The Nobles

❀TO THE RYGHTE honorable and worshhipfull of the Inner Temple.

W HAT OTHERS, with long persuasions, sometime all in vain, Nature and Art, the warest guides assay to learn: that at this prefēt, the rather to enforce in me, they have coupled to their authorities, unavoidable necessity. Namely, to cause me, what I mean to maintain or excuse, first to propose. For, what either for necessity could I, or without breach of the comely course of nature & order should I, in my preface prefer before the title? Yet again, what weaker? what more impugned? I say not of the captious carpers, but even the patrons of whom iustliest it awaited succor? Which notwithstanding, rather I say as fearinge what I doubt, then foreiudginge my hope. For since the wise even with example teache, it may perhaps be argument enough of refusal that hitherto they accepted none. And whereto chooseth he them (say some) whom none tofore?

Hopeth he to reach, what never any erst? Whom as easy is to answer, their not accepting, riseth of want of profferynge. For whom succourles have they dismissed? Whom rejected? Who remaineth pattern of their rigor or cruelty? Patrones not only of the learned, but all afflicted good. Yet my guylt, (if ought) I confess less colorable, for without Presydente, late at least, I ventred the unattempted mean. But, if like reason forde like law, since sundry Pamphlets sought and found succor, in ladyes lappes, in lords arms, in the Queens bosom: well may a Templer hope, to roost in the Temple, under the rooffe of your honors and worshyppes names.

Which notwithstanding, I claim not of curtesye, but both I prove it my parte to proffer it, and unseemly and vnsittyng to your honors, to spurn it. For the first, three reasons proffer to acquit me. The first, is the consideration of the bounden duty, whereby I am indetted to this Noble house. Which, as I want the wished means to express: so never the heart to continue. Rest it ye my lords, to vnlads by proof youre affection. Nor yet by vnladinge (as the swollen heart by the weepynge eye) to asswage the passion. Suffise me, the offer of this myte of fame, to the teasing of greater. To like ende run, though by far distant means, the creapyng Ante, the rampyng, Lyon. As ready and pressed am I, by halinge in my one wheaten grain, to signify my engraffed pietye: as your honors by conferryng whole reekes Onelye crave I, my deuoyre be no fraud to me. That what I mean simply, ye incerprete not presumptuously. The next of no less efficacye, issueth from your honors and worshyppes. Whose honorable state, as it earneth the praise, so of duty claymeth the patronage of your honor. Whom thus linkd and knyt in one, as a corporacion or felowshippe, just cause inhibiteth me to term: so as weighty respect, enforceth to adjudge the most honorable society, and civil body of Gentlemen. For wherewith hath that high Jove (to whom worthelye is ascribed the honor, of first assembling and uniting sondred multitudes) honored other states: not especially above the rest priuileging this? Famous for all prefermētes both of fortune and virtue, but chiefly, for Cōcord, Continuaūce, & Gentry. For, what surer or faster league of amity, then the written band with green and tender hearts, which dried with elde, rather bow then bend? Or what for continuance more lastinge or immortal, then the exempt from death? Whych, if a corporacion be, may these the maynteyners and preseruers of all societyes, not be? But of gentrye what need I speak? where the whole realm vaūteth her stoare. Some Noble vaunis of their whole house. Some vauntours of their Noble house. Some glorious for both. None mouth or caterpiller of his parents praises.

Where, if eche severally ye deny a cōplete gentleman: certes the whole in love but one, evē in Momus judgment, shall mate, I say not the Courtier, but even this our Christian Noble. Eche one so seeming to supply others want as with one voice, thus satisfy they the Courtyer, demaūding what wātes they best bear: even those, whereof our feeres are cloyed with stoare.

From ye also proceedeth this, that emonges ye, and of ye they are, who fynding me deaf at then chaunting reasons, wherewith long they sought to charm me, to conceive of myself more then either I ought or mought: at last, with their undeniable frendshipps so pressd me, as violently they yoked me to the charge, that thus ladeth & crusheth me. No otherwise withholding, and lingering, then the enforced to leave his loved home, permitteth the directing of his dumpishe coarse, to his unwelcome guydes: him self, withe his twyned neck and twinned mind, altogether ententife on the place he parteth fro. Whose Choyse, had it light so luckelie as it ought nor needed I at this present to plead my pardon, nor they be accessaryes, if not principals, in my vnwillyng crimes. Whose requests, as I vouch not to prejudice ye, so mention I, to make my blames more excusable, for their importunitye. Who emplied in this title, are partners both of the praise and infamy, to the venter whereof, they pushed forth me.

So recompensed with as massye charge, that bequeathd them, which sole I confess myself unable to welde. Join hereto, that only the Queens hyghenes, deserved at first to surname it. Knowynge therefore, by translation it must fall (which yet only so much I wishd, as our tongue yieldeth to the other) howsoever therein I am master of my wish through willingness, at least I meant to provide, it should stoop but one step in authorising. Which howe it less may, then by ye: certes I see not.

Whom, as severed, some exceed: so joint, next her majesty none. The third and last, concerneth the cause it self. Which though now stoared with patrons, claymeth yet none so ryghtlye as ye. First, for it is yours, as heritage by your auncestoures, as purchase by your own prowess.

Next, for it is pestered with counterfaytes. Whom but ye discover, and punish for intrusion, needs must they argue ye of baseness. For two so contrary ympes never bred Nobility Thirdlye, for if ye retain it not, and the other it self abhorrre, and obscure it cannot lie: (for it coueyteth the statelyest Towers & Sunnye mountes) needs must that lamp of your Gentry quench, that Moon of your honor wane, that Son of your glory clipse. And by reiecryng, either condemueth other. Wherof, whether is most preiudicial, who seeth not? Of such importaūce your example is, as Socrates well termed ye, y ^t cities leuel. Howe crookedly the & all amiss shall the meaner sort judge of that, which though plainly ye condemn not, yet in withdrawing your maintenance, little alowe? Whō shall we seek to shielde it, if ye betray it? The deuines? They prize no persons nor look to states but souls. The commens? They have declared their affection by often impugninge it. The Prince? Her fear I to provoke, by de basing that erst so honourd her.

