towers, and of places fortified in the land, about the discovery whereof a travailer shall find much use of his Mathematics, learned before travail. But before we make discovery of places fortified, let it not be impertinent to consider seven points briefly in Cities or Towns: as first of the Quantities, 
Seven observations in Cities and Towns.  Figures and Circuits as well of the Cities themselves, as of their suburbs. Secondly, of their situation and strength, and how they stand commodated by sea or land, or discommodated. Thirdly, of the manner and matter of their buildings. Fourthly, of their places and things of special note, as Gates, Fountains Bridges, Churches, Streets, religious houses, palaces Arsenals, Store houses Market places, Rialtoes, public Ambulatories, Schools, Libraries, Colleges, Universities, and such like. Moreover, of Universities it must be considered, whether they be of Physic, of the Law, or of any other special study and profession, or mixed of all liberal Sciences together, what number of Students, what companies of strangers, their orders, privileges, and such like: lastly, what famous men in learning flourish in them. Fiftly, the number of the people of the Cities & Towns are to be learned so near as may be. Sixtly, the policy of them is to be regarded: which resteth either in the Ecclesiastical, Scholastical, economical, or political government: whereof the political is most behooveful, and therefore we will insist only upon the same; and that in one word to discern the manner and disposition of the people's living, whether in idleness and pleasure, as the Nobility of this Land, and of France, or in trades and merchandise, as the Nobility of the Venetian and Genoa States. Moreover, with whom they vent that which is superfluous in their Town, from what other places they ordinarily bring such things as they want and stand in need of: and whether they be driven to carry out their own commodities, or are sought unto by foreign parts; Let these things suffice, till the government of the State in general shall offer itself to be handled in the fifth part, to which we do refer travailers that make doubt of any thing considerable in Towns or Cities. The seventh and last consideration then of Cities is of the privileges, immunities, liberties, and freedoms of them: whether Colonies, Municipials, Prefectures, Cities confederate, assemblies, and such like. Now the other part of Artificial buildings resteth to our travailer, 
How the secret of places fortified may be discovered.  namely, of fortifications. Of which, forasmuch as the true survey of them is in many States very dangerous, we have observed, for the better ease and security of travailers, three safe ways to pry into the secrets of them if access be inhibited: First, to learn what are fortified holds within the land, and what front and coast the sea, and where seated. Moreover, within the land, whether they stand upon rivers, or waters, or were built for other purposes than for the wars, and natural defence of the land: whereof in most States there have been diverserected, as by the Nobility of England and Ireland for their private uses, and for civil wars fortified, & singularly in France, where the Noblesses for their private safeguard, have many strong holds: as other Nations that a long season have either feared enemies, 
A consideration of the natural and of the artificial strengths of fortifications.  or sought freedom from subjection. Whereof we have of late time experience, by the fortifications of the Low Country people. The second considereth the natural and artificial strength of them: The natural attribute defence unto a place in regard of situation: which may be considered in hills, rocks, or waters that make the same unaccessable or defenceable, whereof we have a wonderful example in the Isle of Sarke in our Brutish sea, which is by nature so fortified, as one man may defend the same Isle against the greatest Army that is able to come against it. Of like defence is in some respect the castle of Garnsey, & for a land Army the city of Venice, and of Mexico in West India. Moreover, let it be considered, whether equally in all places as the aforenamed, or but on some sides that defence groweth, as that of Dover, castle to the seaward, and towards the town. Likewise what other natural strengths be within, as plenty of ground to preserve victual, good springs that cannot be withdrawn or corrupted, & such like, which naturally do fortify places greatly in times of besiegings. Now th'artificial strengths of Forts consists in the Matter or Form and figure, whether without or within. Touching the matter & substance of every particular, let it be questioned whether they be of old or new erection: for the old in times past were made of stone, brick, or such like hard stuff, which now in the perfection of artillery are more easy to be battered than Forts of earth, & are found more hurtful to the friend within, & favourable to the enemy; yet in special cases where Artillery cannot come to batter, are notwithstanding momentable: the which if it be well considered, seldom shall men find old fortifications, but they were even seated so, as Artillery could not play upon them. In like sort are those new fortifications to be considered, of what matter (for of earth there is divers sorts to make good fortifications) of what greatness, largeness, thickness, depth, and height are the members of them: as walls, vammures, ramparts, curtains, cavallirs, parapets, counterscarps, mounts, platforms, trenches, ditches, etc., and how replenished with water, what sluices, what Saleis, what droit and oblique passages are to the same: the which, discreet questioning, & good judgement of the eye, shall inform a travailer of. Touching the forms and figures of Forts, that is either regular or irregular. The regular be either Rotunds, Quadrats, Pentagonons', Hexagonons', &c. according to the quantity of the Fort, every part answering in correspondency. The irregular retain those forms which most naturally may help the weakness of the place, yet answerable one to another, according to the rules of fortifications: whereof we had a notable piece of work for example, in that in Ostend in Flanders. And for better judgement herein, let it not be grievous to any travailer, if so he happen into the wars, to observe the notable means is taken in the field by good Soldiers for the fortifying of their Camps daily after this irregular distribution. Now the last of these 3, that pry into the fortifications of Countries, is to understand what Captains & soldiers ordinarily belong to them; their munitions, their pays, & finally their ordinances & privileges. Let these things suffice for the first of the artifical commodities of the Country.  
The second is that of Trades, 
2, Trades, Mechanic sciences six,  and Mechanical Sciences; the which are fashioner's and finishers of handicraft works made through man's invention, & are in number six, for a travailer to consider of; thorough which all commodities pass and repass, namely, Husbandry, Clothing, Masonry, Carpentry, Smithery, & Engining: these are general heads, whereunto all other trades of necessary observation may be referred, that accommodate a Land. Let us take Husbandry for an example, under which is comprised the sciences of gardening, of planting and grafting, of manuring, of grazing, of breeding and cherishing of Vegetables, Plants, beasts, and such like fostering sciences, for the nourishment of the creatures, but singularly of man: Upon which also other infinite trades depend, whereof we will omit to speak. 
Husbandry discou●red in three points.  But to our point in hand; a travailer shall discern the husbandry of each country in three points: first, by observing what corn and grain the country yieldeth generally, and that with what pains and means the land is tilled and manured, what usual increase the land yieldeth, and such like: whereof there is such difference as is almost incredible, yea, between setting and sowing. Secondly, what cattle are usually bred there for the state aswell of the Land as of other Countries. As in Muscovie and Poland, Bees; in the Low Countries, Kine; in England, Sheep, and such like. Lastly, what fruits the country yieldeth: as Grapes, Wine, Oil, Apples, Pears, Plums, Oranges, Lemons, Nuts, and such like: and lastly, with what fuel the Land most aboundeth.  
Touching the second Mechanical trade, 
Clothing.  namely, Clothing, a travailer must note what special stuff that Country yieldeth for the same: whether of Leather, Furs, beasts skins, hair, flax, wool, barks of trees, bombasie, silk, gold, silver, or such like: and also how the same is employed, for garments or otherwise.  
So the third, 
Masonry.  which is Masonry, requireth the knowledge of such as are workers of stone, brick, or mortar & their artificial compositions and symmetries. The fourth, 
Carpentry.  which is Carpentrie is displayed in wood Carvers, joiners, Carpenters, or builders of houses, shipwrights, and in all other dependences. The fifth, to wit, Smitherie, 
Smitherie.  is as variable as any of the former to be sought into: whether for variety of metals to be wrought upon, as Gold and Siluersmithes, Copper-smiths, Braziers, Tinkers, Pewterers, Founders, black and white smiths, & all such like: or for infinite kind of tools and Utensils, for the necessaries of man, the which are more excellent in some places than other, even by so much as the matter and the Artsmen tend to perfection. 
