POLIMANTEIA, OR, The means lawful and unlawful, to judge OF THE FALL OF A commonwealth, AGAINST the frivolous and foolish conjectures of this age. Whereunto is added, A letter from England to her three daughters, Cambridge, Oxford, inns of Court, and to all the rest of her inhabitants: persuading them to a constant unity of what religion soever they are, for the defence of our dread sovereign, and native country: most requisite for this time wherein we now live.  
Invide, quod neque as imitari carpere noli:  
Nil nisicum sumptu mentem oculosque iuvat.  
Printed by john Legate, Printer to the university of Cambridge. 1595. And are to be sold at the sign of the sun in Paul's churchyard in London.   

TO THE RIGHT honourable, Robert Devorax Earl of Essex and Ewe, Viscount of Hereforde, Lord Ferrer of Chartley, Borcher, and Louvain, Master of the Queen's majesties Horse, Knight of the noble order of the Garter, and one of her majesties most Honourable privy council.  
IT is easy to guess (honourable Lord) why scholars flock under the patronage of men in your place; their condition is so weak, that unless men truly honourable do defend them, they are most of all in this age distressed. And yet (brave noble Lord) ingeniously to confess my true meaning) it is not that which moved me at this time; but it is the height of admiration which my thoughts conceived of your honour's worth, that made me think all men bound to offer signs of love and duty, where both are deserved in so high a measure I take upon me England's person and speak like a commonwealth. And therefore howsoever it were presumption in me to dedicate papers of so small moment, to a parsonage of so rare worth, yet (honourable Lord) take them as your countries talk, vouchsafe to read them stamped with her name, and so all shall be afraid to mislike them, being graced with yours. And yet I weigh not whether others mislike them or no; let but your honour for learning's sake (a thing which I know you do) say you are content to accept of the meanest trifle, and grace it with a good look, and then I contemn what malcontented melancholy can speak against me. Your honour (be it spoken without envy) like England's Cedar is sprung up to preserve with your shadow, the humblest in all professions, from hatreds malice. The warlike and brave soldier thinks himself (and that in truth is) graced, to be termed but your follower. The worthy and kind passionate Courtier deems (and worthily) this his honour, to be your favourite. The sober and devout student, that despised doth walk melancholy, takes himself (and not without cause) fortunate to be termed your scholar. Thus all rely noble Lord, upon your favour. And I (who though I must needs honour) yet usually with so deep affection am not devoted without cause) do so in kindness and love (if that be not a word too presumptuous) pass over the full interest of myself to your dispose, as in what kind soever a scholar may do his duty, I am ready and desirous to be commanded by you: then accept (noble Lord) the willing mind of him that hath nothing else: and say, that that alone, is absolutely sufficient to content you. Read it, but (or if that be to much) do but accept it, and so rest. where of not doubting in the midst of so many signs of a scholar-respecting honour, in duty I kiss my hand, and humbly take my leave.  
Your honours in all duty most affectionate, W C.   

The Preface to the Reader.  
We are fallen into the barren age of the world (courteous Reader) wherein though some few travail to expel barbarism, (which fortunately they have done in our English tongue) yet a number of idle conceited-wise-foolish heads take upon them peremptorily to censure other 
The cause why many writ not. Ignorance sits idle and will judge. In vain do we complain of multitude of books.  men's pains: so that every man is loath to enter into the view whilst idleness shall stand controlling and give her sentence. I know it could fit these to write, but that magni laboris est quem plerique fugimus. Homer wrote of the travails of the worthy Grecian Ulysseses; Curtius of Alexander and Darius; Rome had never been so renowned but for Titus Livius; Thucydides eternised Jason and minotaur; and sweet Sallust Jugurth and Catiline: nay this wise age, long since had been plain foolish, if our painful forefathers had not travailed for their good. And if any man think this age is too wisely learned to read any thing which is but some few drops of that main Ocean which overflowed in their days, let him know this, that care added to their industrious travails, is easily able to perform matters of great importance. Learning was let lose over all Europe ever since Athens did first flourish (excepting a few years when the Goths and Vandals compelled her to live in exile) who flying fast from their fury left Italy and those famous places, and planted herself so firmly in these poor countries, that ever since amongst us she hath lived honourably. Thus in the abundance of our knowledge, he that hath taken pains, stands at the courtesy of every paltry fellow to be censured as it please him. In consideration whereof, wise men have deemed it the safest, secretly to smile, and soberly to say nothing. For my pains I much care not, I esteem thee (Reader) as thou dost me, for (degenerous 
Vales. Zanch. N. D. B. Gallici  minds entreated, grow insolent:) the days are evil, and the argument is fit for these times; I know divers have travailed in the same kind, whom I but humble (without wronging them) to speak unto thy capacity: nobility fully learned made 
My L. Henry Howard.  choice to handle the same argument, and with such profound deep skill performed it, as that truth taketh herself much bound unto him, who made her to speak eloquently that useth to be plain, and false prophecies ashamed, who so long have usurped truths titles. From hence Mayst thou learn (or at least remember) that the greatest monarchs (howsoever proud in their own strength) must either fall with an enemy's stroke, or (as Rome did) with her own weight: here Mayst thou see that nothing is so made, but subject to great change. And yet lest thou desire to know what thou oughtest not, I have laboured to make known what thou shouldest desire: my leisure will not serve to detain thee long, and a short preface is beseeming so small pains. I take my leave, and (if thou hast deserved) I give thee thanks: only this I must add further (not to accuse others, or make an apology for myself) that I never yet in the least syllable of the so termed losest line, meant either to modesty, piety, chastity, time, the Muses, or kindness to do wrong; neither should the surmised object of my muse's song, or the dearest which that object hath, suspect in me but the least shadow of supposed eniurie: for I neither meant to make lose poetry a true history, or thought that wise courtesy would be so suspicious to misdeem him, whose thoughts long since were devoted to graver studies: from whence taking leisure but to pause a little, my pen grew passionate, and my idle papers scattered unawares flew abroad (I protest) not to offend any: thus I bind thee (by that credit which truth deserves) whosoever thou art which reads, to believe what I have spoken herein, and (if thou please) for my sake to accept 
For such a coxcomb.  this. And because every Balductum makes divine poetry to be but baserime, I leave thee (sacred eloquence) to be defended by the muse's ornaments, and such (despised) to live tormented with endless poverty. Farewell.   


Dilwium, terrae motus, contagia passim  
Bella, fames, mundi quid reliquum exitio est?  
Ignis & ipse prope est; unde haec? ex arce tonantis:  
Tota mala quid mundo congerit? Impietas.  
Anne salutis adhuc spes ulla est? Unica: quisnam  
Porriget hanc? piet as: haec ubi? nullus habet:  
Quid stas munde? rue, ut pietas est nulla; ruentem  
Sic video; auxilium numina laesa negant.   

Inscriptio portae.  
Si nihil aedificas, quià spectas nostra viator?  
Aut mea ne carpas, aut meliora struas.  
Si meliora tenes, id divos poscito mecum,  
Ne, quod uterque tenet, fascinet invidia.   

Labor.  
O labor, ô sudor, scelerati proemia morsus,  
Ah satis natos occule terra tuos.   

Nec omnia nec omnes mihi  
placuere; quìnam ego omnibus?  
non omnibus Cous senex,  
non Eremita Spagirus,  
num tu viator omnibus?  
deo placere cura, abei.    

