A marvelous combat of contrarieties.  
Malignantlie striving in the members of man's body, allegorically representing unto us the envied state of our flourishing Common wealth: wherein dialogue-wise by the way, are touched the extreme vices of this present time.  
With an earnest and vehement exhortation to all true English hearts, courageously to be ready prepared against the enemy. by W. A.  
Concordia paruae res crescunt, discordia maximae dilabuntur.  
Printed by I. C. for Thomas Hacket, and are to be sold at his shop in Lomberd street▪ under the sign of the Pope's head.  
Ann. D. 1588.   

To the Right Honourable M●ister George bond, Lord Mayor of London, much health, and happy success through out his whole government.  
I Have read right Honourable, Virtutem esse bonum common patriac, that virtue is the common profit of our Country, and that he is not to be honoured with the noble name of virtue, which doth not wholly apply his mind freely to profit many, and to seek the commodity of others: which made Cicero to say, that if there were a question, or comparison, to whom we ought to show most duty, our Country & Parents ought chiefly to be regarded, unto whom we are bound by many benefits: And Cicero did not alone say it, but by his own example confirmed it, when being Consul of Rome, through his singular diligence, and painful watchfulness, he both preserved the City from the secret conspiracies of Catiline, and also repressed his violent attempts, that fully purposed the overthrow of his Country: so that he might justly say of himself as he did, O fortunatam natam me Consul Roma●; O happy Rome in the time that I was Consul. Yourself (right Honourable) may in these dangerous days, and doubtful times, worthily deserve Cicero's praise, that are so carefully occupied, painfully busied, and watchfully prepared, not only to prevent by wary foresight all privy attempts that noisome vipers, and hurtful Traitors, either by night or day shall practise against this honourable and famous City, but are ready bend valiantly to defendant, though with loss of your own life, rather than it should in the least part be harmed, or the inhabitants thereof 〈◊〉 ways injuried.  
The valour of your antic predecessors, are yet to be seen in the arms of your honourable City, and shall for ever remain in the minds of all posterity, whose glory we see you emulate, and to which, your watchfulness and painful diligence will make you equivalent, if in these stormy tempestuous times, you shall (like a wary and heedful Pilot) skilfully (as you have begun) continue to hold the helm in this Ship of your government, and happily guide it from blustering winds, and wallowing waves of secret malicious enemies: which the more they are, doth make you more careful, and the more secret, far more watchful.  
The time wherein you govern, may well be compared to the time of Catiline, but that in this point it is far more dangerous, for that we have not one Catiline that purposeth the ruin of our City, but many: & as Cicero said at that time, Crescit in dics singulos hostium numerus, so may we say, the number of our enemies do still increase, yet will not we stand upon that which he did, neither do I think you of his mind, that either our nightly watches (which God knows are but slender) the garrison of our City, the strength of our people, the unity of our minds, the counsels of your Senate, or such like can preserve us, but that our God, even for the glory of his name, and for his mercy sake will defend us, that neither their counsels or conspiracies shall ever be able to hurt us. And albeit they do intestinam aliquam quotidie perniciem reipublicae moliri, devise daily some secret and deadly destruction of our common wealth, yet I doubt not but first by God's mercy, and then through the provident care of you and our Magistrates, not alone this City, but the whole land shallbe preserved from their malice, and they themselves fall into the pit that they have digged for others, as Catiline did, with his conspirators.  
I have printed your honours name in the forehead of this my Book, not because I wanted patrons to defend it, (for who in this time will not esteem the faithful good will of a loving Subject, that zealously seeketh the profit of his Country) but for that I hear and see your honours care, & watchfulness deserves it, & to deprive the virtuous of their praise, were nothing else but mere envy and secret malice. Wherefore as I willingly dedicate this unto your Honour: so I beseech you gratefully accept it, and defend it against all the malicious tongues of envious and slanderous Papists, whose mouths either I desire the Lord God to stop, and convert their hearts, or else confound them, that they may never see their desires.  
And so wishing your Honour to prosper in all your counsels and that you take in hand. I cease to trouble you any further.  
Your Honours in all duty to command, William Auerell.   

To the friendly and Christian Reader.  
THREE sorts of people (courteous Reader) I know there are, that will dislike, and discommend that which I shall write, the first are our proud Dares, that are as far in love with themselves as Narcissus, and our wanton wives and mincing minions, that all day prank themselves at the Glass, like dainty Mistress Acco. The second are our gluttonous Sanctrae that for their feeding and unmeasurable drinking, may better be called Beotians then Englishmen: and the third are our couchant Papists that privily lurk in corners, to bring every thing in disgrace, that is not for their purpose, nor serves (as we say) for their tooth. These peradventure being gauled, cannot abide to have their sore rubbed, like to Philip of Macedon that because he had but one eye himself, was angry when any man talked of a Cyclops, or named a goggle eye, or spoke of any that had but one of his eyes: Or like Hyrmeas, that being himself an Eunuch, could not abide to hear of a Razor, or a knife, or any man that was cut, because he was himself a gelding. Wherefore if we touch these men, it must be figurate but not apart, closely and cunningly, not openly nor plainly, for if we do, we utterly lose their good will, but as for these I count not, only I wish them better minds, with a sound amendment of their lives.  
The rest that are well disposed, I earnestly desire to bear with whatsoever faults have either hastily scaped my hands in writing, or the Printers press in printing.  
I am not Roscius in Scena, I know many could better have handled this Theme, yet I friendly request thy patience, and gentle acceptance of that I have written, knowing that if thou have judgement, thou wilt not be a Lynx, in prying too narrowly into my oversights, but rather a Mole, in not seeing mine infirmities. That I have written hath been for thy profit and pleasure, myself in labouring have felt the pain, all the reward I demand is thy good word, which if I may have I am satisfied, and so reposing myself thereon I end, wishing thee health and long life, with the fruition of heavenly joys. Farewell. (⸫)   

¶ A Dialogue, wherein the extreme vices of this present age are displayed against Traitors and Treasons.  The Tongue. 
Dear Brethren and fellow members, by what authority or right, rather with what boldness, dare our Brethren the Belly and Back oppress us, and so Lordlike command us? it is a shameful thing, extreme folly, and a thing very unseemly, when the servant ruleth, and the Lord obeyeth, the slave commandeth, and the Master serveth: truly we are worthy of the greatest torments, that like drudges will become a scoff and scum to others. Like fools we have made the Belly and Back our Lords, with great labour we get and provide all things may please them: poor souls we have no rest, sometime the Belly commandeth one, sometime the Back another, one saith to the Foot, arise sluggard, awake, the other to the hand, bestir thee apace, get me some meat, prepare me some dainties, fetch me some wine, lay the Table, the day passeth, the time goeth, and I have eaten nothing: Hunger and Thirst my two enemies come & threaten my death, the one on the one side, the other on the other, and therefore except ye speedily help me I die, and these are their daily and usual complaints.  The Hand. 
Sister, you say truth, and amongst the rest no one hath more cause to complain of them both then I, for I labour sundry ways to maintain them. In the Winter I suffer cold, in the Summer I endure heat, my joints are benumbed with the one, and dried with the other, I labour day & night to procure for them both what I can & yet they are never satisfied.  The Tongue. 
I know it, but yet your toil is not equal with mine, for I am often a common Paratour and solicitor for them both. Many times I am feign to brawl for them, when I have small thanks for my labour, sometimes I am a Patron or rather a Latrone to rob the Ministry by selling of livings, sometimes a judge, and eftsoons a witness, sometimes a Counsellor, otherwhiles a Merchant, and then after a retailour of wares, I counterfeit Laws, I tell lies, I sew seditions, I stir up Traitors, I slander Princes, under colour of truth I beguile and deceive, I ●weare and forswear, I break promise, I allure to whoredom, to theft, to murder, and to all mischief: I make no account so I may get them aught, whether per fas or nefas, by right or wrong. If I come among Princes, I flatter, if among the noble or rich, I soothe them up with sweet words, Si ai●rt aio, si negant nego, look what they say I affirm it, and all this I do, that by flatteries I may feed the Belly dai●●●lie, & cloth the Back bravely.  The Hand. 
And I pray you is my toil any less? are my deceits inferior unto yours? am I not forced through their procurements (if I may without shame open my follies) to pick and steal, sometimes by privy filching to make all fish that comes to net? sometimes by open robbing violently, to lay hands upon others? What treasons, what poisonings, what murder is it or what wickedness, that I do not for their sakes accomplish? whose goods have I spared? whose blood have I not spilled, to serve the turn of these my Lordly Masters?  
Have I spared the Prince, the Father, the Child, the Sister, the Brother, the Husband, the Wife? Nay what age, or se●e have I pitied, to please these overruling & commanding Lords? I want no examples to confirm my sayings, yet lest you should imagine me to say more than I can prove, I will set down a few for the maintenance of my cause. And first to begin with Traitors, did not Curio (at first Caesar's enemy, yet afterward to maintain the Belly and Back) sell unto Caesar for 26000. crowns the City of Rome? How unfaithfully did Polymnestor of Thrace murder Polydorus King Priamus some, and all for his gold to maintain his bravery, and to set him one degree higher in his Kingdom. Aul. Posthumius Albinus, being sent to overthrow jugurtha, was corrupted with money, and in stead of war most shamefully concluded a peace. How did Standley and York, two English Traitors in Flaunders, deal with the most virtuous and famous Queen of England, whom God preserve long to reign over us to the confusion of all foreign and domestical Traitors.  