Engining.  The sixth and last is Engining, which being an extract from the grounds of Mathematical knowledge, is also much the more to be considered well of travailers, in how much there may arise many singular commodities to one's Country, both in times of peace & war. Wherein let travailers make observation who be the most famous workers, & what admirable things they work & bring to pass, either by conveyance of water by screws, by pulleys, by weights, by causing vacuums or reinforcing of spirits together in narrow straits and Cylinders, and by such other draughts of nature, kept secret from the vulgar sort: the which in the wars are so necessary, as in the city for civil and necessary uses. Insomuch as if any man travailing shall grow thereby excellent, he is worthy the name of honour & estimation, though in other points he be found a weak observer. This thing being of such singular proof and use every where, may seem to privilege travailers above any one point of knowledge beside. About the consideration of which although we could not dwell too long (for of itself it requireth a volume) yet other manifold points untouched do crave our discourse now.  
Only for discovery let this be added, that whatsoever by natural conclusions and (as we say) by sleight, with small ado effecteth great things (as to move bodies contrary to nature violently, and swiftly; to make powerful any weak thing, and to discover things unto the senses afar off out of their kenning, or to penetrate any thing resistable) may be contained under the art or science of Engining. Hitherto concerning the commodities of the Country:  
The Discommodities now may easily be ex opposito collected from the former, 
6. Discommodities.  to enlighten the sixth and last point, concerning the Country. Notwithstanding, we will for better understanding to some as it were make repetition. The discommodities then of Countries are either imperfectious, or wants. The imperfections natural, are either intemperateness and unwholesome air or extreme barrenness of the Soil yielding little or no commodities, or abundance of cruel beasts: of which our travailer must have a care, to understand whether the same be not for want of good husbandry in the people of the Country. The artificial discommodities are likewise two, Buildings, and trades. The defect of the one hindereth a Country from well peopling, of the other from well and orderly living. For it is a maxim in policy, that no Country can be ever civil and orderly where there be not good trades planted for setting the Commons to work, for the husbanding all such commodities as their Country yields, and of such as are brought unto the same from foreign parts: the which to a Country much peopled is most needful also. Thus much concerning imperfections. The wants are of those things properly, that other Countries abound with: which necessarily civil Estates do want daily, & must expect them from other places to furnish them. For though there be many islands in the World, that content themselves and live without the commodities of other places; neither have they other then a certain natural kind of provision, distributed well and orderly alike to all Nations for the natural support thereof: Yet being once brought unto civility, and to the taste of the World, either to be equal with others, or to be engreatned; there is no Nation or Country, but standeth in necessary need and want of foreign things: the which being once tasted of generally, it is almost impossible to be left and forgotten. The conclusion then of this point, for our travailer may be, That he observe what special thing the Country standeth in need of, the which is either of clothing or of victual: For, these two a Nation that is civil and well ordered cannot long want. As concerning clothing let it be sufficient which we have touched already, in the Commodities: for out of the same may be gathered the discommodities è converso. In like sort may it be said forvictuals: Only let a travailer make observation what living Creatures he shall find that cannot live or be found in the Country: As our Theodore Zuingerus reporteth of afric that never Hart or wild Boar was found there. And Pliny mentioneth that in Arabia no Swine liveth. So in the islands of Nea there are bred no partridges, nor being thither brought will live. So some report of Ireland, that in it liveth no venomous beast; for the Climate worketh all upon the people; a strange Constellation, for want of of good Religion.  
Let these things suffice touching the 3 general points of knowledge respecting the Country. 
The fourth point of knowledge.  The fourth now offereth itself to our consideration: which is of the Laws and Customs that be used in the Country: 
Concerning Laws.  the knowledge whereof may well reform the weedy affections of travailers, and redress distemperatures grown in their Country, and lastly, open the door of many policies, into which a Politician will soon enter. But first concerning the word Law, in the intendiment there is a double respect to be had thereof. For, 
laws divine and human.  all honest laws have their derivation and springhead from the eternal fountain of reason of the will of God: in which respect they in substance are all divine. Notwithstanding in regard of the diversity of people, as of sundry causes for which they have been revealed and promulgated, they are also human and multiplex. Wherefore, in the first respect, the Law is an opening of the Divine and eternal will, whereby GOD teacheth and commandeth what shall be done and left undone, of men, ordained for his own glory, chiefly then for the public & private use of men. Now, since the revelation of that divine will of God hath not been manifested in one and the same manner always to all people, therefore in this respect the law is distributed into three kinds properly: Into the Law of GOD, 
The Law is triple.  into the Law of NATURE, and into the human or Law of Men. Touching the law of God, we observe the same either written or not written. 
1. The law of God.  The not written the learned call that which before the fall, and afterwards, 
Note.  was exercised till the Law by Moses was delivered to the people of Israel inscribed in Tables of stone, and since of Christ himself, the Prophets, & Apostles, enlarged, expounded, confirmed, & set forth: the which was either Moral and perpetual, or judicial and political. But as concerning the written Law, committed wholly to the Israelites, let it be observed first that there were Laws Moral contained under the Decalogue or ten Commandments, perpetual to all people and Nations: though for a season the Gentiles were governed by another consenting Law therewith, namely, the Law of Nature. Secondly, that there were Laws Political and judicial peculiar to the Commonweal of Israel; and lastly Laws Ceremonial, which being merely political also were temporal and to be abrogated by the perfecter, namely, by Christ by whom all the Ceremonial and infantive Laws were disannuled and utterly canceled. Moreover it may not be forgotten, that under that unwritten Law of God is contained the Law of the spirit and of life, which is peculiar to the Church of Christ, that quickeneth the unsanctified and weak Law of Nature inscribed in the hearts of men, imprinting the will of God in their hearts: whereby men by many degrees step forward in the true knowledge of God & serving of him, at an instant as it were, through the efficacy thereof, more than ever by the Law of nature they are able to do. These things thus briefly exposed unto travailers, let it not seem tedious to any to consider well thereof. For without an exact knowledge of the Law of God, there can be no sound judgement of the rest. And as our Saviour Christ sound reproved Nicodemus the Pharisie, for that he was a judge in Israel and knew not things of such excellency and of so great importance: 
Note.  so might a travailer be censured for a shallow and ignorant person, that traviling into the laws of Nations and peoples, is nevertheless to be found ignorant in the Laws of God, & of their derivations, which properly be the fountains of all natural and human laws that be good & honest through the world.  
But touching the Law of Nature, 
2. The Law of Nature.  there is some controversy amongst the learned. For the Lawyers define the Law of Nature to be that which teacheth all Animal living things. But the Scholist Divines say the law of Nature, that to be, which is common to all people, and that by instinct not by constitution, restraining the same only to men. Wherefore, to make the same more evident, by favourable interpretation of both, we distribute the Law of Nature into Common and Proper. The Common is that which equally is common to other living Creatures aswell as unto men, that is to say, to defend themselves against violence, to preserve and maintain their lives and States, to propagate, procreate, nourish & instruct their own, to eat, drink, sleep, rest, move and such like things, every species according to his being and kind. The Proper is that law which is only peculiar unto men, being the will of God and divine reason inscribed immediately by God in the hearts of all men; whereby generally they know what is good and evil, and consequently what is to be followed and avoided: the law of conscience, by which the heathen and such as have not the law of God written shall be judged. The effect of which law is displayed in the knowledge of God and in the worship of him; and also in the conservation of mutual love and society betwixt mankind: From which not only the law of Nations hath a name of substance, but the human and positive laws their descent and special derivation, as from the spring of right and reason.  