POLIMANTEIA.  
BEfore we come particularly to speak of divinations lawful & unlawful; for the true and better understanding of them, we will first define, what divination is: divination 
What divination is.  is a foretelling of things to come, performing it in divers manners, as well artificially, as naturally. But those that more curiously subtilize upon the etymology, say, that to divine is properly to foretell, and to foresee things to come, by an exterior motion, without having any subject, cause, or sign before hand 
God alone absolutely knoweth things to come.  to conjecture so; and therefore in this sort, God testifieth of himself, that he alone knoweth things to come, which afterward he revealed by his Prophets and Apostles, as it pleased him. Now Satan desiring in this to be God's Ape, 
Satan Gods  (thereby the better to abuse the world, & to drown men in intolerable superstition, by a natural curiosity to know things to come) hath injuriously and falsely usurped the same authority to 
Satan falsely a diviner.  divine, and from thence proceedeth the word divination: so that thereby Satan so much the more under a cloak of natural things, is for the most part as a forger and counterfeiter (excepting the divination whereupon the subject of this matter depends:) and therefore it is necessary to try and examine in the first place, the might, subtlety and craft of the devil; in whom we shall find as great knowledge and understanding, 
The power of Satan.  (excepting the Angels) as in all the other creatures beside; we shall find as great subtlety for interpreting the signs of divers things: a matchless vigilancy: an incomparable cunning, to invent trumperies; and deceit, under fine coloured, but false pretences: And to conclude, a most perfect malice accompanied with a perpetual hate against 
Satan a perpetual enemy to mankind.  mankind: and the rather, seeing that it is not in his force, to do any thing of himself: to hinder the course of things natural ordained by God: to destroy and to make again: to sound the depth of man's heart: or to foresee how God governeth the course of the world: the affairs of Kings and Princes before the revelation of his divine prophecies. Notwithstanding he perceiveth by his subtlety the hid properties of things bodily and spiritual. His knowledge is exceeding by his manifold experience of things past: he diveth so far as may possibly be sounded into men's manners; and copies out their actions, from whence he deriveth his greatest profit. Thus he encumbers the actions of Kings & Princes of each in particular; that contrary to all reason and opinion of men, they are all so intermedlingly enwrapped each in other states, that scarce any knoweth how to escape himself. Through the deep whereof he so lancheth without sight, that he maketh one of them to entrap and beguile another: whereof every where are examples sufficient, and therefore S. Paul to the Ephesians setteth down most lively Satan's puissance. But let us see a little nearer the devils policy, of what force & efficacy it is, especially in those things which concern the ruins of government, or change of a Common wealth. First then, although that the devil knoweth not the state and affairs of Kings and Princes in particular, as God from the beginning hath predestinated them in his immutable counsel, nor how he will dispose and change them contrary to the opinion of men & ordinary course of things natural; yet notwithstanding the knowledge which men by the permission of almighty God, have drawn 
Man inferior in knowledge to Satan.  out of the divine prophecies of ancient time, is not comparable to that of Satan, by reason he far surpasseth man, in fine, quick & nimble subtlety, which he useth to his own advantage. These 
Spirits.  know by the predictions of Prophets: that such Kings and Princes shall come to govern: beside, by what means 
Note.  they shall attain it, and by whom God will give the sceptre into their hands: beside, when and how it shall be taken from them. And in one word, Satan 
Foretold.  knoweth the estate of government which must happen, and how long it shall endure, and the enemies which shall rise up for the ruin of it. From these & such like revelations would they draw their divinations. They have found out by the prophecies of Daniel the estate & change of Monarchies which must happen, the ruin of Darius, the destruction of Asia: and that the monarchy of Babylon shall be transported to the Greeks': By means whereof, when Alexander the Great consulted with the 
Oracles.  Oracle at Delphos, Pythias answered him, Eris invictus Alexander: Thou shalt be unconquered Alexander. And afterward for confirming, and giving credit to his Oracle, he ceased not to show 
Satan's subtlety.  signs & wonders together with vain illusions, in the behalf of Alexander, which way soever he marched with his army: on the contrary not to daunt Darius too much, he nourished in him a 
Satan an Ambidexter.  vain hope by doubtful dreams, persuading him fond of victory, against his enemy. For the temptations of Satan are of that sort, that they promise us all joy and happiness whatsoever: but no sooner they are entertained of us, but in their place cometh despair, with a perpetual torment. By the prophesy of Daniel and isaiah, the devil 
Satan knoweth the scripture.  knew that the monarchy of the Assyrians should be wholly desolate and given into the power of the Medes and Persians, and that all this should be done by Cyrus. For this cause it was foretold, that King Croesus should be chased and spoiled of the kingdom of Lydia: And therefore knowing the might of King Cyrus, Satan ceased not to move and incite Croesus by a bait of ambition, to 
Croesus' conquered.  oppose himself against the Persian Cyrus. This being done, the Assyrians empire was spoiled, Croesus conquered, and the monarchy translated to Cyrus.  
There is one especial example far surpassing all that antiquity mentioneth of Satan's subtlety, whereby apparently he showed the intent and effect of his whole treachery: It was that of the great contemplative divine jamblicke, 
jamblich.  who desirous to know the name of him that should in the empire succeed the Emperor Ualens that then reigned, he made trial of it by a certain 
A thing unlawful.  foolish (be it spoken with reverence to so wise a man) and most unlearned divination in this manner: He caused the Greek Alphabet written to be put by distinct letters, in the ground, and upon every one he placed a grain of Barley; 
A foolish proof.  in the midst a Cock, & the letters where the cock scraped the Barley, should signify the thing he so much desired. Now it happened that the Cock bared these four letters: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet now likewise 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he remained uncertain of the name which these letters should portend, to discern whether it were Theodosius, or Theodotus, Theodorus, or Theodectes. The Emperor Ualens seeing the event of all this, & fearing some false play, made 
Divination will beget tyranny.  (Herod like) all such to be put to death, as those letters did point out. He commanded likewise, to search forth the Divine. Jamblicke, fearing the cruelty of the Emperor, by reason of the fault which he had committed, (for it was not 
Unmeet it should be.  lawful in Rome to inquire into the succession of the empire during the life of the Emperor) poisoned himself. But we shall find for the most part that the devil the more to delude men by 
Doubtful answers argue deceit, or ignorance.  these divinations, gave his answers hid, dark, double, and doubtful, especially when himself (which often happened) was uncertain of the event, being only led by suspicious and slight conjectures, without evidence of divine revelation, (as appeared by the doubt of that name which those four letters might portend:) for not knowing the truth, he talketh by circumstances and dark signs, sometimes telling the truth to gain credit to his false lies, 
A caveat.  seeing by a malicious instinct he striveth to obscure the truth, to the great damage of mortal men. For his delight is in falsehood, and his joy is in our fall. That is the reason why he useth these doubtful & uncertain answers, to the intent to abuse men by his ridiculous apish mockeries, and finally to bring them by a certain fear, and a sorrow of things to come, to most abominable wickedness, in executing the self same evil, which before he had told unto him, that inquired of it.  
We have a most famous example and worth the marking, of an Oracle (in respect of their doubtful answers) which was found in Greece under the shadow 
Ambiguity in oracles.  of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth both man and light, if the accent be not rightly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, man, light.  placed (for the ancient Greeks' were not careful in this, as it is well noted by justus Lypsius:) then the doubt of the foresaid Oracle, by reason of the ambiguity of the word, made them uncertain whether their sacrifice should be of human flesh or some other thing; even so now we see oftentimes that he hath told the event of things, whereof he is the author: yet notwithstanding for all that, because God hath admirable means in his counsel for to govern all that is in the world, and because Satan is ignorant of the event or change 
God disproveth his sophistry.  of things disposed by GOD himself, (whether it be a punishment or a release of his rigour, which he useth sometimes in the execution of his justice) he uttereth his divinations & predictions in obscure manner, balanced with an equal, yet difficult interpretation, which may as well agree to this as to that, not only for the doubtful sense, but for the double reading of it. Of this kind was this: Croesus Halym penetrans magnam pervertit opum vim. Likewise the fraudulent example of the answer which the 
Pope Borgia.  devil gave unto Pope Borgia of eleven years and eight months, may serve to confirm this. Furthermore, the devil not only knoweth by divine prophecies 
Satan cunning in divine prophecies.  the subversions, ruins, and restroing of Monarchies, but he intrudeth himself often into the handling of them, & intermeddleth in the counsel of Kings and Princes, enforcing them 
A state's man.  by all means possible to bring in a confusion: to trouble the estate: to oppose themselves one against another: to disperse realms: to debase laws tending to the good government of the Common wealth. He is always hammering of some news, daily to hinder good and sound counsel, and in stead 
The author of ill laws.  of them to set abroach other, fatal to the Church and the Common wealth: he inflameth the hearts of the mighty, with an ambitious desire of ruling, to this end, he persuades them to follow bad counsel, serving for the execution of their dissignments: Such as these are 
jeroboam.  plentiful in the holy scripture. Thus he moved the Chaldeans to come to rob and spoil Job of his riches, and to slay 
job. 1. 17.  his servants. Thus he plotted like an ancient states man, to hinder the rebuilding of the Temple of Jerusalem, after the return from Babylon, persuading 
Note.  king Cambyses, by means of the Courts flatterers, to make war against the Egyptians, which he did: And for fear lest the Jews should enter into alliance 
Satan useth great men sometimes for his turn.  with them of Egypt, the king commanded in plain terms, to hinder the work of the Temple which was then begun: and thus Satan compassed his intended scope. When he asked leave to enter into the heard of swine, he had more craft than a common politic: He did 
A foreseeing politician.  the Gaderens a displeasure in their religion, by that means, foreseeing they would entreat Christ to go out of their kingdom, and so run headlong with their swine, into eternal destruction. Again, he stood at the right side of the Sacrificer in Jerusalem, to hinder that no good thing might be done in that city. He attacheth (as it were) with a 
Rather them than others to make them hurt by example.  contagious infection the most part of public persons, the better by that means to obtain his purpose, by reason of the charge which they sustain for to preserve others. Then seeing that Satan intermingleth himself in the midst of affairs public, and that by a divine permission, he insnareth both 
1. King. 22.  one, and other, aiming continually to subvert the state, (especially of monarchs) knowing beside, that their ruin and change shall happen, it is no marvel that he oftentimes foresees the events whereof he is the cause, and afterward forgeth divinations, to the 
Satan buzzeth into men's hearts that which he hath plotted himself.  intent to deceive both one and other. But although that God oftentimes permit Satan (by reason of our demerits) to exercise his tyranny over the principal states of the world, yet notwithstanding, that permission is not infinite; for God keepeth, guardeth, and defendeth realms, to the intent that being shaken they may not be altogether ruinated, 
God is the sure rock of defence to a kingdom.  causing his holy spirit to watch over them, against an enemy so mighty, in giving them wholesome counsel, for the preservation of their estate. It is most certain that GOD permitteth Satan sometimes to tyrannize over one, or other, as we see in the King of Babylon, 
Dan 4. 29.  who was given into his power for seven years: yet notwithstanding when it pleased him he made a restraint and bridled his unruly will. We see sometimes how he keepeth and upholdeth the realms of wicked Kings, for to make them a means to maintain his 
So at this day Spain a stay for Christians against the Turk. Nero.  Church, as appeared in the kingdoms of Babylon, Persia, and the Romans in the time of Nero (nature's most strange monster in respect whereof, it is said, that the society of man is resembled to a flock of sheep, whereof though 
The society of man compared.  some endanger themselves, yet the faithful shepherd endeavoureth himself by all means possible, to save his flock whole, and defend it against the rage of the wolves, which would devour it. For if we would but consider the matter a little further, we shall find by the scripture in the time of Noah, after the building of the tower of Babylon, 
Gen. 10 1●  that Nimrod was elected by divine providence, to guide and govern the people then, when as the children, nephews, and lineage of Noah, wandered without towns to dwell in, destitute of cities, or houses, living by hunting and upon the fruits of the earth, without any tillage, who then represented a majesty, force and valour in his person; by reason whereof the holy scripture saith, that he was Robustus venator Domini, 
Gen. 10. 9  aut, Coram Domino, a strong hunter of the Lord, by reason of the might and 
Or as some say, tyramnize over men.  puissance that he had to tame the savage and wild beasts: Whereby we may well conclude, that Common wealths had their beginnings by violent Tyrannies, & that Nimrod by force & violence obtained the sovereignty. Notwithstanding we find in scripture, that he was a most heroical King and no Tyrant: (howsoever some do intend otherwise) 
A monarchy easily a tyranny.  because that by his means was established the form of a Common wealth, most durable to govern, 
His beginning.  and to keep the people in order and discipline. And so from this first divine wisdom, human society was kept united from time to time. This likewise 
A Prince God's Vicegerent.  is the cause why the Prince is termed God's Vicegerent upon earth. Finally, he was guarded with such force, that the empires (which we call Monarchies) by this means were ordained: & then of the self same Monarchies, (by reason 
A thing usual.  of an insatiable ambition and desire to rule) proceeded Tyrannies. But although that Tyrants, by the permission of God, seemed sometimes (by reason of their horrible murders and destructions) to be willing to cancel all law, and pervert all justice, that tended to the maintenance of a commonwealth, and whereby empires flourished: yet notwithstanding we find by the discourse of histories, that the very Tyrants themselves, by a divine providence, 
Tyrant's have often had a care of good laws.  have oftentimes left behind them good laws, as the true marks of justice, tending to the maintenance and conservation of kingdoms, to the intent that human society should not either be dispersed, or razed out. God hath the means to us unknown, to keep them from such wickednesses, that he turneth the evil of present ruling Tyrants, unto the especial good of governing posterity: for his will is the perfect rule and the infallible direction of all right and equity. By reason whereof some are of that mind, that although the empire of the Turks, in dignity and greatness 
The Turk no Monarch.  exceeded the four monarches of the world, yet notwithstanding it could not be reputed for a true monarchy, because that amongst those barbarous people, there was neither humanity nor form, or show of justice, but a 
Without justice no monarchy.  mere devastation of empires, and a real destruction of all laws and policies; which were established and dreamingly observed of other Monarchies, under whom (notwithstanding their enormities) God had continually preserved miraculously a form of justice, to the intent to preserve his own people. I will only allege two examples (not to be too troublesome) without touch or mention of the Roman laws afterward brought in, to show by them the equity and justice, which Tyrants and Infidels themselves have sometimes in the government of their commonwealths used, as well in regard of their 
justice sometimes amongst Tyrants.  civil and politic order, as military. The one long since famous, is the example of the execution of justice in King Cambyses (otherwise a great Tyrant) which he executed upon the judge 
Cambyses. Herodotus lib. 1.  corrupted with bribes in the person of Sysannes, who after he was put to death he was flayed, and his skin hung over the judgement seat, where his son was commanded to sit as judge, that in judging he might remember the offence of his father. The other, is the famous 
Anaxilaus.  and memorable example of Anaxilaus, whom the Lacedæmonians used thus: He seeing that in the time of the siege of the city Byzance, Clearchus the governor begun to take the goods of the Burgesses, that died for famine, to divide amongst his soldiers, to the intent to hold the town longer, he dealt in the absence of Clearchus with the enemy, to yield up the town upon good conditions, which soon yielded without pillage or shedding of blood. Afterward Anaxilaus was accused to them of Sparta for rendering the town, who (using a most honest excuse) answered, that they ought to make war against the enemy and not their own selves, and that it was a thing most unjust to handle the Burgesses more rudely than the enemy. And for these excuses full of reason they absolved him. This example may serve at this day sometimes to excuse public persons, whom some 
But not to excuse treason.  endeavour to accuse and blame slanderously, without discretion, not considering that God miraculously governeth the heart of those whom God hath placed to govern others, to the intent to hinder and prevent the total ruin of his people and Common wealth; as we may read of the Prophet Jeremiah, who gave counsel to the King Zedechias, when he was besieged in Jerusalem, to yield himself to the Chaldeans, to the intent to preserve the people and the town, notwithstanding many others persuaded the contrary. Many such examples full of natural equity are largely handled by Saint Ambrose in the third book of his Offices. On the other side to return to our former subject, it is known unto all, that the devil hath knowledge concerning the ruins and changes of Common wealths, and 
Not absolutely.  that he hath learned much by the periods of years, and the fatal age of realms, and Empires, knowing by observation of times, that they are limited: and because their state is subject to change, that serves him for all occasions. Cicero in the twelft of the Nature of 
Cicero de Natura Deorum.  gods, speaking of the invention of sundry divinations, and superstitious observations, hath these words, Multas 
Observation hath begotten this divination.  res diuturnus usus ita notavit ut artem divinationis efficeret: & in another place he saith, Obseruatio diuturna notandis rebus fecit artem: The histories of all times do teach us (in case we would carefully observe them, & search them thoroughly) that the most part of the greatest kingdoms, have not endured five hundred years. Many have light 
500 years the common period of a kingdom in former time.  short of that full time: none or very few have passed it, but have fallen either at that period, or not long before it; some having perished in whole, some only changed in some form; the government of the Kings of Juda beginning 
The Kings of Juda. Saul.  with Saul, the first kingdom continued to the captivity of Babylon, which was five hundred years. The same space of time was likewise again marked after the captivity, beginning at Esdras, and continuing to the Emperor 
Esdras, Vespasian. Joseph de Bell. jud.  Uespasian, which ruinated Jerusalem from the very ground, and then were the Jews dispersed, and scattered from one part of the world to another: and since that time their common wealth 
God's judgement.  was never perfectly restored, notwithstanding the endeavours and extreme pains they employed therein. The Commonwealth of the Athenians from 
The common wealth of Athens continued 490. years.  Cecrope to Codrus, continued four hundred fourscore and ten years: which was then changed to a democraty. The Common wealth of the Lacedæmonians 
The common wealth of the Lacedæmonians. Roman Consuls 500 years.  changed about that time, under the Kings Heraclides, till the time of Alexander the Great. The Roman Consuls governed five hundred years, from the banishment of the Kings, until the time of the monarchy of Augustus; the same was observed since Augustus till 
Valentinian. West Empire.  the fall of Valentinian the last Emperor of the West: and that then the West Empire failed: and that the barbarous Uandales, Alaius and others, invaded 
Uandales  the countries of Spain, and in the end all Italy, with the city of Rome. The same number of years were observed a little after, from the time that Constantine the Great transported the 
Constantine.  Italian Empire to Constantinople, until Charlemagne, who restored the empire 
Charlemagne.  of the west, having chased the Lombard's out of Italy. Likewise we may call to mind by histories, that many realms and Common wealths have endured not passed the half period of those five hundred, or there about; as that of the Persians, which from Cyrus to the last 
Persians continued 230.  Darius flourished: but in the two hundred and thirty years, it was fully ruinated by the force of Alexander the 
Monarch of the Greeks' 250. years.  Great. On the other side, the monarchy of the Greeks', which began with Alexander, and afterward successively was derived to divers kings, as of Syria, and Egypt, continued two hundred and fifty years, which after that time was subverted by the might of the Romans. Furthermore if we would search the Chronicles of France, we shall find the same period (after that Syagre, last proconsul and Lieutenant for the Romans in France, was deposed) till Clowis 
France.  the first christian king, until Pepin father of Charlemagne, and then after until Hugh Capet, was numbered 237. years. 
237. years.  Further, besides all this, we may see in the discourse of histories, that the period 
The period of 700. years observed by some.  of seven hundred years brought notable change to states. The Common wealth of the Carthaginians, (then 
The Carthaginians had continued 700. years.  when it was wholly spoiled by Scipio) had continued seven hundred years. The war betwixt Caesar and Pompey, 
Caesar and Pompey his war was in the 700. year after Rome's foundation.  which is some sort decayed the state of the Roman Empire, happened in the seven hundred years after Rome's foundation; and at the same time two periods met together, the one of five hundred from the beginning of the Consuls, 
Two Periodes met together.  the other of seven after the foundation of Rome. In like sort about seven hundred years after the destruction of Carthage, Totilas the king of the 
Tot●las.  Goths rob the city of Rome, carrying captive with him the principal Lords of the city, which Scipio had long before foretold, when Carthage 
The moors with Spain in the year after Christ 700.  was besieged. So likewise do we read that the moors dealt with Spain, the year after Christ seven hundredth; after that were they all chased out by Ferdinand of Arragon, grandfather by 
Ferdinand.  the mother to Charles the fifth. For example, of our times we see, that it is seven hundred years past, that Charles 
Charles the great.  the Great established the Western empire, which period (considering the 
Note this.  change of the times present) seemeth to threaten some great ruin, although there is nothing so of necessity, but as it pleaseth God to dispose all things for the best. Now it is needful likewise to examine more nearly the quality of 
The quality of periods.  the foresaid periods, for it is questioned of at this day, if there be any such period necessarily certain, and fatal for Empires: likewise why some fail before 
Todin and others.  their prefixed time, without expecting their ordinary fall. The Philosophers not knowing how to find 
Ignorance of true causes feigneth false ones.  out the reasons, because of their incredulity, have so encumbered their true understandings, that they have forged arithmetical aenigmes, other imposing to stars, and celestial causes. But for the true understanding of it, let us consider the testimonies and examples of holy Scripture, besides the mere conjectures of heathen philosophy. The universal period of empires is declared unto us by the Prophet Daniel, speaking 
The touchstone of periods.  of the scutcheon weeks, containing about five hundred years since the restoring of the Temple, after the return from Babylon, until the time of Christ. But because the period is not general and perpetual (by reason that we see some empires not attain half their period;) notwithstanding we shall find by the discourse and testimony of histories, that the period (as by a divine institution) is fatal to the most 
According to our view.  empires for their beginnings and end, as may be apparently manifest, both by the examples alleged before, & by many others here and there which may be alleged to that purpose. The reason of the difference in regard of time, and the diversity of change which happeneth in them, is likewise grounded upon the holy scripture of God's word: we have said before, that GOD giveth the sceptre of realms as it pleaseth him, and taketh them away as his pleasure is. Likewise 
The change of Kingdoms not by chance.  the change of kingdoms happeneth not by chance, but by divine providence; by reason of the causes, which go before the ruins of them, by means whereof, God so disposeth of realms and empires, that whomsoever he hath installed for government, are by him defended with might and authority, as the especial gift of God, accompanied with many virtues requisite thereunto, namely wisdom, happiness, goodwill, justice, clemency, etc. all which jointly sustain the pillars of the empire: for it is written, Misericordia & veritas custodiunt regem & clementia fulcitur thronus eius. In such sort that the Common wealths of Kings and Princes defended with this authority, are for a long time, flourishing and in 
Prosperous kingdoms.  most prosperous estate. On the contrary, if the Common wealth be governed by wicked Kings, vicious, or tyrants, and that the subjects to the imitation of their Prince, are infected with the same faults, and plunged so deep, that they can no way get out; then authority fails, virtues are abandoned, and punishment doth ensue: hereupon GOD hasteneth his judgements which prevent the revolutions, and changes in that they had appearance to 
The punishment of sin is the change of the state.  continue longer: he punisheth sins both of the Prince and people ordinarily by the change and ruin of the Common wealth: for being not bound to the periods of time, he disannulleth, 
God not tied to periods.  changeth, and altereth their estates, as it pleaseth him. This showeth Solomon plainly, where he saith: Because of injustice kingdoms are translated from one place to another, for the sins of the land, 
Wisdom the stay of a land.  some after others are made Princes, and by reason of a wise and understanding man, the Empire is more durable. Thus we may see the reason of the contrariety in respect of the change of the periods above mentioned. Master Peucer treating 
M. Peucer.  the difference of them, saith, that three sorts of sins are noted in the holy 
Causes of the fall of kingdoms three. 1. Impiety. 2. Injustice. 3. Lechery.  scripture, which principally cause the ruins & changes of a common wealth. Impiety ruinating the Church: injustice corrupting the Common wealth: and lechery destroying the family, with which Pride is intermeddled, & their several harms redound unto all: for this cause intemperancy & Pride mixed, is noted by the Poet to be most special for the subverting of a state: Nam caetera regna Luxuries vitijs odijsque superbia vertit. Aristotle ascribing the change of empires 
Aristotle.  to sins, comprehendeth them all under this one word of inequality, 
Inequality.  & the difference of the degrees of honour, and dignities; and that for virtue, although not for religion. But the causes and occasions going before these changes, consist in the manners and actions of men, which all are not of the same sort, but exceeding divers. And therefore the same author addeth and reproveth the former opinion that states are troubled by divers means. I take it here not a thing impertinent (seeing the subject of our matter) to stay a little and examine somewhat the opinion of some authors, which are willing to set down rules to judge of the happening for the events and changes of Common wealths. Amongst others Plato 
Plato. Celestial influence.  ascribeth not this either to a celestial influence, nor to the motion of stars, but to the dissolution of harmony. This is his opinion, but we find at this day a great contrariety amongst the late writers, for the true understanding of Plato his mind, and chief of the word 
Bodin. de Rep. lib. 4.  harmony. Master john Bodin is of that mind, that this harmony is to be understood 
Harmony.  of tunes & melodious sounds. For the better interpretation whereof, and the more to confirm his opinion, in the fourth book of his politics he hath made the form of a Triangle with certain numbers thereupon, to ground a musical harmony; and so apply it to Plato his opinion. Wherein he is reprehended by Master Augier Ferrier Lord of Castillon, who making the distinction 
equivocation in harmony.  of the word harmony, to put away all equivocations, saith, that the word harmony is a general term, applied to all things well beseeming: and to all good proportions: to all Common wealths well framed: to all families well ordered, and generally to every thing justly and orderly disposed: of perfect measure and of fine accord. So the physicians call the best constitutions of body. The musicans take the word otherwise, and refer it to tunes & melodious sounds: and so Plato saying that Common wealths come to ruin when the harmony faileth, that is to 
Plato expounded by M. Augier.  say, when the policy, the laws, the order, the union of the inhabitants is broken, useth the word in the first signification: for it is then that a way is open to troubles & seditions whatsoever. And speaking to Master Bodin, think you (saith he) that Plato understood that of tunes & melodious sounds, which Plato never thought of concerning the change of kingdoms and commonwealths? And giving another reason against the former interpretation, he saith, that all proportion is not song, or melody, although otherwise it be a harmony, for his good structure and equal figure: he allegeth only this place for the defence of the true understanding of that which Plato wrote, and of the word harmony: for concerning 
Harmony not the ground of kingdoms.  the main point, Bodin himself is of that opinion, that changing or preservation of Common wealths, no way depends on the harmony of sounds. But a man aught more to fear it, when the citizens begin to stray from the natural 
The fall of a city is the breach of good laws.  harmony of good laws well ordered; and from manners rightly disposed, to laws, customs, and manners unlawful, wicked, and pernicious: although he denieth not that harmony of sounds hath a great force and effect to change a Common wealth: for (saith he) we have a memorable example of the Cynethian Common wealth in 
The Cynethian common wealth.  Arcadia, which having forsaken the pleasure of music, soon after fell to seditions and civil wars, attributing the effect to music, to appease and mollify 
The effect of music.  a people so barbarous and savage. By means whereof he confesseth that this causeth the natural harmony of well agreeing laws, which causeth men to continue in good and perfect order, and thereupon followeth the preservation of the Common wealth. It is very likely that music hath a great force to appease the minds of men, as divers examples may give us witness, namely of Saul and Pythagoras, who as well before 
Pythagoras.  as after his sleep used a certain musical and melodious harmony: And as Censorin speaketh, Vt animum sua semper divinitate imbueret: To furnish the mind with the divinity of it. The same author saith, that Asclepiades the physician 
Asclepiades.  used ordinarily a musical harmony to call furious and frenetical spirits to their own nature: and there upon is it common (saith he) Ut legionibus in 
Music expelleth the fear of danger.  acie dimicantibus metus mortis classico depellatur: & in navis metu vel ut facilius laborem sufferant à vectore Symphonia adhibetur. Yet notwithstanding he teacheth us that music at this day hath not the effect to withstand the sedition of our age, because she hath lost much of her ancient nimbleness, by reason whereof 
Music not so nimble as it hath been.  music is not esteemed of all equally in general. On the other side we may observe the opinion of those who would judge of the change of kingdoms, (although they are founded upon a ground ruinous) as those who 
The Horoscopy of cities bad rules to judge by of changes.  build upon the Horoscopies of towns, thereby to judge of Common wealths: Imagining that some Planets and fixed stars are the workers and contrivers of the worlds adventures, of which by reason of their incertitude I will not speak, as being a thing merely ridiculous, to refer the acts, manners of men, cities and particular events, to any such cause. Others as curiously observing 
A 100 unprofitable curiosity.  the same matter concerning the state of kingdoms, have not only noted the years, but the months, as Master john Bodin, who saith, that if we mark the great and notable changes of states and kingdoms, we shall find 
September.  the most part to have been in September, in which month the law of God gave his beginning to all the world: and for better confirming his opinion, he giveth diverse examples; amongst others the great victory of Augustus 
Augustus. M. Anthony conquered the 2. day of September.  against Marc. Anthony, which happened the second day of September, being a contention for the greatest Empire that ever was. Paulus Aemilius changed the great Empire of Macedoma into many popular estates, and sent King Perseus' prisoner to Rome, obtaining the victory the thirteenth of September: the fourteenth of September 
13. September.  Sultan Syliman died before Segett, and the seventeenth the town was taken: the day following, Sigismond the father of Augustus, king of Polonia, put to flight the army of the Muscouits: the day after James the king of Scots was slain, with many of his nobility by the English in battle. He reciteth many more examples beside, which we may read in the fourth book of his De Republica, where he likewise affirmeth, that there have been many great Princes who have died in that month, and there he reciteth at least twenty. But me thinks (as one 
September not so fatal as Bodin writeth.  well noteth) that this should give too much credit to the month of September, to the prejudice of the other, in that it hath force to change estates, and that these curiosities are not to be admitted of us, but to be referred rather to the historical calendar, then to be reputed a matter of sound doctrine: for what month is there which may not be authorized with like examples? 
In every month some great states have died.  At least, it is changed from his former natural force, in respect of that time present: for the greatest alterations and change of states at this day, and especially in the kingdom of France, 
In France the greatest alterations betwixt December and August.  have happened betwixt December and August. The same may I allege likewise of the death of the greatest Lords of France, who died in other months, and that the month of September hath almost lost his prerogative since. For concerning the Princes which have died of late in France, and which have brought notable change with them, (as we may see at this day) we shall find none which died in the month of September, Mouns●ier Duke of Alenson, and 
The Duke of Alenson died in June.  brother of the late King died in June, 1584. and the tenth of that month. The Prince of Orange (whose death can 
The Prince of Orange.  never be sufficiently lamented, nor the manner hated and abhorred) likewise 
A hateful proscription.  died the same day of July following, whose death was violent and practised by the Spanish treason in that manner, that never history in respect of the proscription hath made mention of the like; unless it be of pirates, Robbers by sea, and such, who (according to the laws of nations) have ever been excluded from the benefit of faith, truth, and loyalty, and consequently from all safety, for as Tully writeth: Pyrata non est ex perduellium numero definitus, sed communis hostis omnium, alioqui ius etiam bellicum fidesque iurisiurandi saepe cum hoste servanda. For instance we have the memorable proscription of Crocotas the 
Crocotas.  arch pirate, of whom Augustus the Emperor caused proclamation to be made by the sound of his trumpet, that whosoever 
A fact that for it the greatness of Spain's fall cannot satisfy the measure of God's wrath.  would take him, should have a hundred & twenty thousand crowns. I only allege this in respect of the most detestable murder of the worthy and virtuous Prince of Orange: not long after the death of these two great personages followed the fatal ruins of the low country. In one word Catherine of Medici's, the Duke of Guise 
Katherine of Medici's.  his brother, the Cardinal, the King of 
Under pretence of confession to kill a Prince never heard of before.  France last slain by that false Jacobin, (a murder written in times forehead, by the pen of eternity to astonish all posterity) these all happened from December to August: and therefore me thinks September hath small virtue to induce us to respect it. But of all rules which I know worth the marking to judge by of the falls of kingdoms, & Common wealths, I find none more renounced by Master Bodin, than the numbers of seven and nine, and those which arise from the multiplication of these two, and the perfect number of 496. which first is observed by him, and he saith the reason is, because of the infinite wisdom of God, who hath so disposed 
Bodin.  all things by number, that kingdoms themselves after certain years, have ordinarily come to end, and that human things fall not out by chance. I confess indeed, concerning the critical days (whereof the seventh day is called the King by Galen) that from thence are drawn strange marvels of numbers, applied to weeks, months, years, ages, worlds; and so to towns, Common wealths, and kingdoms: whereunto all that may be referred which we have spoken before of the periods of 500 of 250. of 700. years, although 
Numbers no certain grounds of undoubted truth.  I find such contrariety in the examples alleged by Master Bodin, for the confirming of these numbers, that they are not firmly to be relied on, as undoubtedly true. For to the intent to have them established more strongly, he allegeth the Roman fasts, who, as he saith, can neither fail nor lie. But on the contrary, Onuphrius who hath corrected them justly, maketh a doubt. And as Master Augier saith, he likewise would rely upon the annals of Fabius pictor. And in the first place the better to confirm his Square, being the root of the fatal number, composed of twelve twelves, multiplied by 
Bodin greatly erred.  12. he saith that the monarchy of Rome continued a hundred and forty years, which by the consent of all authors continued 244. years, or thereabout: and I find another which saith it endured longer, namely, 245. years, which cannot serve to fulfil the Cube of the fatal number▪ but it is an exceeding fault to slip a hundred years. Furthermore, 
A 100 years slipped by M. Bodin. 196.  to confirm one of the perfect numbers, namely, that of 196. and to show the effect of it, he saith, that since Augustus unto Augustulus the last Emperor of the Romans, the one whereof he calleth by the name of Conquering, 
All ●hese shall be more plainly set down in my book of the universal periods of all kingdoms.  the other of Diminishing, there was 496. years; where the Histories and Chronicles mention five hundred. On the other side, to the intent the better to ground his opinion of numbers; as likewise to show their force, he allegeth that in holy scripture the law of GOD 
The 7. number.  hath nothing so often as the 7. number; be it either in the solemn feasts, of the sabbath, or the seventh month; be it for the freeing of servants, and leaving the ground without tilth, the seventh year, which was the year of jubilee. But some do reprove this, for as much as that the places out of scripture imply 
It is no sabbath for a kingdom to fall.  naturally a rest or sabbath, whereas on the contrary the seventh, alleged for the fall, and change of kingdoms, is full of troubles, depending on human actions, which number can neither be drawn out of the law of God, either in plain terms, or by way of 
The 7. number not drawn out of Scripture necessarily.  necessary consequent: yet for all this he confesseth, that of those above named rules, indifferently observed of divers authors, there is none of necessity, whereupon we may so justly rely ourselves, as to set down a certain judgement of things to come: seeing that the greatest part of those, who have been willing to judge of the means, & rules surely touching the foresaid changes, 
Uncertainty in divinations.  they have often stayed themselves upon astronomy, supposing that change of kingdoms chiefly to depend upon stars, and celestial causes, whereunto God hath sometimes (as it were) tied himself for the showing of things to come; wherein Satan as the Prince of 
A sleight of Satan.  the air, maketh to appear oftentimes the events which resemble the true, that should happen: and hereupon he forgeth these false predictions. But seeing that by the effects of celestial bodies, the unlearned themselves are able to judge of their force and virtue; notwithstanding from all antiquity, there hath been found contrariety of opinions, 
The certainty and uncertainty of astronomical judgements.  amongst them who will judge sound in astrology: wherefore it shall not be impertinent to this purpose to handle a word or two for the examining of the certainty or uncertainty of them, thereby the better to understand this which I have in hand, the rather because astrology itself is placed 
Astrology.  amongst divinations. Some & of great learning would wholly make it frustrate, and exclude it from the liberal 
An absurd error begotten of ignorance.  Arts, as teaching us prestigious & false surmises under truths colour. Some are so foolish, that they give unto it the force of governing the whole world: namely, all that which may happen to 
A foolish Superstition.  men, not daring to attempt, or undertake any thing in the world without the favour of the stars and celestial bodies. 
Zanch. Myzald.  Others that have better judged of it have not ascribed unto them an absolute power, but an intermediate virtue amongst the rest. The reason of such as wholly contemn the Art without 
No good reason.  ascribing unto it any virtue, or force at all, is grounded upon the uncertainty of it, as being only builded upon uncertain conjectures, without the true demonstration of things, whereupon only truth depends. But those that do avouch the virtue of them, suppose in the first place, that God said in the beginning that he made lights, that 
Gen. 1.  he placed them in the heavens, to separate night from day, and to be for signs and seasons for days and years. From this place they reason thus, that Nature made nothing in vain, since that all creatures are made for some certain end, but these creatures day lie do the same works by their order and course appointed them of God, and the end of 
No good reason.  that which they do is their operation; now the stars do by the order of nature that which the Art of astronomy saith hath been found out by experience, and afterward approved by many reasons. Then the end of the stars is that for which they were created. Likewise the demonstrations of things are taken from celestial causes, and their effects, observed of a long timed experience, by the influence, intention, remission, access and recess of stars: for even as 
An unlike similitude.  in the seed the virtue of those things is hid which it bringeth forth, even so in the stars is hid the force of that likewise giving the effect of a natural elementary change, which is incontinently perceived of them who before have searched by supputation the celestial motions, and have attained by long experience to know the course of things, with the events and effects. The reason is, for even as we judge of the force of things which we feel, by their effect, even so we judge of the force of stars by the experience we have from the long reach of their effects. And although their force being hid unto us, is 
It is impossible to have such experience.  not so apparently discovered and clearly seen, notwithstanding the ordinary signs show them, and the common observations of long experience make them to be easily known; so that those who have this foresaid experience, may easily foretell by an evident conjecture, 
This possible & common.  the ordinary effect of the stars. But thereby to foretell of the nativities of men which the Greeks' call pronosticon Geneseon, that which may happen 
Mere toys and vain fables.  unto them in such a year, or such a day, it is hard for a man to give credit to them; so that it be not for the searching of natural causes in that manner, as we have spoken before. For as Master Beza speaketh in a certain epistle, 
Beza his opinion of judicial astrology.  of judicial astrology: If any one would have foretold that the empire of Augustus should have endured so long, it should likewise have been necessary to have divined what should have happened of Brutus, Cassius, Lepidus, and Anthony, his adversaries, which would have brought a man into a labyrinth not easily avoided. So likewise 
How far one may judge of particular men.  speaking of the usage of the former searching, he refers them only to complexions, and dispositions of bodies, by means whereof, one may judge if such a man will become melancholic, or whether he will be subject to such or such sicknesses. This opinion is confirmed somewhat by that of 
Physicians.  Diogenes the Stoic; notwithstanding the physicians themselves are able to judge of all things above mentioned by signs, and Symptoms more certain, and yet there of the profit is not great. Others who under a show of religion, have contemned the astrological science, allege for reason the place of jeremy 
The art contemners of this age, misunderstand jeremy.  saying: Let them stand and save thee the soothsayers of heaven, which gaze on the stars, and cast the months to tell thee of things to come: yet notwithstanding the true meaning of that place is no whit to condemn, or detest the foresaid science, but only the superstitious abuse of it, which hath been brought in by little and little, by those who by means of their diabolical arts, and 
The abuse of astronomy.  under the hope of some base gain, have corrupted the true knowledge of it. Others erroneously have sought out all the secrets of the world, by means of celestial causes, in such sort, that continuing in the same superstition, they are at the length fallen into so great abuse, 
He that yieldeth himself to believe prognostications, giveth himself the 1. of Januarie to be a fool all the year after.  that they will govern all their actions, according to the course and demonstration of stars, preferring their prognostications before God's promises. From hence proceedeth the superstitious elections of works, good or bad, governed according to the twelve signs of heaven: in like manner the 
My L Henry Haward in lib. of supposed Prophets.  days fortunate, and unfortunate; with the angles and circles forged by the Philosopher Pythagoras, to know by the composition of numbers and letters which it contained (intermediating the observation of the day of the months, and the Planets) all that any man desired to know. To conclude, from hence is it 
Errors from hence.  come to pass, that some are persuaded that the souls abide in the moon: others were persuaded that as soon as she lost her light, she was enchanted: and for that cause in old time they were wont to sound Trumpets, Tabrets, Cornets and other instruments to remedy that, to the intent to drive away those 
Lib. 1. Annal.  enchantments: or (as Lipsius upon Tacitus saith) Ad levandos lunae labores, To ease the moon of her travails. Plutarch, Livy & others have made mention also of it. And Iwenall saith, Cum frustra resonant 
Ignorance of true causes brought this.  aera auxiliaria Lunae. Furthermore, many have adored and acknowledged the Planets for their gods, chiefly the sun, whereunto all the gods of the 
Coeli. Rhoding.  paynim may be referred and agree as Macrobius noteth, and as Histories are full. The tracts and steps (as it were) of this Idol-madnes, may appear in the laws of the Romans, Titul. de Coelicolis & judaeis. Likewise in the Scripture, in the 7. and 47. chapter of jeremy, God convert all those who yet worship them in many places of the world. To the intent then that we may sound judge of astrology, let us conclude (following 
What Astronomers can do by their art.  the common opinion) that Astrologers generally cannot foretell any other thing by the knowledge of their art, but that which concerneth the constitution of the air, and the particular change of that, according to the demonstration of the celestial signs. But concerning those tokens and signs that appear extraordinarily in the heavens, as Comets, and such like strange apparitions, 
Comets.  (although the prediction of their effect depend sometimes on celestial causes) yet notwithstanding in my opinion such signs are more certain and sure in their operation, to signify the change and events of Common wealths than any other; for if we 
Zanch. de oper. lib. 3. cap. 2.  would search the histories of all times, we shall find that never Comet appeared, which undoubtedly brought not after it some general or particular change, and most often the sad and lamentable events of war, plague famine, deluges, the death of great personages, and the like; but by reason that these fall out extraordinarily, so likewise their effects are extraordinary. Those that are curious to know the events which at all times have been observed, & whereof the histories are full, may read the catalogue of wonders, written in Latin by M. Fritschius, and imprinted at 
And Erastus de Come●is.  Noremberge, where he recites abundance in all kinds. And of late time in respect of those in the low Countries, they may feel the effect by their scarce well tuned jars, in the midst of their best towns, which begun immediately after the Comet in the year 1577. and the earthquake which followed, which 
Earthquakes  is also numbered amongst strange and prodigious signs. A certain Mathematician in his book of the discourse, and prognostication by him made, concerning a Comet seen in the year 1581. saith amongst other things, that 
A Comet. 1581.  the Comet in the year 1577. (whereof we spoke) was in the Horoscope of Don John, and in the sixth house of Mounsieur the Duke of Alenson, which two 
No undoubted certainty in Comets.  had both been partakers of the same fortune, if credit might have been given to that. Certain it is, that Comets and extraordinary signs of heaven do daily portend some novelty, good or evil for some. The redemption 
Stars from time to time have foreshowed wonders to come.  of mankind was presaged by an extraordinary sign of heaven, in form of a star; which guided the wise men of the East to adore and worship him, who was descended from heaven, to draw us from eternal damnation. And in the time of the Emperor Augustus, before the birth of our saviour Christ, many signs extraordinarily appeared in heaven, in such manner, that all the divines small and great were in arms (as it were) and flocked together to advise upon it. And then when as the Massacre continued throughout all France a new star begun to appear in the heaven, whereof the Lord Plesseyes' 
Dever. Chr. Relig.  speaking, saith, that since the creation of the world the like was not seen but at the birth of our saviour Jesus Christ: all the world marked it, for 3. years together: all the Astronomers admired it, & remain yet astonished. The wise of the 
heavens signs serve to confute Atheists.  world who in a deep irreligious policy thought all things to be eternal, now began to worship a Creator. And what shall we think (saith he) but that it signifieth the new birth of Christ in earth by the preaching of the gospel? We read also of a certain flame of fire which showed itself miraculously in the heaven right above the army of Licinius the Emperor of the East, at the 
Licinius.  same time when he lost the battle against Constantine the Great, then when there was question for an universal change of the Roman Empire, and a total destruction of God's Church: for the one maintained the Christians, the other tyrannised upon them, and in the cruelest manner put them to death. Hereupon followed a most bloody and deadly war betwixt these two. It was then or a little before that Constantine had seen in the heaven the victorious cross of Christ, whereof Eusebius speaketh so assuredly: For when he would combat, Maxence having seen the 
Maxent.  foresaid cross with this inscription about it, In this sign shalt thou overcome thy enemies: he caused then the Christians to come, and inquired of them concerning our Lord and saviour Jesus Christ, of his nativity, of his passion, of his resurrection. The scripture likewise teacheth us, that the signs & tokens from heaven threaten us and 
Luk. 2●.  bring strange punishments, as appeareth by the place of jeremy, where he saith, A signis coeli nolite timere: which 
jeremy misconstrued.  some would have expounded, that we should not rely upon the stars, nor have any care of that which they may signify: these are such as are most willing to contemn the art and skill of astronomy. The meaning of Jeremies' words are no such thing: for he would not seem either to contemn or condemn the signs of heaven, thereby to despise astronomy, but only to admonish the faithful fearing God, to the intent they might remain confirmed & strengthened in God's promises, without being discouraged or fearful in their minds by the sight of the signs in heaven. On the other side, a man 
Wonders in the air to what they serve.  may set down the same judgement of many other strange signs, which are showed in the heavens contrary to the course of nature, as Armies, Dragons, raining down of blood, fire, fearful Eclipses, and such like, which bring often times after them like changes to their own strangeness. Cleanthes the Philosopher having marked four causes whereby a man may know the mighty puissance of the gods, hath put the extraordinary signs of the heavens for the third cause: the Greeks' called this kind of divination (Teratoscopia) that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is to say, a monstrous and strange vision. But when these and such calamities are whole and entire, as it happened to the towns of Sodom, of Gomorrah (which in Abraham's time were made a lake of Brimstone) and since that to the towns of Helice and Bura: that change is then as it were from death to life, & by consequent far more great and more notable then of a monarchy turned into an aristocraty and democraty, or any other kind of common wealth; and therefore well deserveth to be added to the chapter of changes, and ruins of Common wealths. The foresaid Catalogue containeth many sorts as well of towns swallowed by the earth, as consumed by thunder from heaven, and otherwise; Inundations universal, and 
Inundations.  particular, are of this sort. Furthermore we may here add to the divinations above said, the great conjunctions of 
Conjunctions of Planets.  the high Planets, which are principally set to play together, thereby to judge of the change and fall of a commonwealth. And although these depend likewise upon astrology, yet notwithstanding these seem to be more certain and better grounded then any other particular predictions of the stars, by reason of their revolution and ordinary running every eight hundred year, or there about, according to the opinion of Master Augier Ferrier, which 
No absolute necessity.  as a man would think have showed their effect (as it were) to the touch, and to the eye, with an astonishment of the wise, although that draw not with it any mere necessity. For we must not think the necessity of their operation such, as the Astrologers did say, in the year 1524. having foretold that there should 
1524.  happen a conjunction, like to that of the Deluge, (although some yet are of that mind that there was no conjunction) 
Ridiculous fear so in the year 1588.  and that the whole earth should be overflowed with water. By reason whereof they have made themselves ridiculous to the whole world with a number of Infidels, who built up pillars 
And therefore E. Zing. in his tables made our period to be 1584. whom I shall confute in my book of periods. Then Christ as he was should not have been ignorant of it. Lib 4. de Repub.  to save themselves. It is also for the same matter that Master Bodin jesteth so at Cyprian leovice in his fourth book of his Common wealth, who for the great conjunction in the year 1584. was bold to prognosticate the second coming of the son of God in his glorious majesty. Many notable changes, which happened here and there by reason of great conjunctions, may be seen in Bodin in the same place. By these rules and means aforesaid, we may settle a certain judgement for the change that is to happen to Common wealths, realms and Empires.  
Now remaineth the last point, which principally hath moved me to allege those places, concerning this subject matter which we have in hand: that is, of dreams, which the devil spreadeth 
Of dreams.  as a means, to make his illusions prevail, to make his crafty subtleties and false predictions of things to come to be of more force, knowing that men by an exceeding curiosity would force 
Man's curiosity never stayed.  themselves, by unlawful means, to find out the knowledge of the effect of them. Then because there are divers sorts of dreams, we will make a distinction of the chief of them. And to intent to draw out the better knowledge of their difference, I think it good to divide them into four parts, (and the rather to avoid the pluralities of degrees, which authors have made in the handling of them) that is to say, natural, devilish, divinatory (or as the Greeks' call it Simantica) and divine. The natural dreams are when things 
Natural dreams. 1.  before either seen, heard, or touched, or forethought of, & afterward as repeated in the fantasy, are represented sleeping, bringing the visions which before have been imprinted by a continual motion of the spirits, which sometime are strange and monstrous, according 
In melancholy men.  to the disposition of the body, with a certain demonstration of forms and figures of the thing we dream of: and these are properly called natural dreams & common. Cicero speaking 
De Somno Scipionis.  of the dream of Scipio, giveth the same definition: Fit enim fere (saith he) ut 
Amans sibi Somnia fingit.  cogitationes sermonesque nostri pariant aliquid in somno tale quale de Homero scribit Ennius, de quo videlicet saepissimè vigilans solebat cogitare & loqui. devilish dreams 
2.  are of two sorts. First when they happen 
Devilish dreams.  by inspiration of the devil, without cause of him that dreameth, tending continually to an ill end, to wickedness, to lies, to idolatry, or to affright the people, with some vain fear, or sad events to come, as we read of Cassius 
Valer. Max. lib. 1. 7.  Parmensis, who having followed the party of M. Anthony against the Emperor Augustus, betook him after the battle toward Athens, and that night being in bed without all fear (as he was) dreamt, that he saw before him a black man with a falchion, long head, and with an ill-favoured beard; and ask him what he was, he answered him, 
Mark it.  Cacodaemon, that is an evil spirit: Cassius being afraid as well of the name, as the shape, called his servants, and demanded 
Satan's illusion.  if they had seen such a man, either enter or go out: then when they told him they had seen no such, he betook himself again to sleep. Incontinently after, the same spirit appeared unto him again the second time. Cassius seeing that, betook him no more to sleep, commanding his men not to go from him. But the history saith, that soon after he was put to death by the commandment of the Emperor. The vision of Marcus Brutus was like to this, then when the devil appeared unto him in a most hideous shape. The other sort of devilish dreams are, 
A second sort of devilish dreams.  when as the men themselves are causes of them, as the heathen were in times passed by means of their vows and sacrifices full of idolatry, which they made by the instigation of Satan, who went to meet them in appointed places, 
Heathen superstition.  as we read of those who went in the night to the Temples, covered with the skins of beasts, which they had slain to idols, with a full persuasion, that all that they dreamt should be reputed for a most undoubted oracle: And thus took they their beginning. The answers which the devil gave to the heathen in diverse sorts, namely by voice, by dreams, & by other means 
By shaking the head.  of them whom he hath in chanted, to the imitation of these are instituted, as by tradition those oblations which are at this day to saints in the Church of Rome, to the intent to obtain some remedy for their malady, and it makes them answer by hanging down of the 
An imitation of the heathen.  head of him, that is put in the image, to the example of those ill spirits, who alured men sometimes within these statues by art magic. These devilish answers abovesaid, they termed oracles, 
Oracles.  and they had divers names. Amongst many others whereunto histories give credit, are renowned that of Trophonius 
Trophonius den. Seraphis. Delphos.  & Seraphis in Egypt, that of Delphos in Greece, ordained to the example of divine Oracles: for God declared himself unto his Prophets three manner of ways, namely by vision walking, by 
1. vision. 2. Dreams. 3. Voice.  dreams sleeping, and by open voice without all obscurity. The two first were with a certain ravishment of the spirit, and the transporting (as it were) of all the sense by a revelation. The third without trouble, either of sense, or spirit. But concerning the revelation done by Urim and Thummim, to the intent to know the success of things, it may appear by the text of the Bible, that that manner of prophesying was not so common, nor continued so long, as those above mentioned, for it was one of the principal which failed at the restoring 
When urim and Thummim ceased.  of the second Temple. Then it is a thing most clear, that Satan will imitate all manner of fashions, the better to abuse men under a pretence of 
A perfect Ape.  holiness: as when God showed himself to Moses in the burning bush, & when 
Exod. 3. Math. 3. 17.  the voice came from heaven at Christ's baptism; whereby we were let to understand, that he was the son of God. In like manner are invented the answers of Satan, which he giveth by dreams, to the imitation of divine dreams, as that of Pharaoh, Joseph, and others from 
Gen 41.  God. To conclude, all practices and sleights of Satan, to the intent to deceive mankind, have been invented under the shadow of the institutions and works ordained of God, and therefore justly he may be called God's Ape. Devilish magic, and all those kinds 
3.  of it (by reason of the association which wicked spirits have with men, to the example of this divine conference,) 
The original of all charms.  chiefly that which is done by recital of certain charms, namely the papistical consecrations themselves, in respect of salt, water, and hallowed oil, from whence all had their beginning. For if we would sift out narrowly the means which the Chaldeans, and Assyrians used in their magic arts to call out the devil, we shall find that they used 
Satan indeed careth for none of all these.  as well light, wax, candles, and holy words, as the priests do at this day. There have been also of other nations, as Greeks', and Romans, who observed other sorts of superstitions and idolatries by them to forge their divinations, which they did to the imitation of the divine sacrifices, by the inspection of the entrails of beasts which were slain, namely the liver, the heart, and the gall, which the Latins call Extispicium, 
Extispicium.  quasi extorum inspectio. Finally, from hence came it in former time that they have sacrificed human flesh as it is apparent: 
Cruel Idolatry.  a thing which was ordinary long since in the Western islands, and chiefly with the normans and Danes, who always in the month of January 
Barbarous sacrifices.  made an oblation yearly of ninety nine men. The Romans had in singular estimation the art of divining by the flying 
Augurs.  of birds, and chiefly by the Angures, who had the young ones to that end nourished in Cages, to serve them for their uses: but in the end they were so mocked with them, as P. Claudius did well show then, when he would know the success of the battle by sea, which was to be performed in the time of the Punic war, and when the poulterers 
Poulterers.  told him the young ones would not come out of the Cage, he commanded to cast them into Tiber, saying, Quia esse nolunt bibant, because they will not eat 
Vanities end.  let them drink. And Tully with diverse others have mocked him all they could. I only allege these places to this end, to touch by the way the ground of these divinations and devilish superstitions, 
Most common at this day.  which are entered into the world under the cover of religion, & yet notwithstanding remain so engrafted in many places, that they can hardly be rooted out. But I intent not to enter at particularly of many other kinds of divinations, as Orneomantie, Hieroscopie, Hidromantie, and many like kinds, because these properly cannot serve▪ to judge of the change, or ruin of Common wealths, contenting myself to note out those which concern the subject of this particular matter. Then it is certain, that all these abominable impieties are by success of time so increased, that the Roman Emperors were constrained for the weal public to forbid them upon 
Unlawful astrology forbidden by the ancient laws.  pain of their lives: as appeareth by the draft of the (ode de pagan Sacraf & Temp. where the second law maketh mention of the inspection of entrails, and by the 13. law ad legem Cor. de Sicarijs, may be seen likewise the forbidding of the foresaid sacrifices, whereof there is mention in the title De pagan Sacraf. Contrary to the opinion of Accursius. Moreover, they have forbidden 
Accursius ened.  all sorts of divinations in general, by the title of the Code de Malef & Mathemat. & caeteris. By reason whereof the Mathematician of the Duke of Saxony, john UUaynstler complaineth greatly, 
A choleric Gentleman.  saying, that the lawmakers make no distinction of Sorcerers, magicians, Cheiromants, & such like wicked Arts, but have under a general law forbidden all sorts of divination. But although the law generally forbid, yet notwithstanding the intent of the lawmaker is not such, 
A thing not thought of by any law.  that he would wholly frustrate the true and lawful Science of astronomy, (whereof he maketh no express mention) but only the abuse of it and other Arts of the Heathen, full of superstition, as that of Aruspices & of the augurs; for them they found out 1000 Arts to deceive the Idiots; namely, the diviners and other 
Former times full of them.  Impostors being in so great abundance, that the law after the naming of a great part of them, & not knowing the true distinction, saith, Et caeteros quos maleficos ob facinorum multitudinem vulgus appellat: and for this abuse the Mathematicians likewise are comprehended in them. Saint Augustine giving the true interpretation of the word Mathematician, by reason of the abuses above mentioned, he compareth them to those whom at that time they called genethliacoes, and saith, Perniciosae superstitionis homines, qui 
Austin.  Genethliaci propter natalium dierum considerationem, nunc autem vulgo Mathematici vocantur. Tully speaketh expressly that the Mathematicians agree with the Soothsayers, in that which concerneth the art of divining. Bodin speaking of the laws contained in the title above said, compareth them with Sorcerers, whereas they 
Too great frowardness to say there are no Witches, Sorcerers, & such like.  are called enemies of nature, enemies of mankind, witches for the great wickednesses they commit, and by reason of the exceeding imprecations which the laws have against them, the like whereof 
Discou. of witches.  are in no law to be found but against Sorcerers. That cruel plague (saith the law) may be extinguished & consumed. And although that the law, Item apud 
Unlawful divination forbidden.  vers. Si quis Astrologus D. de iniurijs, seemeth willingly to take indifferently the ginger for the diviner, magician, or like abuser, yet notwithstanding it must be rightly understood, and according to the proper words of the text, namely, Qui aliquam illicitam divinationem pollicetur, only taxing there the abuse and unlawful means used, under the cloak of astrology: wherefore he reporteth that law, Si quis aliquid D. de poenis, like as the former law De extraord. cognit. vers. Medicos, saith, that he is not to be called a physician which either by exorcizing or enchanting cureth; so likewise he is not to be called an ginger, 
Note this.  who abuseth his art and the notable skill of astronomy. We shall find also that the word (Chaldaeus) is often used for a Sorcerer or enchanter, yet notwithstanding it doth not follow thereupon in general it must be understood so of all.  
The dreams which we call divinatory or presaging, differ from natural dreams, in that these happen not by reason of the motion, or abundance of any humour, or other quality of the body, but by a singular virtue and influence of the stars, who (as it were) moved with an understanding of things to come, affect likewise the brain of him that dreameth by a commixtion & conjunction 
How stars work in our dreams.  of the first qualities, which are betwixt them from the beginning, in such sort that the Dreamer being as it were advertised, he imprinteth that in his brain, and so continually thinking to know the event, by little and little, the forms and figures of things to come represent themselves unto his spirit. Sometimes that is revealed by a comparison of things to come, as the dream of King Astyages, who dreamt that 
The dream of Astyages.  from the womb of his daughter Madanes came forth a Vine so great & large, that it covered with the shadow of it all the parts of his realm. The like have we of Madian, who dreamt that he saw a piece of barley bread which turned into the camp of Madian, and 
judg. cap. 7.  came to his pavilion and beat it to make it fall, and then returned when the pavilion was fallen. The same may appear in the dreams of Nabuchadnezzar (in respect of things prefigured) in the form of a high Image and a great, as it is set down in Daniel. But for so much as the manner of dreams above said seemeth to be very strange and altogether uncredible, by reason of the sympathy spoken of before: and that there be some skilful men, who (holding it impossible that which some go about to have to be believed of that sympathy betwixt earthly & heavenly things) are persuaded it is impossible from thence to have such intelligence. Others who are of opinion that this sympathy both may be and is, suppose for instance the sympathy betwixt the stars of the North and the Adamant stone; 
The Adamant.  whereas we see continually that those stars draw that stone: Likewise we see that certain flowers open and shut after the approaching & departing of the sun: That the nightingale and the 
The cuckoo. The nightingale.  cuckoo both grow hoarse at the rising of (Syrius) the dog star: that the humours abound in the full moon, & 
Luna. Jupiter. Saturn. Sol.  afterward diminish: In like manner that some constitutions of stars can govern and maintain, and on the contrary others corrupt the humours in some parts of the body. And for confirmation hereof they allege us a reason, that God in the beginning hath given and engrafted in every of his creatures made by his own hand, a special virtue and a secret property, which are hid and contained in the seeds of them, from whence successively are procreated all corporal things, receiving their form by a commixtion and temperature of qualities, according to that order of nature which God hath appointed. And although the stars so drawing the Adamant stone, have not a power or virtue to give entire forms to creatures themselves, yet notwithstanding the world below, being compassed with the heaven, as it is, and all that 
Note this.  it containeth, as well in respect of things created, as generated, they are all governed 
Zanch.  and maintained (by a divine power) of a celestial light; and the especial virtue of the air, which not only shines through darkness (as the common sort do imagine) but containeth in it an excellent and divine virtue, sustaining with a life-making heat all the creatures of the world, according to the course of nature: for (as one saith) the heaven 
Austin.  so commandeth the earth, as God commandeth the Angels, the angel's men, men beasts, the soul the body, the reason the appetite. Neither must we think that these creatures are only maintained by their proper seed and the mixture 
Influence and celestial heat. jupiter Stator Ascent. in cap. 13. lib. 2. Gell.  of the qualities above said, but likewise that there is another virtue proceeding from the heavenly light, which doth sustain & govern them in most miraculous manner; the veins and arteries shining like little flames in natural bodies, do show unto us plainly the spiritual virtue that is in them: likewise in men the spirits and the natural 
A fit similitude.  heat which sustains them: for even as the light of the fire coming out of the flint constantly shows itself until that be consumed which is enlighted, even such a light cometh from above, which governeth and sustaineth as a nurse all the living creatures below. Master Barlasse in the second day of his week speaketh fitly to that purpose, and saith.  