When the Romans warred against the Latins, Cassius a standardbearer f●ue Crassus Brutus his son, because for money he would have betrayed his Father, and opened the Gates to the enemies.  
Heraclius the Emperor, slew Phocas his Father to maintain himself in the bravery of an Empire.  
Richard the third, reaching with ambition of a crown, most unnaturally slew his two little Nephews, his heart contrived it, but I performed it.  
Frotho the King of Denmark had three sons, Haldanus, Roe, and Scato, who when their Father was dead, strove all together for the Kingdom, by means of which, Haldanus the elder, slew the two younger, that he alone might sway the Kingdom.  
Semiramis having obtained of her Husband Ninus, to sit but one day in the princely seat, and for that day to sway the Kingdom, imprisoned her Husband, & afterward slew him, that she alone might live in all daintiness and bravery.  
These and infinite other, have the Belly and Back 〈◊〉 me to destroy, making me as a slave to serve their appetites.  The Foot. 
Seeing each of you have justly made your complaints, as Nature hath placed me lowest, so give me leave at last to declare my grief: I acknowledge the Tongue is greatly enforced, the Hands marvelously troubled, and the other members wonderfully oppressed, to serve the turn of two, not Masters by Nature, but Monsters by abuse, yet consider my travail, and you shall find it nothing less than the rest. How do I trot up and down, and as a Porter together with my fellow, am forced to bear up the rest of the members. Whatsoever must be had, I am the Messenger to fetch it, is there any dish to feed the Belly? then must I run to buy it, is there any fine apparel fashionable for the Back? be it never so far, I must trudge for it. And albeit that the weight of the members which nature hath given be sufficient to charge & overburden my feeble force, yet must I have a load devised by art, to oppress the weakness of my slender joints, so that I think my burden heavier than Aetna, or the weight of the Heavens upon the shoulders of Atlas, with grief hereof my bones consume, my synnowes shake, my humours dry up, and my joints quake, like as when two weak Pillars bear up the burden of a heavy house. Besides, neither can the Tongue come to utter her speech, nor the hands to execute their purpose, without it be by my help and furtherance, so that if the Belly bid the Tongue deceive, I post out to perform it, if the Back command the Hands to steal, or shed blood, than I haste to make them finish it, so that in all actions I am a servant in most vile slavery to these unjust oppressors, and therefore have as much cause to complain of their tyranny in every thing, as either of you in any thing.  The Tongue. 
Certain it is we all do serve them diligently, we labour for them painfully, and yet are rewarded slenderly. The Tyrants of Sicilia never oppressed their subjects with more violence, than they do● us with their exactions, and yet we have thereby no benefit, for had we any recompense, it would assuage the burden of our travail, and make our labour sweet, but such is the condition of these two, that albeit we daily give them, hourly labour and continually provide for them, yet they never cease complaining, that we give them nothing.  The Hand. 
Yea, for though I labour to day to feed the one, and travail to morrow to cloth the other, yet if I do not the next day, and the next day also give them still, they complain of mine idleness, of mine unjustice & negligence: saying I am unnatural, unkind, slothful, and given to ease, and that I forget the end wherefore I was made, which is, (they say) to serve them in all necessities, what said I? nay rather in all superfluities.  The Foot. 
In the same state am I, and so they deal also with me, for though I now fetch them in things not wholly needful, but for the most part curious, it may be that a while they will be contented, but shortly after they cry it is too little, and except I procure the one variety of dainties, and the other diversity of suits, they are neither contented, so variable are they, and full of alteration, so that I cannot tell what to compare them to, except to the lake in the furthest part of Africa, among the people Trogloditae, which is thrice in a day bitter and salt, and yet anon pleasant and sweet.  The Tongue. 
Nay rather they are like the gaping Gulf in Sicil, named Charybdis, which ever devoureth, & is never satisfied, or like the fire, that the more it hath, the more it still consumeth: for Polypus had never more shifts, than y● Back hath suits, nor the Chameleon more colours then the Belly Cooks.  The Hand. 
I think the Crocodil is not more greedy than the Belly, nor the Leopard more variable than the Back. Their nature is like the stone Siphnius, which heated in Oil waxeth hard, but let alone becometh soft. The more we pleasure them, the more they displease us, and the more we bestow upon them, the more they are unthankful.  The Tongue. 
Will you see the pattern of a gluttonous Pantrey, then look upon the Belly, for he is a smoking Kitchen of variable viands, Gurmand●se is his Porter, and Gluttony his Cook, the lustful liver like a flaming fire, boileth under the great Kettle & Cauldron of the stomach, the breathing Lungs, like blowing bellows, 〈◊〉 by the Liver as by a Forge, the Wealand pipe as it were a cistern, bringeth in liquor to dress the cates, and the entrails like a sink convey the filth down the Fundament. Now all this while who fareth the better for their co●kery, nay which of us are not the worse for the Bellies untemperancy, and which of us smarteth not for the Backs prodigality? Wherefore brethren, and fellow members, let us not be subject to two such Cormorants, which regard not our benefit, but their own profit, consider the seruillity, they have long kept us in, what labour and pain, what cark and care, they have continually put us to, if we cast off their yeake, we shall be freed from slavery, if not, we live in continual drudgery, they rule not by reason but by rigour, their lust is a law, and their will a warrant, and therefore to stake off their oppression, were wisdom, and to live at liberty, willbe our only happiness.  The Hand. 
Sister, I promise for my part, to yield to your persuasion, and whereas in times past I have wrought full hard for the maintenance of these my jolly Masters, I purpose now to take mine ease, thinking it better to live at rest, than to toil and have no thank for my labour, and therefore let them work for themselves if they will, for I neither mean to feed the one, nor cloth the other.  The Foot. 
Neither will I step over the threshold, to fetch in any thing for the sustenance of the one, or maintenance of the other, but mean to take my rest in mine Inn, expecting how these that have so long ruled as Lords, can become now servants to themselves.  The Tongue. 
In this doing we shall abate their pride, and pluck down their Peacock's plumes, so that though now they hold their heads full high, yet within these two or three days, I am sure my gluttonous Master the Belly, will sing a new song, for I promise for my part to be no instrument to feed, nor no servant to serve him, and as for our gallant youth the Back, I do not doubt but the want of your service, will make him in short time after beshrew himself. But hush, Lupus est in fabula, behold where they both come of whom we have long talked, let us shrink a side to hear their communication, till opportunity serve for us to speak.  The Belly. 
What greater misery can happen in this life, then when as in a natural body, where the members should serve each others necessity, and mutually help & secure one another, they shall not only deny their aid unto the body, but conspire also the death of the same: by means of which, not the body alone doth consume and pine away, but the members themselves do consequently perish: and yet are they so blinded with envy, and led on with self love, that they cannot perceive their destruction at hand, till present peril do teach them, and their own smart do warn them, what folly it is to be led by envy, whereby to make a mutiny in a natural body, in which there ought to be a cordial consent of amity, and a tunable harmony of love.  
I know not what hath moved my fellow members to this conspiracy, for my part I have naturally fed them, and lovingly nourished them all, yet they complain, and not of me alone, but of the proud Back also, whose pride & prodigality, hath oftentimes (indeed) deprived both them and me of our due sustenance and natural nourishment, even this stately and lordly Back, the pillar of pride, the waster of wealth, and the window opening to all wickedness, a leader unto luxury and unclean lechery, a bulwark to beat back chastity, & the root from whence all presumptuous pride doth grow, for whose faults, it is no reason I should suffer the malice of the members, that not only in mine office foster the rest, but am nearest to him in all things.  The Back. 
Brother, I have heard your unbrotherly speeches, in which, though you would to clear yourself, make me the cause of the members variance, yet if you justly examine your own condition, you shall find that your gluttony, and untemperancy, doth not only distemper the members, but also consume that should serve for my maintenance: & therefore good cause have the rest of our Brethren to condemn your excess, and dislike your extortion: for they serve an evil Master, who is always craving and never contented, ever feeding, and never filled, for what is more unsatiable than the Belly? that is this day crammed, and to morrow craving? Who when he is full, can dispute of temperance and continency, yet presently after doth shake hands with all virtue. You say that I am the pillar of pride, but it happeneth then through your untemperance, you affirm that I am the waster of wealth, but you forget your own delicacy, that consume more at one banquet in a day, than I do upon apparel in a year. You make me a leader unto all lechery, but you remember not that Sine Cerere et Baccho friget Venus, and that I am but the effect, you the cause, I the flame, you the Oil, I the mean, but yourself the matter, you say I am the bulwark to beat back chastity, but you consider not that the full Belly is not able to keep continency, you make me the root of pride, but it is yourself that is both root and trunk, to foster the bravest branches of pride, and to cherish all wickedness, and vice: and therefore you suffer not for me, but for your own faults, and your disorder in feeding, hath made the members break, and my garments bare.  The Tongue. 