Moreover, this law is not equally or so effectually planted in the hearts of all men alike, but in some more plentifully then in others, according to the secret and wonderful dispensation of the good pleasure of God in the government of the world: From whence there ariseth such strange worshipping of God amongst the Heathen, almost every Nation in a variable sort. Thus we may see furthermore, that the law of Nature and of Nations strictly and in the proper sense taken may well be confounded, for one and the same, concerning actions: though after the common sense they are distinguishable. 
Law of Nations.  For, the law of Nations is a certain right and equal reason that naturally bursteth out of men and Nations, for the necessary use and conservation of mankind and for society; the which is also perpetual, and arguing the conscience, if it descent from the same. From whence the Laws of Arms concerning prisoners taken in the wars; the entertainment of messengers and foreign Ambassadors, as all manner of contracts twixt person and person, State and State, have their authority and reason, and do in special manner give a name to the law of Nations, to the law of Nature: which offereth to our travailer these three considerations. First, 
A consideration of moment.  that in the Courts of Princes as otherwhere he observe, what order and manner of entertainment and respect is given to Ambassadors, and Messengers of foreign States. Secondly, if such an one chance to arrive in the wars of other Princes and States, to note the carriage of one adversary to another in matters of right, and of Prisoners and Captives especially as of Combattes, In a word to get their discipline.  
Lastly, to note amongst heathen people, what order in buying, and selling, exchanging, lending, borrowing, mortgaging, pawning and keeping of society. For, happily from thence he shall descry a more equal carriage and behaviour in them by the law of Nature only guided, than many of our Civil States do by all their means of knowledge in the laws of God, 
Sed hoc non defectu legis, sed sensus.  of Nature, and of men: the which we might easily prove. But to our Point now concerning the Laws human.  
Those are called the Laws human, which from the capacities of men are conceited & by men are promulgated and authorized: whether they depend upon the Law of God and of Nature, 
3. The law Human.  or upon their own fancies: Whereof, there are two ranks, Honest and Just, or Tyrannical and unjust. The honest and just do flow from the general springs and Maxims of the divine and natural law ordained for the public good of the Church and Commonweal; Whereas the Tyramnical & unjust, issue out either of the usurping breasts of unlawful authority that have no power to make laws: or from such as having power do after their own carnal minds, make ordinances for their own proper commodity and behoof: whereunto the traditions of men, yea and every superstitious ordinance and evil custom may be referred. Wherefore whensoever a travailer shall look into the body of the laws of any Country or people, let his judgement be neither partial nor weak, 
Note.  but grounded upon the sound rules and eternal reason of the divine and Natural Law. Moreover by the word Laws human, is meant in this place the written positive and political Laws: For in substance they are all one and convertible, yea and for the profit of each Nation commutable, so as they never contrary the laws divine or natural. By reason whereof we find that some honest laws in quality differ, either in punishing, or rewarding, or in inciting to that which is good, or restraining from that which is evil: the which is merely a political promulgation consonant to some States for a season, and very needful in special cases.  
Nevertheless there be many very pertinax in this opinion, that Though a State shall inflict for good causes a greater punishment on malefactors for such and such crimes, than the laws of God or of Nature do, yet they are ignorant by what warrant of like policy, any State may abridge the rigour of the law of God in capital offences. For such laws say they are both judicial and eternal, by which policy no doubt States may be best governed: for proof whereof the abbridgers (say they) of such laws are, by the heathen people that have not the written law of God, convinced & taught how to rule in like cases.  
Of human and positive laws there is a variable consideration, 
laws positive variable.  according to the use and titles that every Country and State holdeth peculiarly almost. As generally here in England we term our law by the name of Common law, it being a peculiar law to this State and members. So the Romans in times past called their law the Civil law. Though indeed all good laws (as justinian himself confesseth) may well enough be termed Civil laws; yet for distinction sake, let it be taken here whensoever we shall name Civil laws, for those that were refined by the Emperor justinian, and set forth by him: the which at this day are used in most of the civil States and Nations of Europe, either in part or altogether. From whence let travailers make this observation, Whether the laws of the Country wherein they travail, be laws prerogative or positive. For there are some Countries governed by laws merely prerogative: 
laws prerogative.  of which we will first expound, to such as intend for to travail.  
These kind of Laws be for the most part unwritten; and therefore require the more care to be searched out and into, for their uncertainty. Moreover, let travailers observe how far the prerogative of Princes and States doth stretch over their Subjects. For, there are some so absolute and sole tyrannous, that all things are governed according to the will of the Prince: and every commodity of the Country stands at the Prince's pleasure. Such is the Tartarian and great Cam. Others there are half tyrannous, whose displeasure and will hath no law to curb the unruliness thereof: such is the Turk, the Muscovian, and the Pope.  
Others there are, according as they are, religious and fearers of the true God, and Princes of civil and religious States, whose prerogative is much, but yet in civil and honest actions: being free themselves from punishment of their laws in some sort; and may from time to time dispense with and change their laws, constituting new as is expedient for the good of the Commonweal.  
Nevertheless, some there are that have, of these also, greater prerogative than others, according to their government and state of policy. For better discovery, the law prerogative is to be searched either in the person of the Prince, 
How to discern laws prerogative.  or in the Magistracy which hath his power from the Prince on State. The Prince (or State if it be an Aristocracy) hath absolute power, & not controulable, to command anything, action, or person, whatsoever carrieth semblance of good to the State, or that contrarieth not the law of God & of Nature. Moreover, to forbid & control anything, person, or action whatsoever of like nature, whether by word of mouth, whether by letters, proclamations, edicts or such like means as Princes or States use. And lastly by commission to authorize other to reward and punish, according to the offence done, every fault that is not encountered by the Law positive already; perseruing the life, members, and special livelihood of the delinquents.  
The prerogative of the Magistracy may be discerned as in our Country, in the high Court of Parliament, in the authority of the Council, in that of the Star Chamber, in the Lord Chancellor, Lord Treasurer, Lord high Counstable, Lord Mareschall, Lord Admiral▪ in the principal Secretary, in the chief justices and judges of the Land, in each Mayor and Town Corporate, and lastly in every high Commissioner and special Officer that the Prince of this Land deputeth to undergo any charge at home or abroad. So is it in all other States and Countries. The which being considered by travailers, they shall be able to discern the authority royal of the Prince and State, as well in Political as in Ecclesiastical giving & making of Laws. Touching the laws Positive, they be either Political or Ecclesiastical. 
laws positive Political.  The Political are either ancient & Maxims of perpetual observance, or Modern & mutable. The ancient are such as the Romans called the Civil laws in special; such as the French their law Salic, & such as we the Common law. The Modern are all those laws which go under the name of Statutes, Decrees, Ordinances, Edicts and such like, being in all Civil States put into print: the which are by so much the easier to be attained unto by travailers, wherein they may at leisure discover every thing as in a glass, either concerning the nature of the people, or the State of the Country, The Political laws are changeable, according to the standing of things; that the State may grow to perfection. The Ecclesiastical are traditions lawful or unlawful. 