Cela se voit a laeil dans le brulant tison.  
Son feu court verse sa natale Maison  
Son aer vole en fumee, en cendre chet saterre  
Son aeau bout dans ses naeus, une semblable querre.  
Tient en paix nostré corpse, la Terre est sa chair.  
Semee de maint os, au am de maint rocher.  
Dans les vitaux esprits, git son aer, & sa flame.  
Dans les humeurs son flot, et le ciel dans son amé.   
Then from this conjunction and heavenly 
The force of the bodies heavenly in these earthly.  alliance proceedeth a marvelous concord, and natural agreement betwixt heavenly and earthly bodies. There is no man who findeth not in himself the virtue proceeding from the sun beams, which in the exposition of joseph's dream is called the Father 
josephus de antiqu. lib. 2.  and nourisher, as it is written in the second book of the antiquities of the Jews: The bodies & spirits of all things are recreated by the rising of the sun. The soul is (as it were) awaked with a certain nimbleness, finding a wholesome fine time by the good disposition of the air. On the contrary we grow 
We follow the air.  drowsy, melancholy, and (as it were) in a deadly lethargy, by the indisposition and change of the air. The natural 
We follow the year.  constitution and complexion of men changeth after the manner of the four seasons in the year, we see a man's spirits to be more quick and nimble at one time then another, without any manifest discerning of cause why. It is the 
Note this.  above named heavenly light, which awaketh in us some part of that virtue, which she lent us, at our first beginning: hereby happeneth the change of flowers, of the beasts before mentioned, of the inclination of the Adamant towards the North. In like sort if we would suppose the foresaid conjunction and natural agreement which is in the creatures above mentioned, we should find it no whit strange: the sympathy which is 
The ground of Sympathy.  said to be betwixt some heavenly and earthly bodies, which is made by an interchangeable touch of the supposed natural conjunction, consisting in the agreement of their formal qualities. Thus much of sympathy.  
Notwithstanding all that we have said, both concerning the singular virtue of the stars, causing the foresaid presaging dreams, as also in respect of astrology itself, there is an opinion 
An excellent writer.  at this day quite contrary. For Nicodem Frischlin, a late Astronomer holdeth it as a paradox, that none of all the stars have any virtue either general, or special upon the things below, and he derideth all those, who think the stars have virtue to warm, 
Unlikely in my opinion.  to cool, to dry, to moisten. And in like manner, that neither Aries, Leo, Taurus, or any other of the celestial signs, have any force to affect the things below. Moreover, that the art of astrology, and all the credit it hath, until present time was invented by the craft and subtlety of the Chaldaeans and Arabians, 
A great error, and a foul oversight of a scholar.  who (following the fables of Poets) have themselves imposed the names to the signs in the zodiac, and to the other stars which are observed at this day, whereat the heathen themselves scoffed, as ovid.  