Whose elder protection, dischargeth not, but authorizeth ye, to defend whō your princesse hath received to patronage. These therefore thus removed, since we may well despair, to find your progeny heirs to that ye never left them: who but ye only rest, to father orphane honor? And thus hear ye right honorable, the three causes. Which, as they charged me to give it ye, so I hope, discharge me of presumption in proferyng it. The next, hath for a great part, relaciō to the already proved. For if it behoove me to proser it ye, since this relyenge necessity hath a vent, probable it is my constraint of proffering, emplieth your necessity of taking. Hereto therefore collaterallye serveth, what hath been said. But with more force to move ye, & not neglect any part of my promise: somewhat mean I to say, why ye ought take it. With open mouth loe curtesy, the refuge, road, & succor of all afflicted, the patronesse of hartye though meanest presents: fearing stain in ye in this, crieth ye may not spurn so humble, so just, so heartye proffer. Now hyeth she to vouche her old forworne presidētes, of that Noblest prince, that disdaind not the proffered rape. And Artaxerxes who so much prised, y ^t heaued up hands of his well wishinge Subiecte, though but filled with water: as he boughte the licour w ^c gold. And thothers apple gift, as he plainly pronounced him one of that sort, whose big heart, were able to swell a Coat to a kingdom. Acknowledginge the mind that sugreth every present, to countervail the most precious jewel She saith, the gift is but y ^e hearts husk only the heart the presented kernel. And most precious present is it, that so noble gift honoreth.

For of every benefit, the receiuours gain is the heart. And the affection nameth the gift. Yea, of such force is the givers mind, as though Cicero account the misplaced benefyte loss, yet Aristotle alloweth this recom pēce. That were the taker unworthy the gift is given to courtesy. And never want gifts where will aboundeth. For, hit is the gift, what so the sign be. And, who sticketh in the sign, not attendinge the signed: fareth, as who not prisinge the Nutie, should stick in the Nutshale. Nor is here any mean or base gift offered, (which if it were, no mean praise of bountye were to stoop to it) but the honorablest & noblest. Yea such, as without discurtesy ye may not frown on. Tiberius themperour, in shieldinge naked, miserable, & needye Christ: in warted the whole Senate. And, whē though emperor, through his whole Empire, he prevailed not to deifye him: yet in his own oratorye, honorably enstalled his image. Though missinge the manner, not yet the substance of his faith. And will ye betray not naked but Noble christ, not beggared christianitye, but honourd Christian Nobility? I know, some marvel why in a matter of taking, I so longe stand with the good takers of this time. And account it all superfluous talk, seeing Nobility eche where so coueit & coueited: to exhort any to undertake, y ^t magnificēt, & glorious title, of tutors & gardens of it • nhose excellence so tickled y ^t base Hero stratu: at Ephesus: y ^t otherwise despairinge same, to ennoble him self, w ^t flame he spent y ^t Noblest Sinagoge of y ^t world. And one day rased, what hundred years saw raising. Those wish I to wite, that not Nobility generally (for the name is indifferent to Hero stratus merit) but christiā noblesse, bequeath I our nobles. Whereof lately so reckeles their protection was, as scarce durst, either Christian spiritual tie or cōminaltie peep. Hereof therefore miss I patrons, hereof protectours, hereof shieldes & targes be ye. private prowess mind, that enny so • reth alofte, to sowse their mountyng honor. That Nobility is won and kept alike. And their suspicious rysynges needs wemlesse soundness, which so both high and low malice, as they not only coneyte to plūge to their former mean: but evē hopeless of springinge, to delue in the deep dunghill of misery. Lastlye those happy wights, whom Fortune and the virtues so vouchesaued to honor, as in their hearts and bodies to harber: acknowledge and reverence so precious ornaments. Scorn not to communicate them with the common Society. which hourded roust, emparted brightest shine. In fine apply their whole Noblesse, not finally to any earthly court, but that heaven lie palayce which here only by faith they seek, by hope embrace. So doing, as wont your honors after long and trusty trial, to guerdon your loved Seruaunts, with farther preferments: so that Noble state, which under your honorable pryncesse here ye serve: if no other wise, at lease by wrestles intercession and entreatye, shall prefer ye to that myghtiest Monarche, and statelyest Courte. Wyth whom and where, no fla • tery gloseth no ambition loareth, no pride bloustereth, no wantonness dalyeth: but in moste assured, and constant wealefulnes, abide the vnwythered crowns, not of same but klisse, your sacred heads.

D. HVMFREYES first Book of Nobility.

Y F, howe much travail and endeavor eche thing requireth of us, so much we employed on them according to their worthiness: both we should oft place our toil on weygh tyer matters, and things them selves stand in better and more happy state. For as the things such commonly are the men, whose happiness dependeth of thē. Therefore, if the best and chiefest continued their worthiness, necessary were it men should live happily and heaped with all kind of blysse. Those therefore, who excel the rest, either in wit, or soundenes of judgment, & rightly paise the weight of eche thing: chiefly travail in ordering, handeling, or disposinge those things (as the nature of them will bear) of which either great profit spryngeth, or more plenteous glory riseth. That, as to the excellencye of the things, the greatness of their travail: so, to their travail, the increase of their prosyte may answer. Contrary wise, ignorant, and altogether vnsa • sful is he to be demed, who sweteth most in toys: where either the worth of the thing matcheth not his sweat, or the weyghte of his labor, over weyeth the profit of his work. But those that match great travail with great affairs, are worthelye praised: who leaninge tryfles, lean and lie, with all their labor and diligence, on things excellent and singular. For Paynters and Caruers in times paste, in drawinge or grauinge cunningly, God's or noble men, counted it glorious to employe all the force of their wit and learning. And curiously to carue the counterfeit of Minerva, the Image of supiter Olimpius, Hele •• , Venus, or Alexander the great, it grie • ed not the excellent & famous workmen Phidias, Xeuxes, Apelles Protogenes, to spend all the treasure of their travail. They also that profess physic the more dangerous and doubtefull medecines they minister, in remedyeng sharp diseases: and, the more perilous their cure is: so much the more glory, and favor deserve and artayne, if, what they attend diligently they f • nishe well & luckely. Of praise and meede far worthier is he, who cureth a prince, a King, or Kaysar, thā who heals a poor man or a hynde. Since of him lost, the miss is not so great: but in the hasarde or death of the other seemeth in manner to consitte the peril of the whole state. The same are commonly more warye and hedefull in curyng the head than the fynger tops: the heart and stomach then the feet. For those partes are sooner hurt and more esteemed: these contrariwise less weighed, and there withal less subject to peril. So always wise men gladlyest prove their force on some precious thing: and therefore are both more highly praised, & more plenteouslye guerdoned. Wherefore, sith at this day, almost every state, & even the pillars of kingedomes, stay on the counsel will & authority of the Nobility: and hit (wherso it come) is all ways honored and esteemed: He then most cōmodiously & profitablye bestoweth his travail, who learneth it yet rude, healeth it helpless, reformeth it disordred, and restoreth if lost. That, whereof misordred the woeful wrack of the common wealth might ensue: of it well ordered the chiefest commodities might grow. For, they be the heads they the stomachs and hearts of common weals. So that who coueytes the safette of the other partes, must of necessity first minister to these. That they may conceive moste deeply, savor most suttelly, foresee most sharply, that they may deryue and spread as through vaynes into every other parte, parcel of their commodities.

