The
Late
E.
of
E.
his
aduice
to
the
E.
of
R.
in
his
trauels
.
My
Lord
,
I
Hold
it
for
a
principle
in
the
course
of
Intelligence
of
State
,
not
to
discourage
men
of
meane
capacity
from
writing
vnto
mee
;
though
I
had
at
that
same
time
very
able
aduertisements
:
for
either
they
sent
mee
matter
which
the
other
omitted
,
or
made
it
clearer
by
describing
the
circumstances
,
or
,
if
added
nothing
,
yet
they
confirmed
that
which
comming
single
I
might
haue
doubted
.
This
rule
I
haue
,
therefore
,
prescribed
to
others
,
and
now
giue
it
to
my selfe
.
Your
Lordship
hath
many
friends
who
haue
more
leisure
to
thinke
,
and
more
sufficiencie
to
counsel
than
my selfe
;
yet
doth
my
loue
direct
these
few
lines
to
the
study
of
you
.
If
you
find
out
nothing
but
that
which
you
haue
from
others
;
yet
,
perhaps
,
by
the
opinion
of
others
,
I
confirme
the
opinion
of
wiser
than
my selfe
Your
Lordships
purpose
is
to
trauell
;
and
your
study
must
bee
what
vse
to
make
thereof
.
The
question
is
ordinary
,
and
there
is
to
it
an
ordinary
answer
;
that
is
,
your
Lordship
shall
see
the
beauty
of
many
Cities
,
know
the
manners
of
the
people
of
many
Countries
,
and
learne
the
language
of
many
Nations
.
Some
of
these
may
serue
for
ornaments
,
al
of
them
for
delight
:
But
your
Lordship
must
looke
further
than
these
things
;
for
the
greatest
ornament
is
the
beauty
of
the
minde
,
and
when
you
haue
as
great
delight
as
the
world
can
afford
you
,
you
will
confesse
that
the
greatest
delight
is
Sentire
teindies
fieri
meliorum
.
Therfore
your
Lordships
end
and
scope
should
be
,
that
which
is
morall
Philosophy
,
we
call
Cultum
Animi
,
the
gifts
and
excellencies
of
the
mind
.
And
they
are
the
same
as
those
are
of
the
body
,
Beauty
,
Health
,
&
strength
.
The
beauty
of
the
minde
is
shewed
in
gratefull
and
acceptable
forms
and
sweetnesse
of
behauiour
;
and
they
that
haue
that
gift
,
cause
those
to
whom
they
deny
any
thing
,
to
goe
better
contented
away
,
than
men
of
contrary
disposition
doe
those
to
whom
they
grant
.
Health
of
mind
consisteth
in
an
vnmoueable
constancy
and
freedome
from
passions
,
which
are
indeed
the
sicknesse
of
the
mind
;
strength
of
mind
is
that
actiue
power
which
maketh
vs
perform
good
and
great
things
,
as
well
as
health
,
and
euen
temper
of
mind
keepeth
vs
from
euil
and
base
things
.
First
,
these
three
are
to
bee
sought
for
,
although
the
greatest
part
of
men
haue
none
of
them
.
Some
haue
one
and
lacke
the
other
two
;
some
few
attaine
to
haue
two
of
them
,
and
lacke
the
third
;
and
almost
none
of
them
haue
all
.
The
first
way
to
attaine
to
experience
of
formes
or
behauiour
,
is
to
make
the
minde
it selfe
expert
;
for
behauiour
is
but
a
garment
,
and
it
is
easie
to
make
a
comely
garment
for
a
body
that
is
well
proportioned
;
whereas
a
deformed
body
can
neuer
bee
helped
by
Taylors
art
,
but
the
Counterfetting
will
appeare
.
And
in
the
forme
of
the
minde
it
is
a
true
rule
,
that
a
man
may
mend
his
faults
with
as
little
labor
as
couer
them
.
The
second
way
is
by
imitation
;
and
to
that
end
,
good
choyce
is
to
be
made
with
whom
we
conuerse
.