Vacca sit an Taurus non est cognoscere promptum.  
Pars prior apparet, posterior a latent.   

Or cow or Bull, if it be, it cannot well be known,  
The former parts are seen, the hinder be not shown.   
By means whereof, he maintains it a 
An unsound conclusion.  thing impossible, either to measure the height of the heaven above, or the depth of the earth below: according to the testimony of the Prophet jeremy, saying: If the heavens can be measured, or the foundations of the earth be searched out beneath, then will I cast off, etc. But amongst other particular reasons, which he allegeth to the end to confirm his opinion, he saith further in these words (which I think convenient to allege.) Primò Deus ille mundi opifex, in alium usum stellas non creavit nisi ut noctu lucerent, & facem quandam hominibus atque 
A mistaking of the Creation.  anim antibus praeberent, & ut motu certa Temporum interualla describerent: denique ut ornatu suo nos de sapientissimo architecto tanquam signa divinae prudentiae commonefacerent ut omnia boni causa fecisset, that is: First, God the universal creator of all the world, made the stars for no other use but that they might shine in the night, and to afford (as it were) a kind of light both to man and beast, and withal to distinguish by motion the difference of times. Lastly, with his excellency, to admonish us of the wisdom of the workman, as one that made all things for some good end. He denieth also, that the change of the air, and the season, are caused by the particular stars▪ so that this new Astronomer ascribeth all the force of the stars, to the sun; and not particularly to the virtue of any special star which borroweth light from it. Hereunto he addeth divers other reasons, which may be found in the third book of his astrology: Neither is it material though (saith he) it come to pass sometimes as they have foretold, for God so testifieth that it shall happen, Deutero. 13. For if there rise in the midst 
Deut. 13.  of thee a Prophet, or a dreamer of dreams, who give thee a sign or miracle, and that the sign or miracle which he told thee come to pass, thou shalt not hear the words of this Prophet or dreamer: for the Lord your God tempteth you to see if you love them. For it is he only that knoweth all things to come. On the other side, concerning that which some say of Moses and the Prophet Daniel, as it is written, That 
Act. 7.  Moses was skilful in all the knowledge of the Egyptians, that ought not to be understood 
An unlike conjecture.  of astrology, or Mateologie, but of skill in the Hebrew learning, and of such like arts: Wherein there is nothing contrary to God's truth: and we see the flat contrary, that Moses in the presence of King Pharaoh reprehended the divines of Egypt, and discovered their abominable superstitions. The same may appear by Daniel and his companions, who had in such hatred the devilish arts that rained in the court of the King of Babylon, that they concluded all to abstain from eating of the King's dainties. Then because it seems strange to hold against the common opinion of all Astronomers, that the change of the air, and that a happy or unhappy time is no whit caused by the particular virtue of the stars, as to this present hath been observed, how 
Ob.  happeneth it, that in the 16. of Matth. and in the 12. of Luke, the tempests and storms, and also fair weather are foretold by the appearance of heaven? To 
Sol.  this he answereth and saith, that it is one 
A sign & a cause differ.  thing to conjecture by signs likely, and another to foretell what must happen from causes necessary. For signs and causes far differ the one from the other, as for example, the dawning of the day or the twilight, are neither causes of rain nor fair weather, but only a sign joined to the nature of the thing, which thereby shows unto us the constitution of the air: even as we see a physician, who by the colour of the urine can easily judge of the disposition of the body, yet no man will say that 
A Similitude.  the colour is the cause of his sickness; in like manner of the heaven, a sign but no cause. The same also may be done by the appearance of▪ the Sun or moon: nevertheless, it is by the evidence of such signs as necessarily shall happen, and as he saith. A causis iam fieri & incipientibus, hoc est, ubi iam causa est in effectu aliquo posita. From thence are the causes of the predictions of the change of air, and of bad times by the Mariners, physicians, and such like, whereunto those may be referred of Virgil, in diverse places, all which differ from the predictions & prognostications, which the Astronomers ordinarily do forge unto us, a whole year before: Et qui ex causis remotissimis praedicunt effectus. In the end he concludes, that these predictions and astrological divinations are wholly forbidden, as well by equity, 
Frischlin is too vehement against Astronomers.  as by holy Scripture: and as God himself speaketh in the 37. of job, It is impossible for man to sound the depth of heaven and earth. Hast thou considered (saith he) the spacious place of the earth, declare it if thou canst tell? And Solomon in the book of Ecclesiastes saith: As thou knowest not at all the way of the wind, nor how the bones are knit together in the belly of her that is with child, even so thou knowest not the whole of God's work. And even so the stars are made for no other end 
Gen. 1. 17.  then for to serve us for the observation of days, months, & years, as it is written in Genesis: And to confirm the places 
Chap. 11.  and arguments above said, the same author allegeth the opinion of Basill, chrysostom, Nazianzen, Theodoret, Austin, Ambrose, Lactantius, Eusebius, Jerome. And of the ancient Philosophers he allegeth Plato, Aristotle, Hipocrates, Celsus. Of the latter, Celius, Rodinginus, Picus Mirandula, Longus, Thomas, Erastus, Calvin, Luther. By means whereof if we will suppose the truth of the reasons above said, the art of astrology should obtain none or very little credit of us at all. Notwithstanding, although it appeareth by many places of holy scripture, that it is impossible for 
Astronomy must not go so far.  man to sound the secrets of heaven, as from them to be able to draw certain divinations, or predictions of things to come, as well in particular as in general; so likewise to submit the life of man to the influences of stars and celestial bodies: yet so it is that the stars and signs of heaven have been observed of a long time to have in them a certain especial virtue, by that of the sun. But that is not specially to govern the creatures below, for GOD himself hath told us in the 37. of job: Didst thou know when God disposed them and made the light to shine? Hast thou known the variety of the clouds, and the wondrous works of him that is perfect in knowledge? And so Solomon saith in Ecclesiastes: As thou knowest not the voice of the wind, etc. And in the ninth chapter, Who made 
Fritschling confuted.  the star Acturus and Orion, and the stars Hyadeses, and the climates of the mid day? By these places it is at least thus evident, that some stars have singular virtues, causing ordinarily the change of time, and of the air; if so be we ascribe not that virtue to the sun, which seemeth to belong to the stars themselves, following the opinion of the forenamed Astronomer & that of Tully alleged before: yet notwithstanding I report me to the best learned men's judgements.  
Upon the other side, to return to dreams whereof we have begun to speak before: those dreams that come by reason of a sympathy, are placed amongst 
Dreams by reason of a sympathy.  those of presaging, as when one friend dreameth of another: As for example, we have that of Calphurnia wife 
Calphurnia.  of julius Caesar, who dreamt the day before he was murdered, that she saw her husband lie wounded in her bosom, and for that cause she prayed him earnestly not to go that day unto the Senate: But to the intent he might not be thought to be skarred with a woman's dream, he went & was slain. It is said that Catherine of Medici's dreamt one 
Katherine of Medici's.  day that King Henry her husband had one of his eyes put out, as it happened unto him the next morning. But by reason of the truth & certitude of events which these dreams have brought with them, some are of that opinion that they deserve rather to be called divine and Supernatural, than divinatory, to the example of that of Pilat's wife, who being set in the judgement Hall, she sent to him and told him, that he should not have to do with that just one: for that night in her dream she had suffered much because of him, as it is in Matthew. That 
Chap. 27.  likewise of Caius Gracchus (by reason of a sympathy and natural conjunction) when that he dreamt of Tiberius his 
C. Gracchus lib. 1. 7.  brother, is of the number of presaging dreams, as Ualerius Maximus writeth. But because all the above mentioned dreams cause nothing but an increase of superstition in the world, by reason 
Dreams the fountain of superstition.  of unlawful means, which men use to attain to the knowledge of the events of things to come, for this cause we ought not either to observe, or give 
Not to trust them.  credit unto them, nor interpret them, as God hath commanded. The truth and effect of prophecies which is drawn from them is discovered, and made known by the end and impossibility (as the scripture speaketh by the works of the Prophet.) Although we see oftentimes by experience, that the devil 
So at Christ's presence.  saith the truth for fear: although in the Acts he mocketh the enchanters which know not Christ, and entreateth them so ill that they go hurt out of the chamber. And in the 8. and 9 chapter of Exodus, after the dust was turned into louse, the enchanters themselves finally confessed that the finger of God was there, and that they were not able to imitate the last miracle as they had done the former. For example of these times, it is not long since that in the country of Northland there was a maid by whom 
The world is full of such.  the devil foretold the event of things which came after, and he failed only in one point, by which it was found out to be an ill spirit, which being disguised from the beginning, at length discovered himself such as he was. The divine 
Divine dreams.  dreams which come by the immutable counsel of God, are those whereof the holy scripture maketh mention, as of the Prophets and other persons, containing the revelations of great matters, of weight and importance; as of Jesus Christ, the government of his Church, and other unlooked for changes. Such were the dreams of Joseph & the Prophets, which were known by their certainty, and by the testimony of truth itself. Some have made more degrees of divine dreams, to the intent to make known the diversity of means, which it hath pleased God in former time to use in the revelations of his prophecies, which may be read at large in the fourth chapter of the first book of Master Bodin his Demononania, 
God useth often simple means.  there he observeth as well in the revelation of divine prophecies, as in many other miracles, that God is served by persons of divers quality & condition, which had not the degree of ordinary Prophets, whereof the scripture maketh mention, as of isaiah, jeremy, & others. But we shall find that oftentimes the same is done by persons heroical, and of great respect; as appeareth by the dreams of Pharaoh, Nabuchadnezzar, & others, especially in great matters, concerning the state of Monarchies & Empires. The same he doth sometime in things particular and of less moment, as may be proved by infinite places of scripture, & other histories. The dream of the Emperor Mauricius (by reason 
Mauricius.  of the divine providence which may be marked in it) may serve us for an example, who dreamt that he should be delivered to a servant of his named Phocas, to be slain: for this cause he sent for the captain Philippick to come out of prison, and demanded of him if there were not one named Phocas: the other answered that there was such a one, a centurion, ambitious, and fearful. Whereupon the Emperor said, alleging an old proverb to that end, If he be a coward 
A coward a murderer.  he is a murderer. This was the same, who after that he had first slain his wife and children, caused his head to be cut off: but the recital of it is memorable, that Maurice seeing his children murdered by Phocas, and that he himself must be put to death presently, he spoke often in this manner, O Lord thou art just, 
Note.  and so are all thy works. In like manner, the dream of Alexander the Great is also worth the marking, who marching with his army toward Judea, met with the high Priest clothed in his solemn attire, who came to demand peace of him in the name of the people. Alexander seeing that, lighted from his horse, and saluted him with great reverence, and promised them peace. His captains amazed hereat, incontinently demanded, what made Alexander to do 
Alexander.  such honour to the Priest. Alexander said, that before the wars of Macedon he had seen him in a vision in the same form and fashion that he came unto him, calling him to come into Asia, and commanding him to make war with the Persians, and he put forth his hand as it were to guide him. And so seeing now that this high Priest is most like to the former vision, he was persuaded that God had some care of his people there, and for that cause he would spare them, as indeed he showed afterward, both by freeing them from tribute, and defending them against their enemies. By reason whereof some are of that opinion, that it is very likely that the Jews advertised Alexander then of the prophesy of Daniel, having foretold 200. year before, that the King of Greece should conquer Persia. The dream of the Emperor Theodosius was such like, 
Theodosius.  then when as sleeping it seemed unto him that by a certain vision he was commanded to go combat Eugenius and Argobastus, both Tyrants & sworn enemies to the name of God, which he did, and in fight upon a sudden such a great storm arose, that in all respects so hindered the enemy, that that was the cause of the victory, and the victory the cause of the poet's song Claudianus:  

O nimium dilecta Deo, cui militat aether, 
So of ours against the Spaniards 1588.   
Et coniurati, veniunt, ad classica venti.   
On the other side, GOD revealeth sometimes the truth of things to come, by the means of some men who are of good life and fearing God; wherein the dream of Mardocay concerning Queen Esther his niece, & of Aman, (as it is written in the book of Hester) shall serve us for example. In like manner the dream of Anthony the Hermit, 
Anthony the Hermit.  who dreamt that he saw hogs which pulled down the Altars with their feet, and awaking said, that the Church of God should come to be spoiled and wasted by whoremasters, adulterers, etc. as afterward it came to pass. Philip Melanchton noteth this prophesy against 
Melanchton.  the voluptuous life of the Monks & Priests. Many such like dreams may be found out in the course of histories. Now these dreams whereof we have spoken, and all such as are of the same sort, are acknowledged for good, by the conformity which they have to the will of GOD, and to the truth of the dream, as God himself hath taught us in the 23. of jeremy, saying, The Prophet 
jere. 23.  that hath a dream let him tell a dream, and he that hath my word let him speak my word faithfully, etc. Furthermore, the histories of all ages do teach us, that God manifesteth sometimes the truth of some things by the means of inspiration 
Inspiration.  only without dream; which fashion of prophesying is put in the second degree of prophecies: and this he doth when as one perceiveth waking something which entereth into his soul, which he may utter to the praise of God and his works; wherein God useth such persons as it pleaseth him. And although it may seem needles to have many prophecies, by reason that by many visions and divine revelations continued in the holy Scripture, we are already assured of God's truth and good pleasure, yet notwithstanding histories, besides experience, have declared 
But great care must be had herein by reason of so many false inspirations.  unto us, that we have such daily, and that God never ceaseth to send advertisements to men; be it by dream, vision, or any other means, to make them know his will, to the intent to guide and govern them according to the same; as well for the preserving of Empires, as of his people, and his own Church: Then for example of such advertisements and divine inspirations, whereof we now speak, we have that of the Christian schoolmaster in Antioch with Lybianus the Sophister, (when 
Lybianus.  as Julian the Emperor, and also the Apostata, went against the Persians) who demanded what thinkest thou that the carpenters son doth? The other answered him, the Creator of all things, whom thou scornfully callest the carpenter's son, is making a Cofin to entomb Julian, and soon after the news came that Julian was slain. The most admirable foresight of the Philosopher Cratippus, (although 
Cratippus.  he were a heathen) deserveth to be accounted amongst divine predictions; who then when as Pompey demanded of him, if he were vanquished in a just cause, and a far better one than his enemies, answered that a state and common wealth vicious, and corrupt, required a governor to be a Monarch, and that so the periods of Empires were fatal, & that the Common wealth 
Note this.  of the Romans should change at that instant (as afterward it happened) to an absolute monarchy. The prediction of 
S. John.  Saint John the evangelist is not amiss for this purpose, who being in Ephesus, and going to the baths, found in the same place Cerinthus the Sophister, blaspheming the name of God, he hearing it, said unto his companions, Let us go hence, for this house will presently fall upon the blasphemer and his auditors; he was no sooner gone, but the house fell to the ground upon Cerinthus and his company. We read also in Josephus, that in the time of Herode there was a number of pharisees, who refused to swear to the Emperor, & for that cause they wear constrained to pay a great sum of money, as a recompense, which was paid for them by the wife of one Pheroras, & in recompense thereof, 
Inspirations in former times.  one amongst them revealed a certain secret unto her, which he said was inspired unto him from God, namely, that God had determined in his secret counsel to root out Herode and all his race: and that the end of his kingdom was at hand; as afterward it happened. But it cost the pharisees dear to have foretold the death of Herode, for he made them all to be put to death before. Like examples to these may easily be found (besides in histories) here and there in holy Scriptures, which I omit for brevity sake. The late Chronicles testify of john Husse Martyr, that he 
john Husse. Fox in lib. Martyr.  told before his death, that the kingdom of the Pope should by little and little, come to ruin and utter decay, and that out of his ashes and cinders, there should rise a Swan which should 
Meaning Luther which signifieth a swan.  not be roasted in the same sort, as that Goose was roasted; speaking of himself; for the word hus in the Bohemian tongue signifieth a Goose. He foretold also, that his adversaries a hundred years after his death should come to answer both God and him. M. Peucer speaking of the same prediction, saith that the effect followed, for after the Synod of Constance, till the beginning of the disputations of M. Luther were counted a hundred years. At the self same time was fulfilled the third and last period of the 500 years; then that darkness of errors (wherewith Gods Church had been dimmed) began to be dispersed and vanish away. The truth of such like inspirations are known by their ends; as the Prophet jeremy testifieth, saying, The Prophet that shall foretell of 
Cap. 38.  peace, when his speech shall come to pass, than such a Prophet shall be known that the Lord sent him. In truth principally then, when it is perceived by diverse circumstances, that the effect wholly dependeth upon the will of God, by reason of the changing of matters of importance, 
Anote against peremptory conclusions in divining.  which we see to happen: likewise we see that God serveth himself with whom it pleaseth him, guiding and governing their spirits for the execution of his works, according to his good pleasure. For example of our times, there is extant the prediction of one Paul Greber, which he made of the estates 
Paul Greber.  & Common wealths of Europe, of the house of Burgonie, and of the low Countries, who amongst other things which he foretold (whereof many have come to pass) he named the succession of the King of Navarre, to the crown of France, in the year 1589. and proceeding further in the course of that matter, he promiseth greater things to the King of Navarre, and of the good success which he shall have in his affairs, and of the low Countries, that they shall speedily be delivered from the tyranny of Spain: in one word, as the proverb is, Halcionia promittit. But coming to the year 1590. he telleth of the death of a great and mighty 
Uncertain who, and so are all such divinations.  king, enemy to the former, which death (saith he) shall happen in the year 1590. But concerning any certainty, or true conjectures in numbers, either of 
Numbers uncertain.  years or such like, wherein Master Bodin & others are too curious, I let them pass as matter impertinent and things of too nice & nimble conjecture. Then by the difference of dreams, whereof we have spoken before, by the distinction of their kinds, likewise by the general exposition of divinations, lawful and unlawful, it may be understood and easily known, how to apply them to the alteration and change of a Common wealth. There be also other sorts of divinations besides these, but because they cannot serve to judge of the change of states (by requiring a whole treatise themselves, & being most learnedly 
My L. Henry Howard.  handled of others) I have determined wholly to let them pass, as only purposing to note out the principal and general rules serving for this purpose. But as of all the means and rules which have been observed from antiquity, to confirm the judgement concerning the change and fall of a Common wealth, there is none necessary, although 
No rule necessary to judge of the change of a kingdom.  God sometimes permit things to fall out according to their natural course: therefore it becometh us likewise to attend patiently the end & the events of all things, as God hath determined in his immutable counsel, without presuming too far, by too great a curiosity unbeseeming our blind and dull capacities. And although by reason of our weakness we cannot sound the understanding of the depth of those predictions, which GOD hath made, sometime by one mean, sometime by other; yet notwithstanding we must 
We ought to mark God's threatenings.  not cast aside his threatenings, serving to advertise us of what must happen, to the intent to avoid the scourge of his wrath, (nor yet esteem them as necessary, and that God cannot turn them to good:) but on the contrary wholly rely upon his mercy, which is infinite towards them which repent in fit and convenient time: consider what we have observed by discourse of histories, and according to our capacity, touching divinations in this kind, lawful and unlawful, to the intent that by their difference it may be the better judged, what shall hap for the change and ruins of Common wealths, and of the estate of realms, and Empires: not to the intent to set down certain rules whereby to divine generally of things 
The scope of this whole treatise.  to come, against the might and authority of God, or to give occasion to some, to rely upon superstitious and foolish vanities; but to the intent to judge by things past, of things to come, and by that which hath been, of that which may be, according to the natural course appointed unto all things by God himself.  

The chief kinds of divination unlawful.  
1. By observation of the flying of fowls. Deut. 18. 10.  
2. By observation of dreams. Leu. 19  
3. By sorcery or lots. Deut. 18.  
4. Per Pythones, by inspiration of the devil. levit. 20.  
5. By false and counterfeit apparitions of the devil. 1. Sam. 28.   
Effecta nulla futura per se cognosci possunt ab ullo Intellectu praeterquam à divino cui omnia sunt praesentia.  Zanch. de oper. lib. 6. cap. 2.  