For they, be both the eyes, and ears of princes, to see, hear, and foresee, such things, as be not only profitable to them selves, but also commodious & wholesome to others. And as they be the subjects of kings: so be they in manner y ^t lords of y ^e people. Wherefore such mean and rule is to be proposed and prescribed thē, as they may learn to serve the first politikely, low lie and honourablye, to rule the other orderly, lovingly, and uprightly.

Wherefore, who so enstrueteth any one man with precepts and institucions of learning to live morallye, and amend his manners: he truly is to be esteemed, and deemed a worthy man. But who enformeth a whole house and family, howe it may housholdlye be guided, is far greater. Who lear neth then, how men may politykelye govern their common wealth: he true lie, must needs be far better prysed than all the rest. In like manner, who yeldes a Noble man either learnedder or better, causeth not that one or a few become more helthefull: but that many yea the whole common wealth is the better, and more sound. This to do are two fortes of men requisite. Thone to point and foreshewe the way: the other to follow it foretold.

The first ought to bring diligence, the other obedience: they, not be aggrieued to teache, the other not to disdain to learn. For painful teachers do in one workno unprofitable service both to the prince, his subfectes, & the Nobles thē selves. And the learners, this gain, that they vauntage not all only them selves, but learn their deuoyre both in humble service towards their Princes, and in honorable government over their people.

The first forte therefore, (first to speak of them) ought paynefullye to teache the nobles, and often and glad lie to haunt their housen. That learned by them, they may learn in all things well to welde their lives, and wisely to govern common charges: that their life incur no infamy, but they perform their duties with the princes favor, and the common commodity of their country. There are in deed books already ersant of the teaching and framing of princes, but those precepts, though often they may be applied, and are in deed common to all men: nevertheless', sith other is the person of a prince, other of a noble man, one, their estate as lords, other as subjects: The self same precepts, as to rulers and princes cā not always feetly screw thē. Wherefore peculierly, precepts both ought and may be given theyin: and that so much the rather, as where there be but few kings, yet great and in manner infinite is the number of Nobles.

Princes also have small traffike with the common people, but these entermedle with them and under the commandment and name of princes, welde the common wealth at their pleasure. Further where kings do few or no • th • nges them selves, but credit to these the rule, and (as it were) the reins of the realm: it happes many times, they be not only Princes lieuetenauntes and Agents, but sometimes even the lords, & kings of kings. So that, as it were with their bytte they manege & tourne thē as they please. To conclude, Nobility is also combred with his faults: which it be houeth it to know. But, know it shall not but it hear them. Hear thē it cannot but they be told. Told they be not. For where the ears stand open to flattery, there wont the gates to be closed to advisement and truth. And therefore commonly they se not their diseases, wherewith they are of custom combred, and enwrapped but first they be openly printed.

So that thē selves may read, and by reading understand them of written books, which freely roame and wander eche where, and abashe not to tell the truth. It is therefore requisite, there be some, that may enstruct & reform them, according to the principles & institutions of their aūcestors.

Now (next to speak of learners) in vain teach they, if these either hear not, or necligently hearken. Wherefore as it is their charge to teach soundly: so is it these men's, to obey their teaching. For, if they strayghtly require and of duty challenge of their servants to do their commandments, in trifling toys, I will not say unlawful, sometime in deed impertinēt to any part of bliffull life: them selves not to obey those that teache them faithfully such things, as tend to the commodity & profit as well of the common as private wealth, & concern y ^e health of their souls: is the point of arrogant minds, and altogether dissolute. Wherein by no means, this our true and perfect noble, whom in this book (God helpynge) we will frame: shall once offend. But this is chiefly to be sought, that he remember what calling, and howe great a charge is cast and laid on him of God. For such as are noble are clear and bryghte, on whom all men's eyes and countenaunces gase. And therefore so they walk in the eyes and sight of all men, so are they viewed and pried at by everyone that no fact, no deed of theirs may be dark because of their Nobility.

Where others of the common sort, still lurk in darkness, nor almost see any, nor are seen of others.

A mole in the face stares, and is apparent to all men. In the other partes to have a mark or mayme, not so unseemly. For it is not so fightlye, but farther removed from the eyes. Faultes therefore in a noble man, famous through the cōmendacion of his stock and linage, are far more heinous then in other of the meaner sort. As well, because they are more seen and marked of all men: as also, for that every man the nobler he is, the less ought to be blemished with vices, and more embelyshed with virtues. Dron kennes, what fober man denies to be a gross and filthy fault enough in all men? But a poor knave or a beggar to se drunk, is neither new nor rare. So much the persō altereth the crime Why so? For, if a noble man sin, he offends hurtfully to the destruction of many, and hales with him many mates both of his crime and pain.