Now the matter begins to work, when thieves attach one another, true men come by their goods, but of both, there is neither barrel better Herring.  The Belly 
Why, had ever Prometheus more shapes, than the back suits? or that Hydra more n●w heads than the back new Garments? not so variable for their matter, as changeable for their fashion: this day French, to morrow English, the next day Spanish, to day Italianate, to morrow for fashion a devil intarnat, O tempora, o mores! To day you shine in suits of silk, to morrow you jet it out in cloth of Gold, one day in black for show of gravity, an other day in white in token of bravery, this day that colour, the next day another, now short wasted, anon long bellied, by and by after great Buttoned, and strait after plain laced, or else your Buttons as strange for smallness, as they were monstrous before for greatness, this year bumbd like a Barrel, the next shottend like a Herring, now your hose hang lose like a bow case, the next day as strait as a pudding skin, one while buskined for lack of stocks, another while booted for want of shoes, and thus from you that are the grand Master, do the inferiors members fetch their fashions, & these be the mutabilities of men.  
As for women, you make them through your pride in looks like Lais, in fashions like Flora, in manners like Thais, more wavering than the wind, and more mutable than the Moon: in Gate & gesture most dainty, in the Church most angelical, in the streets modest & amiable, abroad among men in fineness superficial, but at home by themselves most sluttish and bestial. Yet I mean not all but the worst, and such as entertain your pride, who from the top to the toe, are so disguised, that though they be in sex Women, yet in attire they appear to be men, and are like Androgini, who counterfeiting the shape of either kind, are in deed neither, so while they are in condition women, and would seem in apparel men, they are neither men nor women, but plain Monsters.  
Their heads set out with strange hair, (to supply nature that way defected, or rather by their periwigs infected) do appear like the head of Gorgon, saving that they want the crawling Snakes of Medusa, to hang sprawling in their hair along their faces, & yet they retain the property of this Daughter of Phorcus, for they turn a number of their beholders into stones, who while they affectionately gaze on their painted pride, do lose the reason of men and become like stones, without any feeling of a virtuous mind, the only Image of a man.  
But as they are Venerian Dames, even so in their flatteries to beguile fools, they imitate the nature of the Cyprian women, who coming into Syria and serving in the Court, would coure down and become footestooles for the Ladies, thereby to ascend into their Coaches, for which cause they were called Climacidae, of Climaca, which the Assyrians name a Ladder: but herein only they differ, in that our Phrynae, and Cytherean Damsels, become not Ladders for Women, but footestooles, yea and pillows for Men. And therefore it is not without cause that Tiresias said, (being chosen an Arbiter between jupiter and juno,) that there were In viro, tres amoris unciae, in femina, novem, in a man three ounces of lust, in a woman nine: for what meaneth else their outward tricking and dainty trimming of their heads, the laying out of their hairs, the painting and washing of their faces, the opening of their breasts, & discovering them to their wastes, their bents of Whale bone to bear out their bummes, their great sleeves and bombasted shoulders, squared in breadth to make their wastes small, their culloured hose, their variable shoes, and all these are but outward shows. As for the rest, lest their rehearsal might rather hurt, then profit the honest ears, I will cover them with silence, but all these are your provocations, these are the fruits of your pride, the signs of your waste, and the abridgement of my fare, for while you spend so freely upon your Back, the least share falls to the Belly, nay▪ I am feign oftentimes to ●ast, to bear out the prodigality of your pride, and then ●anting nourishment to feed the members, I am complained on for your fault.  The Back. 
I perceive you can Arcem facere ex cloaca, and Lapidem e sepulchro venerari pro Deo, make much of your painted sheath, and make a Mountain of a Molehill. You can love yourself best, & spy a mote in another's eye, forgetting the beam in your own, I am not so variable in my suits, as you are in dainties of divers sorts, nor so sumptuous and gorgeous in garments, as you are costly in cates, but you count all too much that goes besides your own belly, and thereunto you bend the sum of your talk, like Pithonicus, that when he gave answer of the Oracle, so spoke, as the voice seemed not to come from his tongue, but from his belly.  
What should I speak of your two greatest God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gluttonous feeding and excessive drinking, by which you make a number not men but beasts, that have their souls but in stead of salt, to keep their bodies from noisome stink, who though they appear men, are indeed but Ventres, that place their pleasure in long feeding, and their delight in strong drinking.  
I am not so changeable in fashions, as you are choice in dishes, what boiling, what baking, what roasting, what stewing, what curious and dainty conserving, what Syrropes, what sauces, with a thousand devices to move an appetite without necessity, and charge nature without need. Did you not make Demetrius Phalerus consume every year two hundred talents, in needless stuffing of your bottomless bag?  
And how moved you Heliogabalus at every sitting down, to spend no less than an hundred Sestertij? Made you not Philoxenus to wish that he had the neck of a Crane, that in feeding on delicate meat, and drinking sweet wine, he might feel the greater pleasure?  
With this you made the Sodomites to abound, 
Ezech 16  which was the cause they were consumed with fire.  
You made the Isralites herein to offend, 
Exod 32  that after they had glutted their bellies fell to Idolatry.  
You infected Esau with this greediness, 
Gene, 25  that he sold his birthright for a mess of pottage, yea, infinite others have perished by the Belly, and more by the Belly then the sword.  
The King of the Cooks (that is the Belly) overthrew the walls of jerusalem, (saith Gregory,) for while the Belly is farced with Gluttony, the virtues of the soul are destroyed by Lechery, for Vicina sunt venter et genitalia. There can be no order in living, where there is no measure in feeding, and as a wild Horse if he have the bridle will cast his rider, or carry him whether he listeth, so an untemperate Belly, leadeth the soul to all sin, and the members to sickness and sorrow. Or as the Earth by too much rain becometh barren of all good fruits, and bringeth forth nothing but thistles and thorns, so the Belly overcharged with two much food, is utterly void of all virtue, & wholly barren in well doing, producing nothing but pricking thistles of ill example to hurt others, or choking thorns of beastly life to destroy itself. How many doth the Belly make Epicures, that say, Ede, bibe, post mortem nulla voluptas, eat and drink, 
Philip. 3  there is no pleasure after death, who make their Belly their Gods. Such are like Acephalus, whom the Mathematicians place before one of the wandering stars, with his head and mouth kissing his belly. Or the Fish named Asinus, who alone of all living things (as Aristotle saith) hath his heart in his belly, a number of which Asses the Belly maketh, that eat not to live, but live to eat.  
As for unmeasurable drinking, Authors have written, and experience doth tell us daily, that through abuse thereof▪ many not only live not out half their days, but therein consume that which should serve to cloth both me and the members. Archesilaus' Pytaneus died by excessive drinking of wine. Andebuntus a King of England at a Supper drank so much wine, that being overcome with the abundance thereof, in casting and straining himself he suddenly died.  
Anacreon the Poet, a lover of wine, was suddenly strangled with a Grape. And many we see through your surfeiting and swilling, are rolled into the grave before their natural time, that else might live in happiness and health. But now I remember Cato the elder, when he accused the gluttony and lasciviousness of the people of Rome, said it was very hard verba ventra facere 〈…〉 non habet, to talk to the belly that hath no ears, or else I might tell of a great many more, that indulgentes abdomini farcing their bellies out with fat, through fullness of feeding by day, and gorging their guts full of wine with late drinking by night, are right Antipodes that never behold the sun in his rising, nor see him in his going down: such do vivere ad faces et cereos, spend their time by torch light, while they consume the night among their cups, and snort all day upon their beds. And these are your Lucifugi, or Lychnob●●, that live contrary to Nature, who are as well known by their colours, as the gluttonous Estriche by his feathers, some of them being more pale through distemperature, than those that are sick of a fever, others more ruddy than the Ruby, and more deeper in die then the reddest Grape, but with the most pinguis aqualiculus prepense sesquipede extet: their fat paunches like a water trough stands out a foot and a half.  
I talk not of other effects that accompany your gluttonous belly when it is farst with wine. What lasciviousness in words, what wantonness in gestures, what filthiness in deeds, what swearing and blaspheming, what quarreling and brawling, what murder and bloodshed, nay what wickedness is not an untemperate belly subject to, and most ready to accomplish?  