Therefore
your
Lordship
should
affect
their
companie
whom
you
finde
to
be
worthiest
,
and
not
partially
thinke
them
most
worthy
whom
you
affect
.
To
attaine
to
the
health
of
the
minde
,
we
must
vse
the
same
meanes
which
wee
doe
for
the
health
of
our
bodies
;
that
is
,
to
make
obseruance
what
diseases
we
are
aptest
to
fal
into
,
and
to
prouide
against
them
:
for
Physicke
hath
not
more
remedy
against
the
difease
of
the
body
,
than
Reason
hath
preseruatiues
against
the
Passions
of
the
mind
.
To
set
downe
meanes
how
a
man
may
attaine
to
the
actiue
power
mentioned
in
this
place
,
(
I
meane
strength
of
mind
,
)
is
much
harder
then
to
giue
rules
in
the
other
two
:
For
behauiour
and
good
forme
may
be
gotten
by
education
;
and
health
,
and
euen
temper
of
the
minde
,
by
good
obseruation
;
but
if
there
bee
not
in
nature
some
partner
in
this
actiue
strength
,
it
can
neuer
be
attained
by
any
industry
;
for
the
vertues
that
are
proper
vnto
it
,
are
Liberality
,
Magnanimity
,
Fortitude
&
Magnificence
:
And
some
are
by
nature
so
couetous
,
and
cowardly
,
as
it
is
as
much
in
vaine
to
inflame
or
inlarge
their
minds
,
as
to
goe
about
to
plough
the
Rockes
.
But
where
these
actiue
vertues
are
but
budding
,
they
must
bee
repaired
by
ripenesse
of
iudgement
,
and
custome
of
wel-doing
.
Clearnesse
of
iudgement
makes
men
liberall
,
for
it
teacheth
them
to
esteeme
of
the
goods
of
Fortune
,
not
for
themselues
(
for
so
they
are
but
Iaylors
to
them
)
but
for
their
vse
,
for
so
they
are
Lords
ouer
them
.
And
it
maketh
vs
know
,
that
it
is
Beatius
dare
,
quam
accipere
;
the
one
being
abadge
of
Soueraignty
,
the
other
of
subiection
.
Also
it
leadeth
vs
to
Fortitude
;
for
it
teacheth
,
that
wee
should
not
too
much
prize
life
,
which
we
cannot
keepe
;
nor
feare
death
,
which
wee
cannot
shunne
;
That
as
he
which
dieth
Nobly
,
doth
liue
for
euer
;
so
hee
that
doth
liue
in
feare
,
doth
die
continually
.
I
shall
not
need
to
proue
these
two
things
;
for
we
see
by
experience
,
they
hold
true
in
all
things
which
I
haue
hitherto
set
downe
.
What
I
desire
or
wish
,
I
would
haue
your
Lordship
to
take
in
minde
,
what
it
is
to
make
your selfe
an
expert
man
,
and
what
are
the
generall
helps
which
all
men
must
vse
which
haue
the
same
desire
.
I
will
now
moue
your
Lordship
to
consider
what
helps
your
trauell
will
gaine
you
.
First
,
when
you
see
infinite
variety
of
behauior
and
manners
of
men
,
you
must
choose
and
imitate
the
best
;
when
you
see
new
delights
that
you
neuer
knew
,
and
haue
passions
stirred
in
you
which
you
neuer
felt
,
you
shall
know
what
disease
your
minde
is
aptest
to
fall
into
,
and
what
the
things
are
that
bred
that
disease
:
When
you
come
into
Armies
,
or
places
where
you
shall
see
any
thing
of
the
wars
,
you
shall
conforme
your
natural
courage
to
be
fit
for
true
Fortitude
;
which
is
not
giuen
vnto
man
by
nature
,
but
must
grow
out
of
the
discourse
of
reason
:
And
lastly
,
in
your
trauell
you
shall
haue
great
help
to
attaine
to
knowledge
,
which
is
not
onely
the
excellentest
thing
in
man
,
but
the
very
excellency
of
man
.