Small doubt it is, but there were (yea often) amongst the Romans many cupshotten, yea and sometimes plain drunken. Yet read we, drunkenness was only upbraided to Cato, and that for only one scape. Yet only this his fact, is bewrayed to posterity, & communicated with all mē. where even the double drunkenness of the other sort, is many times healed with silence, and buried with everlasting forgetfulness. For, some things men ween lawful for the common sort, which little beseem a Noble. It is permitted them sometimes to toye, to tryfle, to dalye, childishelye to observe wakes and typple: when most expedient were a Prince or Noble mā should be watchefull and sober. The presydent most worthy memory of the Theban Captayne Eoamimendas, I can in no wise overpass: worthy of all Nobles that will steare in the common wealth and travail in public affairs and service, to be worn in common talk & imitated in their lives. Who while the Citesens of Thebes, gave them selves to feasting, banketting, and excessive cheare: was espied by certain his familiers, walkinge sole-sad, and mourning, to trudge hastelye to arm him, & thence to hie towards the city walls. Which hereto he said he did y ^e the rest might safelier be drunk̄. For otherwise, if the captains, if the princes, if the magistrates, in commē bankettes should licenciously partake with the rest, that Citye would soon berome (as the same Epamirumdas other where said), a flat and plain yarde, and in manner a stage open to the reads and invasion of all men. Others, eke are lycensed by common consent to sleape. But we read in Scipio sleep was erst much noted: where otherwise he was both a moste watchefull and valiant Captayne. And therefore Cato the elder saith, that often by night he rose, and neglecting the care of household, cared for the state of the common wealth: thinkinge belike, it behooved him to wake while others flept. But hereof what doubt we? since Jupiter in the seconde of Homeres Ilyades signified the same to Agamemnon, whē be sent him the God Slepe with this embassy.

Great shame it is all night a Prince to sleep, Who should his realm & country care to keep.

Men also commenlye, in all other things, in all estates, but chiefelye in the worthyest, awayte not so much what to praise as carpe, nor what is well done as what ill. For seeing them bett in gold and silver, their gorgeous garments, golden fingers, and all about thē semely & well besene: they wene their inward mind should aun swear their outward glistering: that they should surmount the rest in store of wisdom, quickness of invention, weight of counsel, and sincerenes of life. That from so fair and comelye countenance, should proceed wise talk, and spiced with learning. But if contrary wise, it happen that someone richly clad, talk either filthilye or foolishlye: they cry forthwith with Diogenes. A leaden blade out of an yuery scabard. And (as graueli and far above the reach of a Philosopher preacheth Solomon ) a golden ring in the noset brilles of a Swyne.

Then commonly they whisper, and privily mutter, that in that gorgeous clad body indweith a bare and naked soul. Wherefore the authority of the personage he beareth, & the greatness of the burden which he weldeth, ought to provoke a noble and lofty sto make, to hear and lysten those things, whereby he may worthelye and honourablye maintain his countenance, and support his charge.

Which since it is so, to ende at last this tedyous talk, I determine it the duty of teachers painfully to enstruct, and of Nobles lowely to learn.

But what may we deem the cause why neither the one nor the other answer their charge? For very few se we, that willingly give them selves to this travail of teaching: but as few know we, that taught, will understand or amend. For, wereit otherwise, we should have greater store of true Nobles: that is, good, godly, wise, and learned. Truly, as far as I can reach, two stays chiefelye let, that men in these days neither write nor speak freely of the state of Nobility. First, for they understand the undertaking and compassing of so great a charge, to be farsd full of hardenes and peril. For hard seemeth it to him, whose style is base thin, and lean, to write ought of the Nobility, of the most honorable estate, of the flower of the common wealth. For it behooveth him, who speaketh of the highenes of that degree, and of such men, to use a stately, high, and loftye style: least the barennes and leanness of his talk, rather dishonor the majesty of so honorable personages, then advance or honor them. Further, this cause requireth such one, as hath long trauayled therein, and long been conuersannt with such sort of men, who hath groaped their minds and meaninges, and nearly viewed their manners and usages. Next, peryllous and scarcely safe think they it, chiefelye in these envious and suspicious days, even to whisper ought cyther of thē or other: whom unless ye clawe they will kick. And not, sceld bath he ill spedde, who writeth against him, that may write his death. For there is almost none, no not of the common sort, who wonderful lie pryseth not him self. And, for the most parte, the more honorable we be, the less we list be admonished or reproved. For willingly wonres every man to hear his own praises or virtues, and gladly beholds y ^e Table of his shape and seemelines: but his faults, his spots, his deformity hardly abydes represented to his eyes. And (for all blame bears with it a stinge) nor suffereth, nor licenseth others to control him. Whence it appeareth, that secretly men confess this matter most profitable and necessary to be treated of, but for y ^e frowardenes of the times had rather whist for dread of danger. Howebeit that to dread no cause, so they teache profitablye and gentlye. The profit pertains to the taught And every man not altogether foolish abideth, yea coveteth, to hear the things that tend to his profit and commodity.

Our Noble man therefore, will bear with him who holesomely counsayles him, and abide it so the need require) to be even chidde for his desert. Therefore, this I wish and warn them, in this entry to my travail, friendly to accept aduisemente: that what good men tell them freely, not sharply: that they take patiently not disdainefully. For, better is it dayntye ears be displeased, then the whole body whyrled into hell. Better to be whipped with the tongue of man, than the rod of God. To be smitten with a word, thā ascurge: to be scorched with the smart of reproof, than everlasting fire.

Such therefore must they banish from them, as wont to tickle their ears, and feed their humors. Such must they entertain and embrace, as correct and chaste them. And love rather the stripes of a frendely blamer, than the kisses of a training flatterer. Choling here rather to learn to judge and condemn them selves, than else where to he are their deadly doom pronounced, by him who is altogether vnparciall: who neither acknoweledgeth nor respecteth any persons.