Besides, how doth your gluttony change Nature's comeliness, into foul deformednes? how do the eyes flame with flerines, the face flush with redness, the hands shake with unsteadfastness, and the feet reel through drunkenness? the head swims, the eyes dazzle, the tongue flammers, the stomach is overcharged, the body distempered, and the feeble legs overburdened, which, being not able to bear an unruly Lord, 〈◊〉 lay him in the dirt like an an over ruled slave, and so through your distemperature, yourself not alone weakened, but the other members so diseased, as to reckon up the sicknesses and sores, of which the Belly is cause, were to purge the stables of Augea King of Elis, or to set them down which were never known to Avicen, Galen, Hypocrates, nor all the Physicians that ever lived, so that by these means it may be said, that a gluttonous Belly makes rich Physicians and fat Churchyards.  The Belly 
I had not thought the Back had been so good an Orator: you have taken great pains to decipher my gluttony, forgetting your own pride and prodigality, but you know the moral of Esop's Ant & his Fly, he that speaks what he will, must hear what he will not, I will not say the Back is a Monster, that can carry upon his shoulders, Lands, Castles, and Towns.  The Back 
Nor I show, how the Belly devoureth, not only Lordships, Revenues, and great possessions, but whatsoever flieth in the air, is bred on the earth, or engendered in the Sea, all is too little to fill the unsatiable Belly.  The Belly 
Your shining out in Silks, hath brought many a man into the Mercer's Books, and wrapped more in the Usurers bands. How many hath the Back made Banqueroutes, that to maintain their outward jollity, have been fain to gauge not Lands alone, but plate, goods, or whatsoever was aught worth, and in the end, either to take Ludgate for their lodge, or some worse prison for their harbour, and then their Wives, Children and household live after in penury, through your former pride and prodigality, yea I and the other members hunger for that, which the Back hath before most vainly spent. Besides, you make the Landlord to maintain your bravery, so stretch his poor Tenant in rent, that to serve your turn the Belly must fast, the Hands labour, the feet to trudge, and the other members toil to their great grief and sorrow.  The Back 
But think you that the Back alone is cause of all this misery? no no, the Belly hath herein his portion, and that the greater part, how soever you would shift the matter upon me, for although (as Plinius saith) Simplex cibus corpori utilissimus, the simplest meat is most profitable for the body, yet the Belly being not herewith contented, must have divers and dainty sorts of fruits, beasts of the earth, fowls of the air, fishes of the Sea, and those not common but rare, beside, banqueting dishes of sundry sorts, made of sweet conceits to please your appetite. Moreover, gold & colours to adorn them, and sweet spices to savour them, than the fattest and fairest, the youngest & sweetest, a cunning Cook must be sought to dress them, and daintily to prepare them, who turneth the substance into an accident, and nature into art, that the full belly may become hungry, and the stuffed stomach renew his appetite, and while all these things must be provided, the stock wastes, the Lands are gauged and mortgaged, and rather than the Belly shall want his superfluities, the Back and members shall want their necessaries, so shortly after followeth a topsituruey downfall of the whole state, which must be laid upon the Back, though wrought by the Belly, and shifted to me though chiefly effected by yourself. But behold where they are, who can give equal judgement whether of us twain do most exceed or procure greatest wrong to the members. Do you not see them?  The Belly 
Yes full well, and better should I think of their company were it not for the malicious tongue, who hath contrary to nature made them enemies to me, that am by nature a friend unto them.  The Tongue. 
We are espied, wherefore to decide this controversy we will go to them, as though we came but now within their hearing, but it shall not need, for they approach to us.  The Belly. 
Dear Brethren and fellow members well met, I cannot choose but marvel, what hellish fury worse than Megaera hath stirred you up to be at enmity with me, that have always tenderly loved you, and what should move you to withdraw from me my nourishment, that am a servant to feed you all, in ministering to every one so much as nature requireth.  The Tongue. 
Because rather thou art a lawless Lord (howsoever thou cover thy extortion with the colourable gloze of a servant) always craving and ever commanding, still feeding, and never leaving, thou art a bottomless whirlpool of all gluttony, an unsatiable sea of ceaseless gourmandie, a ravenous cormorant that greedily devoureth, an idle creature that never laboureth, thou settest the whole world upon untemperance, making the rich a Nabuzardan, that rather bestow more upon Cooks to fill the belly, than on the learned to instruct the mind. Thou teachest the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to live after their lust, not according to virtue, consuming without care, not only what should maintain their family, but that also that might otherwise pay their debts, O belly most beastial, thou causest all uncleanness: O monster most unreasonable, that workest all filthiness: through thee come murders, robbing and thievery: through thee come contentions, treasons and villainy: through thee Kings reach at others crowns to increase their treasure, and Popes at Princes rule to enlarge their honour, through thee comes pride, war, and deceit, envy, hatred, and slander, to conclude, thou art the chaser away of all virtues, and the haler in of all vices, and in thee as in a Trojan horse, is included not the overthrow of one City, but the ruin of infinite Countries and innumerable people, thou art the bellows to kindle all lust, and the sack that containeth all filth, the plague of us the members, and the utter overthrow of the soul itself.  The back. 
She hath nipped you very near, and méetelie well painted out your gluttony.  The Tongue. 
And as much may I say to thee thou proud peacock, the porter of pride, the bait of bawdry, the lure of lechery, thou root of all riot, and beginning of all iniquity, thou art the stirrer of strife to maintain thy pride, and the nurse of war and all sedition, through thee Countries fall at jar, and kingdoms are turned topsy-turvy, for thy bravery false subjects forsake their Prince, and villainous traitors betray their Country, thy leprosy infecteth all the world, corrupteth every age, and defileth every sex, thy pride maketh the rich loath the poor, the child disdain the Father, the neighbour contemn his neighbours, the wife despise her husband, and the servant to make no account of his master, all which being tricked up in thy ornaments, think that Vestis virum facit, Apparel makes a man, but they forget Simia est simia, etiamsi aurea gestet insignia, that an Ape is an Ape, though he be clothed in gold, to conclude, what vice is it whereof thou art not cause, nay what sin whereof thou art not the beginning, the midst, and the end.  The belly. 
As well hath she deciphered your pride, but what should I say unto the tongue, as I have patiently heard her, so dear brethren and fellow members, give me leave to answer her again. You know dear brethren, that the tongue is but a little member, but it is nimble, and quickly slideth, yea, hardly may it be restrained, & therefore hath it no measure in talking, for of a spark it will make a flame, and of one coal kindle a great fire, her words are but light, because they lightly fly, and although they fly swiftly, yet they wound deeply, sting grievously, & pierce inwardly, she may well be called Lingua, for she can Lingere adulando, smoothly flatter, as she hath done you, but she hath bitterly bitten and slaunderouslie belied me, she persuadeth you that I am your Lord, and she telleth you that I am your enemy, but I know I am your servant, and entirely love you as a friend, the great creator of all things when he framed the world of one lump, made both you and me one substance, and joined us together in one body, knitting us in mutual league, to the end we should be linked in friendly love, he would have all things common amongst us, that none should challenge any thing proper to himself, so far as concerneth the use of these natural things, he hath given us every one our proper office, to be helpers and aiders one to another, he hath made me your servant, and ordained me your cook to dress for you that should serve for your nourishment, for as the Cook by his art doth make the meat meet for the mouth, so do I by my natural heat, boil the same meet for the members. I conserve (at his pleasure) both your life and mine, and little is it that I keep for myself, having ministered to you that which is needful, if you give me aught, I take it, and whatsoever it is I am therewith contented, I digest it, and divide to every one of you his portion, what is needful, that I retain, what is hurtful, that I cast out▪ I am your poor servant, and therefore can give you nothing, for except you give me, my purse is always empty, it is not much that I demand, neither do I by nature desire that is dainty, for as I am placed in the midst, so do I naturally love measure, if you give me too much, yourselves are cause of my distemperance, and of your own sorrow, if you overcharge me you drive me to belching, to drunkenness, to lechery, to sickness, and many diseases, if you give me too little, you make me an image of death, my looks heavy, my face pale, my skin lose, and my body weak. If sufficient, a cheerful countenance, a merry and sober mind, a happy life, a quiet rest, and a sound body.  
Therefore the rich must beware of too much, & the poor provide for a little, and that little will serve me, for Natura paucis contenta, nature is content with a little, wherefore ye must take heed of measure being temperate, and sparing in giving unto me, for I distribute according to the quantity and quality you give.  
I know the tongue will persuade you that I am never content, but that you always give me, but it is for your own cause, you give me often, for that you will be often fed, for hereby you live & have your health, if you keep me long fasting, than I desire no meat, but as the Physicians say, I draw from the entrails and bowels certain filthy vapours, of which matter are engendered worms, yea the gall is thereby troubled, and spreadeth his bitterness through the inward parts, by this means in thinking to profit, you hurt yourselves. But whatsoever the hateful Tongue saith, good brethren regard her not, for she is the sour of dissensions, and the causer of all discord, she is more slippery than an eel, more piercing than an arrow, she delighteth to make strife between friends, and to make all men enemies, she raiseth brawls, procureth bloodshed, causeth wars, stirreth up treasons, and provoketh traitors, it is she that setteth the subjects against their lawful Prince, and maketh mutinies in a peaceable government, it is she that would overthrow a happy state, in making the members at deadly variance, but dear brethren, though ye be simple as doves, yet be as wise as the serpent Aspis, that to avoid the charmer clappeth one ear upon the ground, and her tail upon the other, so hearken not you to her persuasions, but stop your ears against her flatteries: for if you continue in this hatred toward me, you will speedily procure your own destruction. And me thinks even this small time wherein you have denied my nourishment, hath made you heavy, faint, and slothful.  The Hand. 