ENGLAND TO HER THREE DAVGHters, Cambridge, Oxford, inns of Court, and to all her Inhabitants.  
IF from the depth of entire affection, I take upon me to deal more plainly, than your honourably augmented dignities will well permit; or from too 
Liberty of speech sits a mother.  fervent a love, overweyingly value you at too high a rate, persuade yourselves (if these be my faults) that the name of a mother hath a privilege to excuse them both: and howsoever a mother to her daughters, might more fitly speak in secret and not hard, yet seeing my naked truth desires not to shroud itself from my greatest enemy, I challenge those kingdoms that have had children, to be witness of my talk; and if either there be folly in me, for to love so much, or fault in you to deserve so 
A thing not possible.  little, then let them blame me of too blind affection: and accuse you of not deserving, and so speedily from fame's book will I cancel out your praise, and recant my love to a mother's shame. But if I (justly fortunate) have high cause to commend you, & Europe for your sake, 
All Europe bound to England for her daughters.  hath greater cause to commend me; then may I not lawfully with a mother's love, show the affection of a grandmother, to commend your children? And although my revenues are such, as I cannot give you large patrimonies, yet from my mouth shall the whole world take notice to give you eternal praises. The time was (and happy time may I say) when in the glory of my age, in the prime of my youth, in the honour of my days, in the fame of my desert, in the multitude of my friends, I matched with Sigebertus sometimes my loving husband; 
Anno Dom. 630. Cambridge founded as some writ.  and howsoever my behaviour was far from lightness, my manners from looseness, and my modesty from the least suspect, yet I was taken in the corrupt minds of some few, to be too familiar with Cantabrus the K. of Spain, the supposed father of Cambridge my eldest daughter: but to excuse myself, (though there was no cause) I protest I was free from such adultery, lawfully married to Sigebert: by him was be gotten my eldest daughter Cambridge: and the suspicion only proceeded from this, that Cantabrus seeing me happy for so sweet a child, was desirous to christian it, and called it Cambridge, and after from Athens sent for some to nurse her. Then after Sigebertus' death (sweet daughter sigh that he died so soon) (for legacies far greater would he have left thee) courted devoutly, I matched at last (weary of my widowhood) with worthy Alfred: of him (sweet daughter Oxford) 
Anno Dom. 800. Oxford founded.  was thou borne: and howsoever some shadows of discord have been betwixt 
Caius de antiquitate Cantab.  you two (a thing usually incident to your sex) which of you might challenge the first place; yet I must needs confess this, I lived long comforted only with one child; doubting I should have been aged and past childbearing, and then to my perpetual comfort (sweet Oxford) was thou borne. And howsoever thy elder sister may challenge 
Cambridge more ancient.  that she hath lived longer, yet can she not boast that either I have loved her better, or that she herself hath deserved to be loved better. More fruitful 
Both admirable & both matchless.  Oxford hast thou been; (neither herein do I commend thee) but more proudly jealous (Cambridge) of thy honour hast thou been; yet both of you so dear to me, so equally beloved, so worthily accounted of, so walled with privileges, so crowned with all kind of honour, as both (unequal to be compared with each other) may in the highest terms be preferred before the most famous, that Europe hath: them strive not betwixt yourselves, but both be unite together: join hands, and if famous Alexandria, 
Alexandria not comparable.  that sometime lived with high honour, who now lieth buried in her own ashes, were flourishing, to make comparison, let her know that within your walls, (howsoever you reverence hers for their age) are many as famous as Athanasius, many as full of learned variety as Clemens, 
Doctors in Cambridge & Oxford.  and many far more sound religious than them both. Join I say together and strive both to grace your 
The inns of court.  youngest sister (daughter frown not that I term thee youngest:) (daughters frown not that I term her your sister:) for although she cannot brag of the same progeny, nor hath received such ample legacies from her deceased father, yet her beauty, her modesty, her own behaviour, hath matched her with such noble families, as both of you may be entertained by her, 
Both universities stand in need of the inns of court.  & have your children graced with her favour: you are both grown into good years, gravity befits you. But she is young, stately, courtlike, and such a one as scornfully can answer her proudest suitors; nay her children are so valiantly wise, as when my subjects disagree 
The mother of peace.  she makes them friends, when you fall out she endeth all strife, & to whom I have committed now in my age the 
The fountain of policy.  government of all my subjects: then repine not at her happiness, if you love mine; wish that daily she may grow more honourable. And howsoever I have heard complaints, that she hath received some of your children, and cherished them so much, that she hath made them wanton, yet (daughters) the fault 
The inns of court falsely slandered to be too lose in the education of her youth.  is not hers; you yourselves having been ancient mothers, can well judge, that youth (and youth plentifully stored with all favours) can hardly be restrained to a stricter course: she hath not been careless, plentifully to set before them grave and worthy mirrhors of wise sobriety, whom if your youth would emulate, them should you causeless complain of her kindness: And for her, this must I say (though I hear otherwise) 
Careful of the universities.  that kindly, lovingly, and wisely she respecteth you, as her elder sisters. Neither can it be, (howsoever perhaps she might persuade herself) that if I should live to see you buried (O unfortunate if I live so long) that (sweet daughters) she alone could be sufficient to comfort me; nay my age and her youth, both so nearly depend upon your welfare, as if either ye die (which I dare not think of) or be offended with us (which I will 
The inns of court not able alone to furnish England with wisdom.  not suppose) then desolate were our case, and both of us like to be seen ruinous. Account of them then (daughter) as your elder sisters, and howsoever you are youthful and full of favour, yet they are aged & full of honour: And though it be the part of a mother equally to respect you all three, yet at my husband's suit (he living) I so bequeathed mine honour unto them two, as the stay of 
Universities the stay of a land.  our house remaineth in them only. Then I entreat thee (daughter) by the love which thou bearest to mine inhabitants: by the care which thou hast of thy own safety: and lastly by the duty which thou owest to me thy mother, in all respects to favour thy sister's honour: in all causes chiefly to intend their good: and to bind those with a sacred vow, who are thy posterity, to seek their glory whilst the world endureth. Stately Greece, who sometimes was famous over all the world, had long since been buried in the eternal night of dark forgetfulness, if her daughter Athens had not linked her children in 
Athens.  marriage, with the greatest families in all Europe: And renowned Florence (daughters give me leave to advance your pedigree) (not half so nobly descended as you are) being begotten by Silla his soldiers, a Pagan, borne in 
Ante aduentum Christi 90.  the days of infidelity, had never been reputed as the flower of Italy, if laureate Petrarch, Dantes, Accursius, Aretin, 
Cosmus Medici's.  and lastly, the famous Duke had not made her endeared to the most renowned in all Greece. And Padway eternising 
Padway.  the river Po, had been long since in the midst of her distresses, razed out of famous memories, if Rome live-making Livy had not been noted to descend 
Livy.  from her. Then flourish (kind daughters) all united in that manner, that the world may know your posterity 
A happy union.  to be so linked together, as that my love cannot be greater to you all, than all the world may see that yours is amongst yourselves: Cambridge thou once like the Queen of the Amazons, for my honour accepted the proud challenge of the Roman Champion; and 
Campion.  thy children have often since so valiantly withstood their learned foes, as Rome can neither advance her Bellarmin: 
Confuted by D. Whitaker. Confuted by D. Fulke.  Lovan her Stapleton, (nay mine by right) Rheims their margin: or the proudest of them all, say, they have dared me, and I have not answered: nay thy other sister hath been so forward in that kind, as the wounds she made, 
Humphrey Reinold.  are not yet cured. And if at home any base peasant, not valueing thy worth, upon presumption shall do you wrong, either hardly entreating your children, denying them their names of honour, defrauding them of their land: detracting 
Puritans. politics. Atheists. Law must cut these off.  from their fame; your youngest sister shall be so incensed with it, as humbling their pride, she shall cause them to repent their boldness: and think daughters, I intent not to see you want, for no sooner will I hear that you are distressed, but my nobility shall redress your 
A thing often done.  wrong; my citizens shall relieve your want; and my soldiers shall procure your peace. And for your scolding 
Your Townsmen.  neighbours, vouchsafe not daughters to contend with them; humble not my honour so low, as to mate it with such mean Knights. Paris, wise was thy japhets' progeny, who made thy Sequan to part thy town and thee. And great Charles, thou wert great in this, to foresee an university and a town, could not well agree: My youngest daughter it was thy case, to have one of thy children undeservedly endangered by thy often relieved neighbours. But as the 
Lincoln's inn by the Chancery lane.  excellency of the object corrupts the sense: and lions are never so furious, as at the sight of a red colour: nor the Elephants so unruly, as at the show of the mulberry; so my ignorant inhabitants are no where so rude, as placed so near a sun: my lions are no where 
Ly-ans.  so furious, as seeing your scarlet gowns, nor my Elephants so unruly, as tasting of your powerful and poison killing mulberries. I would exhort you in more ample terms, but that I know your patience, and control them in a sharper manner, but that I see their fury: betake yourselves to more high achievements. Let your aged sit down, and rest them 
Honour your Doctors.  in honour's chair; set your children to write triumphing songs for their mother's victory: show your quick disceruing eyesight in these deceiving times. Let the world see, that amongst your children, wit hath fruitfully grown, in this untimely, niggardly blasting age: wherein though blackemouthed envy 
Railing Asses.  repine at every choice conceit, terming it, either time or wit, or both idly 
Young men should write and enure themselves in smaller matters.  employed, yet my true discernement and a mother's love, makes me term them natures works, made with a comparing pride, in these latter times to show their excellency: Yet follow not so far the conceited imitation of former time, to take trifles for subjects to work upon, as therein meaning to make art wondered at that work of nothing. Thousands of objects might be found out, wherein your high spirited muse might fly an unmatched pitch, & phoenixlike fire herself into immortal ashes by the sun. So only without compare, eternally should you live: for in your children shall the love-writing muse of divine Sydnay, and the pure flowing stream of Chrystallin Spenser survive only: writ then of Eliza's 
A fit task for the finest scholar.  reign, a task only meet for so rare a pen: it is easy to give immortality to an everliving Empress: or if this be matter, which the baseness of these worthless times would hardly prefer before trifles, (a thing sufficient to accuse this age of treason) then take a tragic style, & mourn for the truly Hon. Ferdinando's 
The late worthy Earl of Derby, who died April. 1593. Never enough lamented. Who died, Sept. 1593.  death: whom though scattered tears have honoured in some few sonnets, yet he is a true worthy object of everlasting mourning for the sacred Muses: who languishing with late sorrow for the father's death, want strength and leisure to weep for the sons eclipse: honour him sweet daughters children, who living honoured you: and control with the muses pen the repining fates, so far as give him immortality, and cause him live to despite them. Thus wept you for famous Sydnay, my 
Cantabrigiae lachrimae.  brave soldier: and men Hon. are only fit to be mourned for by your Muses: which if being made sorrowful they require larger matter to mourn for. Then name but Hatton, the muse's favourite: 
Sir Christopher Hatton L. chancellor of England.  the church's music: learning's Patron, my once poor islands ornament: the courtier's grace, the scholars countenance, and the guards captain. Thames I dare avouch will become tears: the sweetest perfumes of the Court will be sad sighs: every action shall accent grief; honour and eternity shall strive to make his tomb, and after curious skill and infinite cost, engrave this with golden letters, Minùs merito: 
Aurea puluereis, praestant aeterna caducis.  the fainting Hind untimely chased shall trip towards heaven, and candem si shall be virtues mot. Or if sad melancholy (daughters) displease your Muses (a thing well agreeing with my age) then take the course to canonize your own writers, that not every bald ballader to 
A thing fit only to be done by them.  the prejudice of Art, may pass currant with a poet's name, but that they only may be reputed Hon. by that term, that shall live privileged under your pens: For not precise Aristarchus, or aged censoring Cato, might challenge greater privilege of truth, than your free tongued and un-aw-bound skill: I speak this (daughters) not to that end to make your children like the peremptory critics of this age, but to dissuade you from the fault of the common people, the cruel mislike of your own, and the intolerable flattery of stranger's wits. And if this or such like be not matter, wherein your dear cherished muse may justly delight itself, and sweetly 
Of the wars in Flaunders, on the Sea. 1588.  please others, then sing of wars, and of learned valour: of Minerva's foe-danting shield: of Mars-conquering honour: of the Courts lodestar: of England's Scipio: of France his aid: of fame's glory: 
In France.  of the muse's eldest son: of art's ornament: of virtues miracle: of religion's champion: of thrice honourable, 
The every where beloved Earl of Essex.  & worthilie-worthie-honored-noble Essex. (Daughter Cambridge) he was sometimes thy care, thou now art become 
In Trinity college.  his; be proud that thou gavest suck to so brave a man; and assure thy 
A patron of the universities, and the inns of court.  self (yet slack not to honour him) that he will willingly bestow that milk (which is now made blood) with interest in thy quarrel; howsoever slack not, but writ; sleep not, but sing: let your morning's muse like Aurora blushing march her equipage, in her stateliest buskined poetry. I know Cambridge howsoever now old, thou hast some young, 
Sweet Master Campion.  bid them be chaste, yet suffer them to be witty; let them be sound learned, yet suffer them to be gentlemanlike qualified: Oxford thou hast many, and they 
Britton. Percy. Willobie. France. Lodge. Master davis of L. I. Drayton. Learned M. Plat.  are able to sing sweetly when it please thee. And thou youngest of all three, either in Hexameter English, thou art curious (but that thou learnedest of my daughter Cambridge) or in any other kind thou art so wisely merry, as myself (though old) am often delighted with thy music, tune thy sweet strings, & sing what please thee. Now me thinks I begin to smile, to see how these smaller 
Balladmakers.  lights (who not altogether unworthily were set up to expel darkness) blushingly hide themselves at the Suns appear. Then should not tragic Garnier have 
A work howsoever not respected yet excellently done by Th. Kid.  his poor Cornelia stand naked upon every post: then should not Times complaint delude with so good a title: then should not the Paradise of dainty devices be a packet of bald rhymes: then should not Zepheria, Shafalus and Procris 
But by the greedy Printers so made prostitute that they are contemned.  (works I dispraise not) like water men pluck every passenger by the sleeve: then every brainless toy should not usurp the name of poetry: then should not the Muses in their tinsel habit be so 
Nor poetry be termed rhyme.  basely handled by every rough swain: then should not loves humour so tyrannize over the chaste virgins: then should honour be mourned for in better terms. Cambridge make thy two children friends, thou hast been unkind unto the one to wean him before his time; & too fond 
D. Harvey. M. Nash.  upon the other to keep him so long without preferment; the one is ancient, & of much reading, the other is young but full of wit: tell them both thou bred them, and brought them up: bid the ancient forbear to offer wrong; tell the younger 
Doctores liberi sunto. Others of that name, as fit for a scholar to inveigh against.  he shall suffer none: bid him that is free by law, think it a shame to be entangled in small matters: but tell the other, he must leave to meditate revenge, for his adversary (and let that suffice for all revenge) 
Great pity.  (to learning's injury) lives unregarded. And daughter (but I list not chide thee) I hear thou art in preferring grown too partial: thou lovest 
For fellowships.  sinisterly thyself, and hast quite forgotten me thy mother; it is thy sister's fault, as well as thine, you both of you prefer such into your private favours, grace them with degrees, give them places; 
Many graduates unmeet for the common wealth.  (but I will say nothing because strangers hear me) who of all other are most unmeet to do me good: nay, that which doth vex me more, you say all herein you are mother like: What? 
Lamentable when it is so in a common wealth.  have I preferred to dignity in the Common wealth, such as the world in true estimate, have thought unmeet? Have I relied upon them, as upon Atlas' shoulders, who were unmeet for so great a burden? Have I ever ventured myself in the field under their ensigns, who 
England's great care in appointing her officers.  were reputed cowards? Did I ever employ in foreign matters, such as were unfit for private causes? Nay, I protest for these 36. years I have always cared to take them nearest into my favour, 
The right honourable LL. of the privy counsel. Valiant captains. Learned ambassadors. Hen. Derby.  who were best acquainted with wisdoms secret. I relied upon those in my peace, who Nestor like, were wise to prevent war: I trusted to those in my wars; who Hector-like were valiant to procure my peace: I sent such into foreign countries, as birth made Hon. experience wise; education learned: these have been my honours: and if I have faults (children) they proceed from you. But I am loath to do you the least 
Universities not to be controlled by every odd conceit.  wrong: and to charge you with unkindness in my last age: for unless I have ever doted (a thing easy in so great a love) France my sister (for I will begin with her) cannot so much brag of Paris, 
The universities of France, not equal to ours in England. Founded 1490. Founded 1506.  Oreleance, lions, Rheims, or the proudest of all her children: as I may justly of you three. Germany hath painful Basill, and pleasant populous Franckefort: where Ceres, Bacchus, the Naiads & dryads do march together, & yet these too mean to compare with you. I pass by Italy's offspring, who of long time hath carried 
Anno. 1457.  herself with excessive pride. Rich Venice, with her 400. bridges: great milan, proud Genua, fertile Bomonia, ancient Ravema, nobly honourable Naples, (once Parthinope:) holy Rome, and fair Florence. Thus they were termed long since, but now unequal to compare with you: Salernitana sometimes could give counsel, when she showed her care and skill to my dear Henry, but now obscurely 
To King Henry 8.  she lieth desolate: you may pass these far, & without presumption compare with Toledo, Spain's navel: with Uienna fearful to the Turks: you are talked of every where, and falsely 
The Papists diligent to gain English Students.  Rome goeth about to entice your children, offering them kingdoms to forsake you: (daughters) spare not, take what I have and bestow upon them: let them not whilst I live, forsake you for want of living: my wealth and possessions that I have, are intended chiefly to your good: and howsoever either the base cormorant, or the poor 
All think they have more reason to be richer than scholars.  citie-usurer, or the wanton spendthrift, take themselves to have more interest in my substance than you have, yet they usurp upon my kindness, and make me believe, that the two stays of my age (you my children for peace, and my soldiers for war) have both enough: 
An untruth.  I have made laws to augment your revenues by your rend corn: I provided lately for my soldiers, when they 
England's chief care is of learning.  were in want: credit me children, my care is of you only; for unless you direct them, their plenty is dangerous to breed rebellion: their force is doubtful to make them disobedient: their honour likely to grow tyrannous, and what soever they enjoy without you, to be dangerous to the Common wealth. Let your children (daughters) content themselves: leave to repine at base fortunes: let them be persuaded of this, that Fame 
scholars must learn patience.  shall be their servant, Honour shall be their subject, Glory shallbe their crown, eternity their inheritance: (then endeared wit decking admired daughters) writ and let the world know that heavens harmony is no music, in respect of your sweet, and well art tuned strings: that Italian Ariosto did but shadow the meanest part of thy muse, that tasso's Godfrey is not worthy to make compare with your truly eternising Eliza's style: let France-admired Bellaw, 
M. alabaster. Spenser and others.  and courtlike amorous Rousard confess that there be of your children, that in these latter times have far surpassed 
Lylia clouded, whose tears are making.  them. Let divine Bartasse eternally praise worthy for his weeks work, say the best things were made first: Let other countries (sweet Cambridge) envy, (yet admire) my Virgil, thy petrarch, divine Spenser. And unless I err, (a thing easy in such simplicity) deluded by 
All praise worthy. Lucretia Sweet Shakespeare. Eloquent Gaveston. Wanton Adonts. watson's heir. So well graced Anthony deserveth immortal praise from the hand of that divine Lady who like Corinna contending with Pindarus was oft victorious. Sir David Lynsay. Matilda honourably honoured by so sweet a poen. Diana.  dearly beloved Delia, and fortunately fortunate Cleopatra; Oxford thou Mayst extol thy courte-deare-verse happy Daniel, whose sweet refined muse, in contracted shape, were sufficient amongst men, to gain pardon of the sin to Rosemond, pity to distressed Cleopatra, and everliving praise to her loving Delia. Register your children's pedigree in fame's forehead, so may you fill volumes with Chausers praise, with Lydgate, the Scottish Knight, and such like, whose unrefined tongues far short of the excellency of this age, wrote simply and purely as the times wear. And when base and injurious trades, the sworn enemies to learning's eternity (a thing usual) shall have devoured them, either with the fretting canker worm of mouldy time: with Arabian spicery: with english honey: with outlandish butter (matters of employment for the aged days of our late authors) yet that then such (if you think them worthy) in despite of base grocers, (whom I 
Procul hinc, procul ite profani.  charge upon pain of learning's curse, not to handle a leaf of mine) may live by your means, canonised in learning catalogue. I am loath to be too long in my advisements to you (wise daughters:) and therefore here I period them, wishing you (if need be) to make mine apology: not that I faint 
England to be defended by scholars.  to maintain the least part of my credit, against any malcontented self-conceited, unregarded malicious subject, but that Europe in this age, delighted only with things personal, shall not bring me upon the theatre in matter of such designments, to stand (against my own inhabitants) to the favourable courtesy of their wise Censors. Daughters follow their counsel, and 
Your learned Doctors.  honour such, as I have for wisdom loved; for years and authority appointed to rule over you: let not your younger children despise their aged brethren, love them as becometh mothers, 
Cherish your youth.  and I will send for them in convenient 
The fault of universities.  time (as their grandmother) to govern my common wealth. And because she shall not think I neglect her, read what I have written to mine inhabitants in her behalf: judge how I stand affectionate; God grant you may all follow my advise, so shall I find you trusty, and you me to be most loving: then shall the world fear me, for such worthy children: and envy you for so kind a mother. But here (children) I must end with you, and speak to the rest of my wise inhabitants.   