Ecclesiastical,  The unlawful be such as are contrary to the law of God, and tha● in no sort tend unto edification: of which crew a travailer shall meet, within most States. But let him be careful to collect the best wheresoever: the which he shall discern by their coats; namely▪ if they cross not God's word or destroy not more than they edify. The lawful traditions be rules or Canons of doctrine, of manners, of rites and Ceremonies pertaining to godliness, that consent with the holy word of God and tend to edification. Touching the rules of doctrine, the Apostles inspired with the holy Ghost have left many: the general and provincial Synods of godly and honest minded men have set forth others, the which are for the understanding of the holy Scriptures very profitable. And lastly, every lawful State and Church hath absolute power, without the consent of the Pope or any other foreign approbation, to do the like; gathering evermore their constitutions & rules form the word of God. Touching those of manners and of Ceremonies, every lawful State and Church hath absolute power to decree that which shall be most agreeable with the nature of the State: yet so as all those Constitutions tend to edification, and be so nearly drawn from the holy Scriptures and the best discipline of other Churches, as near may be. These be the exact rules for to make discovery; whereby three commodities shall redound to travailers. First, they shall be able to judge whether the Country's lean by their laws to this or that religion: Secondly, whether the people be nourished in the right or wrong: and lastly, they may gather thereby the most sincere and upright orders for the perfecting of their own Country and informing themselves. For when such are well seen into the laws of other Countries and expert in those of their own Nation, they have well purchased a goodly Manor and trench of Land to build policies upon. Moreover, it is very expedient for travailers to mark not only how many distinct kinds of Laws the Country useth to govern their people by; but in special, what are getchell, what particular laws pertaining to several divisions of the Country, as those of shires and signiories of towns, places and persons, etc. And lastly, if, in regard of the time of travailing, such be able to take degrees for the approbation of their knowledge in the Universities, no doubt the honour and the commodity will be very great. For, the title of a degree so achieved, will celebrate more their worth than any other means, by getting credit to their learning and judgement, and making them capable of preferment, having authority to be employed in the service of the Commonweal. Thus much concerning the laws: the which a travailer may refer unto three heads, if he please; To Things, to Persons, to Actions. The Customs now follow.  
Customs, they are certain uses of the Prince, State, 
Customs.  or people of the country, unwritten for the most part, that do prescribe, or stand in force as laws, chiefly if they be good and profitable for the Commonweal; whereof there are three ●●nkes, that travailers must consider them in: General, Particular, 
General Particular, Regal.  and Regal. By the General Customs are meant the ancient use and ordering of all things according to the ancient nature thereof. Of which let travailers first note their alterations. These may be discerned in the giving of Laws: in ensample whereof, we have, at this day, a more exact and full order of the three states, concerning form, than in former times. Secondly, in the Prince's private State and household: Lastly, in Religion, in diet, in apparel, and in the external order of things and persons. In all which Customs, most Commonweals differ. Whereof we will ensample only, to our travailer, the Prince's private estate and household which we call the Court. Wherein what ordinary attendants and dependents, and what ceremonies, orders, and customs are appertaining to the person of the Prince, or to the place itself wheresoever the Court shallbe, or to the Nobility, are the rather to be learned of travailers, that they may not be ignorant of the proper carriage of every Court, to inform themselves of behaviour. In Tartary this custom is used, that no stranger of what quality or degree soever, dare put himself in the King's presence, to negotiate with him, before he hath been purged with their fire. Neither is it permitted to any stranger, to set his foot on the threshold of the Cams lodging, or where any of his Princes or Lieutenants dwell, on pain of death. And in our civil States we see, no foreigner dare present himself to the presence of the Prince, but by permission, or in special cases, and at special times. Hence moreover ariseth our great respect to our Princes, in honouring and saluting them; whereas the French are little uncovered, and nothing so respective. Some country people do kneel in the presence of their Prince, others gaze in their faces only: others cast down their heads and looks; and some (as the inhabitants of Baccalaos, or of the new Land fish) have a custom when they reverence their King, in his presence to rub their noses, and stroking their forehead with their hand unto the neck; the which the King accepteth as an honest and due office and service, turning his head eftsoons, to his left shoulder, which is a note of singular favour, and gratefulness of the King to honour his Subject. The which customs, or the like, though they be strange and not regular, yet do they become well enough the bounds of every nation. In like sort, the customary phrase of writing and speaking, of action, of body, of reverencing, and such such like, are so to be pondered of travailers that they introduce not them into their own Country, unless those customs be of a more civil carriage, than such as their Country useth. For, that is a fowl and irregular trick of common travailers, to innovate new fangles of fashions in their Country, when they return, though they judge them to be of better esteem. This is a common stain, and delight of islands. But as it is a shame for civil States to be variable in the custom of diversity of fashions, wondering at the customs of other less civil graces and behaviours, so as needs those must be put in practice by them; so a travailer that innovateth foreign peculiar customs of other Courts in his Country, where either more civil, or as good are used, swerveth from the guise of completeness in travailers requirable.  
The Particular Customs concern the members of the State, 
Particular Customs.  as Countries, Dukedoms, Principalities, Counties, signiories, domains, Cities, Towns, Corporations, Castles, Citadels, Forts, and such like: which require also in regard of their excellency to be looked into, so far forth as by discourse and discreet ways may be of travailers followed after. The third and last Customs are Regal, which properly are the majestic prerogative of the Country, 
Regal  of the Prince, and Nobility, aswell within their precinct as in and under the jurisdiction of another power. Whereof first let it be regarded, what pre-eminence the Country claims to have, in and over other Countries not tributary or subject to the same. Secondly, as concerning the Prince, let it be noted what titles, of Custom, he is invested with: as the French King to be the most Christian King, which in those days was well arrogated from other nations: As the King of Spain to be called, the most Catholic King; which title in those days was proper to him (I speak as a Romist) for he was Maximus bellator & professor Romanae Catholicae ecclesiae: And as our Sovereign King of Great Britain, by like custom now, and with better title, may most rightfully challenge to be the greatest and sincerest Defender of the faith of Christ thorough the world; even so was it a title in those days when it was reassumed and acknowledged of his Ancestor of proper attribution (though the Pope had another sly and slovenly meaning and fetch of policy, 
Quia scripsit contra Lutherun.  in the bequest). For, within a little after, that most undaunted King Henry the eight (whom for perpetual honour sake I thought good to name) by the good pleasure of God, became the only stout Defender of the faith of Christ singularly, in shaking off the Pope's supremacy, and withstanding his displeasure. Whereunto also let a travailer learn, what place, of Custom, the Prince hath amongst other Princes: and how far the sovereignty of Princes stretcheth, and of States. The which sovereignty is discernible in four points: The first is to have power absolute to give laws to all in general and in particular, without controlment; as Privileges, Liberties, Franchisedomes, 
The four marks of Sovereignty.  Honours, and such like regalities to places or persons. The second note of Sovereignty is to decree war or peace, or to enter into treaties concerning them. The third is to institute and ordain principal officers. The fourth is to have the last Appeal, which is one of the true marks of Sovereignty, under which dependeth the power to grant pardon to the condemned by course of law in favour to redress the rigour of the law, and formal proceedings of Magistrates, whether concerning life, goods, honour, banishment or liberty. In all which, travailers shall find in most States great defect; in few, all absolutely. For concerning the first, what honourable Prince (not naming the Pope, the Turk, the Tartarian, and such like tyrants) of himself, without associates, decreeth laws? And not without good cause: for it noteth justice, and desire to govern aright, knitting the Subjects to their Prince. Nevertheless, we see that in former times the Princes of this Land, and of France, as of òther States, did constitute of themselves many good laws in force at this day. So touching the second, there be some States that by custom and willingness to complease their subjects, will seldom make war, or entertain peace, without private consent of their Council, or general debating of the Parliament. Likewise of the third there is amongst States and governments, a great diversity, in the instituting and ratifying of principal officers: which custom hath been brought from the Prince or State no doubt, for the show of the Commonweals good; so the same be not transported to foreign States, as the Pope arrogateth in Ecclesiastical promotions. And touching the last point we see also how great Princes are stripped of their Sovereignty, reigntie, by the Pope in matters of appeal, of giving pardons and such like regalities to subjects, and great offenders against their Prince and country. Thus in these let travailers every where make observation how of custom either the States do hold their Sovereignty, or how by like Custom they have abbridged or lost their marks of absoluteness. Lastly, let it be considered of the customs and prerogatives of the Nobility of a nation; the chief whereof resteth in their superiority and pre-eminence in sitting, 
Customs of the Nobility,  going, talking, eating, washing, subscribing, arrogating peculiar phrases, and order of style in writing, and such like. All which are to be considered by times, places, and persons, that thus and by a customary duty and respect honour each other. Wherein if travailers willbe very judicial, they had need to be good heralds and studious in the customary law and discipline of Arms of that nation. Hitherto concerning the laws and customs of a nation, so briefly as we could, to the unexpert in the affairs of the country. The fifth point of knowledge now offereth itself, which is concerning the government of the country.  