Brother, I see thy reasons are good, and I perceive now the malicious tongue hath lead us awry, I well understand that thou art no Lord, but in truth a servant to the meanest of us all, and that which hath most force to persuade me, is, the feebleness and faintness that I now feel, I know now that without thee we cannot continue, but that thou art the nourisher and feeder of us all, wherefore I hate the bitterness of the tongue that hath so unjustly accused thee, and I well find by experience, that thou art no troublesome creditor, but art content with a little, if we give thee that which we ought, not so as much as we can: but what can the Back say in his behalf?  The Back. 
As the Belly hath proved, and by reason declared that he hath been maliciously accused of the Tongue, showing that in deed he is a servant, no Lord, a natural friend, no enemy, a preserver of you all, no destroyer of any, if you moderately minister to his necessity, and do not overcharge him with superfluity, so I say, that the tongue hath enviously touched and falsely burdened me with untruths, for albeit in deed I cannot allege so much for myself as the Belly, by reason he hath a greater charge, and therefore deserves the more praise, yet cannot mine office be wanting, nor my service missing in many respects, whereby it shall appear that I am no Lord, but a helping servant to you all, for as we see that in a politic state diverse men have diverse duties, whereof some are of greater importance than the other, for some are wrought by subtlety of wit, others by agility of the members, others by strength of the body: so in a natural body, each member hath his several duty, and one may serve to diverse and sundry ends, the head as it is the highest, is occupied in matters of wit, and is therefore a guide to the rest of the members, having the most of the senses placed about it, to the end it should warily provide for the profit & commodity of the others. The hands are busied in labouring, and ordained to work for such things as may serve to the maintenance of the whole man. The feet made to travail & with their agility quickly to fetch what so is needful, yet hath not nature given them such strength as she hath placed and settled in me, that where the other members cannot for feebleness, there I with my force do bear out their weakness.  
Beside, whereas the tongue would persuade you that I am the author of pride, & causer of all wantonness, I would dear brethren, you should know that it is not in me, but in yourselves, for look what you put upon me I wear, and am therewith contented, I seek not for that is curious, but that which is necessary, Crimen non est in rebus sed in usu agentis, I take no pride in silks, no more than in cloth, if any pride be, it is not in me nor in the garments, but in the vanity of the eye and the lust of the heart, that are better pleased with the one than the other. If you give me that will defend me in the winter from cold, and in the Summer from heat, I am pleased, but if you withdraw from me to cover my nakedness, the one of those my two enemies will not only bring me to sickness, but you all in like case to death itself, and therefore dear friends and fellow members believe not the unfaithful tongue, that swelleth with envy at your peace, and therefore would feign disturb your tranquillity, not caring to harm herself, so she may hurt you, thereby to bring destruction to you all, her allurements have already wrought you some smart, enfeebling yourselves by withdrawing from the belly and me our necessaries, so that without you return unto your former amity, there is nothing to be expected but present death.  The Foot. 
Brethren, the deceitful tongue hath beguiled us all, and hath intended thereby nothing but our overthrow, and that do I too well feel in my feeble fainting joints, that through want of strength are scant able to bear up the body, wherefore let us renew our former friendship with the Belly, by whom we have hitherto maintained our health, and without whom we cannot continue, let us not hereafter be lead by the tongue, but as Nature hath enclosed her in with a double wall, and shut her up as in a prison, so let us charge the teeth and lips to lock her up, and according to their office set a bolt before her for walking at large, and if these cannot contain her in duty, then will we make the hands helpers by violent force to hold her in, & not without cause doth it behove us so to do, for by her means we see (through this contention) the hands are weakened, the head bedulled, and the face apalled, the heart panteth, yea the Tongue herself is silent, what will follow now but a final end of us all, if we do not speedily minister to the Belly wherewith to feed us, and to the Back to keep us warm, and therefore I promise for my part, as fast as my fainting limbs will serve, to trudge for somewhat for their maintenance.  The Hand. 
And as ready am I to relieve them, as I was before forward to pull from them, being sorry that I lent any ear to the dissentious Tongue, whereby to displease natural friends, promising hereafter not to forsake them, for the persuasions of any crafty enemy.  The Belly 
Then dear brethren bestir ye, provide some thing with speed, and you shall find how I will refresh your fainting members, for as Nature hath made me your servant, so will I not fail in doing my duty, and let this your smart warn you hereafter to live together in mutual love, that as we are all fellows and members of one body, so we may violently and voluntarily withstand all subtle enticements of unnatural enemies, that shall go about to disquiet our peace, so shall our amity in a natural harmony be maintained, our bodily health the longer preserved, our quietness and peace still established, and our hateful enemies inwardly grieved, to our continual joy, and their unspeakable grief.   

The application, briefly declaring the sum of this Dialogue.  
THis excellent frame and most beautiful order of visible things in the world, this position and placing of bodies, the heavens, the air, and the earth, environed and spread about with the great Ocean, this order of heavenly movings, which maketh the courses and change of times and seasons, days and nights, Summer and Winter, to conclude, the whole form pertaining to the heavenly and elementary nature, is called among the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a greater world, or more excellent beauty, and from thence have the Latins named it Mundus, of the neatness & comeliness of these visible creatures, which frame beareth in his natural harmony, an apt similitude of a politic magistracy, and therefore they were said among the Lacedæmonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that bore a kind of office or authority in the common wealth. In this order we know there is a continual Sympathy, no show of contrariety, for if there were, it could be no order but a disorder, no Sympathy but an Antipathy, so that the whole course of natural things should either be dissolved, or unnaturally be marvelously confounded, and therefore as this order hath been created of God, so is it still conserved of him, to teach man (being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lesser world, in respect of the greater, participating both of the heavenly and terrestrial matter, and bearing also a simililtude of the heavens and elements likewise) what a natural agreement there should be among the fellowships of men, to the making up of a politic body, knit together in the unity of minds.  
A marvelous concord is there among the heavenly bodies, for as the writers of nature teach, if our gross ears could hear their surpassing harmony, wrought by their equal and orderly motions, we should find their tunable melody far above the sweetness of any mired music. No less ought the unity of men's minds to be tunable in amity, without any jar of dissonant discord, because they bear a lively similitude of the heavens, in their terrestrial bodies, for as the heaven which they call Coelum Empireum, containeth and includeth within it the Angels & Saints of God: so the body of man concludeth and shutteth in it the soul, and heavenly virtues, memory, understanding, and will. Wherefore as in the heavenly creatures there is with men a plain resemblance, so ought there among earthly creatures to be a heavenly representation in agreement of minds, and hearts.  
As in the Firmament be seven planets and four Elements, so in the head of man be seven holes or issues, and and in the body four principal members.  
As the Sun & Moon are two lights placed in the heavens: so are there two eyes made for lights in the head.  
The body carrieth a sumilitude of the elementary matter, for the heart hath a strie spericke likeness, being most excellent of the members, and the seat of the living soul.  
The breast of man is as the air, wherein the vapours of the stomach and belly being congealed, do cause coughs and yexings, with such like.  
The stomach is like a great sea, in which arise all grievous diseases, as it were flowing tempests, and to which the humours of the whole body, as all the rivers of the earth, do ebb and flow.  
The feet as the centerie of the heavens and elements, bear up the weight of the body, and thus we see what a fit similitude there is between the greater world and the lesser, between the superior creatures, and man's earthly members.  
This consent hath God left in nature between the heavens with their elements, and our human members, that we might learn what agreement ought to be among ourselves, that are tied together in a politic state. For look what similitude is between these twain, the like may be and is in most points between the natural body and a evil policy, maintained in a well ordered City, or wise government of a common wealth.  
For as the head is by nature placed in the top of the body, so ought the Prince to have the highest room over all causes in her common wealth and Country, being superior and supreme head of all others, not excepting Popes or their authority: and as nature hath guarded the head wish most of the senses, s● doth she teach us what defence we ought to yield to our Queen, and how to secure her in all extremities.  
The heart being the place of understanding, and only seat of wisdom is enclosed and fenced about with the body, to instruct us▪ that in our politic government, we ought stoutly also to countergard our nobles, counsellors, and magistrates, from whom we receive through their wisdom, the peaceable state of our happy policy, as the members receive their life from the heart.  
The whole trunk of the body, may be compared to the state of the body of the common wealth, unto which nature hath conjoined and combined two strong members, the arms and hands, to help and defend both the head and it from all hearts and dangers, which declareth that this aught to have a strong defence & succour, for that the ruin of this is the overthrow of all the rest.  
The legs and feet as the lower and poorer sort, though not endued with policy as the head, nor stored with understanding as the heart, nor able to execute the function of the hands, are yet furnished with greatest strength, because they bear up the whole mass and frame of the body, as also the other members thereunto pertaining: and teach us thus much, that as they are only endued with most might and natural strength, so they ought to be governed by the other members, (who by their policy can rule, by their wisdom direct, and their agility further than, in that they know not.) And to aid them also with their strength against them that shall attempt the ruin of the whole state. Where this consent remaineth, and natural harmony hath place, there as in the body, so in a common wealth or Country, if one be joyful, they all generally rejoice, if one be sorrowful, they altogether lament, for as if the finger be hurt or grieved, the heart presently feeleth pain, or when the head is troubled, the other members are disquieted: so in a common wealth there ought to be that unity, that the Prince's joy should be the delight of his commons, and the commons groans should be the Prince's grief, which GOD be thanked, as a mutual amity we enjoy among us.  