ENGLAND TO all HER INHABITANTS.  
IF the sad & just complaint of a mournful (unjustly wronged) mother, would give 
England too kind.  my tears but truce so long till my tongue had told my tale; then could I easily persuade myself, that a matter so full rather should gain pity, and that these often stopped periods should gain credit: But seeing faults done by such as had no reason to wish me evil, & my grief increased by those, who might justly have been my comfort; give me leave to leave those, who unkindly forsook me, and exhort them, 
She speaketh not to those that have fled the land.  whom abode terms English men; nature children; and duty subjects. And herein first foreseeing the evils to come, I will renew the speech of the Roman Orator in the like case begun in the person of Africanus. This age having received into her hand the commonwealth, resembling a table of most curious and exact workmanship, yet obscured (as it were) and darkened with old age, doth so blame herself that any shall go about to renew her colours, that she hath not so much as care to preserve her rude dark dimmed and obscured shadows: for what is left now of the ancient Roman manners, which happily sometime sustained the Common wealth? Where is now that worthy and ancient honour due to the learned Student and courageous soldier? These are so long since worn out of use, as Rome that sometimes flourished, seems now to want the very remembrance of them. It is needful therefore that I should awake the eternally famosed personages of old, who lived once honourable to their country, but now lie dead, and their virtues buried with them, because few or none can be found to follow their example. We live to render an account for this offence, but God grant we be not found faulty and chastised for our labour: for it is not by chance but by our sin, that we have but the appearance of a state well governed, the truth whereof we have lost long since. This Orator weighing the virtue and honesty of the ancient Romans, against the ambition & riotous 
Rome altered.  demeanour of his time, found that his fear was not causeless, for the ruin of the Common wealth. In like manner 
The common wealth miserable, that hath her foes within herself.  may I poor desolate and distressed caitiff do, if within my bowels untimely bred by my own folly, be found signs of greater danger; and not so much remaining as the very name of honesty; for to my unsufferable & unpitied grief, modesty & sobriety are changed 
Excess of these times.  into all manner of dissolution. There could not be found amongst them in the sober times of our forefathers such needle's excess of all superfluities: for they were sober, frugal, and full of strength, fit to labour the earth and to wield arms, knowing, as Alexander the Great made remonstrance to them of Macedon, who saw Darius his army shine with gold, that all that sumptuous show should be nothing but a richer spoil to them which were clad with 
Not safe for a country to brag of wealth if the Spaniard know it.  iron. Late is the time since the low Countries, Images of my state, and a glass whereby to address myself; since the Duke of Burgonie, as Cominaeus writeth, could gain nothing of the Swizard for his poor poverty: And howsoever in Caesar's time, conquering ambition that meant to make the Roman Eagle perch under the North-pole, could hardly be content to suffer me to live free from invasion, yet now my abundance hath made me an eye sore to my neighbour Kings, and the vain superfluities of some hath made the world believe that my Albion cliffs are white rocks of pure diamond: and that under pretence of burning coal, my poor inhabitants dig out mines of burnished gold. Sparta howsoever thy wise counseling Lycurgus advised thee 
The fault of Empires.  often, yet untimely didst thou perish by this means: And Rome late mentioned to honour's infamy, thou hadst never been spoiled by the Gauls sought unto by them of Carthage, sacked by the Goths & Vandals, if thy streets had not been hung with tapestry, thy Matrons braved it in their golden chariots, and thy young men unadvisedly lascivious (as mine do at this day) neglect their home borne poor, and brag of their wealth, as to make challenge by proclamation to the whole world; what can this be, but untimely set me to sail? make me a pray to the never glutted covetous monster? envies mark; & that which my own cannot spend fast enough by prodigality, that to cause others to rob me of by tyranny; and that which is worst of all, few or none (but distressed I) consider the harms caused by these evils. For to remember the times 
Laws for sobriety, the sinews of a kingdom.  never to be forgotten, when old Brutus lived, severe laws prohibiting these intemperancies (which howsoever made in abundance seem to sleep at this day) with severe discipline strengthened the sinews of my Common wealth, forbidding me thereby to come to dissolution and covetousness; imitating their estates who have highly risen by observation of such laws, and by their 
Plenty and ease the Cankers of a kingdom.  continual pains, gained that fame, which I lose by my perpetual ease. O if those ancient laws, if those strict and severe customs had renewed their force in the midst of me, they would have served to have remedied my evil, by want whereof I fear my state shall be no better than Rome or Sparta; betwixt whom (these laws having lost their virtue) in stead of emulation for worth in true 
Proud kingdoms must fall.  honour, they proudly bandied vain titles, striving which should be most prodigal; and thus each corrupting other, both became so distressed, that they were compelled to retail that which they had bought by gross, and in the end remain a perpetual example of a memorable vengeance, and so make Rome subject to Caesar's Tiberius, and other 
How Rome fell.  tyrannies. Behold a true mirror which makes me see my sentence to be just; and that there is no plague more deadly poisonful, than pleasure, whose 
Lose pleasure begets treason.  rash desires presume upon government, and not fearing to touch her sacred throne, fill the land full of treasons; the subjects full of impiety; and in the end doth ruinated the whole state: This I might witness by sundry, whose excessive pride and intolerable pleasures putrefying the air, have filled their houses with contagion, fired their walls, and the earth as weary hath devoured them up. But that which besides these (for these I silently pass as being but the faults of some few) which doth make my fear to increase daily, & (like the warlike engine that ploweth furrows in the army) shall batter down the walls of my peace (if provision in 
Discord untieth the armour of a common wealth.  time prevent not so foul a mischief) is the hateful discord untying those firm knots, which once bound my armour so fast about me, that I contemned open violence, as being too weak to encounter me, and scorned undermining treachery, as being too foolish to supplant my prosperity. For where are now become these renowned amities of our forefathers? these common 
Happy days.  resolutions sometime usual to mine inhabitants? those jealous minds impatient of stranger's pride? Uniting themselves, least foreigners should do them wrong? what is become of that once used truehearted love towards me their country? hath not envy, dissimulation and needless discord, so shaken the pillars of my age? the stay of mine honour? the fortress of my island? and the posterity of my land? that my divines may say, Ephraim is against Manasses, Manasses against Ephraim, and both against Juda; that my tragick-writers may compare me to poor Jocasta; 
Miserable state that is so.  that Eteocles and Polynices have both forgotten that one womb bore them both; small distance parted but those two teats, which so often gave them both suck; nor could that (hatred) after death living hatred, possibly proceed 
Let the traitors accuse me if they can.  from poor Jocasta: And let these speak, (if shame will let them speak) if the least show of harm, the smallest shadow of injury, if pretence were given of the least wrong by my means: did I spoil them of their wealth? and closely 
A thing done in other countries.  sold them to be a pray to strangers? did I banish without cause, their kinsmen, wives, or children to live distressed in a foreign country? did I hide niggardly 
Yet these no causes to be rebellious.  the benefits of my peace, and plenty from them? Let him answer me that is most unthankful, hath just cause been offered on my part, why discord 
Discord.  distracting my inhabitants, should lay me open to the spoil of mine enemies? 
Whom God keepeth in despigth of them.  could their cause proceed from a poor island, that I should have my Princess surprised by treason? my nobility defamed 
A thing often attempted. Lybels'.  by slander? my stately buildings undermined by tyranny? and myself left comfortless to lament my fortune? was it (english men) (for though cruelty forbids, yet kindness makes me so term you) was it (I say) any just cause, but supposed, by my means? I am loath 
No island can remember greater benefits to her inhabitants.  to upbraid your unthankfulness, by remembering of my favours. Have you not had (and so long may have,) unless yourselves be injurious to yourselves, a Princess truly nobled with all virtues, a Queen matchless, in whom honours 
Elizabeth.  unstained pure die, hath set forth such lively colours, as enemies must (and do) fear: friends ought and should love: whom the age now present must admire, and the time following still praising, wonder at; more courteous than the churle-saving Abigal: more courtly than the friendes-honoring Hester: more valiant than prince-killing Judith; who blessing me by her means with a plenteous peace, & beautifying her court with eternal praise, hath made both to be envies mark in 
No pen able to praise sufficiently.  her enemy's eye; the shadowing Cedar to her distressed friends: and the force conquering sword to her professed foes. Here might my muse dare to fly a matchless pitch, but that faintinglie, I feel my Icarian wings to melt with the heat of so bright a sun, this only shall snffice without further repeatings of her worth, thereby to make your fault far greater conceived with tears, accented with sighs; and uttered by truths naked oratresse; that what praise ever wisdom gained (as all praise is but wisdoms due) that same is, and shall be your (sacred Princess) her inheritance, who hath so often contended whether her glory might mount higher unto fame's tower, blown up with the vows of mortal men; or her thanks ascend further unto heaven, conveyed by thousand Seraphins. Live then, though sorrowful to see me sad (divine and renowned Empress) earths glory, religions comfort, admired wisdoms inheritrix, here perpetually to be praised of men, and else where immortally to be crowned of God himself. Have 
No land so many.  you not had thousands of worthy and brave ladies beautifying poor me, who all seem vestall-like to have lighted virginities lamp, from the ever-burning taper of chaste Eliza's virtues? Have you not had in me (things hardly 
Grave and wise counsellors hath England still had. The strength of a kingdom are laws, and their execution the means to expel fear from her subjects. England may justly glory of her three daughters: 1. Cambridge. 2. Oxford. 3. Inns of court.  found else where) sage and wise Nestor's, such whose state guiding wisdoms were able to equalize (if it were not your fault) me a poor island to the former monarchies: were but those famous and never enough commended laws, made by them in their deep scanning judgements, practised by you, then how should I justly pride it in my worth, & be valiantly courageous where now I fear? Have you not had for the space of these many years, though but two, yet eternally famoused universities, Cambridge and Oxford, where England's youth have learned such worthy precepts, as ill beseems them to requite me with such ingratitude? These serve to beautify (in their want) my plenty with their wisdom, whilst you (ungrateful you) in your plenty seek through their want, to contemn their wisdom: here 
Note this.  could I justly complain for them, but that I want tears to express my own sorrow: for I see those who most are 
A thing miserable when the universities are poor.  bound (if benefits received might bind) to respect them, in the injurious opinion of learned-modest-naked-humilitie wrongfully to deprive them of things necessary: And lest they should grow too glorious, to obscure them too far to learning's infamy. I cease to repeat 
A wicked policy.  the smaller favours, (matters justly deserving a thankful loyalty) & content myself with these; that for the greatest benefits that ever inhabitants enjoyed since Paradices first erection, I distressed island have (by discord of my 
An undoubted truth.  own) lamentably endured the greatest wrongs: my enemies have seen into 
The Spaniard.  the seed plots of my discord long since, and have found them to threaten my ruin; they have bred dissensions, and 
Pope. Frenchmen. Scots and all laugh at our discord.  make me nourish them to my own destruction, they have struck fire into the tinder of my soft heart, and have made me blow it till I burn to ashes. Is it the 
The cause of discord.  inequality of condition that makes this discord? Is it the might of some few overshadowing the meaner, that fills you with envy against me? I cannot live 
A Kingdom can not stand without inequality.  (howsoever Plato foolishly dreamt) but my harmony must be made of divers sounds; my sinews must be of sundry strength, and my states full of inequality: yet for all this the meanest 
The moderation of inequality.  can have no wrong, the greatest shall do no violence; I will live never to permit a tyranny: both equal dear to me, whereof neither can suffer danger, but I must needs perish: for thus to see either 
Lamemtable times.  my Nobility (a thing not yet heard of) or my clergy (a thing too usual) or my cities (a thing too common) or my subjects (a thing too lamentable) fond to disagree; what is it else but to breed within my borders wolves, which I banished long since, by my Edgar's means? and to nourish that flame which consumed Greece? I mean the envy between 
Greece perished by discord.  her two eyes, Athens and Lacedaemon, to the great contentment of their sworn enemy Philip, the King of Macedon; and shall not your hatred, discord, and such 
Beware (true English men.)  like, tennising your own infamies to make others smile, make me perpetually mourn as sold to sorrow, and the Spanish Philip more joyful than the King of Macedon? Let us not stay till we 
Dangerous cause of vuion.  be united by our enemy's cruelty, as Xerxes often caused the Greekish union. Shall they persuade you (degenerous minds to be persuaded) that it is better to suffer tyranny of a stranger, than inequality of a friend? (dear countrymen) and so still to be reputed (until extremely you deserve otherwise) in a human body do the hands, the feet, and the head, fall at discord among themselves? Is not a wound sometimes 
The praise of inequality.  as deadly in the heel, (for so perished the thrice valiant Achilles) as dangerous in the head? Are not my parts so united amongst themselves, that the least jar is a fault, the least discord a fall? Were I made so absolute that I could stand, & have no parts, than might jars be, and I in tune: were I not a mother that bred you both, then might you dissent, and I not fall. Suppose some part of my island hath beauty of towns, yet other parts have fertility of soil: some place hath wise inhabitants, yet others are valiant: some are plain, full of all pleasure, yet others are walled, as it were with mountains, and full of all safety: some are shadowed with thick trees: to avoid heat, yet others are compassed with silver streams, to beget cold: thus all parts of my: island, and the particulars of my state are such, that each imparting dignity, all of them make me partaker of an absolute happiness: so that whilst unity is maintained amongst my people, I universally enjoy those benefits which I lack (as loosely being dispersed) by cruel discord: alas: in what Common 
Equality not to be hoped for of strangers.  wealth can equality be found? Think you if I were sold to strangers, you were free from emulation, unless it were by this means, by being miserable? the Philosophers sometimes desired this, in their Common wealths: but foolish men are ignorant of the truth, not sounding into the depth of eternities wisdom, who ordained the inequality of things, to preserve each other: amongst the elements is not the fire tempered with the water: in the body, the heart cooled by the lights: in the soul the affections ruled by the reason, and what nature hath done in these, shall we think untolerable in a Common wealth? Look but upon the Low-countries, where unequal Cantons 
Low countries dangered by emulation.  bred such a fire, (increased by false report) that whilst some boasting of their valour, did disgrace others, all have been in danger of the enemy's conquest: and howsoever their governors could not easily see to what this tended, yet lamentable experience hath taught them now, that discord is fatal to a Common wealth. The disagreement of Italy was the overthrow of 
Discord.  their conquering empire: the same made the Gauls subject to julius Caesar: thus if Europe, the grandmother of us poor islands, had not dealt by misconstring her own friends, the Turk had not so far made entrance into Greece, Slavonia, Hungary and other countries, that he should proudly dare to 
* And challenge him. 1594. If Christians join not together.  encounter the Germane Emperor; and stand thereby to threaten us, like as a tempest upon the top of a mountain, ready with his showers, to overflow the valleys. But what firm constancy can be expected in the universal palsy of all Europe? How can kingdoms unite themselves, when I but one small island have a number of such contrary minds to harbour in me? This might possibly be hoped 
A true rule.  for, if we had but learned this, that one of us cannot perish without another: and as we see in a firm pillared vault, that some few stones being taken away, the other incontinently fall, and then in time ruins the whole work: so fareth it with my state, whose contrary minds 
Note.  may seem smally dangerous at the first view, but swiftly (though unseen) it doth tumble down. survey but the grounds of our liberty, and foundations of our Common wealth, which were laid by the mercy of God, the valour of our union; the relief of brethren, and the concord of all: if I were endangered by my allies, and distressed by the multitude of my acquaintance, (as sometimes hath been the state of Flaunders) whose enemies have caused by corruption her supposed friends to divide her body, selling her to them that have offered the utmost farthing; then might I justly blame (not you) but 
A thing to be respected.  those whom coloured terms christened by the name of friends: but now seeing I have relieved many, sent my soldiers to take arms, not for my own, but for their good; seeing I opened not my city gates, to admit strangers, who 
As some have done.  were able to command my strongest walls, but hoist up my sails to convey out my soldiers to defend others; then let not me perish by you whom I have deemed no less dear, than my own life: treacheries have taught states, to take heed with whom they join in amity: and Demosthenes wished the Greeks' to take heed of this, which if they had wisely followed Amintas son and his successors had not oppressed Greece by a feigned amity. Thus forewarned Nicolaus under vauld the Flemings 
A thing lamentable.  forefathers, to take heed of foreigners, which if they had wisely followed, so many cities of traffic had not been towns of Garrisons. But my ruin (if it unhappily happen, which 
If we ourselves be united.  God forbidden) is not by stranger's force, for they are too feeble to weaken my state: but by such as I kindly nourish in 
A thing too miserable if it should be so  mine own bowels: for whilst one holdeth for Spain, another for France, the third for the Low Countries, and every quarter of the land, hath such as being displeased with me, are desirous to please strangers; it must needs happen that my joints being racked with so great a torment, I live feeble, & confess 
England can not perish but by English men.  that mine own inhabitants did work my overthrow: the gold and silver of mine enemies is able to prevail as much (with my unjustly termed English men) as in the days of Scaurus. Fondly are you deceived with a hope of quiet 
The Spaniard is foolish to hope so.  to your minds, howsoever in show they pretend so: for credit me that have tried it long since, they mean nothing less.  
But as Philip made the Athenians believe 
Note this.  that he had pretences against the Plotenses, Olynthians, and others, thereby to pass further; but Demosthenes told the citizens, that if Philip had once won Olyntha and Loreyra, who demanded secure of the Athenians, he would not rest till he had conquered whole Grecia: which by little and little he effected after. And howsoever (countrymen) Philip may persuade you, that his purpose is but only to reform religion, and to pass no further: yet under 
Trust him not.  this pretence, having gotten footing within your walls, harbour within your towns, and hands within your treasuries, you shall find his intent to be far otherwise, and never (unless your wives 
Give him an inch he will take an ell.  conspire against them) to be rooted out. Thus having obtained Corinth, he shall after come to ride upon the back of Greece: or as Cassius persuading the Helvetians, under pretence of alliance, and show of a good cause, broached a discord, and so made France subject to the Roman Empire. For if Maximilian the Duke of ostrich durst say that he treated of agreement with King jews 
An usual policy at this day.  the 12. only to be revenged of the seventeen injuries which he had received of the French men (although they were scarce thought to have done him any) what shall we think the Spaniard will perform against us, of whom he supposeth to have received so many harms, and so foul dishonours? No (valorous and noble Englishmen) credit not so far, either the hope of Spanish gold, (a canker that hath fretted the greatest 
Offered to Judas to betray his Master.  kingdoms) or the free passage of religion, a thing never thought of by them; but show yourselves valiant, as erst 
True English men.  you have been; loyal, as still you should be, then shall you be conquerous, as still you may be. For Flanders had never been so firmly united with France, if jews the 12. being but then dauphin, solicited by Pope Eugenius, and Frederick the 
Truth in a few is often victorious.  Duke of ostrich, to break the counsel of Basill, and to overrun the country, had not been encountered with some few 
Valour begets love.  Flemings, and put to such famous flight, that he was constrained to praise their valour, and to make an alliance with them, which continued long after. The like had the French King stirred up by Pope Julius, who considering their ancient magnanimity, hath desired to be united with the Flemings, as the chief pillar of his crown and kingdom: this was continued to them in the said manner, first obtained by their true valour, by Henry the 2. and after by Charles the 9 and so lately by these two last Henries. In like manner, if you continue as you have begun, to be united amongst yourselves, to be suspicious of foreign flattery, to distrust (upon all pretences) 
As still you have been.  the Spanish treachery; then shall I flourish as most fortunate, and cause them sue for my truce. That one conquest (when seas did swell with so great pride) obtained against their navy 1588. hath 
Note this.  by fame's alarm been sounded in the utmost parts of the world, & hath made the Spaniard desirous of my favour. And if I be challenged to buy my peace at too high a rate, I will sooner join with France, and lend him (as I have done) the riches of my land, then entrapped by Siren's songs, have my beauty so long commended, with Aesop's Crow to let fall the 
Dangerous to join with Spain.  food whereupon I live. And howsoeFrance by too much sweeting is grown dry, and by too great blood-letting is waxed pale, and that for one crown she hath spent so many, that now she is 
France poor by wars.  scarce able to give her soldiers pay. And howsoever Flanders falsely will sell 
Not so faithful as they should be.  their friends to buy their peace: yet let us make this a rule of estate, that when the might of one kingdom extra ordinarily groweth great, the lesser should unite themselves, as the smaller beasts against the enemies they fear. And though Spain may seem constantly prodigal, (a wonder prodigality to be 
Why Spain is so constant in her free offers.  constant) (and never possible without supply of the Indian gold) and France too poor and needy, yet think that civil wars having been so long within her bowels, are only the causes of all this misery. I compare not the greatness of these two kingdoms (howsoever there may be matter wherein to 
No great odds betwixt them if they had equal peace.  balance them) but I am sure of this (as the case stands) I have far less cause to suspect the Frenchman then the Spaniard: for his intent hath been as it was towards them of the low Countries, 
Beware of them both.  when Charles the fift and the Pope concluded to overthrow and disperse them by their own means: the pretence was religion, the commission was granted to the Bishop of Terracina: such like policies (as they thought) were not easily found out. I cease to repeat and 
To Parry, Babington, etc.  shame to utter the sundry offers that have been made to my own country men, feeding them with vain hope and uncertain promises, to sell my wealth, my honour, my dignity, and what I reputed excellent to the enemy's hand; the present times, and the fear & danger 
Lopez executed the 7. of June 1594.  scarce passed, make me I must remember it. Nor are the malicious practices against me, such, as zeal sometime kindled for religion's sake; but in those days when Spain and I were both of 
Spain not only an enemy for religion.  one mind, he courted me with terms half deceiving my simplicity; he ambitiously sued to obtain my favour; he spoke me fair but meant falsely; he was treacherous, I suspicious, and so we parted: and do those now within my bounds (who term themselves Catholics at this day) persuade themselves that any religion were able to 
Too great simplicity to think so.  protect them from Spanish tyranny? Look a little into the Low Countries, (these I mention often, as tasting fully of the Spanish fury) how did religion warrant them from the cruelty of Landeburg, Grisler, Rottenburge, and others? 
Take heed by others.  and how have they of late time been free from invasion for religions sake? Have they not readily embraced that which they call the Catholic religion? & are they for all this free from the enemy's invasion? Have they not yielded their towns, paid sufficiently for their presumption? and hath not Spain maintained her straggling soldiers by their spoil? Have they not entertained any 
Inconstancy in religion is the mother of atheism.  religion (nay, is it not feared they are willing to forsake all) to please the King of Spain, and are they for all this any more quiet? Did poor America, who powered forth her bowels to content them, purchase her quiet, with the embracing of their religion? nay, together with the entrails of her earth, did she not shed the purest of her blood to satisfy those Spanish bloodhounds? This, truth hath told us, out of the untrue 
The Spanish colony.  mouth of their own Bishops. Hath religion saved lawful Princes that they have not violently been expelled their own kingdoms, by the Spanish tyranny? What country soever had to deal with them (as few there be which are free from them) have been forced to confess that Spain is humble till she 
Note this.  get footing; but then ambitiously proud: that she pretends religion and promiseth largely, but that she cares for no religion and performs it sparingly: yet her false zeal, smoothing her face over to the simple view, hath made her united to some; dear to many; and unsuspected to all. But such practices have been a tyrant's cloak, which they have cast about them to devour the Church. Such pretences have been masking weeds which they have worn in policy, the better to cast lots for the commonwealth. then (credulous & unwise country men) (for so I may justly term you if you believe them) if either you mean to have me live, or see amongst you my sister the Church to remain and flourish, credit no pretence whatsoever: admit no strangers to see the secrets 
An exhortation to England.  of my land: approve none in hope to gain your falsely pretended religion; when you shall findethey slander me but of inconstancy, your brethren of heresy, themselves of piety, and only to this end, the more easily to spoil me, and the more deadly to poison the Church: did not the Babylonians thus accuse God's people of false religion? the Jews and the Romans', have they not 
Spaniards like Jews.  under this pretence accused our saviour and his own disciples? Is not damned Mahomet a cause at this day, why the Turk hath conquered so many countries? and if there be one amongst them (as it may be there are some few) who are desirous of our good, and wish us the truth (as they term it) of the Catholic religion, yet there are a thousand haman's who will enterprise the ruin of the Jewish nation, accuse them to the King of Persia, that they have a religion 
Spanish Haman.  differing from his; but it is by reason of the hate, conceived against just Mardocey: 
They pretend Religion but intent treachery. Absalon a right Spaniard.  thus religion was made a cloak for treacherous and intolerable pride: thus Absalon the pattern of these courtly politics stood pitying the Jews at the court gate, as though he had desired the helping of their estate, but it was nothing else but an ambitious humour to obtain a kingdom; in like manner deal the Spaniards with my catholics so termed at this day, they stand and court them, and say with Absalon, your cause is good, but there is none that pities you: O if I had the government of these things, than should England obtain her ancient religion, 
Take heed: trust them not.  and then would follow their former plenty: and thus the island that is now distressed every day in fear of foreign invasion, should be able to meet the enemy in the gate; the consciences that are now distracted, be quieted, by obtaining of true pardon: so should heresies be rooted out from amongst you, peace should be within your walls, and plenty within your gates: false-deceiving smooth-tonged heart-stealing SpanishAbsolon (I deserve pardon, if my weak womanish nature in fear of my state, in love to mine inhabitants, in care of so good a cause should carry me to term thee by worse titles) but answer 
Let Spain answer.  treacherous and state-corrupting golde-offering Spaniard, dost thou persuade thyself (fond deceived to be so persuaded) that my true inhabitants can be resolved of thy good meaning? Dost thou think that ever they hope for peace in the midst of strangers? For plenty in the midst of tyrants? For religion in the midst of Atheists? 
Note this.  Nay it never hath been nor never shall be: therefore resolve thyself, that howsoever some within my borders do heartily desire, and earnestly expect a freedom of their conscience: yet these are never so foolish to think it possible, to be obtained by your means; nor so profanely wicked, to admit of so bad a cause. And although some few (and I persuade myself they are very few) may be found perhaps, as either being Atheists without God, or Jews without Christ, or monsters without natural affection, who can be content to pierce my bowels through my Princess side, and so let forth my peace, or lay violent hands upon mine anointed, to make my children to eat themselves: yet resolve thyself (and vainly foolish to resolve otherwise) that the most estranged Englishman from natural love, who hath lost his affection by long travail, or: the lose stchristian I harbour, 
Note this.  who hath lent his affection to all pleasure, or the most desperate, whom need and extremity have made careless, or the devoutest Catholic, whom deceivedlie zeal and conscience have made religious 
Impossible to be so.  shall ever so far estrange them selves from an English mind? So much be alienated from my long bred love? And lastly so cruelly to wish me evil? That they would open my gates to strangers? Prostrate my wealth to the Spaniard; and exchange my peace for most cruel tyranny? Nay if they were all in arms and had vowed to admit a stranger, and the stranger ready (as perhaps you were, 1588.) to accept by policy, 
Let the Spaniard credit me.  what you intended to keep by cruelty: yet if I should but frown as discontented, & say quid agitis? And name 
S. George.  but England, the worthy love of me, derived from their forefathers, would so far pierce into the English hearts, that their sword drawn forth against me their mother, would speedily be sheathed in you their murderers: for if in all ages (saving only in this last, and amongst you) faith and promise hath been religiously observed, to their very enemies, then can you think they will falsify the same to me that bred them? And as for you who have surpassed the false punicane gaining that brand 
Fides Hispanica.  of treachery, which once was Carthage due, resolve upon this point, that he which punished the faith broken to the Turks (at the Pope's persuasion by them of Hungary) by putting to flight Sigismond the Emperor, and slaying Cardinal Julian the Pope's Legate (who 
God himself will punish traitors.  brought the message) he I say shall never suffer so great an injury unpunished, to me their mother. Let me then in kindness persuade you (my dear country men) that if treachery be most odious, them that especially which overturneth a Common wealth: if ingratitude 
Note this.  be hateful both to God and man, then that which is of children to their mother: if credulity be a fault and argues want of experience, then to trust a stranger, a false dissembling and deceitful tyrant, must reprove us of great levity: love peace then & love my peace, follow unity, but within my walls, for if neither inequality of condition, emulation of partakers, nor religion ought to disunite us, than this only remaineth for you, that you be united with love amongst yourselves, tied with affection towards your mother, bound with a sacred reverence towards your Sovereign, and carried with a wise suspicion towards a stranger: so shall prosperity 
O happy England if this happen.  be mine inheritance; plenty the legacy bequeathed to my meanest friends; and England as a city at unity within itself: thus shall the union of Juda & Israel make the people round about them to quake and tremble; this made Rome to conquer Africa; the Greeks' to prevail against Xerxes; & the Princes of Europe to prevail against the Turk at Lepantho: which victory had been far more glorious, if untimely discord had not fallen amongst them. 
Discord fatal to great attempts.  Then banish this, unite yourselves, yield not to gilded colours and false pretences; whether of religion or of friends, or of promise, and especially with them whom we know to be our enemies: let us bring against glittering hate-working gold, the ancient magnanimity of brave Fabricius, who would never be moved by the offers of King Pyrrhus. Thus ought you courageously to unite yourselves, if you love the glory of your conquests, the sweetness of your liberty, the happiness of your quiet, the lives of your wives and children: and if none of all these can move you, yet think that I weep for your sake the milk that sometime was your food: that I sweat for your fear the blood that bred yours: that I sigh for your cause the air that gave you breath. And as for my own part (silly distressed as I am) I have considered the threatenings of God against my subjects lives: the tokens 
The late mortality more lamentable than the loss of Egypt's first borne.  sent me not long since: the wonders that heaven showed: the loud speech that the dumb creatures used, and all only for this end, that I fearing might persuade you, and you persuaded might make me to live without fear: yet I rely not so far upon astrological reason, as upon the strange star 1572. the Comets that have appeared since: the great thunder 1584. the terrible earthquake the first of March the same year: the strange inundations not long since: the fearful mortality that hath hewed down my tallest Cedars, and moved (as it were) the lesser plants: yet I take these to be means to humble me, lest in pride of courage I overweiningly do love myself. And now (daughters) seeing I grow faint, I will cause two to speak in my behalf, committed to me from eternities bosom: Religion and loyalty, (daughters) hearken, and these briefly shall speak unto you.   