5 The Government hath a twofold managing thereof: 
The fifth point of knowledge▪ Concerning the government.  the one exterior and discernible, the other interior, secret and private only, in a wise State, to the Counsel thereof, or only lodged in the breast of the Prince, which to a wise Prince is a high point of politic government. Of this interior we will give travailers a secret taste in the last part, namely, in the Secrets. For, the object of a travailer is properly the public and revealed government. In this Government three things concur. First, 
Three things remarkable in the government  the persons governing; secondly, the people governed; lastly, the common and special policy, or instruments, that subsist for the establishing of a common good towards all men; by the virtue whereof, life, health, peace, prosperity and happiness without interruption is conveyed unto the body politic: Whereas the defect and vicious ordering of things, soon corrodeth, or putteth the same into a consumption irrevocable. 
1. The persons governing.  Concerning the persons governing, we object to travailers a triple consideration according to the threefold diversity of Commonweals. For, by the persons governing we mean also those simple variable three forms of government, 
Three forms of government.  namely, the Monarchial: which is when the Sovereignty and supreme authority, without controlment, resteth in one person or Prince, as in our King of Great Britain. The Aristocratical is when as the lesser part of the people, or of the Nobility have the Sovereignty in body, giving laws to the rest of people in general and particular, as the Signiory of Venice, and the State of the united Provinces in the Low Countries. And the democratical or popular Estate: which is when as the whole people, or greater part thereof in body, hath the Sovereign authority. Which had need to be well considered of travailers, by so much the more as they see great learned men confounded or deceived in the judgements of them. For, neither the qualities of persons can change the nature or number of them; nor can there be any mixed State of form and continuance, but either by Grant, Permission, Communication, Association, or Assignation of the Sovereign power, to the members subject. But lest travailers might be misled by the opinions of others, let them observe diligently, in what persons and in which of these, those four marks of Sovereignty (before spoken of in the Customs of the Country) do reign; which here for brevity I omit, especially the ordering of officers, the decreeing of peace and war, and taking of Appeals. But for the publishing of laws, the most civil States for the better security of them, and content of the people are ever assisted in Monarchies with the three Estates. And in some States also for the better dispatch of things, many of the other three marks are committed, but yet restrictively, and under controlment. Wherefore let travailers consider now these things aright, and prove the censures of other men, by those marks of Sovereignty which invest the forms with supreme power. Moreover, in the second place let travailers note, what principal officers are in the commitment ordained to help the motion and government of the helm of the State. And lastly, how far their several offices do extend. For the better insight into which, there may be gathered a triple consideration of officers, namely; first, such as stand by ancient right and Custom, as those which we call Officers at the Common Law: Secondly, such as have their authority by Commission, and that from the prerogatives of the Prince or State Sovereign: Last, such as are ordained by the positive laws of the land to undergo any business for the good of the Commonweal. Finally, let travailers be careful to observe the manner and order of making & publishing of laws there used; the course of entertaining wars; the ordinary policy used in time of peace, concerning preparation for wars defensive and offensive; the common course of proceeding in justice and judgement, the places, and times, and ministers; the fashion of punishing & rewarding of all sorts of people according to their deserts, and such like appurtenances & appendices of the government. Let these suffice for the persons governing.  
The People governed, we cast into six moulds, 
2. The governed.  namely into that of Husbandmen, of Handicrafts men, and Labourers; of Merchants, of the Nobility and Gentry, of stipendary Soldiers, and of Ecclesiastical persons. As touching the three first of these, the laws of most States will discover how they be governed. But as concerning the Nobility and Ecclesiastical persons, they assume in most States much liberty: Of whom let it be sufficient for our travailer to note, how they live and what they are inclined unto.  
And as concerning stipendary Soldiers (if the State afford any) let it be considered, how they are disciplined, and by whom, their number, their privileges, and lastly their entertainment.  
Now, 
3. The policy or Instruments  the last point to be considered in the government concerneth the common and special policy or instruments, whereby the governors convey nourishment unto the governed to uphold the common health of the State, 
The means how to discern the policy.  or to pluck the same upon the knees. These special policies or instruments may be surveyed of travailers in three things.  
First, in the goodness or illness of the Country's laws, and customs. Secondly, in the accidents that move the sovereign Power, for the present standing of things, to constitute and decree timely, and broche such policies as may encounter cure and remove any disease, surfaite or distemperature grown, or growing in the body politic, till by a law those inconveniences may be prevented. The contrary will chance where such defect reigneth. Lastly, in the due execution of such laws as are enacted and in force: the which unite or disjoin the body, most firmly, or in piecemeales; so as there cannot but arise from the one a sweet and tunable harmony of government, and from the other all jars and discords: the which shall minister to travailers plenty of matter to plot policies upon. Thus much of the policies.  
The sixth and last point of knowledge now remaineth: 
The sixth point of knowledge, concerning the secrets.  which is of the Secrets of the State where men travail; The singular point that ennobleth a travailer above the home-politician & the foundations of momentall policies.  
The Secrets are those things which are neither noted nor learned of the vulgar sort of people: they are notwithstanding common and accidental, the which do oft change one into another. The Common Secrets 
The Common secrets of two sorts.  rest in two points in the intelligence of such as are foreign friends, neuter or enemies to the Country wherein one travaileth: And in the knowledge of the ordinary strength of the State of the Country in which men travail. The first of these considereth friends, 
1. Foreign.  neuter, and enemies: Out of which though there be several secrets to be extracted, yet we will for brevity give our travailer a release of them in the discovery of friends; since the rest may either è diverso or conuerso be displayed. 
A consideration of friends to an estate.  Of friends therefore in this kind, namely political, there is a triple regard. First, by blood and nearness of kin: Secondly, by religion and profession of one and the same faith; Lastly, by mere political conjunction of friendship, confederacy, alliance and league, to settle & secure etc. each others State in peace, & safety. Now, since all these friends in matters of State are ever nearest to themselves, running the straightest course for the good of their own estates, few can be found so honest & firm as their friendships are never disjoinable. Howbeit we might see a rare example twixt France and Scotland, in times past. And though Religion be the straightest conjoiner of States: yet when Ambition or covetousness or self-love invade a body politic, seldom the friendship of such continue longer than they will aid and cherish those greedy appetites; Envy and fear of overmuch greatness making the one an hypocrite to hunt with the hound, and run with the hare, according to the proverb. From the political conjunction of friendship, 
Two sorts of friends political.  we gather two sorts of friends to every State: namely the pleasurable, who for commodities & merchandise are chiefly retained for friends, to enrich their States in times of peace & accommodate them with things needful mutually. Hence we behold the lawfulness of Christian States to traffic with Pagans and Infidels.  