But as there is no body wherein are not some infirmities, so is there no common wealth wherein there are not some enemies: yet among all the enemies of a common wealth, there is none more pernicious than the envious tongue of false and lying Papists, who when they cannot by their open practices prevail to harm or impugn our happy government, go then about by false lying speeches, not alone to slander our state, & to persuade others to dislike of our government, but also labour by surmising reports and coloured lies, to strike a terror in the hearts of the common people, or else to make them dislike of those that are in authority, whereby to steal away their hearts from faithful love and reverence of those, whom for their trusty hearts and noble virtuous minds, we ought to esteem and honour.  
Thus played the Tongue as you have heard, with the members of the body, in seducing them one to envy & malign another, thus would our Papists deal with us, to set us among ourselves at variance, especially to bring us in disliking of our magistrates, but it shall be profitable for us. If we take this oath with ourselves, which the youth of Athens were wont to take, which for the pithiness thereof and the state of our time is 〈◊〉 agreeing to our purpose, and that every one may know it thereby, to be instructed, I will record it as I have found it written.  
I will speak no evil of these wars, but count them sacred: I will not forsake my Captain to whom I shall be appointed: I will fight for religion, and also for these things we have in common among us, whether I be alone or in company with others: I will not forsake my Country, nor leave it in a worse state, but in a better than I found it, if I can.  
I will ever obey my Prince and Magistrates, which are justly ordained over me: I will obey and yield to the laws, and whatsoever decrees set down by consent and 〈◊〉 of the commons. If any go about to break these laws of my Country, or will not obey them, I will not yield to him, but will revenge him even by myself, though I have no company or help of others, these things to perform, I call the Gods to witness.  
If we have as much care in keeping our vow made in Baptism, wherein we promise to fight against all enemies of our Religion, as the Athenians had in performing their Paganish oath. If we be as dutiful in obeying our Magistrates, whose authority is confirmed unto us out of the holy Scriptures, as they were careful in honouring theirs, although the force thereof proceeded but from custom and instinct of nature. If we be as ready to defend the Laws of our Country, as they were willing to maintain theirs, there is no traitorous tongue of any subtle sly Papist, which shall be able to disturb our state, or impair our quiet government, but that we shall be as safe from all their conspiracies, as the young Storks under the wings of their dams. And rather than our adversaries shall hurt us, if we live together in unity, and agree in one heart and mind, fearing GOD, bewailing our sins, and amending our wicked lives, we shall be more sure and safe than if we were enclosed about with the strongest bulwarks, or environed round with invincible rampires, nay rather than the subtlety or spite, fraud or force of our enemies shall wrong us, our dear redeemer Christ jesus, who loveth us as the hen doth her chickens, will save us in all extremities from their rage and violence, and if he see our enemies still pursue us, will do with us as the Whale doth with her young ones, who perceiving them, fiercely followed, and not by any means to escape, doth swallow them up into the wide chambers of her spacious belly, and so will Christ to prevent the tyranny of our enemies, rather than they shall too far execute their malicious purposes on us, take us into his own tuition, and hide us in his own bosom, which he grant for his name sake, Amen.   

❧ TO ALL TRUE ENGlish hearts, that love God, their Queen, and Country.  
I Know you are not ignorant dear Countrymen, of the fable of Icarus, who presuming upon his waxed wings beyond his reach, had them melted with the Sun, & so was drowned in the sea. But more presumptuous may I appear, that without wings, (I mean without knowledge) dare fly so far into your conceits, as that I dare presume upon your favours in acceptance of this my rude exhortation to be friendly favoured, & generally taken in good part: yet relying upon the goodness of your natures I have penned this Pamphlet (most loving & natural Countrymen) not with suspicion, much less knowledge of any discord among you, for with unspeakable joy I know it, you are fast linked in love, and tied together with infringeable faithfulness, the cords of which your concord shall be so hard for the enemy to break, as I hope they shall break their hearts (before they unjoint your hands) that would go about to disturb your peace: but for because I see, and you all do generally hear, what seeds of sedition are here daily sown amongst us, and to be more and more daily expected, as sent over by pelting Priests from that peddler the Pope, that continually unleadeth his pack to make some sale with us of his Popish trash, whereby to increase his mart, as he hath lately done with his Bulls, brought hither by some of Balaams' calves, with other Libels most slanderous to our state, dangerous to our peace, and infamous for their untruth: I have therefore (most kind Countrymen) as it were by the way put in a caveat by this my Exhortation, to warn you to be circumspect hereafter, as you have been wary before, that no subtlety of the enemy shake your amity, nor secret new persuasion, altar you ancient love and sincere religion, but that as you have been in time past, stable in religion, and steadfast in love, whereby your foes have been afraid, so your continual unity may daunt the enemy, and be your strongest bulwark of defence, against both their secret policies and open violence.  
The things that I would persuade you to (loving Country men) are, constancy in your unity, and courage against your enemy, few things in number, but great in nature, small in sight, but of much force in effect. For as touching concord, it is a certain infringeable band and fast tying together of men's minds in agreement of truth, the cause of which is that divine love, being a fire to burn up the stubble of dissension, a light to illuminate the mind with peace, the honey and sweetness of man's life, a comfortable wine to cherish the heart, and the cheerful Sun, that not only gladdeth every eye to behold it, but that nourisheth every one that retains it. From this as from a fountain of happiness flow infinite benefits to man's life, for hereby are kingdoms maintained, common weals governed, houses and private families well ordered, riches and treasures increased, health and long life prolonged, and both the the foreign and domestical enemy grieved. If I had as much art as Zeuxes in paniting Penaelope, Tymantes in coulouring Iphigenia, Appelles in drawing Venus, or Amulius in counterfeiting Minerva, I could then portray forth to your sight the amiable face, & passing excellency of concord, the sweetness of whose countenance, though she were naked without ornaments, were able to allure you to persist in increase of your friendly love, and the majesty of her virtuous looks enough to move you to inward hatred against all dissentious enemies. But what should I need so to do, for the present happiness you do now and have long felt, under the most virtuous Lady of concord and conserver of peace, your gracious Queen, hath for these thirty years made you famous for your government, happy for your peace, a wonder to the world, and gauled your enemies with envy at your state, in which so long as you continue, it shall be a brazen wall to defend you, and a strong fortress to shroud you from all their Popish rage and tyranny. Agesilaus king of the Lacedæmonians, being demanded why the City Sparta wher● he was resident, was not enclosed with walls, showed his Citizens Armatos and Vnanimes ready armed to fight, and all of one heart and mind, these (saith he) are the walls of Sparta▪ meaning that a Country or common wealth cannot have any surer defence than the courage and concord of the Citizens.  
Lycurgus thus answered his Citizens that sent to know how they might repel the force of their enemies, if (saith he) you shall cover your riches by feigning poverty, and lay aside contentions, entertaining concord. Knitting up in a word that great riches, and especially discord, are means to work the ruin and overthrow of Countries.  
But what should I multiply examples, the experience of the contrary in other Countries, is yet manifest unto your eyes.  
What misery hath discord & dissension brought the flourishing Countries of France & Flanders unto? It is a common saying, Happy are they whom other men's harms can make to beware. But from what root hath grown the fruit of their mishap? Hath it not sprung from the same pestilent root (the Pope) that would feign plant itself even amongst us? O dear Countrymen, beware of Papists, hate their conspiracies, avoid their counsels, they will make you believe they are friends, but they are deadly enemies, Non possunt esse veri amici qui religione dissentiunt. They cannot be true friends that do differ in religion: there is no beast more like a Mule than an Ass, nor none more like a friend than a Papist, but 
Nunquam te fallunt agni sed vulpe Litentes,  
Dulci sub melle, saepe Venena latent.  
Beware the Fox that shape of lamb retains,  
In honey sweet there poison oft remains.   
They would be sheep, but they are wolves covered in sheeps skins, who although they same simplicity, like the sheep, yet are they known first by their voice, for they howl and roar against the heavens, in seeking to destroy the Saints of God, when the sheep bleateth down to the ground: next they delight themselves in blood, wherewith they love to besmear their teeth, the sheep rejoiceth in no such food, but is content to feed upon the green grass. These counterfeit sheep, these papistical jesuits, or rather apistical jebusites, are dispensed with by the Pope to wear sundry habits, you cannot know them by their Priestly garments, for sometimes they jet in Lion's skins, but you may descry them by their asses ears, peeping out from under their hoods. They will feign unto you outward holiness, when inwardly they are very hypocrites, they will persuade you they seek the salvation of your souls, when they mean to bewitch you with that enchantment, that hath already wrought the destruction of their own. They will give you Popish books, and poisoned Pamplets, but at first make squeamish and dainty to lend them, praising them for their goodness, godliness, and learning, when within them there is nothing but mischief, popery, and error, they will incense you that you have no Queen, no common wealth, no Church, no government, but (dear friends) believe not their persuasions. You are all knit together in one common wealth, as it were members in a natural body, beware therefore of the envious tongue that laboureth still to confound your peace, and learn to know these subtle Seminaries and privy Papists, and knowing them lay hands upon them, let them be discovered, examined, imprisoned, and if they be obstinate, presently dispatched, so shall you have no vipers to gnaw your sides, nor no greedy wolves to lap your blood, whom as your Country by nature will not breed, nor feed, so do not contrary to nature nourish any of a foreign brood, especially Romish, for they are in nature most ravenous.  