With whō neither wealth ne honor ne majesty may prevail, at whose bar kinted shall not plead: Nay, where rather these goods by missuse shall become euelles unto you, and purchase ye the anger of the highest judge, heapyng on you the severity of judgment and rigor of punishment Now therefore, while time is, suffer yourselves to be reproved. And, sith it is so profitable for you, let youre ears ware deaf at the hearing of smart speech, rebukes, and checks, with Socrates, Cato, Phocion, or rather with Christ 〈◊〉 self, y ^e noblest prince And if Nobility give ye greater stomach, cō • ider this quietly & advisedly with yourselves. If ye are so much pinched by their words, they are much more provoked thereto by your odious deeds. Remēber it is of it self hard to be thral. Harder to a rude and unlearned lord. Hardest & wretchedst, for a free & learned mā, to obey an ignorant & slave of sin. Vnseemely is it a noughty & vicious persō should rule. Far more unseemly he should rule his betters. But most unseemly and vnsitting of all, that a proud person, & impacient of reproof should go uerne. Who after many vilanous fleshly, shameful, & cruel crimes committed, will neither acknowledge the fault, nor once lift̄ his blame, but rather cruelly rage against y ^e teller. For let me I beseech you, for examples sake imagine so much. We must therefore hear the sage counsaylour Paul, saying.

For him he wisheth reproved & chastened. Of the other he requires a meek & gentle spirit. That not only he persuade what profitable is: but also couple w ^e his teaching moderacion and lenity. That he accuse none of wantonness, but reprove of duty & trust. That he chide not causeless, but disprove by reason, and that quietly, not angerly, or on Choler.

But to speak of myself, not I profess the performaunce hereof, linked with so great difficulty and peril: but find myself enforced to faint under so heavy & massy burthē. For truly, y ^e weakness of my power, forceth me to confess myself unable, to compass or achieve so weighty charge. But this comfort, and refuge middes my distress I have, that the toil which with the might of my wit and eloquence I cannot crushe, I will endeavor with travail and deuoire if not to conquer, at the least to supple.

And, when for want of might I may no farther wade, I will yoke to my aide and strenthning, diligence. But peril herein can be none, as well shall the sincere justice and equitye of such as peruse my writings judge. For, so will I handle & use the whole matter, as mindinge not to cut or launce any, but to he • e and help all. Meaning rather to teache and persuade, than nippe or reprove. That the Nobility by reading hereof, may become better not sharper. For, neither will I so much as name any man, but honourably And ouerpauing the person note only the fault, which of necessity I must. Wherein yet so will I bridle my talk, as buildinge on others judgments, not only bolstering my own opinion: and so fortifye what I speak, with borrowed reasons from all the memory of antiquitye, as if not always the fairest, at least the truest, I will utter: according to reasō, not affectiō. For hereto tendes all our talk in these books, that the ancient Nobility, shaped by the monuments of ancient writers, and drawn frō the pattern of Kings, Princes, and other ancient nobles, may be raised as a mirror in a high and plain mount, to shine and glyster to the mon of our days, That leaving their new & noughty way, they may be revoked to the ancient discipline, and true praise of their ancestors: Which my purpose, I hope none will condemn. Neither truly make I with thē, who tore & bleate against the manners of Nobility. Who perhaps, wer they not altogether wants h • mewardes, Linces outwardes, might se their own faults, though less harmeful, no less heinous. Which parte do of hate & envy. For them selves placed in the basest degree, cannot bear so bright a light. As erst the Owl accused y ^e Sun, not for y ^e sun’s fault perdy, but the weakness of her night eye impacient of his light. Of true Nobility, somewhat wrate Lucas Gauricus. truly in deed, but somewhat to bitterly licenciously, and roughly. More ciuily and modestly, entreated of civil Nobility, Hicronimus Osorius: an eloquent writer & a good. Of courting Augustinus Niphus, wrate a book. Wherein he travailed rather to prove him self a philosopher, thā a Courtier. And little to this purpose, whereof we entreat: all though perhaps to that he meant fytly enough. But Gauricus, in this sort, sharply & bitterly inuadeth Nobility. Many of thē ({quod} he) most slouthful, ignorant, & desperate persons have I seen, & even heard, & daily hear: not ashamed to mock many virtuous & good men, especially the poor. Who falsely & wrongfully challenge to them selves the name of Nobility. Nay, rather, walowing in weith, proud, boasters, stubborn, froward, flatterers o • them selves, with proud looks, and scorneful taunts, in the open stretes, & por • hes, yea everywhere, in y ^e churches, & common assemblies of the city, mock & fingerpoint every virtuous & learned mā. Vaūting the selves y ^e only true nobles & gentlemē. Whereas they be altogether ignorant, & unskillful, viler, then Herdes, mulettours, butchers, smithes, or huxters. Two leggd asses, & even improperly termed men: and so forwards. For he is like him self in all the rest, seeming to offend no less licēciously in his talk, thā they in their lives. But of me the true Nobility shall perceive it self touched not so much as with a taunt or bitter word, through all my talk: But rather honored, so thei will rightly weigh it He bites not y ^• cou • salies. Nor hates but loves, who toileth & travaileth for the true honor of Nobility: who teacheth and showeth how gotten it may be preserved, howe lost, recovered.

For, that the ancient Image of Nobility is for the greatest parte rased, and cancelled in most: many & those no light reasons persuade me. Which so much the more I fear, as I love it more entierly. For I have been ever louinglye aff • ction • d to Nobility, and as I ought, so I wont to reverence it. As a thing of nature excellent, through fortune honorable, to it self glorious, to others neither seld nor smally profitable. Wherefore, as other beautiful and honest ornaments draw and allure us to them, and enforce us to love them in whom they harbor: so ought even the enemies thereof to love and honor this excellent state of Nobility. But this my love wanteth not his fear. And much I dread, least in these wretched and in fortunate times, wherein the best wont soonest to rotte, emonges the rest this precious Jewell have loss her former price. For so we se it (I wot not how) provided, that whatsoever accident in man's life excelleth, the same both oftener, easier, and filthier is staynd, than the baser or meaner. For what heavenly art, was not in these later days miserably corrupted and deformed? Even Divinity the art of all arts, and knowledge of all knowledges, yea, the Queen and Empresse of the rest, was she not maimed, in these former years? Was not then the ancient sinceritye of reverend religion, counterfeited and corrupted? But though the whole world hath more & more swarned out of kind, eche estate and calling degenerated: yet wot I not, if more then all the rest this heavenly nobility. which as it is brighter and nobler than the other, so through this contagion and infection of times seems farther and deeper to have slidden, from the ancient glory of her dignity.