RELIGIONS SPEECH TO England's CHILDREN.  
AT what time, love 
Religion brought from heavenly love.  brought me from eternity's bosom, and commanded me like a Queen to dwell in earth, I then easily foresaw (which I now find) that all 
Religion falsely accused.  harms, miseries, wants, tragedies, and what else soever the world deemeth hateful, should be falsely supposed to proceed out of my womb: and seeing I have now lived so long till I find it 
Religion's apology.  true, pardon me to make mine apology thus far, that since the day of my 
Religion no true cause of miseries in a common wealth.  first birth, since I first shined weekly in these coasts, since the time I was called (as I am) by religion's name, I never caused either kingdom to be desolate, Prince to be distressed, people to despair: or any private person to be malcontent. In deed I must needs acknowledge thus much, that at what time I was sent into earth, sinful man by reason of his immortality, desirous of a 
Note this.  deity, and not able by the weakness of 
Man's ignorance makes false religion.  his understanding to admit of me, forged unto himself a false, cruel, irreligious, vain, proud superstitious strumpet, 
Superstition.  and fond deluded, termed her by my name; then seeing her to have such prerogative, finding her to rule over so many subjects, and fearing she would banish me to heaven, from whence I first came; we have been still in continual 
Religion and superstition at continual wars. In England many religious fanorers.  wars: I found those who have been forward in my cause, who have plentifully bestowed their wealth to maintain me, and who have not feared to die to do me good. And she persuading, that truth sent her to direct them, hath so much prevailed with a great number, that howsoever for other faults (in the bloody wounds of 
Harms for religion grieve not either the doer or the sufferer.  an afflicted conscience) there is none either so careless without remorse, or so profanely wicked without fear, but that relenting at the faults which they have done, remain grieved: yet falsely suborned by her means, neither the most fatal wars, dragging the infants from their mother's breasts, drawing them from out their wombs, slaying them in their cradles, ravishing their wives and daughters: wasting their countries, burning their houses, defacing their temples, violating their sepulchres: performing all cruelty: forgetting all courtesy to those that were borne amongst them: nor the civil slanders in the time of peace performed 
Miserable blindness.  against them in malicious manner, who sought my prosperity above their own safety: these and such like I say 
So doth Romoaldus Scotus.  (and if ought else can be thought of greater than these are) are done (and 
Superstition is most zealous.  without remorse) upon the false surmife of true Religion. Judge now, if ever creature of my innocency (and I may boldly stand to justify my own integrity) hath had greater cause to complain of wrong: more just reason to suspect violence: & more true grounds of undoubted fear than I, that have sued 
Among the Atheists of this age.  and am not heard, have loudly spoken and not regarded, have infinitely deserved and not rewarded: It is objected against me that the first murder was committed by my means, that cain 
Afalse accusation of religion.  had never laid violent hands upon Abel, if in religion he had not been far more righteous. And if the Persians had not supposed that to be profane which the Greeks' believed to be most holy, Xerxes had not come from Asia to 
Xerxes.  Grecce, he had not spoiled their towns, burnt their temples, and done them 
Zealte false.  thousand wrongs (but falsely supposed by my means:) Thus discord grew betwixt the Egyptians and the Hebrues, and both contended which should be my followers: but if I had not been proudly confronted with a base strumpet, and that my honour had not been therein 
Religion impatient of an indignity.  hazarded, wherein it was infamy to contend, I had quietly rested, though with some disgrace, and had lived contented, though with loss of credit. Nay, rather give me leave womanlike to complain (though hopeless without relief) of wrongs offered to my person; in stead of offering, I have suffered; in stead of doing, I have received such manifest violence, such apparent wrongs, such 
The wrongs are infinite which religion hath suffered for being called relig.  secret disgraces, such open injuries; as when I shall make report what I have endured for my name's sake, the red sea shall disagree (as once it did) and part a sunder, the sun shall be amazed (as sometimes it was) and stand still: Nay, shame shall darken it, and it shall hide it 
Religion hath had continual and great enemies.  self to hear the reports but what I have suffered: at first I was put to fly out of Egypt with six hundred thousand besides women and children, pursued 
Anno mundi 1517.  by Cencres the King of Egypt: and if heaven in the midst of my distress 
God knoweth how to deliver his.  had not made the raging sea to be a dry land, so many had perished for my sake. But then I must needs confess after a tempest came a calm, for humiliation I 
Affliction may endure for a time, but deliverance is not far from God's church.  had honour, authority for fear, and in stead of Egypt I possessed Canaan: and although the power of my almighty, from whence I came, casting a snaffle into the mouth of the red sea, made him that he durst not attempt to do me violence, 
So the fire for the three children.  yet I lived not long in the land of Canaan, but like a Nightingale, I had thorns to awake me, to keep me singing, and soon after false she that termed 
Superstition maketh dissension in the Church.  herself by my name, caused dissension amongst her children, & brought me in danger by my own followers; then were my favourers divided, together with Roboam and jeroboam their Kings: 
Libertatis amor stultum quid decipis orbem.  not long after was I with Israel cut off from the house of David, and first transported into Assyria, where I remained captive; then with Juda making my habitation within Jerusalem, I was pitifully afflicted, lamentably spoiled, & cruelly taken by Nabuchadnezzar the King 
● King. 24.  of the Assyrians, who pulled down her walls, burned her temple & the King's palace, took away the golden vessels dedicated by Solomon to my use, put out Sedechias eyes, bound him with brazen chains, and spoiled the books of my 
2. Chron. 36.  law, which after miraculously were restored by my Scribe Esdras: thus was I 
Religion still persecuted  handled by the Greeks', Alexanders successors ruling in Syria, who would have compelled my people to have yielded to their manners, especially that proudly famous (and so termed King Antiochus, who took the ornaments and vessels of the Temple which had been restored by them of Persia, ruinating again Jerusalem new built, forbade my burnt offerings, sacrifices, and such like, 
How Gods enemies seek to deface all parts of religion.  to deface me, and make me basely an exile to the Greekish ceremonies: neither was I only thus handled by them, but those who at this day are my sworn enemies, I mean the Romans, who extended 
The Romans enemies to religion.  their Empire into that corner where I dwelled, placing their Images within my Temple, setting their Eagles over my portals, from whence proceeded abundance of superstitions: but I had been thoroughly wounded before that, by my own countrymen at Christ's death, who had given me so great a blow, as that (in justice) for my sake they 
The jews▪ sin the cause of their punishment.  were sacked by the Romans, and to this present wheresoever they abide, they are poor, practising base trades, as usury, and broking, made subject to extreme 
jews usurers.  tributes, paying continual tasks, and yet without houses, lands, or other possessions, not retaining so much as the 
A miserable state where there is no religion.  shadow of a Common wealth, since that I cruelly was banished from amongst them: yet notwithstanding all the calamities which they suffered, could not keep them from contending amongst the Christians; they grounded their 
Many of them still persist in their sins.  false points upon the old Testament, so that after all this they were chased from France, England, Spain, by reason of blasphemies which they vomited out against Christ Jesus: thus the Mahometists termed my people Miscreants, & vowed themselves for their sworn enemies. And howsoever these were 
Religion in great danger amongst her own friends.  harms, which in the weakness of my favourers I could not defend without flight, yet if among Christians themselves, I had not been pursued with as great hatred at this time, I should not need to have complained of wrong: But now seeing bloody wars have happened betwixt those that were my own children, where I their mother entreating in most kind terms, was not 
Contention the ground of Atheism.  free from danger, nor could exempt them from spoil, let the world judge, if ever any received greater wrong, than I have suffered. The Greeks' and the Romans both contended so long for my favour, till both were content to forsake me quite, and to make me perish if it had been possible; (for undoubtedly I had died but that I was immortal). 
Arrius: and so heretics grow mighty in the midst of contentions.  Arrius came from Egypt to sheathe his sword within my bowels; he had no sooner given alarm to assault me, but that multitudes flocked unto him to be his 
Heretics never want followers.  followers: the East Church wherein I sometime gloried, lost her beauty and her love in so ample manner, by this means, that pitifully to my wrong, Constantius the Emperor became an 
Constantius an Arrian.  Arrian. Judge if it were not lamentable that I, who sometimes was highly favoured, accounted of in their assemblies, & wholly relied upon their integrity, became so distressed by his means, that openly to do me wrong, 105. Bishops 
105. Bishops Arrians. Holar. contra Constantium. Alex. Athan.  became Arrians: & if Alexandrias Bishops (religious Alexander, and learned Athanasius) had not encountered his forces with a matchless valour, I had then utterly perished in those countries: from hence proceeded the fatal calamity of my fortune: counsels against counsels: 
judge if religion have not suffered wrong.  Confessions against Confessions; Accusations, Defences, Banishments, and cruel martyrdoms. Do you hear and credit me, and yet for all this take me to have offered wrong, & suffered none? Nay, when I (fearful) had taken myself into the inner parts of Europe, for fear of harm; 
Religion no where safe in earth.  then came the Persians, Arabians, Syrians, and Egyptians called Sarracins, under pretence to enlarge the honour of their Mahomet, occupied all Afrique, passed into Spain, where they conquering, from thence came to Tours in France, where if they had not been discomfited, 
A famous victory. After King of France.  of three hundred and sixty thousand persons by Charles Martel, I had then perished. After this I began to grow more 
Godfrey of Bolloygne.  valiant, and my worthy Godfrey, with the rest of his Lords confederate, at the instance of Pope Urban, drew from France an incredible army, passed by sea 
Whereof sweet Tasso song.  and land after many travails, to the furthest parts of the Western coast, from Syria to the frontiers of Arabia and Persia, whereby my Godfrey's true 
Martyrs all.  valorous army I won Jerusalem: neither was there then drop of blood shed, by any Christian in my quarrel, which I have not entreated Fame to record, to my posterity: nor was it either less venturous or honourable, which England's first Richard against the Turks attempted for my cause: and howsoever 
Religion hateth discord.  I may be thought to love discord, and to make dissension, yet in respect of the favour that I found then, in regard of the kindness (country men) I received at your hands, I have been willing to rely upon you, and desirous to 
England the seat of religion.  dwell amongst you: that whilst other countries losing their Religion have lost their Peace, and lacking peace, their Religion hath quite perished; England hath been a Garden of olive branches, 
The happiness of England by religions means.  fenced with walls against violence, shadowed with a Cedar against heat; watered like Paradise against barrenness, and preserved with true Loyalty against rebellion. And whilst Greece, Lacedaemon, and Athens have been at discord: Carthage, and Parthia, with them of Rome, the French with the Italian, the Almayn with the Switzard: Africa with Spayn: 
The discord of other countries.  the Turk with the Christians, the Persians with the Turk: the Zavolians with the Persians, the muscovit with the Polon: and the Tartar with them both: in the 
England in peace.  mean time England for my sake hath found a peace, hath sitten at ease, and had leisure to look at their falls. And I earnestly pray (as I have good cause) 
Peace the child of religion begetteth plenty that kills the grandmother.  that peace being my child, beget not plenty, and that be a means for to banish me: for when a country through Religion hath obtained peace, through peace hath plenty, and through plenty is grown rebellious; then God by seditions and change of state, by inundations of floods, by famine, plague, and 
England note this.  such like, he bringeth them (in favour) to a smaller number, least in pride & multitude they should grow for to scorn me. Thus have I some times tasted of their harms, and though I have lived 
In the days of our dread sovereign.  safe this 36. years, that no foreign enemy was able to root me from the land of mine inheritance: yet I have been still so united to your dread sovereign, 
Essex, Willoughby, Norris, Sir Francis Vere, etc.  so in favour with my valiant champions, that none opposed themselves against me, but first committed treason against her: and though at my entreaty she was content to pardon them my fault, yet justice and conscience both would, that they all should perish that wish her evil. Then howsoever (thereby to be 
A false slander to make traitors Martyrs.  dearer to false religion) they make the world believe, that they die for my cause, yet I cannot choose but I must needs renounce them: Martyrs I have had, that have died in my quarrel; yet never 
Never martyr was a traitor.  any that entangled himself to destroy a Prince. I have wept while tyrants have slain my children: yet I never saw them to be found rebellious: give me leave then openly to disclaim those out of my favour, to cancel them out of honours book, to renounce them from being my followers, who have traitorously conspired with my sworn enemies: who treacherously have intended their 
justitia Britannica.  Prince's death: who rebelliously have taken arms against my sides, who falsely have expected to see me fall: these I pronounce, not to be my sons, and I must tell the world, that they died not for my sake. And 
Campia. Martyrium.  because Rome hath lately noted those with the title of Martyrs, whom rebellious malice caused to be treacherous to their Prince; I must needs be plain that the world may see, Rebellion and not Religion, Treason & not truth, was the cause of their utter ruin. Custom hath made it a thing common, & the community hath made it a thing credible, that the worse things have masked under good names, that singularity 
Anusuall fault.  is termed zeal; disobedience freedom of conscience; rebellion, sincerity of profession, and open treason to be pure religion. Thus was the notorious rebellion in England, (after affecting the Irish) supposed to be the sign of a Catholic truth, wherein though many suffered the just recompense of so foul desert, yet the Queen was merciful and forgave some. How can I then make an apology in their behalf? how can I say, these favoured religion, who sought to root out the Prince, & land, where I had dwelled of a long continuance? I conceal their names as loath posterity should remember an Englishman to be so disloyal. And herein the Pope, that should have been most religious, 
Gregory 13.  was a chief dealer to subvert me, sending over pardons, absolutions, and 
Pius 5.  such like, to exempt the subjects of this realm from their true obedience. And the better continually to perform what 
Sixtus 5.  he intended, Seminaries were erected under pretence to do me good, which have harboured (howsoever some of them learned) such politic, subtle, treacherous, and disloyal people, that having swarmed from thence as from a 
Exceeding pity.  hive, & pretending (as they have said) the Catholic good of their own countrymen, have infected them with such pernicious poison, moved them to such great treasons, persuaded them to those attempts; that if heaven had not withstood them with a mighty power; 
Miraculous preservation of God's Church.  if God had not detected them with a piercing eye; if the Lord had not confounded them with a mighty arm: then had I (in all likelihood) been banished from this island, than had England 
I fear to think of it.  perished, her Prince, her subjects, & that most cruelly by the means of her own countrymen. These were they, who justly convicted of treason, by laws made 200. year since, in the time of Edward 
justicia Britannica.  the 3. do openly (but wrongfully) boast that they have suffered for religion: & yet I may say this, that such as repenting 
A greater number.  their folly, showed a sorrow, and were willing to perform amendment, were pardoned, a thing not to be expected in so great a fault; although (injuriously) some of them have not been ashamed 
Stapleton. Parsons.  to say, that never religion was persecuted more, then under the most virtuous, peaceable, mild, merciful, & religious government of Queen Elizabeth: nay, I can confidently say this, that in stead of punishing those who have not offended, she hath suffered 
This can not be denied.  many to keep their religion still, to live without danger of law, and such as have professed themselves to be Romish Catholics; ask but that grave and reverend father Nicholas Heath sometimes 
In Queen Mary's time.  Archbishop of York, and Lord high Chancellor of England, he must needs confess (and undoubtedly would do it, if he now lived) that he tasted of his sovereign's clemency in so great a measure, that those who for religion term her to be cruel, are such as seek by all means possible to defame her government. Pole the Bishop of Peterborough: 
Slander is never tongue tied.  Cuthbert Tonstall a reverend grave man, White, Oglethorp, Thurlbie, Watson, Turberuile, Fecknam, such as all of them had been zealous against me, yet she pardoned them their lives, because they had not traitorously sought hers: for since the beginning of her reign to this present day, there is no man able to prove (howsoever some have been malicious to affirm the same) that Queen Elizabeth hath for religion 
In their libel against the English justice.  only, put any to death of the Romish sectaries. It were long for me to repeat (things already sufficiently known) wherein Rome hath so maliciously 
Papa pius moritur quintus, res mira tot inter pontifices, tantum quinque suisse pios.  dealt to suborn her Jesuits, that from them, this 36. years, England hath had the greatest cause to fear the subversion of her whole state. Pius the fift (ungodly and cruel in this point) intended to free the subjects of this land, from their allegiance to their dread sovereign: a thing abhorring against divinity, a matter never heard of, with any of my followers, and hated even of the heathen themselves, who never tasted of my truth: to grant pardon, and openly to avouch it: to subjects and against their Prince, and to English 
Leave given to Parsons, Campion by Gregory 13. 1580. April 14. to interpret the bull of Pius 5.  men against their own country, it is such a fault as former time never thought of: the age present doth abhor, and shall make thereat the days ensuing to be astonished: & it were too lamentable to be thought of, religion's superstition should make any so fearful of the Pope's authority: France, howsoever thou art now distracted into small pieces, yet in the days of thy second Henry, thou hadst little fear of 
Henry the 2. King of France his edict against the Pope. Anno. 1550.  the Pope's bulls, when impatient of his proud and usual usurping within thy territories, thou didst not only by edict, decrees, parliaments, proclamations, disannul his supreme authority, but denied him stoutly those yearly revenues, which he exacted out of thy dominions. And Philip thou which now 
King Philip once feared not the Pope's bulls. Duke of Albany with an army against the Pope.  governest Spain, and fond intendest to be the world's Monarch, what mind then didst thou bear against the Pope, when sending with thy Duke of Albany an army into the coasts of Italy, thou spoyledst their towns, destroyedst their fields, sackedst their cities, and with thy canons girt them within the compass of their own walls? This showed to the world how little (being offended) thou esteemedst of the Pope's bulls: and thy father, that worthy Charles the 5. took Pope Clemence captive, and the 
1527. Whom he kept in Adrian's tower 7 months.  whole college of Cardinals, & made him pay for his ransom 400000. Ducats, & valued the Cardinals at a higher rate. And lest thou which art openly my professed enemy, shouldest think that England's Elizabeth wanteth precedents of her country, valiantly to withstand, 
Let the Pope mark this.  and scornfully to make account of the roaring of thy bulls: remember but the time of Queen Mary, (a gracious sovereign if she had not been blinded by thy means) when thou wert offended with her cousin Cardinal Pole, 
Cardinal Pole offended with the Pope.  and in disgrace of him sent unto petty a begging friar, the Cardinal's Hat: she crossed thee in thy purpose, and made small account of thy great threats. I could allege the worthy Henry the 8. 
Henry the 8. shaked off the Pope.  registered in honours Catalogue to live for ever: how courageously to advance me, he shaked off thy servile yoke, and exempted his subjects from the Romish tyranny. But to let these pass, (as matter apparent without proof) I must needs complain of two notorious enemies, 
Religion's enemies.  such, as in the days of peace, have done me the greatest wrong that ever woman suffered: and lest wondering thou stand amazed how this should be, in the land of knowledge in Eliza's reign, I mean the profane Atheist, and the zealous (but falsely) Puritan. 
The Atheist and the Puritan so called.  And although I poor Religion am not so good a state's man, that willingly I intermeddle with matters of the common 
Religion no states man but of counsel with them.  wealth, yet I must say thus much in the true defence of myself, that since profane machivel hath obtained so much credit amongst the greatest states men of all Europe, atheism hath persuaded 
Dangerous for a Prince.  the world of my death, & told Princes that there was no religion. Can any counsel be more pernicious to a Common wealth? more dangerous to a country? more fatal to a Prince? 
Machivell confuted.  then only to rely in causes of greatest importance upon his own wisdom? to seem to have that religion in show, which he never meaneth to embrace in truth? to prefer Heathens before me? to ascribe felicity to fortune, and not to virtue and true religion? And these with divers others of like impurity that profane A theist broached unto the world, which was no sooner drunk by the states of Europe, but some of their 
States in Europe ruinated by machivel.  kingdoms have come to ruin. Nay, I will take upon me without presumption to prophesy thus far, that the greatest 
A certain prophesy.  kingdom that Europe hath; the most mighty people that ever was; and the 
Note this.  most famous common wealth that ever flourished, shall all of them by contemning religion, become desolate. And howsoever I will not presume so far, proudly to make (with Bellarmine) temporal prosperity a note of the true Church, seeing she is ordained to suffer many calamities, under the hands of tyrants; yet I dare say thus much, that religious Princes, while confidently in a 
Relig Princes do still triumph.  good cause, they have fully relied upon God's assistance, they have notably triumphed over all their enemies: thus in 
Gen. Exo. jos. judg. King. Machab.  the old Testament, Abraham, Moses, Josua, Gedeon, Samuel, David, Ezechias, Josias, and the Maccabees, all triumphed over multitudes of their enemies, because I (howsoever contemned by profane Machivel) was the sole conductor of all their armies: thus almost (as 
Aug lib. 5. de civit. cap. 25.  Moses did Pharaoh) in these latter times Constantinus overcame Maxentius. The like might be spoken of Theodosius the 
Cap. 26.  elder, of whom Theodoret maketh honourable 
Lib. 5. histor. cap. 24.  mention, of many privileged favours he obtained for his true profession: thus in the days of Theodosius the younger, when the Sarracins came to help the Persians, against whom he fought, the Angels from heaven (like the stars against Sisera) troubled the 
Socrat lib. 7. histor cap. 18.  Sarracens, that in Euphrates there was drowned a hundred thousand: thus Julian whilst he was my friend, made Italy 
evagr. lib 4. histor. cap. 16. ibid. cap. vlt.  & Africa stoop to the Roman Empire, but suddenly perished when he had revolted: thus Heraclius conquered the Persians till he became a Monothelite: I could allege histories of these latter times, but being a controversy for the true religion (howsoever indeed it is without controversy) I will not do them that wrong, to ground upon a thing, that is not yet granted: the contentions for my cause, and the apish policies of other countries hath pitifully persuaded them, to become Atheists. 
By sundry Doctors of great learning.  I have encountered the Papists, and told him he mistakes the truth: his religion is mere erroneous, and whilst I went about soundly to persuade this, Satan raised up the lewd faction of irreligious Brownists to tell the world, 
Brownists a sect to support atheism.  that England was not so happy to have a church, that titles of honour were things impertinent to true religion; that decency was a matter of ceremony; which was no sooner bruited in the world's ear, but the Papists began scoffingly, 
As since they have written in their books.  to contemn my truth, and the Atheist profanely to think there was none at all. But I am loath to rake in the dead cinders of polluted machivel, whom though Satan made an instrument to disgrace me, and with his dregs dangerously poisoned the best states: yet shall my truth like the sun from under a cloud shine clearly in the days of Elizabeth. And men famously learned 
Ambr. Catharinus. Archiep. Compusonus. Joh. Molanus. Ioh Boterus. Anonymos. Petrus Corotus. Possevinus Jesuit. Learned Puritans.  in all knowledge (as some have done in other places) shall openly show unto the world, that such policies are but cankers to a Common wealth, such discords, weapons sheathed in the womb of true religion; and those great promises nothing but Cannon shot, to undermine (if it were possible) the rock where upon I stand. And concerning the other, which in a forward pretended zeal have desired to clear the mud that hath troubled the fountain: to root out the weeds that have hindered the corn, to try out the dross, that hath dimmed the gold; have unawares (howsoever some of them politicly malicious) stopped the fountain; plucked up the corn, and 
By wise authority and learned answers.  confounded the treasure of true religion; so that if they might have prevailed (as they might have prevailed if diligent 
L. Archb. of Canturbury. Bancroft. Bilson. Sutcliff. Hooker, etc.  care had not been taken in this respect) the church must have withered as wanting springs, the people must have famished as wanting corn: and religion must have begged as wanting treasure: In deed just faults have been found, for that many insufficient have taken upon them so great charge: that the Bishops have paltered their livings 
A true fault in England's Church.  in so base a manner, that forgetting their honour, they have seemed to be familiar with mean persons: that they have suffered the patrons of their livings to present any: nay, that which is most intolerable, that they have consented, whilst patrons have paused so long (a thing needless so near an university) to find one sufficient to take 
Cruel patrons pity the church hath not the favour of an ordinary ward.  the charge, that either a harvest must quite the cost that the patron hath had by many suitors, or if it can be compasfed, it shall be plainly temporal. I feel myself both too feeble to complain and too far spent to remedy so great a mischief: faults will be, yet religion must be; the days are evil, but my charge is not to leave England whilst the world endureth; and if I must (being her companion) I will die valiantly in her cause.   