For, contracts of peace and intercourse of commodities may be between any Nations, since the partition wall is broken down; it being a rule of charity for one State now to entertain & relieve another, with such commodities as the one either standeth in need of, or excelleth the other in. Nevertheless, in leagues, alliances and confederacies, for war, it standeth otherwise twixt Christian and Pagan Princes. That other sort of friends are the profitable, who for the political defence and offence are collegued and allianced or confederated with, either to be relieved for injury and wrong received, or to be defended against oppression and violence, or in policy only for fear of sensibleness and fear of the worst. Moreover, it is not sufficient for a travailer to note thus, who be pleasurable & profitable friends to that Country wherein he travaileth, but to weigh also by all means the power and strength or weakness of those friends, 
The strength of friends,  neuter or enemies, to that Country. The which may be discovered to our travailer in four points. As first in the populousness of them, or defect of people, and in the well disciplining of them; or sufferance to live ad libitum, and without any Martial government. For, from hence ariseth one main secret to our travailer, That those Countries so strengthened may be presumed upon for great friends: and chose. So the second resteth in the near neighbourhood or fitness of such friends to impeach an enemy.  
The third may be noted in the commodities of those friends to aid and succour that State in cases of necessity, with victual, munition, Arms, horses, shipping and money; which are the arteries, veins, sinews and muscles of bodies politic, in foreign troubles. Of which this secret riseth; That such friends so well furnished must evermore be well and evenly dealt with: considering they are dangerous enemies or neuters; the rather in regard, before a State can be sensible of their enmity, they can suddenly offend. Nevertheless, let travailers in this point consider what care those States take, to retain from traffic, munition offensive: For it is a weakness and danger to tolerate the traffic of munition offensive, to friend or neurer, the which in time may beard one's self, and speak terror in the ears of the first owners. The fourth and last concerning the strength of friends remaineth: that travailers pry into the revolution of those States in three things: as, in the Religion of those States; in their Warlikenesse; and in their Freedom. 
Religious friends.  Of these briefly. And first let us treat of their religion; whether those friends hold the same religion that the State whereof they are friends doth, or whether of a contrary profession; the one yielding ever a more steady love, than the other. And in case of contrary religion, such friends are soon lost, and soon press a people to be mortal enemies. From whence flow infinite secrets of this kind, familiar to good Statesmen.  
Touching the warlikenesse of friends, that may be considered either in their good discipline at home, 
Warlike friends,  or the employment of their people abroad in foreign wars. Out of which let a travailer note this secret, that such are strong friends and to be put in trust: whereas those States that be so exceedingly desirous of peace, that they neglect the ordinary discipline of war, are either weak and impotent friends, or unsteady and wavering. Moreover, from whence an other main secret ariseth: that populous and rich States, which choose rather to yield to servitude, by paying tribute, taxes and other intolerable burdens, then to defend their liberties (unless in special cases) are neither trusty friends, nor great enemies, to be feared. For, that State which preferreth not his own liberty, cannot be sensible of another's, in such sort as is requireable.  
Lastly, concerning the freedom of friends, there is a divers standing: namely, 
Freedom of friends.  from misery, and from subjection. Of freedom from misery we see most States of Europe at this day, unless where usurpers or tyrant's rule, and domineer. Of freedom from subjection there is a proper & improper constitution. Those States are properly free, whose policy hangeth not upon any foreign power, acknowledging no other superior than God, either in Temporal or Ecclesiastical matters; nor that are tributary, or homagial to any foreign State. Such at this day is England, Moscovy, Turkey, Persia, & Tartary, and that of Prester jean, who of the rest vaunteth, that his Nation was never conquered; or acknowledged any other foreign Prince. Those that improperly are free, are such States as either acknowledge other superior, or equal Lord or Lords, in Ecclesiastical or Temporal matters, than God, & their political Lord or Lords, or are tributary or homagiall in any respect to foreign powers. Such in the first sense at this day are France, Spain, the Empire, Italy, Denmark, and all those States that hold of the Pope or Emperor. So, such of the second clause are those States thorough the world, that pay and yield a certain tax, homage, or tribute, for acknowledging and respecting their subjection. Hence it may be inferred, that those friends can do a State little profit, that are in distress themselves, as engaged with intestine, & civil distemperatures; or afflicted by an equal or greater enemy, as jealous of some great and imminent danger themselves: or that be not well disciplined, or not at liberty to dispose of themselves without those States to whom they are subject: or in case any of their possessions be in question, as belonging to an other equal or greater Power. All which, in a word, may travailers confirm to themselves, in those States over which the Pope hath any stroke; who arrogating a power to disjoin the members from the head, and to set the Subjects against their Prince, can also make debate twixt Prince and Prince, State and State. Thus much of the first point of foreign friends, etc. to the Country, into which men travail.  
Now touching the second, 
2. The State at home discernible in four points.  which we named, to consist in the knowledge of the ordinary strength of the State of the Country in which men travail, 
1, Sufficiency of people.  there are 4 things considerable; the Sufficiency of the people; Store of commodities, 
2, Store of commodities.  not only to nourish the people within the land, but to make & procure friendship in special cases; plenty of Munition, either offensive or defensive; and the fullness of Treasure, 
3, Munition plenty.  Revenue, and Domain. 
4, The Treasury,  Of these four we have handled the three former throughout our Treatise, sufficiently for a travailer. But the fourth, that is to say, the Domain or Treasure, we had need to touch a little. First, let it be considered therefore, that in Monarchies there is a private and a public revenue and treasure: the public 
Private and public.  being dispended for the good of the Commonweal; whereas the private patrimony of Princes are dispendable on their necessities private: yet these are oft confounded. But the first that chanceth to the consideration of travailers, is to note what sum those jointly or severally do amount unto. Whereby they shall be able to discern the riches and poverty of States, computatis computandis. This main secret broacheth three considerations; First, how and on what the sum is gathered: secondly, how that is disposed: thirdly whether there be not always a reservation of treasure, for the sudden and needful use of those States.  
Touching the first of these, 
Seven means whereby treasures are gathered. 1. Revenue.  we observe from politicians seven ways that amass public treasure and revenue, honourably. First, by revenue which we term here in England the profits of the Crown-lands, of Wards, Marriages, of Reliefs, of Eschetes, of Fines, of Forfeitures, of Amercements, of jurisdictions ordinary as extraordinary, 
2. Conquest.  and such like. Secondly, by conquest upon the enemy. Thirdly, 
3. Gifts.  by gifts of friends and well wishers to the State and Crown. 
4. Tribute.  Fourthly by pension and tribute of subjecteth States and Allies. Fiftly, 
5. Traffic.  by traffic: the which to some States is very gainful. Sixtly, 
6. Merchandise  by Merchandise and trade of strangers or subjects, from whence ariseth the Impostes & Customs upon every commodity brought in or carried out of States. 
7. Taxations.  Lastly, in case of necessity the seventh may be added: whereof in some driven States there is ordinary and extraordinary (as for casual they be included in the former). 