Then dear Countrymen, being thus minded, friendly and brotherly to join together in concord and unity one with an other, that your enemies may have no gap whereby to enter, add to you concord, courage, & fortitude to your friendship. Consider the ancient fame you have often won in the field, when your Kings have been crowned in foreign lands, and you renowned for your martial prowess, where are now the noble hearts that have so much honoured your English land? Shall the enemy think they are gone, and changed from their wont nature? No, no, they shall I hope find them redoubled in increase of their former deeds, to their ignomy, and your continual glory.  
You are called Angli quasi Angeli, 
Psal 7. 8  and in deed you are as it were Angels, 
john. 6.  for the Lord hath fed you with Angel's food, he hath given you Christ & the pure knowledge of his word, 
1. Cor. 10.  even the true bread that came down from heaven, long have you had it and enjoyed it among you, which is a singular token of God's mercy, wherefore take unto you the faith of Angels, as you retain the hearts of men, steadfastly trust in the Lord, and stoutly fight for the defence of his word. The Almond tree the older it is, the more fruitful, so the longer you have had the word, be you the more faithful. If you die in the defence of this, you shall live for ever, if you live without this, you die ever.  
Strangers have written in the description of your country, that you are in bello intrepidi, unfearful in war, that you will dimicare ad internitionem alterius partis, fight it out to the last man, and that you only seek after victory, then add your valour to their censure, and let your courage show your Country. Plinius writeth, that the nobleness of the Lion is best seen in dangers, for being pursued of the hunters, and hard followed by the hounds, he hides not his head in holes, nor shrouds himself among bushes, but gets him into the open fields, & there most nobly expecteth his enemies. Loving Countrymen, you know the princely lion, is the arms of your famous Country, retain then his nature, and keep his courage, faint not nor fly from your enemies, but most valiantly beard them to their faces, that they may know the Lion will not shrink in dangers, nor English hearts faint in troubles.  
Again, there is this Antipathia, between the Lion and the Wolf, that the Lion is an enemy unto him by nature, & will soonest of all others tear him in pieces, according to the verse, Torua leaena lupum sequitur, etc. You have now rightly to deal with wolves covered humana specie, they seek your blood, and not yours alone, but of your wives and children, wherefore like Lions encounter them, and as like wolves they thirst for blood, so let them justly wallow in their own. Doubt not of victory, it is God's quarrel, the Lion of juda will be your helper, you shall but hold the weapon, he will give the stroke, you shall but give the onset, he will prosper the end, only be faithful and doubt not.  
You have had a long peace, God will try you now with war, you have had much pleasure, he will prove you now with pain, you have had the sweet, now taste some sour, Dulcia non meruit qui non gustavit amara. He not deserves the sweet, that will not taste the sour. The great & long prosperity you have enjoyed, hath been unworthily bestowed upon you, if now you cannot be content with a little adversity. The Eagle trieth her birds by opposing them against the Sun open eyed, so God trieth his children by the eyes of their faith firmly set upon Christ, wherefore like noble Eagles, fasten the eyes of your soul upon this true Son of righteousness, and first with repentant hearts for your sins, and then with assured hope of the promises of God in Christ, persuade yourselves of most happy victory.  
Defend your most gracious and sovereign Queen, by whose means you have happily enjoyed a long and flourishing peace, unto whom in respect of natural clemency, and passing motherly love, you own yourselves, your lives, and all you have: Let no traitor nor enemy, either foreign or domestical do her wrong, or but go about to think her ill, whose blood you would not be willing to shed, though with loss of your own lives: she is your most lawful Queen, and therefore lawfully to be defended, not unlawfully to be wronged by any traitors, or their complices whether foreign or domestical.  
She is your true and natural Queen, bred, borne and brought up amongst you, and as she hath naturally loved you even from the beginning of her reign, so do you most naturally like English men, like true hearted English men, like courageous English men, defend her, fight for her, and not only guard her with danger of your lives, but also aid her with your lands and livings, and as God hath blessed you by her means with gold and silver, which are but a red and white earth, and nothing in comparison of a gracious & virtuous Queen, so willingly, not constrainedly, freely, not whiningly, liberally, not niggardly, open your purses and bestow largely upon her now in time of war, by whom you have filled your coffers richly in time of peace. Consider to what end God hath enriched you, and wherefore you have more lent you than other men. If you hoard it up now in time need, you shall have not only your consciences to accuse you of unthankfulness, and unworthiness of so good a Queen, but God's judgements one day to light upon yourselves and your riches, so that it shall not foison with your heirs, that was so unjustly detained from your natural and most loving Sovereign, through whom you have received so many and infinite benefits.  
Remember how many dangers her sacred person hath sustained and often endured, for defending both you & yours from Popery, and keeping you still in peace and tranquillity. What forcible invasions have been proved? What secret treasons attempted, not only to divest her Majesty from crown & dignity, but to bereave her Highness also of life: wherefore as she hath ventured her life, crown, and honour in defence of you and that you have, so bountifully, kindly, and thankfully, do you again naturally requite her, and manfully defend her, with lives, lands, and goods, that she may think herself happy of so good subjects, and you not unworthy of so gracious a Queen, that hath been a loving mother unto you in her carefulness, and a diligent nurse in continual painfulness.  
You are not ignorant, Neruos et robur belli omnes pecu●●●● esse. That money is the sinews and strength of war, and as Demosthenes that famous Orator and wise Captain said to the Athenians, Pecunia certe opus est, nec quicquam si●e ea in bello perfici potest, Certainly money is needful, neither may any thing be done in war without it. Wherefore as you see the necessity thereof in this action, and the opportunity of the time, so be not slack to bestow that, which may be not alone the defence of her royal person, but the ordinary mean also for safeguard of your own lives.  
Pugnate pro patria, fight for your country, your dearest country, wherein you have been bred, borne, nourished, & brought up, toward which you ought to be as inwardly affected, as you are naturally moved to your mothers. It is your native soil, and therefore most sweet, for what may be dearer or sweeter than your Country? No gold nor silver comparable to your Country, no pleasures nor delights like to your Country, for what so is nearest to nature, that thing is sweetest to life, and as Plato saith in Critone, Et patri et matri et progenito●●bus omnibus patriam esse anteponendum, Our Country ought to be preferred before Father, Mother, or else our ancestors: for though our fathers, mothers, and kindred die, yet our Country doth nourish us, cherish and preserve us.  
When the people of Tegea in Arcadia made war with them of Pheneum, the battle being set and ordered on each side ready to join together, they took counsel each to send three brethren valiant and stout men, who should contend for the victory They of Tegea sent the sons of Rheximachus, they of Pheneum of Demonstratus, these six met, and in fight two of Rheximachus sons were slain, & the third named Critolaus overcame his enemies with this stratagem, he feigned to fly, and as each of the other pursued him, he severally slew them all, and returning with victory was joyfully received of all save of his sister Demodice, & though he had saved the City by his valour, yet because he had by chance slain her lover, she envied at his victory, and rejoiced not at his triumph, which the young man disdaining, as an enemy of her Country, he slew her, and being after accused of his mother, was notwithstanding by the Citizens freed.  
If there be any among us that be such envious traitors, that regard rather their own pleasures or commodities, more than the safeguard of their country, be they fathers, mothers, sisters, or brothers, I would they had the reward of Demodice: and famous hadst thou been Critolaus, in the memory of all ages, that preferredst thy Country before thy kin, and the honour thereof before thine own life, hadst thou not filled thy hands in womanish blood. Into this your Country your enemies boast to set foot, they count upon your riches and treasures, your lands and possessions, your wives and fairest daughters, and to dispossess you not only of your pleasures, but of your dearest lives, but I remember the fable of Hermogenes, that the Apes seeing the commodities that men had by Cities, how the coverings of their houses and penteises kept out the rain and wind in Winter, and shut out the hot Sun in Summer, their walls and doors shut out thieves, and their defenced towns and great gates defended them from wild beasts and enemies: certain of them (especially those that liked this civil life,) concluded to call a counsel, and in open assembly (as the nature of Apes is apt to imitate every action) they persuade to take from men a piece of ground, whereon they would build Cities as men do, they reckon up the commodities, that the walled towns would keep out wolves, & their houses wind and wether, but they add this, that they would build theirs more commodiously, for they would have their orchards and gardens all within their Cities, the fruits whereof should maintain them: Also they would have their theatres and plays for pleasure, but they should be all within their walls, this they persuaded, the counsel was liked, and with the remembrance hereof they were delighted, it was soon contrived in thought and easy to be spoken, but not so soon done, for when the wood was to be hewed, the stones to be squared, the boards to be sawed, and every other thing to be prepared, they saw then their Apish counsel was frustrate and too hard for them to accomplish: even so the proud Spaniards like Hermogenes Apes have consulted, and determined to enter your Island, and therein to enjoy both their pleasure and commodity, but I doubt not (dear Countrymen) when it shall come to the push of the pike and dint of the sword, but that our God will so frustrate their purpose, as through your valiant minds and hardy deeds, they shall find their counsel but vain, and return home again like Apes without tails.  