In
Manners
,
your
Lordship
must
not
be
caught
with
nouelties
,
which
are
pleasing
to
young
men
;
nor
infected
with
Custome
,
which
maketh
vs
keepe
our
owne
all
graces
,
and
participate
of
those
wee
see
euery
day
;
nor
giuen
to
affectation
,
which
is
a
generall
fault
amongst
English
Trauellers
;
which
is
both
displeasing
&
ridiculous
.
In
discouering
your
passions
,
and
meeting
with
them
,
giue
no
way
,
or
dispense
with
your selfe
,
resoluing
to
conquer
your selfe
in
all
;
for
the
streame
that
may
be
stop'd
with
a
mans
hand
at
the
Spring-head
,
may
drowne
whole
Armies
when
it
hath
run
long
.
In
your
being
in
warres
,
thinke
it
better
at
the
first
to
doe
a
great
deale
too
much
than
any
thing
too
little
;
for
a
young
man
,
especially
a
strangers
first
actions
are
looked
vpon
,
and
Reputation
once
gotten
,
is
easily
kept
;
but
an
euill
impression
conceiued
at
the
first
,
is
not
easily
remoued
.
The
last
thing
I
am
to
speake
,
is
but
the
first
you
are
to
seeke
;
It
is
Knowledge
.
To
praise
knowledge
,
or
to
perswade
your
Lordship
to
seeke
it
,
I
shall
not
need
to
vse
many
words
;
I
will
onely
say
,
Where
it
is
wanting
,
that
man
is
voyd
of
any
good
.
Without
it
there
can
be
no
Fortitude
,
for
all
dangers
come
of
fury
,
and
fury
is
passion
,
and
passions
euer
turne
to
the
contraries
;
and
therfore
the
most
furious
men
,
when
their
first
blast
is
spent
,
be
commonly
the
most
fearfull
.
Without
it
,
there
can
be
no
Liberalitie
;
for
giuing
is
but
want
of
audacitie
to
deny
,
or
else
discretion
to
poyse
.
Without
it
,
there
can
be
no
Iustice
;
for
giuing
to
a
man
that
which
is
his
owne
,
is
but
chance
,
or
want
of
a
corrupter
or
seducer
.
Without
it
there
can
be
no
Constancy
or
Patience
;
for
suffering
is
but
dulnesse
or
senselesnesse
.
Without
it
there
can
be
no
temperance
;
for
we
shall
restraine
our selues
from
good
as
well
as
from
euill
.
For
hee
that
cannot
discerne
,
cannot
elect
or
choose
.
Nay
,
without
it
,
there
can
bee
no
true
Religion
;
all
other
devotion
being
but
a
blinde
zeale
,
which
is
as
strong
in
Heresie
as
in
Truth
.
To
reckon
vp
all
the
parts
of
knowledge
,
and
to
shew
the
way
to
attaine
to
euery
part
,
is
a
worke
too
great
for
mee
to
vndertake
at
any
time
,
and
too
long
to
discourse
at
this
time
;
therefore
I
will
onely
speake
of
such
a
knowledge
as
your
Lordship
shold
haue
desire
to
seeke
,
and
shall
haue
meanes
to
compasse
:
I
forbeare
also
to
speake
of
Diuine
knowledge
,
which
must
direct
our
Faith
;
both
because
I
find
my
owne
insufficiency
,
and
because
I
hope
your
Lordship
doth
nourish
the
seeds
of
Religion
,
which
during
your
education
at
Cambridge
were
sown
in
you
:
I
will
onely
say
this
;
That
as
the
irresolute
man
can
neuer
performe
any
action
well
;
so
hee
that
is
not
resolued
in
Religion
,
can
bee
resolued
in
nothing
else
.
But
that
Ciuill
knowledge
which
will
make
you
doe
wel
by
your selfe
,
and
good
vnto
others
,
must
bee
sought
by
Study
,
by
Conference
,
and
obseruation
.