Wherefore Noble men must so much the more care and endeavor with all speed to return to them selves: busily to enter into the search of them selves: and speedily to know, them selves their charge, and known diligently accomplish. That so they may again recover their estimation or whollye lorne, or much diminished. To this ende, decreed I in this book to bring some helps to y ^e better instituciō of it God grant it attain the fine I propose. That yet at the last, the aucient & reverend Nobility may return, which with the glory of their wit and learning, and the fame of their deeds may darken & shade the praise of their aūcestours: and purge the unjust spot and stain from their honorable name Here present I them, a mirror of either Nobility, the true & false. Wherein they may clearly see them selves. And what Socrates, or Byas said of beauty, that I in my opinion may not vnfeetly say of Nobility. For be they noble men in deed, & honourably bear them selves, & answer their calling & the fame of their ancestors: here have they in this mirror their praise bewrayed, that in this I mage acknowledging their virtues, they may inwardly rejoice: and the same maintain with well doing ever. But, be they deformed, unkindly, and base, here may they discern their fault, acknowledge it and amend it.

But since we promise to entreat of true Nobility, gladly would I first of of all perform it. But it is requisite to fore, to clear a few doubts, for clearer plainness, and more evident proof, which else would continually darken and clipse the whole matter. For there be neither few, nor those altogether evil, that think this Nobility ought be banished, & not borne in the common wealth. And seeing some nobles infect them selves & the state, with ydlenes, pleasure, sloth, licentious living & evil example, and disdainfully, proudly, & arrogantly de spise their inferiors: think thei ought have no place in a right and Christian common wealth. First, therefore must we endeavor to discuss, whether they ought to be in free cities and people's Next, for Nobility is not sufficiently know̄ to all mē, nor understood whence it rose, howt it grow to this stoare and estimation, we must see what it is that commonly is termed Nobility. Lastly v • il I come to the point of the whole matter, and descriue the Image of true Nobility: showing what manner thing it ought to be.

It likes me therefore, under Christ's conducte, to begin of that, which both wontes, and ought first to be questioned. Whether Nobles ought to be borne in a well ordered, and Christian like governed state. For I hear it at this present much doubted, and called in question of many. And truly, all in vain should I wear my while in framinge Nobility, if (as some think) it ought not be suffered. For some impugn it with words, some with weapons. Either parte thinks it ought he abolished. With words fright not only the Anabaptystes and Lybertines: but even some learned hold opinion: that they deserve as unprofitable members to be cut of. With weapons both often and sharply have the commens invaded them. Neither presently obey them but so far forth as forced with fear. Whom in deed they fear, not love. Nay, certaynelye they hate. And when occasion serveth show their good will, by their force and violence. Wherefore, though for a while they cloak and dissemble it, as oppressed with force, yet fearet liberty peepeth up at length and breaketh violently forth with common wrack It is worth the travail therefore, to appease these factions, and speedily to prevent this ranckled priuye grudge, least they harm both them selves & others. Truly, for mine own parte, to speak indifferentlye, I agree to neither. But the judgment of thone, I think neither sound nor sober, but violent and cruel. And the commotions and tumults of the other, them count I most pernicious and abhominable.

For first, to deal with reason with those, that fight with words, no soud reason see I move them, to think it commodious for the common wealth to root out Noble men. For the Anabaptists I overpass, whose error is already sufficiently condemned by all men's tongues & pens. Thother that will seme more indifferent, while they seek (what in them lies) to overthrow the civil difference & public order given and established by almigh ty god, while they weak̄ the fonndacion of common weals: se not, y ^e almost unwitting, they slide into Anabaptistry Who to several degrees leave not their estates & rooms: as though there ought be no superior: as all mē should in city and realm have equal right: As there ne were some regymente by one only. Some by few nobles, some of the people, & some of the best. Which distinction almighty god who first gave, & partly placed in y ^e Jews common wealth, partly permitted in others: with his second law and new league repealed not. Therefore, these well settled who so removeth, cōueigheth in disorder, confusion, sediciō, and discord. In Christ Jesus I deny not, all are of equal right. In whom, is ney there bond nor free, male nor female, Greke, Jew, nor Barbarian. For with him is no accompt of persons. But foolishly reasoneth he who herby weneth to confound the certain & several estates to root up the limits & boimdes of nature, kind, nation, kin or stock. And since by the laws of god & man, by the law of nations & nature, there is lordship, and servitude, parents power, household pollecy, marriage & discretiō of nations, & people: albeit there be but one like bond of all in christ, small dout is it, but both there is, & ought to be difference of degrees. Some being no bless in y ^e higher room, other meaner in the lower place. And this allowed division to seek to disprove, is mere madness. But, where they think it small commodity to y ^e common wealth, to have Nobles, as they wert burdens of the earth, combrous to all men, cōmodious to none: to affirm indifferently of all, that truly & aptly may be applied to few: is the part of men neither discretely judging, nor wisely weighing what they talk. Howe much more rightly & discreetely Cicero, though provoked of y ^e nobles, & therefore more partial, in his oraciō for Sestius, thus faith

wherefor, if any care or love of cur own commodity prick us, they ought to be dear to us, and beloved of us, since they profit us. Of we will seem courteous and mindful of recey ued benefits, which their ancestors most plentifully poured on us, on the common wealth: then ought we truly to favor them, wish, speak, and say well of thē, for their forefathers have pleasured us. Of ever they may hurt us with their power, they may in like manner pleasure us. Of they may oppress us, they may also succoure us. Of injury us, they may eke defend us. Of hurt us, they may also heal us. As power linked with malice, weyghes to thone parte: So, if happily it light on a good plant it helps: and wonteth not to endamage, but succoure. For as the Be with his sting, both hurtes and helps to the working of honey: so the mighty and rule bearers, hord in their power not only hurt but help. And presently who swarm in princes courts but Noble men? Who their counsaylours but they? Who welld the chiefest dignities, Who are present? who presidents as well in private as public affairs, but the highest and noblest? Who leadeth in the parliament, ouerweyeth in the law, sweyeth both far and nere? Even princes and nobles. Who bids, forbids, doeth, vndoeth, twineth vntwineth, all things? Who maketh and vnmaketh laws? Who weldeth the common wealth in peace, or wageth war against the enemy, but great and Noble men? Neither any marvel is it, the rule of all is credyted him, who both through his own prowess, and the long continued commendacion of his ancestors, hath earned the report and estimation of all men. For, as it is in the books of the kings, out from the wicked issueth iniquity: and of a shrimpe sprynges not a rose, or marigold, or of a bōd woman a freesonne borne: as saith the holy poete Theognis, so contrarywyse of the good often are bred good.