Ordinary and extraordinary.  The ordinary are such as we call Subsides, Lones, Tenths, Fifteenths, stipends, and asseasments for Soldiers priest. The extraordinary, are taxes, tallages, gables, and benevolences, either imposed upon particulars, or in special cases upon the most in general. Out of all which let travailers note, what and how much of either and in what order the same are rated, levied and assembled into the treasury. From whence they may collect this and such like secrets, That unlawful and great impositions and taxes in a free State do oft cause a heartburning of the Commons, and openeth the passage of sedition, unless in especial cases, in which there ought to be a public overture for the same as for the expense.  
Moreover, that may not be overslipped, Whether the the Princes or States where men travail, are enforced upon important accidents to take up money by imprestes and borrowinge, or by mortgages or at interest. For, as amongst private persons, so in public States more suddenly there groweth a great defect, and bankeruptnesse, which is subject to dangers.  
Now, as touching the main secret of employing the treasure and revenue of the State in the second place we find six honourable causes to dispend the same (out of which a travailer may cull several secrets: as the good and orderly government, 
6, Causes to exhaust treasures.  or chose, of the Prince or State, his or their virtues or vices &c.) namely Almshouses and public relief and provision for the poor of the Realm; 
1. Almshouses.  whereby is discovered a religious and charitable care of such as stand in need.  
Secondly, 
2. Housekeeping.  upon the honourable and necessary support of the household and public Court of the Prince or State: which, being well husbanded, argueth majesty, bounty and wisdom.  
Thirdly, 
3. Reparations and buildings needful.  upon reparations and edifications of fortifications and buildings; of building ships and shipping, and such like public matters of the State, which deserveth a public and peculiar regard of subjects & State, and taketh away the hatred of taxes and impositions by rendering the same back again to the hands of particulars and States good, whereby profit, honour and security ariseth.  
Fourthly, 
4. Due payments.  upon the due payment of Soldiers and men of Martial affairs; the which argueth discretion and high care to encounter infinite occasions of evils, both growing in the Commanders as common soldiers, whereof a prying care must be had.  
Fiftly, 
5. Gifts to strangers and offisers.  upon strangers, as Ambassadors and such of foreign Nobility as are thereby retained in love and office to be tenderers of the honour and weal of those States, of visiting Princes, and also upon Officers and men of good desert within the State. Lastly, 
6. Donatives politic.  upon the policy of the State itself, for retaining of friends or procuring them by donatives politic, & lendinge: out of which arise many secrets, according to the several motions or actions of a Prince or State in virtuous or vicious dispending the same.  
The last point of this common secret, is to note what ordinary and extraordinary treasure is evermore reserved in the State. And as it is a dangerous thing in times of war and troubles to undertake business upon borrow or usury, unless in special cases; so also it is perilous to assemble a greater treasure, then is meet: for that causeth subjects oft to murmur if the same come from them, or inviteth other States to pick quarrels to be nibbling therewith. Lastly, whether there be such niggardliness of the Prince seeking to spare treasure, as he diminish much the dignity of his household and also the Majesty of his person.  
Whereof we read, that King Lewis the Eleventh of France (whom Philip the Comines so much extolleth) so far diminished his household as he forbade his Nobles to follow him in Court (at the least at their own charges) as that he was fain to employ his Tailor for his Herald at Arms, his Barber for an Ambassador, and his Physician for Chancellor. And for his person, he was so respectless, as he continually ware an old course cloth cap, and leaving a record for buying a pair of mean sleeves to an old plain doublet of his. And also in his accounts was observed to pay xv. pence for so much dripping to grease his boots. Thus much concerning the common secrets. Quaere tamen si sit frugalitatis causa, & propter Reip. bonum.  
The Accidental follow; which are such as chance daily in or without a State, 
Secrets Accidental,  and that so diversely as that we can but give an assay or taste of them to travailers in this treatise. For, every action of the State wherein one travaileth, or of other foreign States unfold secrets and are meet materials to divine of future things▪ which now in the interim is to be required of travailers. 
Where those secrets may be discerned.  Those accidental secrets are to be sought in three things: namely, in the persons governing; in the persons governed: and in the instruments. From the persons governing I observe these points; First, 
1. Negotiations and Contracts.  what be the negotiations and contracts the State or Prince offereth and maketh with other States from time to time: the which although they seem hard to come by, yet discreet carriage and liberality will purchase them. Secondly, 
2. Succession by election and by inheritance.  what order every principality hath in the succession of their governor, whether by election or by inheritance. The first ordaining of a Prince by election was good, to avoid all such wants and imperfections, as reign ordinarily in Princes hereditary: yet such corruption invadeth this age, that seldom sovereign Princes will constitute their vicegerent, or elect Prince of an other State, a man popular, or that is wiser than themselves. And seldom will subjects, that are few in number to make election, elect men of more spirit, wisdom & worthiness then themselves, unless in special cases: whereof the College of the Cardinals and the Electors of the Emperor find ease and profit. Those Countries that are by succession of inheritance, are likewise of two sorts, general and special. Moreover, under this main secret, dependeth the insight into the Laws concerning the disposing of the Crown; and the Wills, testaments and devices that are made by Princes, to bequeath the same, so far forth as they in right may be stretched.  
Thirdly, 
Heirs apparent, & infants of the State.  concerning States that go by inheritance, let it be considered who be the next apparent heirs to the State, either by the law of the Country, or the law of Nature, or other pretences. Under which also let it be noted, how, where, and after what order those infants are brought up, and what hope there is of them. Fourthly, 
A due consideration of the person of the Prince that ruleth.  what wisdom and discretion the Prince is of: whether he be wise enough to discern the advise of his Council, subtle enough to perceive whether his Council plot more for their own particulars then for the public good and honour of their Sovereign: or whether he rule not all things at his will without consult of his Council: what spirit he is of, how studious to war and peace: what care and order the Prince taketh to see good justice done to every one; and so of all other virtues that crown Princes with honour, and establish their government: the like arise of the Magistrates. But the contrary must be gathered from the imperfections & vices of the Prince and Magistrates, mutatis mutandis. Lastly, what choice of persons the Prince hath about him for favourites, and whether he carrieth an even hand amongst them. By which secret the inclination of the PRINCE and his ability and weakness may be concluded.  
Concerning the persons governed, 
The consideration of the people governed in six points.  our assay resteth in six Considerations; First, whether the people be given to much liberty and so suffered to continue, as in the State of Venice and through Italy: Secondly, how they stand affected to their Prince and government. Thirdly, whether the Commons suppose not they see much into government, and think themselves wiser than the Council of State: the which is dangerous, whether the same be derived from presumption of Nature, or from the inspection the people have into the governors carriage converting all things to private commodity.  
Fourthly, how the people stand affected in rumours of war, & like accidents. Fiftly, who are the persons in greatest favour and estimation amongst the people, besides the Prince.  
Lastly, whether the Nobility contemn not the Commons and Citizens, and whether the Commons hate and envy not the Nobles in outward show; the which breedeth a great thirst after alteration, either of religion or of policy: the one springing from zeal, the other from malcontednesse and factiousness.  