In
the
course
of
your
Study
,
&
choice
of
your
booke
,
you
must
looke
to
haue
the
grounds
of
learning
,
which
are
the
Liberal
Arts
;
and
then
vse
study
of
delight
but
sometimes
for
recreation
,
and
neither
drowne
your selfe
in
them
,
nor
omit
those
studies
whereof
you
are
to
haue
continual
vse
.
Aboue
all
other
bookes
,
bee
conuersant
in
Histories
,
for
they
will
best
instruct
you
in
matters
Morall
,
Politike
,
and
Military
,
by
which
,
and
in
which
you
must
settle
your
Iudgment
.
I
make
Conference
the
second
helpe
to
Knowledge
in
order
,
though
I
finde
it
the
first
and
greatest
in
profiting
;
and
I
haue
so
placed
them
,
because
hee
that
is
not
studied
,
knoweth
not
what
to
doubt
,
nor
what
to
aske
.
To
profit
much
by
Conference
,
you
must
chuse
to
conferre
with
expert
men
;
for
men
will
be
of
contrary
opinions
,
and
euery
one
will
make
his
owne
probable
.
In
Conference
bee
neither
suspitious
,
nor
beleeuing
all
you
know
,
what
opinion
soeuer
you
haue
of
the
man
that
deliuereth
it
,
nor
too
desirous
to
contradict
.
I
doe
conclude
this
point
of
Conference
with
this
aduice
,
That
your
Lordship
should
rather
go
an
hundred
miles
to
speake
with
one
wise
man
,
than
fiue
miles
to
see
a
fair
Towne
.
The
third
way
to
attaine
to
Knowledge
is
Obseruation
,
and
not
long
life
,
nor
seeing
much
;
because
as
he
that
rides
a
way
often
,
and
takes
no
care
of
notes
or
marks
to
direct
him
if
hee
come
the
same
way
againe
to
make
him
know
where
hee
is
if
he
come
vnto
it
,
he
shall
neuer
proue
good
guide
;
So
hee
that
liueth
long
,
and
seeth
much
,
and
obserueth
nothing
,
shall
neuer
proue
any
wise
man
.
The
vse
of
Obseruation
is
in
noting
the
coherence
of
causes
,
effects
,
counsels
,
and
succcesses
,
with
the
proportion
and
likenesse
betweene
Nature
and
Nature
,
Fortune
and
Fortune
,
Action
and
Action
,
State
and
State
,
Time
past
and
Time
present
.
Your
Lordship
now
seeth
,
that
the
end
of
Study
,
Conference
,
and
Obseruation
is
Knowledge
;
you
must
know
also
that
the
true
end
of
knowledge
is
clearenesse
and
strength
of
Iudgement
,
and
not
ostentation
,
or
ability
to
discourse
;
which
I
doe
the
rather
put
your
Lordship
in
mind
of
,
because
the
most
part
of
Noblemen
and
Gentlemen
of
our
time
haue
no
other
vse
nor
end
of
their
learning
but
their
Table-talke
.
But
God
knoweth
they
haue
gotten
little
that
haue
onely
this
discoursing
gift
;
for
though
like
empty
vessels
they
sound
loud
when
a
man
knockes
vpon
their
out
sides
;
yet
if
you
peere
into
them
,
you
shall
finde
that
they
are
full
of
nothing
but
winde
.
This
rule
holdeth
not
onely
in
knowledge
,
or
in
the
vertue
of
knowledge
,
or
in
the
vertue
of
Prudence
,
but
in
all
other
vertues
.
I
will
here
breake
off
,
for
I
finde
that
I
have
both
exceeded
the
conuenient
length
of
a
Letter
,
and
come
short
of
such
discourse
as
this
subiect
doth
deserue
.
Your
Lordship
,
perhaps
,
may
finde
many
things
in
this
paper
superfluous
;
and
most
of
them
,
lame
.
I
will
,
as
well
as
I
can
,
supply
that
defect
vpon
the
second
aduertisement
,
if
you
call
mee
to
an
account
.
What
confusion
soeuer
you
finde
in
my
order
or
method
,
is
not
onely
my
fault
(
whose
wits
are
confounded
with
too
much
businesse
)
but
the
fault
of
this
season
,
being
written
in
Christmas
,
which
confusion
and
disorder
hath
by
tradition
not
only
beene
winked
at
,
but
warranted
.