LOYALTIES SPEECH TO England's CHILDREN.  
AFter abundant trial of my many favours, give me leave not upbraiding you with 
Loyalty urgeth her benefits.  benefits you have received, only in equal comparison of other countries, to show the wealth of England's subjects, the happiness of her land, the increase of her honour, the contentment and the everlasting fame of her three children, and of all these obtained by my means. Now as the religious duty to your Prince, the kind affection to your country, and the common care amongst yourselves one towards another, are things not only requisite for your good, but likewise commanded by the laws of God and nature: so rebellion (a thing which I quake to hear of) 
Loyalty can not abide to hear of treason or sedition.  sedition (a thing which I hope I shall never hear of) are both so capital in themselves, and so detested of all ages, as the people must needs be barbarous that live to do them, and the Prince, land, and people lamentably miserable, that live to suffer them. And if it were not that false pretences (an usual cloak 
Understanding misled, begets treason.  for the greatest faults) did make men think they were less offensive, never traitor would intend his Prince's death, but take punishment of himself for so bad a thought: & never subjects would draw their swords in seditious manner, but sheathe them in the guilty entrails of their own bowels. And therefore those who have intended to alter, or usurp 
What is rebellion.  the state of their superiors (which we call rebellion) not to be branded with so foul a shame; not to be noted with so black a mark; not to be called by so bad a name, have endeavoured to signify their sinisters practices by a good pretence, and have employed such for the effecting of them, as inconstancy hath made desirous of a change, atheism careless by what means, prodigality 
What men are traitors.  beggars and full of want, and lastly want hath made them to grow desperate. The truth hereof is apparently known, both by ancient histories, and of later time, not only within these small dominions, hemmed with the narrow seas, but in populous and large Italy, within the walls of proud, stately and commanding Rome, where the often Secessions of the common people, to the Mount Auentin, may plainly testify that malcontented, they pretended a reformation of the rich nobility. So that the horrible, strange, and detested practices of our time, which some most irreligiously have plotted to obtain their purpose (being nothing in truth but an overflowing ambition, & an insatiable desire to rule) have been 
False pretences in traitors and rebels.  smoothed over with the fine terms of a common good, of the freedom of the people, of justice, of religion, of reformation, and such like, things only mentioned in name, and no further intended, then in a bare show: thus dealt they that sought to alter the Roman Empire, by lighting the torch of civil dissension, (pretending the more easily to win the people) to free them from subsidies and oppression, which then seemed by their governors to lie upon them, making a show to the common sort, that they tendered their case in so great a measure, that they could not longer endure to see them afflicted in so bad a manner. These pretences we read to have been made in France, these have been made in our country: and there was never either subject seditious in the Common wealth, or heretic hateful to God's Church, but they desired to be accounted evangelic and Apostolic reformers, their 
Note this.  bad conventicles (Cockatrices to hatch treason) they termed by the name of God's Church, their fantastical opinions, Gods known truth, and their poisoned heresies, the inspiration of God's spirit. It were tedious & too long to repeat their names, who continually have slandered loyalty with base terms, when themselves have deserved most badly, both of the Church and of the Common wealth. Thus might I with tears remember the wrong that I suffered in the Northern Rebellion, where 
As may appear by the six articles written in french.  though the fact was so infamous, as the memory is odious to this day, yet did they pretend a reforming of religion, a freedom of conscience, and a bettering of the Common wealth. I pass over without speech (but never to be remembered without sighs) the lamentable rebellions made in Lincolnshire, the disorder 
Sir John cheek wrote of Sed. Alex. Nevil.  in Norfolk by Ket & his bad company, the intolerable boldness in Kent by jacke Straw and his accomplices. These and such like have laboured to root me from the place of mine abode, to pull out loyalty from the minds of subjects, to make them offend & think there is no fault, to raise a flame that may give light, whilst the commonwealth shall burn; to stir up those under pretence of right, who have desired to subvert the state of the whole land. josephus an ancient writer, setting down the rebellious revolting, which the Jews made from the Romans, under colour of rude and untoward dealing which they found in Florus their governor, he setteth down the particular remonstrance that King Agrippa 
Ever bad things have good pretences.  made, touching the small appearance of occasion which they had, rebelliously to exempt them from their lawful obedience: the Jews replied that it was only against Florus, and not the Romans, that they bore arms: whom Agrippa told it was easy to say so, but their actions 
So may I say to the English traitors.  were such as worse could not have been by the greatest enemies of the Roman Empire: for the towns they sacked, the treasuries they rob, the houses they burnt, the fields they wasted; neither were the towns, the treasuries, the houses, the fields of Florus, and no man had wrong but the Romans, to whom these belonged. In like manner, when in former times (for I am loath to mention these later faults) wrong openly was offered to them of our country, the towns taken, the churches rob, the houses burnt, the men slain, and not so much sacred, as the very sepulchres of our forefathers, the 
By Ket.  pretence was only this, not a wrong or disobedience to the Prince, but a revenge and reformation of the oppressing cormorant. And thus lately (for I must needs touch it) whilst Lopez most jewishlie, nay, judaslie had concluded with the Spanish pharisees to sell his sovereign, yet shamefully he protested this, whereunto common sense will 
A thing unlikely and impossible.  hardly allow credit, that he only meant to deceive them of their coin, and to save her from harm. Can we think the Spaniard so credulous as in a matter of so great importance to credit without good cause? Can we think it likely, that he, who had concealed it hitherto from her council, meant after to impart it to her majesty? These things and many such (howsoever smoothed over 
Read the chronicles.  with a fair show) have been committed by unnatural subjects, since her majesties reign, that our very enemies for the state of our country, could by no means possible have deserved worse. And howsoever the law term them, not enemies, but simply as rebels and seditious to their own country, yet they ought not to be honoured with the name of peace, nor as subjects any way to be made partakers thereof, unless the 
Mercy undeserved.  infinitely overflowing mercy of their Prince vouchsafe them (undeserved) so 
Peace to enemies but not to traitors.  great a favour. When Anthony rose up in arms against his country, he was judged & condemned worthily by the Senate to be a rebel: and when some intended to send unto him to entreat of peace, Tully thought it was most strange & far differing from the state of the Senate, to afford a rebel the privilege of an open enemy. France can testify of the like when traitorous subjects undeservedly (give me leave to term them by that name) have been so mighty to withstand the King, that he hath sent without controlling terms as to an open enemy: England hath not now (and I happily wish, as I hope it never shall) any cause to deal in the like manner. But the time was in the days of Edward the sixth, when a base peasant 
With open enemies out of herself.  so braved the King's army, that they vouchsafed them parley, as if Rome had sent Ambassadors to the men of Carthage. But rebellion being the canker of a Common wealth, time hath taught us by lamentable experience in the wars of Rome, That sedition doth grow by suffering, 
Rome fell by clemency to traitors.  and that clemency is rebellion's spur: which if it had not been a state so flourishing had not so soon failed. And for France in the time of holy jews, sedition had not been so soon cut off, no rebellion had been rooted out, if the sword had not been made sharp for to cut them off: for it be cometh a Prince like a good surgeon, to cut off the putrefied parts, lest the sound be infected with the like contagion. Furthermore, to ground my severity upon the terms of honour (for loyalty can hardly endure clemency towards treason) there is no Gentleman (unless degenerate) that will 
If we can not suffer the lie, much less treason.  endure the lie of his companion without recanting: and shall the Prince not only suffer this, but wrongs, damages, injuries, & despitefully at the hands of traitors? Then band yourselves 
An exhortation.  Honourable Lords, wise Prelates, brave captains, worthy Gentlemen, resolute Soldiers, trusty Citizens, and painful commonalty, that the smallest part of treason may not take strength in our time, and all of you rather hazard the last drop of your dearest blood, then by treacherous dealing, the least wrong may be offered to her sacred majesty? This is a just quarrel wherein loyally we are to unite ourselves: for losing but the bridle to such dangerous treasons, our Prince, our lives, our country, our fortunes, 
A necessary caveat.  are all endangered at the same instant. Besides, either to pardon these at home, or fond to credit those abroad, can bring no other benefit to the land but this, a contempt of our authority, a certain danger to the Prince's person, a perpetual and needful fear of some new attempts: yet ever I must reserve a prerogative to my gracious sovereign; for gracious clemency (a worthy 
Mercy often cruel.  virtue to a subject) but dangerous to a traitor, gives them but leisure to fortify themselves; grants them but time to renew their force, & the storm is no sooner passed, but there is present fear of as great a tempest. For it is great simplicity to suppose, & (at least) the extremity of folly to believe, that those who are once plunged in the gulf 
Not safe to trust a traitor.  of treason, and have thoroughly plotted for a kingdoms conquest, can possibly be reclaimed with the greatest kindness, or let go their hope, before their lives give up the latest gasp. If a kingdom were so weak, or a Prince so timorous, (as almost it was lately in the realm of France) yet it were easy to prove out of the histories of all times, that traitors & seditious persons, howsoever they have been so bold that they durst in the field encounter the Lords anointed: yet he whom the scripture calleth the author of victory and the God of battle, shall make them to fly, when no man followeth, shall cause ten thousand of them to be chased with a thousand, and in the day of battle give victory to his own anointed. The rebellion that was made in Spain against the Emperor Charles 
Charles the fift.  the 5. in the beginning of his reign, together with the happy success of his majesty, may serve as apparent proof to confirm this, seeing the seditious faction was foiled, and the most of them taken captive. It shall be needles to add this, that in the days of Queen Mary, when first she came unto the crown, finding the people to be mutinous, and in the land nothing almost but flat rebellion, in shorter time than the space of two months, worthily she was conqueror over all her enemies: such was the state of Flanders 1566. and three years after: yet never heard of that rebellious sedition prevailed against a lawful sovereign: all ages afford multitude of examples in this kind; the unnatural riot of Duras: the wonderful success of the battle of Dreux in France, and after of Poncenas: and not to stand in particulars of that country, the event of things hath made known unto us, that rebellion builded upon a weak foundation cannot possibly stand, if the Lord in anger do blow upon it: neither speak I this to make a Prince more severe against his rebellious subjects, to make the sceptre of a King blow up the bowels of his own country men, but to show that loyalty cannot brook rebellion, that sedition is odious to a good subject, & that treason is intolerable in a Common wealth, if I linked with Religion, (a thing hardly to be hoped for in this bad age) could but live for a small time safe from treason, if some of England's subjects had continually remained in my favour, than durst I boldly 
Some of the nobility.  have compared with the proudest nation; and having religion a crown, and loyalty as a strong defence, she might valiantly have encountered her stoutest foes; for I may confidently avouch (in the reverend security of an upright mind) that excepting treasons blown into the hearts of her subjects, by foreign enemies, England hath been as free 
Note this.  from danger, as far from distress, in as great prosperity, as ever was island in so bad an age. Then countrymen give me leave, to persuade thus much, that the benefit of treason shall be this, if unhappily (which God forbidden) you obtain your purpose, your country shall be desolate, you yourselves shall be feared and suspected of your enemies, and these ample ornaments, garlands 
A thing lamentable.  of long peace, shall crown your enemies, for the victories obtained in your conquest. I that have made your children dutiful, in whose minds the name 
What loyalty hath done.  of a Father did extinguish disobedience: I that have made your friends trusty, in whom the name of sacred Friendship was wont to banish all deceit: I that have made your wives, in the honourable reverence of your love, to respect no persuasion of strangers, thereby wanton to commit adultery; I (I say) entreat you by these favours, that being children, in duty you be not disobedient to so good a mother, being friends by promise (and that confirmed with a sacred vow) you be not found deceitful to so dread a sovereign: & lastly, being those whom nature, religion, time and country have matched nearly for this 36. years, with so gracious a Prince, that you be not seen to prostitute your beauty to a stranger, to admit Tarquin into your 
Plutar. in lib. de exi●io.  favour, and (never to be unpunished) to violate so great an oath: for what the seven Ambassadors commended in their common wealths unto King Ptolomey, that England may justly vaunt she professeth at this day: and where as they in three things compared which should excel, England possessing one & twenty, may justly in comparison out strip the proudest that Europe hath. The Ambassadors of Rome boasted that their 
1.  Temples were honoured, their governors obeyed, and their wicked punished; may not England do it more justly, if you compare it with those times? And yet for honouring our Temples, I cannot so much commend us, but only that that little honour (which they have amongst some) it is in true sincerity. The Ambassadors of Carthage justly boasted that 
2.  their nobility was valiant to fight, their commonalty to take pains, and their Philosophers to teach: was there ever country (I except not Carthage in his best estate) where either the nobility is more valiant, the commonalty more laborious, or the teachers more profound, then in England at this day? The Ambassadors 
3.  of Cicely boasted that their country executed justice, loved truth, and commended simplicity: never Common wealth I dare avouch, since the first society that man had, was ruled with more upright justice, was honoured with greater truth, and admired for more simplicity, 
4.  then generally is the state of England: the Ambassadors of the Rhodians bragged, that the old men were honest, the young men shamefast, and the women peaceable, and may not England justly boast of all these? The Ambassadors of Athens, that they consented not that 
5.  their rich should be partial, their people should be idle, their governors should be ignorant, and is not all this now as true in England amongst us; as ever it was in Athens amongst them? The ambassadors 
6.  of Lacedaemon, vaunted that there was no envy because all were equal, no covetousness because all were common: no idleness, because all did labour: and are not the same banished from our 
Envied of other nations.  land, howsoever procured by a better cause? For England wanteth envy in herself, not because all are equal, but all friends: England is not covetous, not by reason of community, but because of conscience. And idleness out of this land was banished long since, with the Lord 
Lourdane.  Dane. The Ambassadors of Sictonia glorified 
7.  justly in these three (wherein England is supposed to be far short) that they admitted no strangers, inventors of new toys, that they wanted physicians to kill the sick, and advocates to make their pleas immortal, wherein I must needs confess (for truth only becometh my talk) that howsoever in the abundance of her wealth, England hath given strangers money for very toys, yet it was not for love of them, but to show the world, that their plenty was not debarred from every stranger: for physicians I may truly say thus, that the Aesculapins honouring Pad●●●● in the abundance of her skill, is unequal 
Learned judges, sergeant, counsellors.  to make comparison with us in England; and lastly, for our advocates (a slander I confess common, but yet most untrue) men so learnedly wise, so wisely religious, and so respectively learned, wise and religious, as if Europe would seem to contend in this, doubtless she should be found far inferior. Now these (and benefits far greater than these are) should England be rob of by Treason, deprived of by Sedition, and quite spoiled of by Rebellion. And therefore in the cold quaking fear of so great an evil, when as I think how treason goeth about to supplant my state, to sell my honour, and make me perish with one wound, then do I justly wish the tears of King Anchises mourning for the fatal destruction of proud Troy, or of M. Marcellus for the city of Syracuse, when he saw it burned or of Sallust when he saw Rome ill governed: or of King Demetrius, when he saw his son in law slain in the battle of Marathone. But because men's hearts are flinty, and not touched with just sorrow, breeding remorse of my fall, let me wish, and wishing obtain the kind and brinish tears of Queen Rosana, for her husband Darius, when he was conquered by the great Alexander, or of beautiful Cleopatra, weeping without comfort, that her best beloved Anthony was conquered by Caesar: but if these tears be profane, and not befitting to mourn for the wrong, to so virtuous and to so holy an island, then let me wish the tears of Jeremy for Babylon, when it was made captive, or David's mourning for his son Absalon, or old father Jacobs' for his son Joseph: this were tragic matter, to write of treason, to think but of that (yet death to think) which they intended, after that day (if ever that then day should enjoy a sun) (being darker than the blackest night) (as I wish and hope that it never shall) shall England's wise and painful Chroniclers writ nothing but wars and bloody fields: Poets Lucan-like begin with Bella per emathios plus quam ciui●ia Campos: and then those that like the Philosopher Ariminus, (who wrote of the abundance of Egypt) have finely discoursed of the plenty of this island, may sit down, and show a naked, bare, and fleshless Skeleton to the whole world▪ and those that have boasted (as Demophon of the fertility of Arabia) shall sigh and say that Englishmen tears hath shed such abundance of salt, in the earth's furrows, that the island is become barren: and they that like Thurilides (of the treasures of Tyrus) have told the world by travail of England's wealth, may sit down and say, The rich betrayed, are the richest spoils: and those that like Asclepius (of the mines of Europe) have written of the wealthy bowels of the English earth, shall say that then she sendeth forth nothing but smoke, desirous to make an eternal night: And those that have written like Dodrillus (of the praise of Greece) (or Leonidas of the triumphs of Thebes, or Eumenideses of Athens government) shall tell posterity, that Treason in one day deprived England of all these.  
But least some should think, that then 
As they account it.  my sorrow should be greater than cause why, and that the loss were nothing which England should have by so foul a sin; give me leave but in plain terms to set forth a naked truth, and diviningly to tell, what would be England's misery at that day: M. Crassus the renowned Roman, valiant in war, & wise at home, taking Sulla's part against Marius and julius Caesar, that was then Dictator, who being taken prisoner spoke a loud, I weigh not my harm, but 
Tell it not in Gath, etc.  the pleasure that Crassus shall have to hear this news: And amongst other, surely this will not be the least that Spain should hear but of this harm, the Court which is now (like the eight sphere) beautified fully with fixed stars, should be nothing but like the air full of Meteors, sending down lightning, thunder, rain, hail, and such like: and then should ancient Cato that in 86. 
The ancient and grave counsellor.  years was never seen to violate gravity, so much as by a smile; who was wise in speech, sweet in conversation, in correcting severe, in presents liberal, in diet sober, in promise certain, and lastly inexorable in justice: leave the Court at the age of 55. years, and betake him to a little village near Pilena, where the passenger might write upon the porch of his poor cabinet, O foelix Cato tu solus scis vivere: O happy Cato thou only knowest how to live: then should Lucullus one of the valiantest captains that Rome had after the war 
The misery of captains.  against the Parthians (seeing the common wealth troubled with the civil faction of Sylla and Marius) from Rome, betake himself to Lobo near Athens; then might Dioclesian (although a tyrant, 
Elius, Spar.  which is seldom but ambitious) after 18. years government, betake himself to spend the rest of his days in obscure silence; whom if the Romans would recall by embassage, within two years after he would rather live in his poor garden with Pericles his inscription, inveni portum, spes & fortuna valet, nil mihi vobiscum, ludite nunc alios: (the same is engraven in the tomb of Franciscus Pullicius) And then justly should Scipio Africanus sometimes so highly honoured in Rome, which in the 22. years than the made war with Asia, afric and Spain, never fought unluckily, who gained Africa, sacked Carthage, overcame Numantia, and conquered Hannibal: yet discontented lived in a poor town for eleven years, without ever entering into Rome or Capua. Such should be then the desolate state of this whole island: and greater calamities should fall upon us, than a heart not used to these, possibly were able to utter. But seeing I have begun, give me leave a little to reason the case further: Can 
Loyalty vehement against treason.  they prefer unknown, before those that are well known? Unjust, before those that are most just? Stranger's, before domestical? Covetous, before soberly moderate? wicked, before religious? deadly enemies, before those that are sworn unto the Common wealth? a Spaniard, before an Englishman, and Thilip before our dread sovereign? There was never nation found so barbarous, so cruel, so without pity, wherein not so many (nay not one) was found so cruel to his own country. Tully (O if he lived now to inveigh against those) thought Verres the worst man that ever country had: yet compare him with these, and he was merely honest; he stole but out of Apollo's temple, secretly and in the night, some few religiously 
Traitors compared with Uerres.  honoured Images: but these (I fear to speak it) have intended to take a sacred Prince from a holy land: he offered violence to the place where Apollo was borne, but these not to the place, but to a parsonage, far more sacred than Apollo's was. But let not deep scanning wisdom be offended that I compare her to Apollo: for whatsoever wrong was offered to that, which truth, or ignorance, deemed in earth the dearest, that is contained in the treasons, which have been intended against our dread sovereign; who all this while standing like a rock of pearls (in the assured 
God.  confidence of England's watchman) is not daunted to see her enemies to be so malicious. After that Philip of Macedon had conquered the Athenians, having Philosophers at supper with him he propounded this Question, What was the greatest thing in all the world; one answered the water: another said the sun: another said the hill Olympus: another said the giant Atlas: another said Homer: but the last and wisest answered (nihil aliud in rebus humanis magnum, nisi magna despiciens) nothing is great in human things, but a mind that contemneth great things. M. Curius, when the ambassadors of the Samnites offered him gold in great abundance, answered, I had rather be Lord over you, that are Lords over it, then only possess itself: and did not this speech of his deserve better than the action of Lucullus to rob the Spartans'? Did not Crates gain more glory by casting his riches into the sea, than King Nabuchadonozor for taking the treasure out of the temple? Is it not more honour for the rich Indians to contemn their gold, then for the greedy Spaniards so to covet it? which if it were not used to the prejudice of foreign princes, all countries could wish him to be glutted with it, and that the Iberian sands were like unto golden Tagu●, and their little rivers, like unto Pactolus' streams; but since he makes it the sinew of his war, and his war nothing but an intended triumph over the greatest empires; it behoveth Princes to cross his argosies, that goods lewdly gotten, may not be worse spent: but whilst these ruinating ambitious plots, grounded upon treason, have risen up like a pyramids in the greatest kingdoms, England's sovereign hath 
A happy sight.  sitten confident, without presumption, conquering without cruelty, and victorious without contention. Whilst in the mean time Sedition shallbe ruinous, Rebellion shall have an end, and Treason shall be fatal to him that thought it: for when heathen writers have flatteringly persuaded that treason may have success, then shall the Scripture say, That 
4. King. 15.  never traitor was mentioned and left unpunished. Sellam conspired against Zacharias the King of Israel, and slew him, but within one month after, he himself was slain of Manahem: Peka conspired against Pekaiam, and after was slain of Oseas, and Oseas the last king of Israel, was taken bound and brought into Assyria. Infinite might examples be in this kind, who upon false persuasion have risen up against the Lords anointed, and have perished like Jabin 
judg. 4. 23.  in the day of battle, and we may sing with Deborah, They fought from heaven even the stars in their course fought against 
judg. 5. 20. 21.  Sisera: the river of Kishon swept them away, the ancient river, the river Kishon, O 
So the Spanish fleet.  my soul thou hast marched valiantly. Hitherto have I been tossed in the dangerous waves of swelling Treason, where just occasion was offered to speak of sundry by name, famous to the world for such foul offences: but I am loath to rip up the hateful memory of our country's enemies, whom though railing 
In confutat. Summarij Rat.  brainsick Romoaldus the Scot, seem to clear by his fond defence, yet it is so frivolous, idle, without learning, reading, or experience, as I can term it nothing but catilin's oration against 
Against my L. Keeper & others.  Tully's Consulship: and when profanely by his defence he hath encouraged traitors the best he can: yet then with indifferent and wise readers he shall be deemed foolish, and England flourish over all her enemies. I am willing countrymen, 
The conclusion.  to speak more largely unto you, but fearing to be troublesome, I only desire but this favour, that according to the Hon. Examples of your famous forefathers, loyalty may dwell in the hearts of English subjects.  
FINIS.