The Instruments follow, 
The instrumental secrets observed in eight points.  which likewise be the subjects of many secrets and may be included under eight heads, namely, under Dearth of the commodities of the land▪ Secondly, 
1, Dearth.  under Mortality of men, and the heavy hand of God on the people. Thirdly, 
2 Mortality.  under the Loss of shipping, 
3, Lostes.  of Munition and Dominions. Fourthly, 
4. Defect of justice.  under the Want of justice and good discipline. Fiftly, 
5. Riot and expenses.  under the extraordinary cause of Expense, or the lavish spending of the treasure. Sixtly, 
6, Impositions.  under the strange Impositions and exactions on subjects. seventhly, 
7, The good or evil of the State.  under the apprehension of that which most impoverisheth or enricheth a State: Lastly, 
8, Weakness of the State.  under the knowledge of such Weak places upon the borders & confines and costs of the Country, as also within the Land; wherein I would advise travailers to be very studious: for so much as this point only is of great moment to be well sought into. Out of which there arise contrary secrets, mutatis mutandis: Whereof, travailers cannot be ignorant, being so common and familiar. Finally, about these or any other, let not travailers omit, to procure with their purse, what by discretion, observation, and friends, cannot be attained unto. Thus much concerning those six points of general knowledge, that accomplish the peregrination of men, and make them complete in knowledge of things.  
It now remaineth to handle briefly, the behaviour of our travailer when he shall return home, to live afterwards well contented & happily: the which we see few do. But afore we can observe the offices he must under go, when he cometh home; there are certain points, of him to be performed before, to fit himself against his return, if so be he expect special grace and preferment afterwards: which, being an honourable colour & spur of virtue, may neither be neglected of travailers nor indecided of us. These rest chiefly in two points. First, 
Their discretion upon returning  in advertising, from time to time by Letters during their travail, some one of the privy Council, and none other of the Country to which they belong, of such occurrences and things as chance worthy to be sent and committed to consultation and view.  
Wherein, let travailers be provident to whom they give advertisement: For, otherwise their labour may be lost, or crossed with ingratitude and unthankfulness. Neither, is it necessary that such a Councillor should take knowledge of them before their Travail: for this action will be get acquaintance, and tie that Councillor afterwards to yield such an one due respect. Neither is it convenient for travailers to advertise any other whatsoever of those matters they send to a Councillor, nor to advertise many Councillors of things: the one arguing lightness, the other hazardeth the respect of those Councillors: unless it be apparent, that the travailer is many ways tied to those Councillors, in their own knowledge. Wherein also, having occasion to write of diverse matters, let him divide those matters amongst them with discretion. Moreover, let our travailer take heed to advertise an untruth for certainty: but as touching reports and rumours, let him handle them discreetly; and touching divine, probabilities and consequences, let them be sparingly or not at all set down to counsellors whose wisdom ought to have the reference and collection of them. But unto other persons and friends they are sensible and plausible enough. Lastly, in the sending and dispatching of such letters to counsellors, wherein are supposed to be importances, let our travailer be very circumspect: for it were better for him not to write at all, then by writing either to hazard himself or bewray imperfections. And therefore let him take heed to advertise any thing that is treasonable, or offensive to the State in which he remaineth: Unless such light upon good and sound Messengers, 
Note.  or unless it concern the life and safety of his Prince and Country: wherein only he ought to hazard his life: especially if his Prince have no Ambassador in that State at the present.  
Hence springeth that second office to be performed of our travailer, That he make oft repair to the Ambassador of his Prince (in case there remain any there) advertising him of such importances as shall chance unto him in that Country, where he abideth with the Ambassador, before he commit the same in writing to any Counsellor at home: For that seems to derogate from the Ambassador (from whom all importances are expected besides negotiations) and argueth no good carriage of such a travailer, unless in special cases; namely, where the cause urgeth haste to give advertisement, which by distance from the Ambassador can not so competently be dispatched, if the same should be first given unto him; and where the Ambassador is no friend of that travailer. For it is the office of every Subject thus travailing, whether he go out of the Land, with his Prince's Ambassador, or be in travail before, or travail afterwards, to give attendance on his Prince's Ambassador, especially going to the Court. For that is an honour to his Nation and Prince, and a point of civility belonging to the person of an Ambassador; that equalleth, during his legation, any Subject in the world, if so such an one be resident, or near his person. Of which humanity an Ambassador cannot be unsensible, no more than the Councillor written unto, but is tied to have his discretion and wisdom in recommendation: which oft turneth to the good of travailers, when they return home to their Country.  
Thus having brought home our travailer, 
Six points to be prepended of travailers being returned.  there rest only six offices to be under gone of him, whereby he shall reap contentment, honour, and estimation. The first is, that he manifest unto all men his uncorrupt and unspotted Religion, 
1. Manifestation of sound Religion.  and zeal therein; Not only in the due and orderly going to Church, and serving of God, but making expression thereof by the fruits of all virtues, demeanours, and actions, and that singularly in six abilities and virtues: namely, Silence; which useth few words, but fitly, and to purpose. Incuriositie; which banisheth all affectations, and apish tricks, and fashions of other nations, that are not more estimable than those of ones own countries Customs and uses. Spirit; which shall free them from reproach, quarrels, and putting up of dishonourable injuries; making him equally sensible with the Italianated duelist, but far more judicial to take just acception, and make risentiment. Prudence, which being a discreet Councillor, shall direct all his words and actions according to reason, and to their proper ends. Bounty, which strippeth him of covetousness: which in travailers is hateful, and relisheth of dishonesty. Lastly, Faithfulness, and sociableness; which shall enable him for all companies, to be both honestly thought of and regarded: the which is free from offering wrong, from Lust and Sensuality, that dissolve love and society. 
2. Honesty before policy.  The second office is, that he prefer not policy before honesty, or equal with it, either in matters affecting Honour, Wealth, or Revenge; whereof the Conscience must be a director and a Counsellor. 
3, To be known by virtuous endeavours.  The third is, that he make himself known to the Prince and Council, by commendable means only, in whose hands rest preferment, and are to be supposed to esteem men according to their worth and merit. 
4, To be stored of a worthy friend.  The fourth is in the choice such an one must make, to procure him an honourable friend, as is able to have him in recommendation to his Prince: such an one as is not of a covetous mind, but loveth virtue, and that hath credence with the Prince, & that is magnanimous, and more feared for his uprightness, than hated for his policy according to Machiavelli. Fiftly, 
5, Constancy without ambition.  being thus known unto the Council, that he covet not special favour, after the guise of a sycophant, or after an ambitious manner of any other persons; but that he make show of a constant and an understanding Gentlemen. Moreover, though it be requisite, to be thus generally known of all: yet let such take heed, to intrude into the friendship of any, but with great respect, and for good cause: using modesty and sparingness evermore in revealing of any thing observed in travail, unless upon demands, and in urgent causes; and seldom any thing of a strange and incredible nature, but to familiars, and in private. Lastly, in our sixth point, let our travailer from time to time procure of other travailers, Merchants, and others, 
6, Diligence & travailing at home for advertisements.  such things as they have observed (for it is a thing impossible for one man to observe all things fully in a small time, required in travailing to be known, as we have considered in the six general points of knowledge) comparing them with his own; as with such books as happily have discoursed of them. Finally, let him plot to have daily intelligence (if so be he live from the Court retired) of every accident foreign and domestic in the Court, Land, and City: by the which the observations made in travail, shall be kept in continual tilth; and being well husbanded, shall occasion, at the least, sweet contentment (the only pleasure in the world, which no worldling can obtain) if not advancement in the State to do more good than private persons in the Church and Commonweal, which is the godly and proper end of our travail and pilgrimage here on earth, that thereby God may be singularly glorified, the Prince served, the Commonweal and Church benefited, and ourselves prepared for a greater happiness, then can be represented in any contentment in this life. The which I heartily wish to be respected of all that intent travail, and to all, in all perfection.  
FINIS.