If
there
bee
but
any
one
thing
which
your
Lordship
may
make
vse
of
,
I
thinke
my
pains
wel
bestowed
in
all
.
And
how
weake
soeuer
my
counsels
bee
,
my
wishes
shall
be
as
strong
as
any
mans
for
your
Lordships
happines
.
Your
Lordships
affectionate
Cousen
,
E.
Greenwich
,
Ianu.
4.
1596.
Postscript
.
IF
any
curious
scholler
happening
to
see
this
discourse
shall
quarrell
with
my
diuision
of
the
gifts
of
the
minde
,
because
he
findeth
it
not
perhaps
in
his
booke
,
and
faith
that
health
and
euen
temper
of
mind
is
a
kind
of
strength
,
and
so
I
haue
erred
against
the
rule
,
that
Membra
diuidenda
non
debent
confundi
;
I
answer
him
,
The
qualities
of
health
and
strength
,
as
I
haue
set
them
downe
,
are
not
only
vnlike
,
but
meer
contraries
,
for
the
one
bindeth
the
mind
&
restraineth
it
,
the
other
raiseth
and
inlargeth
it
.
A
Letter
to
the
same
purpose
.
MY
good
Brother
;
you
haue
thought
vnkindnesse
in
me
,
that
I
haue
not
written
oftner
vnto
you
,
and
haue
desired
I
should
write
vnto
you
something
of
my
opinion
touching
your
trauell
;
you
being
perswaded
my
experience
therin
to
be
somthing
,
which
I
must
needs
confesse
;
but
not
as
you
take
it
.
For
you
thinke
my
experience
growes
from
the
good
things
which
I
haue
learned
:
but
I
know
the
only
experience
which
I
haue
gotten
,
is
,
to
find
how
much
I
might
haue
learned
,
&
how
much
indeed
I
haue
missed
,
for
want
of
directing
my
course
to
the
right
end
,
and
by
the
right
meanes
.
I
thinke
you
haue
read
Aristotles
Ethiques
;
If
you
haue
,
you
know
it
is
the
beginning
&
foundation
of
all
his
worke
,
the
end
to
which
euery
man
doth
and
ought
to
bend
his
greatest
and
smallest
Actions
,
I
am
sure
you
haue
imprinted
in
your
mind
the
scope
and
marke
you
meane
,
by
your
paines
,
to
shoot
at
.
For
if
you
should
trauell
but
to
trauell
,
or
to
say
you
had
trauelled
,
certainely
you
should
proue
a
pilgrim
,
no
more
.
But
I
presume
so
well
of
you
(
that
though
a
great
number
of
vs
never
thought
in
our selves
why
we
went
,
but
a
certain
tickling
humour
to
doe
as
other
men
had
done
,
)
you
prupose
,
being
a
Gentleman
borne
,
to
furnish
your selfe
with
the
knowledge
of
such
things
as
may
bee
serviceable
for
your
Country
&
calling
.
Which
certainly
stands
not
in
the
change
of
Ayre
,
(
for
the
warmest
Sunne
makes
not
a
wise
man
)
no
,
nor
in
learning
Languages
(
although
they
be
of
serviceable
vse
)
for
words
are
but
words
in
what
Language
soever
they
be
;
and
much
lesse
in
that
all
of
vs
come
home
full
of
disguisements
not
onely
of
apparel
,
but
of
our
counte
nances
,
as
though
the
credit
of
a
Traueller
stood
all
vpon
his
outside
:
but
in
the
right
informing
your
minde
with
those
things
which
are
most
notable
in
those
places
which
you
come
vnto
.
Of
which
as
the
one
kinde
is
so
vaine
,
as
I
thinke
,
ere
it
bee
long
,
like
the
Mountebanks
in
Italy
,
wee
Travellers
shall
bee
made
sport
of
in
Comedies
;
so
may
I
instly
say
,
who
rightly
trauels
with
the
eye
of
Vlysses
,
doth
take
one
of
the
most
excellent
ways
of
worldly
wisdome
.