As witnesseth Horace. But commonly the child erpresseth his sire, and posse city (if not chasigeling) couets to tread the steps of their auncestonrs. But here against object they a rabble of their vices. Theyr insatiable covetise their incredible pride, their tickle credit, their intolerable lust. Whereto I answer, these inconveniences, rest not in the thing it self, or nature of Nobility: but in the faults and manners of some, not all: whom either the prosperity of Fortune dasles, or ryott and pleasures effeminate, or lycence and liberty mar, or ill presidentes spyll, or plenty and abundance of wealth ouerbeareth, or troupes of flatterers tickle. Whyche easily may ouertourne the hautiest, and stoutest stomach, from constancy of mind, and tryppe him middes his race, to praise. Yet emonges them are some, who sailing by these Sirens suffer not them selves to be wryed from the right. Contrary wise, there be eke of the common sort, that partake with them in these crimes.

Who though poor, yet burn in covetise, and middes their beggary, (which is most vnseemelye) look loftely: and in their slavery become cruel, and mids the want of all things leacherous. Wherefore less maruay'e ought it seem, in them, sith they have the baits and entisementes to vice, which the other want.

Whereby it appeareth, that vicious demeanour groweth not in Nobility, but cleaveth thereto: was not borne in it, but added to it, not peculyer to it, but common with others. But this is not here to be reasoned, whether they be naturally growinge in it, or forenly cleauyng to it.

But lamentablye it is to be sorowed, that in those they are, from whom they ought farthest be.

And so much the rather must we travail & endeavor, not to extinguishe Nobility, but to cleanse it: aut to provide it be better enfourmed. and so informed, as it may be reformed, and so refourmed as it need not be rased. Other their light and trifelinge reasons, I need not here to mention.

Which they account strongest garrisons. Which I dense not to be truly spoken of the holy ghost, but of them to be aptly applied: that flatly I nay. Impossible is it (say they) rich men should enter into the kingdom of heaven. I hear it, and grant it. But he saith rich, not Noble men. But who be rich, Mark the best interpretour of Matthew, expoundeth. Those namely, that place all their hope of safety, in their wealth and riches.

Who repose them selves on their sub staunce, as the god of this world.

Trifelinge also, is that they vouche out of Paul, to the Corinthians. That, not many mighty not many Noble were called. For, albeit the young man in the Gospel followed not Christ's calling: yet Zacchaeus called came. Paul, the lieuetenaunt, and Dionisius Areopagita, themperours courtyers believed Paul. And th ••• h he saved Lazarus the pore he saved him yet in y ^e bosom of Abraham, the rich. For God would all men were saved, and calleth all to the knowledge of his truth. Namelye of every nation, as Jews, Gentiles: of every estate and condiciō, as Kings, Nobles, wealthy, poor: of either kind, as males, and females. Happy in deed he pronounceth the poor, but in spirit. And, both may a Noble man be poor & low of mind, and a poor man of degree higher minded than any Noble man. For there be even proud rags, and boasting beggary Diogenes said, he spurned the ease and pride of Plato. But with other pride, as elegantly replied Plato. Wherefore thus we conclude, that Noble men ought be beloved for their own sakes for their elders merits of the commē wealth. That many of them are good bountiful, and profitable, that they have passage with others into y ^e kingdom of heaven, that they are called of God, to be short, that many Nobles are poor and humble hearted, and therefore ought not all be e ••• led and banished realms, or abolished: but chastened, taught, and corrected, if otherwise they demean them selves.

With the people, whom ranckled grudge, and long, yea to longe lengthened hatred, hath armed against the Nobility, we have somewhat more to do. Although amongst those also be many grave, quyete and peaceable men, who soyntly with us sorrow and syghe, to see so great dyscorde in one civil body. Wherein, all the members linked, the highest with the lowest, the lowest with the highest, and coupled with the louelye knotte of Frendeshippe and charity, mought yield most plenteous profit both privately to everyone, and universally to all. Which separated, severed and sondred by dissencion, vnioynt the state, and rend it in wretched sort. It happeneth nevertheless, (I wot not by what fate, or compuision of what furies) it happeneth, I say, that twixte the lords and commens is but simple concord.

So that, though for a while they live together, linked with league of amitye, yet time not longe after bewrayeth priuye grudge, and uttereth what hate, what malice, lurks within.

As betwixt the birds called Acgathili and Acanthilides, writers report so great hate: that their blood, though violently mingled, yet forthewyth seuers it self, and skippeth a sunder. So often it happeneth, either for the cruel destenyes envy us peace and quietness, Or, that so our God list to plague mortalles, or that Noble men most mightelye work injury, or the common sort moste frowardlye perform their duties, or for all their wylles so conspyre: the fates of hate: God of Justice, the Nobles of pride, the others of murmur and envy.

The matter is evident. This preach the uproars of Israel against Moses, the rebellion of the Roman commens in the hyl A • entine, the civil war of Silla, and Marius, the commotion of the hinds in Germany, and Switzerland, the sundry tumults and conspiracyes of England, and in foreign realms many other, and those most bloody battles. What need many words? Since even the deeds them selves in number such so massy, so many sedicions, uproars conspiracies, witness to true what I say. Smal doubt is therefore, but it is so. That henceforth it be not so we must provide. Wherto much material is the trauatle of the guides, and teachers of the people. Whose duty and parte it is, so to temper both their tongue and style: as by their books and sermons, they be not enflamed to war, but persuaded to moderance, patience, peasablenes, and lenity. that so either part be clawed and smothed as weapons may be laid not taken: their furies quenched not kindled.