They play with us as julianus the Apostate did with the Christians in his time, who (as Theodoritus in his 6. book and 44. Chapter telleth) after the Parthian wars, made great preparation against the Christians, whom he scornfully termed Galilaeans, threatening he would raze them out, and set up devilish images in their Churches. At that time Libanius a singular Sophist, but an enemy to the truth, and a follower of julian, looking and longing after his masters victory in regard of his threats, came to a godly Schoolmaster and teacher of youth in Antiochia, & scoffing at his religion, scornfully asked him, Fabri filius quid nunc putas agit? What thinkest thou now doth the Carpenter's son? But he inspired with the spirit of GOD, foretold that which presently followed, saying, O thou Sophist, the creacreator of all things, whom thou callest the carpenters son, Loculum Juli●●o concinnat, is making a coffin for julian, and in deed (according to his prophesy) within few days after, this Apostate died, was put in a coffin, and being laid in the grave, for all his swelling pride, came short of that which he proudly threatened.  
I might tell of Sancherib, of the Philistines against Saul, and diverse others that have threatened the Saints of God, 
2 Chr. 32.  which because they boasted against the Lord, 
1. Sam. 17.  were overthrown. But because I have fallen in hand with julian, I will not let pass the apt Antithesis, that is between the Spaniards and julian with his followers. They bragged to overthrow the Galilaeans (as they termed them) so do the Spaniards the Protestants, or the Lutherans as they name them, they threatened to set up Idols, so do the Spaniards images, they protested to root & race out Christians, so do the Spaniards the true professors, they threatened to shed their blood most spitefully, so do the Spaniards beast to spill ours most cruelly, but doubt not loving Countrymen, but that Christ jesus whom you serve, is making their coffins, and that either the sea or a strange land shall be their graves, that cannot be contented with their own, but proudly seek to oppress the Saints of God.  
Therefore I exhort you, as Hezechia did those of juda, Be strong and courageous: fear not, neither be afraid for the force of Spaniards, nor for all the multitude that is with them, for there be more with us than with them, with them is an arm of flesh, but with us is the Lord our God to help us, and to fight our battles.  
They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fight against God, we do fight in defence of his word, they seek after spoil, we after the building of God's Church, they seek wretchedly to rend from us that is not their own, we seek valiantly to defend our own. Think therefore (sweet Countrymen) upon true religion, your Country, your wives and children, your lands and riches, your friends and kinsfolks, and upon your own lives, let the cowards buy it dearly, and with price of their blood that they get. Fall down upon your knees before the Lord, humble your hearts in his sight, come unto him with fasting and prayer, in sackcloth & ashes, let every one turn from his wicked ways. Let our Priests leave pride, covetousness, and starnie: let Lords and Magistrates rule by justice, not usurp authority: let stinking pride cease to be called pretinesse, and whorish lust forsake the name of lovingness: let greedy avarice be no more termed wariness, let the gluttonous belly eat but that which sufficeth, the drunken throat devour no more than needeth, pluck from the back to clothe the naked, & from the belly to feed the hungry, weep for your sins, and lament for your misdeeds, amend your lives and do no more amiss, fly unto God in Christ jesus, and steadfastly comfort yourselves in his mercy, then rise with boldness, meet your enemies with courage, let there come thousands and ten thousands, they shall fall upon your right hand and upon your left, and never be able to do you harm: and that this may so come to pass, let us all beg it at the hands of God for Christ's sake, that he will forgive us our sins, and give us grace to amend our lives: that he will defend his little flock, that he will fight our battles both by sea and land: that neither the fraud nor force of our enemies hurt us: that he will advance his Gospel and give it the upper hand, that the wild Boar wast not his vineyard, nor the bloody wolf devour his flock, but that we may still hear the Trumpet sound in Zion, and the golden bells ring in his Sanctuary, that our gracious Queen may long live among us, perfectly to restaure his decayed Temple, that her aged counsellors may counsel wisely, to the glory of God and benefit of our Country, that the Ministers and Preachers may utter the word zealously, and perform it in their living also effectually, that our common people may embrace penitency, and faithfully live to God's glory, so that we may praise him for ever in his congregation, to the propagation of his truth, and confusion of Antichrist, Amen.   

❧ A MOST NEEDFUL Prayer for this troublesome time.  
HOW are we able (most dear Father) to render due thanks unto thee for thy wonderful blessings bestowed upon our sinful land? Our tongues are not able to utter, nay our hearts cannot think, the exceeding mercies which thou haste from time to time poured out in full measure upon us, who by the multitude of our transgressions have not deserved thy favour, but justly merited thy wrath and indignation, to consume us utterly from the face of the earth.  
For albeit in pride we exceed all nations, & in drunkenness, whoredom, and covetousness, with other vices, surpass all others in our time, so that our sins may be matched with Sodom and our iniquities with Gomorah, 
Gen, 19  (for who is it among us that doth not abuse himself in pride & abundance) yet hast thou not as a rigorous judge executed thy justice in our condemnation, 
Esay. 3.  but as a merciful Father spared us, when we deserved not an easy rod gently to correct us, but a smarting whip severely to scourge us, nay, eternal death and hell fire to torment us, with a most just deprivation of all fatherly benefits: Notwithstanding thou hast hitherto blessed us with the fruition of thy holy word, sincerely and clearly sounded forth as from a silver trumpet, thou hast purged our stinking channels of Popery, thou hast taken away our stinking waters of Nilus, 
Jere, 1.  and given us the crystal streams of the clean water of life: 
john. 7  The golden bells of thy Gospel ring every day in our ears: 
Apo. 21.  superstition & error are banished our Churches, 
Exod. 28.  so that we may all serve thee in purity of spirit. Thou hast given us a most religious, virtuous, and gracious Queen, who as she hath till this time been a mother in England, and like a Deborah in Israel, 
judge 4.  so we beseech thee make her a jael to foil Sisera, a judith to vanquish Holophernes, 
judg. 5  and an happy Ester, to confound proud traitorous Haman with his posterity. 
judith 13.   
Thou hast bestowed on us a godly, 
●●t. 7.  grave, wise, & prudent counsel, whom we humbly entreat thee to make to her Majesty, 
2 Sam 7.  as Nathan to David in counsel, 
1. Sam. 18.  or jonathas in comfort and love. 
1. Sam. 20.   
Thou hast endued us with faithful & zealous Ministers, 
2. Tim. 2  that rightly divide unto us the word of truth, who as they are to us the messengers of light, 
Mat. 5  so we beseech thee their light of good life may shine in such sort unto others, that they seeing their good works may glorify thee our Father which art in heaven.  
We have had a long and prosperous peace, wherein every man hath eaten of his own vine, & drunk the water of his own well, 
Esay. 36.  we have had no war in our gates, nor danger in our houses, but that we might each man sit under his vine and under his fig tree, and eat the labours of his hands in peace. 
Mich. 4.  And when thou scourgedst other nations about us, thou fatherly sparedst, 
Psal. 128.  and mercifully with-heldest from us thy rod. These thy blessings (dear Father) we have not regarded, nor thought upon the afflictions of our brethren: and now for our unthankfulness thou shakest thy rod against us, and showest us the signs of thy displeasure, thou hast brought against us the Moabites, Ammorites, & Agarims, they have consulted together and made a league against thee and us, 
2 Chr 20.  they have gaped on us with their mouths, 
Psal. 83  they have sharpened their tongues like a serpent, they have laid a snare for us, 
Psal. 140.  and spread a net with cords in our way, they have bend their bows, whet their swords, and go barking at us like dogs, 
Psal. 59  they have laid wait even for our souls, 
Psal. 79.  but Lord how long wilt thou be angry, O let not thy jealousy burn like fire, let our sighings come before thee, and according to thy mercy and mighty power, preserve us that are but children of death. 
Psal. 108  O give us help in these our troubles, for vain is the help of man, remember not our sins and our iniquities, 
Psal. 79.  but let thy mercy prevent us: O let not our enemies say where is their God: save us from the hands of bloody Papists, and from Spanish enemies that rise up against us, for we put not our trust in the bow, neither can our sword save us, 
Psal. 44.  but save thou us from our adversaries, and put them to confusion that hate us: suffer not the wicked to have their desire, but keep us from their snares, and from the grins of these workers of iniquity, make them to fall into their own nets, 
Psal. 141.  while we escape their bloody deceits, so will we praise thy name for ever, and laud thy mercies in thy congregations, so shall they see it and be ashamed that go about to overthrow thy truth, so shall they confess thy power, and stand in fear to rise against us, & we thy servants will never forget thy mercies, but sound forth daily new songs of thanksgiving: grant O dear Father, these our petitions, not for our merits, but for thy mercies in Christ jesus. To whom with thee and the holy Ghost, be all honour & glory, world without end, Amen.  
FINIS.