For
hard
sure
it
is
to
know
England
,
without
you
know
it
by
comparing
it
with
some
other
Countrey
;
no
more
than
a
man
can
know
the
swiftnesse
of
his
horse
without
seeing
him
well
matched
.
For
you
that
are
a
Logician
know
,
that
as
greatnesse
of
it selfe
is
a
quantity
,
so
yet
the
iudgement
of
it
,
as
of
mighty
riches
&
all
other
strengths
stands
in
the
predicament
of
Relation
:
so
that
you
cannot
tell
what
the
Queene
of
England
is
able
to
do
defensively
or
offensively
,
but
by
through
knowing
what
they
are
able
to
doe
with
whom
shee
is
to
bee
matched
.
This
therefore
is
one
notable
vse
of
Travellers
;
which
stands
in
the
mixed
&
correlatiue
knowledge
of
things
,
in
which
kinde
comes
in
the
knowledge
of
all
legues
betwixt
Prince
and
Prince
;
the
Topographicall
description
of
each
Country
,
how
the
one
lyes
by
scituation
to
hurt
or
helpe
the
other
,
how
they
are
to
Sea
,
well
harbored
or
not
,
how
stored
with
shippes
,
how
with
Reuenue
,
how
with
fortification
&
Garrisons
,
how
the
people
,
warlike
trained
or
kept
vnder
,
with
many
other
such
warlike
considerations
;
which
as
they
confusedly
come
into
my
mind
,
so
I
,
for
want
of
leisure
,
hastily
set
them
downe
:
But
these
things
,
as
I
haue
said
,
are
of
the
first
kinde
which
stands
in
the
ballancing
one
thing
with
the
other
.
The
other
kinde
of
knowledge
is
of
them
which
stand
in
the
things
which
are
in
themselus
either
simply
good
or
simply
evill
,
and
so
serve
for
a
right
instruction
,
or
a
shunning
example
.
Of
these
Homer
meant
in
this
verse
,
Qui
multos
hominum
mores
cognouit
et
vrbes
.
For
he
doth
not
meane
by
Mores
,
how
to
looke
,
or
put
off
ones
Cap
with
a
new
found
grace
,
although
true
behavior
is
not
to
be
despised
:
marry
my
Heresie
is
,
that
the
English
behaviour
is
best
in
England
,
and
the
Italians
in
Italie
.
But
mores
hee
takes
for
that
from
whence
Morall
Philosophy
is
so
called
;
the
certainnesse
of
true
discerning
of
mens
mindes
both
in
vertue
,
passion
,
and
vices
.
And
when
he
saith
,
Cognouit
vrbes
,
hee
meanes
not
(
if
I
be
not
deceiued
)
to
have
seene
Townes
,
and
marke
their
buildings
;
for
surely
houses
are
but
houses
in
every
place
,
they
doe
but
differ
secundum
magis
et
minus
;
but
hee
intends
to
their
Religion
,
Policies
,
●awes
,
bringing
vp
of
children
,
discipline
both
for
warre
and
peace
,
and
such
like
.
These
I
take
to
be
of
the
second
kind
which
are
euer
worthy
to
be
knowne
for
their
owne
sakes
.
As
surely
in
the
great
Turke
,
though
wee
have
nothing
to
doe
with
them
,
yet
his
Discipline
in
warre
matters
is
,
propter
se
,
worthy
to
be
learned
.
Nay
,
even
in
the
kingdome
of
China
,
which
is
almost
as
far
as
the
Antippodes
from
vs
,
their
good
Lawes
and
Customes
are
to
be
learned
:
but
to
know
their
riches
and
power
is
of
little
purpose
for
Vs
;
since
that
can
neither
advance
vs
,
nor
hinder
vs
.
But
in
our
neighbour
Countries
,
both
these
things
are
to
be
marked
,
as
well
the
latter
,
which
containe
things
for
themselues
as
the
former
which
seeke
to
know
both
those
,
and
how
their
riches
and
power
may
be
to
vs
auaileable
,
or
otherwise
.
