shall alwaies concenter in this immoveable point, not to alter his first
faith: for that I knowe, that as all innovation is dangerous in a state;
so is this change in the little commonwealth of a man. And it is to be
feared, that he which is of one religion in his youth, and of another in
his manhood, will in his age be of neither....

"I will instance in a Gentleman I knew abroade, of an overt and free
nature Zealously forward in the religion hee carried from home, while he
was in France, who had not bene twentie dayes in Italy, but he was as
farre gone on the contrary Byas, and since his returne is turned againe.
Now what should one say of such men but as the Philosopher saith of a
friend, 'Amicus omnium, Amicus nullorum,' A professor of both, a
believer in neither.[182]

"The next Caveat is, to beware how he heare anything repugnant to his
religion: for as I have tyed his tongue; so must I stop his eares, least
they be open to the smooth incantations of an insinuating seducer, or
the suttle arguments of a sophisticall adversarie. To this effect I must
precisely forbid him the fellowship or companie of one sort of people in
generall: these are the Jesuites, underminders and inveiglers of greene
wits, seducers of men in matter of faith, and subverters of men in
matters of State, making of both a bad christian, and worse subject.
These men I would have my Travueller never heare, except in the Pulpit;
for[183] being eloquent, they speake excellent language; and being wise,
and therefore best knowing how to speake to best purpose, they seldome
or never handle matter of controversie."

Our best authority in this period of travelling is Fynes Moryson, whose
_Precepts for Travellers_[184] are particularly full. Moryson is well
known as one of the most experienced travellers of the late Elizabethan