The
Countries
fittest
for
both
these
,
are
those
you
are
going
into
.
France
above
all
other
most
needfull
for
vs
to
marke
,
especially
in
the
former
kind
.
Next
is
Spaine
&
the
Low-Countries
,
then
Germany
;
which
in
my
opinion
excels
all
others
as
much
in
the
latter
Consideration
,
as
the
other
doth
in
former
,
yet
neither
are
voyd
of
neither
▪
For
as
Germany
me
●●inks
doth
excell
in
good
lawes
and
well
administring
of
Iustice
;
so
are
wee
likewise
to
consider
in
it
the
many
Princes
with
whom
we
may
have
league
;
the
places
of
Frade
,
and
meanes
to
draw
both
Souldiers
and
furniture
there
in
time
of
need
.
So
on
the
other
side
,
as
in
France
and
Spaine
we
are
principally
to
marke
how
they
stand
towards
vs
both
in
power
and
inclination
;
so
are
they
,
not
without
good
and
fitting
vse
,
even
in
the
generality
of
wisdome
to
bee
knowne
;
As
in
France
the
Courts
of
Parliament
,
their
subulter
Iurisdiction
,
and
the
it
continual
keeping
of
payed
Souldiers
:
In
Spaine
,
their
good
&
grave
proceedings
,
their
keeping
so
many
Prouinces
vnder
them
,
and
by
what
manner
;
with
the
true
points
of
honor
.
Wherein
since
they
haue
the
most
open
conceit
wherein
they
seeme
ouer
curious
,
it
is
an
easie
matter
to
cut
off
when
a
man
sees
the
bottom
Flanders
likewise
,
besides
the
neighbour-hood
with
vs
,
and
the
annexed
considerations
therunto
,
hath
diuers
things
to
be
learn'd
,
especially
their
gouerning
their
Merchants
&
other
trades
.
Also
for
Italy
,
wee
know
not
what
wee
haue
,
or
can
haue
to
doe
with
them
,
but
to
buy
their
Silkes
and
Wines
:
And
as
for
the
other
point
,
except
Venice
,
whose
good
Lawes
and
customes
wee
can
hardly
proportion
to
our selues
,
because
they
are
quite
of
a
contrary
gouernment
;
there
is
little
there
but
tyrannous
oppression
,
and
seruil
yeelding
to
them
that
haue
little
or
no
right
ouer
them
.
And
for
the
men
you
shall
haue
there
,
although
indeed
some
be
excellently
learned
,
yet
are
they
all
giuen
to
counterfeit
learning
:
as
a
man
shall
learne
among
them
more
false
grounds
of
things
then
in
any
place
else
I
know
.
For
from
a
Tapster
vpwards
,
they
are
all
discoursers
in
certain
matters
and
qualities
;
as
Horsmanship
,
weapons
,
wayting
;
and
such
are
better
there
then
in
other
Countries
:
But
for
other
matters
,
as
well
(
if
not
better
)
you
shall
haue
them
in
nearer
places
.
Now
resteth
in
my
memory
but
this
point
,
which
indeed
is
the
chiefe
to
you
of
all
others
;
which
is
,
the
chiefe
of
what
men
you
are
to
direct
your selfe
to
,
for
it
is
certaine
no
vessell
can
leave
a
worse
taste
in
the
liquor
it
contains
than
a
wrong
teacher
infects
an
vnskilfull
hearer
with
that
which
hardly
will
euer
out
:
I
will
not
tel
you
some
absurdities
I
haue
heard
some
Trauellers
tell
;
taste
him
well
before
you
drinke
much
of
his
Doctrine
And
when
you
haue
heard
it
,
try
well
what
you
haue
heard
before
you
hold
it
for
a
principall
;
for
one
error
is
the
mother
of
a
thousand
.
But
you
may
say
,
how
shall
I
get
excellent
men
to
take
paines
to
speake
with
me
?
Truly
in
few
words
;
either
much
expence
or
much
humblenesse
.
FINIS
.