Of the duties of Nobility, whē talk of that order so requireth, I will speak hereafter. Now must I common with the commens, & those that ween that degree ought be extinct, and Nobility wasted with might and main. But, all to sharp a medicine is war. And far feeter for brute beasts than men. Though in these desperate and bloody days to slay and be slain, is accounted but a feat of Mart. Where what a man is, what humanity, is altogether unknown. Whereof I say little. It is to copious a theme. whereto is far easier to find entrye than ende. Only thus much I say. It is a sharp and sower plaster, that so salueth the sore, as it maimeth one half and murdereth the body of the common wealth. How much better were it to imitate Surgeons, than tormen tours? The surgian heals the sore, the tormentor quelles the man.

And neither doth he cut or sear him when he may cure him with potions, with ointments, or with gentle platsters. It is no medicine, that in healynge the sore parte of the common weal harmeth the whole and sound. Nay, it is a butcherye, and beastly cruelty. They rather heal it, who provide that by good order and lawful means, the ill be punished.

Or (if need so require, if at home emonges them selves bate cannot be quayled and quieted) procure those to whose power it appertaineth, to execute the authoures of sedition, not rage on the whole order: But mowe of ill heads, as infections and plagues of common weals. They must ever think, war booteth neither parte, that it is vnfeete for men, much less to be tendered to our own countrymen, scarce to our enemies.

Ought ye not rather in this case, to debate these Questions with youre selves? Ought ye not thus to reason? what ye entende? whereto? Gaynste whom? wherefore? who ye are that mind it? Which let us a while severally consider. What wage ye?

War. Whereto? For proposing evil ende, ye must know, the wicked pretence proves worst to the worker: and what ye come for others shall light on youre own head. This high estate, truly is maruaflous brickle.

For, it is in manner planted and mounted on heyghthe, open to the blasts of all envies flaws. Wherefore, if for ye envy the honor and dignity of Nobility, and coueit yourself to clime and scale their rooms ye attempt this bloody mean: and more respect your private glorft, than the manifest hasarde of the common wealth: and so cruel and bloody murder them in field: this be ye moste assured: who liveth not content with his own estate shall rue to worse. Who climes the highest shall sink lowest. Wyth what measure ye meat to other, with the same ye shall be repaid.

But if to good purpose in claymynge and demaūding right ye wage war if in fright ye demean yourselves, moderate & merciful: yet, if you who in hope of victory first toke the fyelde, be conquered (as commenlye it happeneth) in how wretched state your goods, hope, fortune, liberty, and life consist, is none so ignorant who knoweth not, so blind who seeth not But admit ye conquer, yet is not your conquest so gaynefull as harmerul, in bearinge arms against those whom ye ought have shielded. For, with whom war ye? whom wythstand ye? Whom assault ye? Whose blood and life pursue ye? ye murder perdy a noble man. Whyche when I say, much more say I then a private or loan person. Of god he hath what so he hath. For all power, rule, dignity, paternity, Nobility, Nouity, auncientye, descondeth from that author and giver of all heavenly and earthly gifts. But whom provoke ye? whom invade ye? perdy either your natural countrymen, or your liege lord, or some civil magistrate. To slay your own countreiman nature and reason gain say. Since, for ye are in one common wealth as one bark: together of necessity ye must either suffer wrack or escape. To lay hands on your liege lord, to whom ye owe all honor and reverence: the civil laws bear not. To violate the magistrate, all laws both of God and man forbid. Whom then provoke ye? whom assault ye? perhaps good men. For emonges thē are of the best. But good men every man not altogether ill, will love & reverence. But be they evil? Patience is the armor and conquest of the godly This meriteth mercy when any cause les suffereth sorrow.

But let us also consider the cause that inflameth the commens against the Nobility. For if in a wrongful quarrel they run to weapon, it is not only injurious but wicked. Admytte the cause be just. Yet needeth the people naturally to rash, rather a curb to rain and bridle their stomach, thē a spurr to provoke it. For, even just causes have their courts. And ought rather be decided and determined by the dooms of grave and sober, than the blades of mad and furyous men. For nought else is war, than mere fury and madness, wherein not advice, but rashenes, not righte but rage ruleth, and rayneth. We must therefore try all means, ere we fly to force. We must fight with reasons not weapons. We must run to the counsaylours. But in common courts (say they) is no place for the poor. Then must we appeal to other judges, to higher offices. But here also hard it were the better monyed should speed worse in judgment. Then must we fly to princes: whose charge it is to ende controversies, and to hear and determine ehe causes of the poor But here likewise, for the entryes to princes are narowe, for their officers wont to be corrupted with bribes, nor poor Roscius may have passage to Silla for Chrisogonus: (say they) not according to justice & truth, is the cause balanced. Whether then shall the poor afflicted miser turn or wind him self? By prayer let him appeal to god. whose ears open not to plaint, to favor, to affection. whose court is holy and judgment right.

Wherto nor covetise scales, nor envy hath made breach. To him must he present his woeful supplication: him must he beseech & entreat. He is the stout auengeour of the poor. He will maintain their cause against the highest & noblest. Al means must they rather seek, thē fight. For though the Nobles overcharge thē with injuries, crushe them with labors burdens and perilles: he yet that discharged y ^e Israelites of the yoke and bondage of Pharaoh, of the clay and brick works: he, even he, with the same high and mighty arm, with the self same avenging and assisting hand, which is not now abridged, shall deliver y ^e wretched and afflicted people groaninge & sighing to him. Whereto he needeth not any fleshely or man's arm. Forasmuch as he is the lord of Hosts, and puissaunt of power.

But now to the last part, who art thou that encounterest Nobility? The naked people of number huge, of power none, policy less, who mids thy warfare, neglectest thy home & country thrift. Wher while thus ye strive thy foe with power and policy, thou with noise and number, ye minyster cause and courage to the foreign foe as Aesopes kite, to rauen and rent either warrior: both frog & mouse. Whereby, even the meanlye witted understand, howe many mischieues, howe sundry slaughters, how infinite heaps of calamities ensue this glorious and gaye conquest. But • ho warreth? The people which is (as saith Horace ), a monstrous many headed beast. As I think, a rash multitude, raging enough voluntarily, yea vnteased. Whose wars, and causes of war are, and ever ought be suspicious. To whom in no wise, ought the governance of so weighty charge be credited without a guide, without a prince. But let us nearer view who wars. A private person, to whom belongeth, nor judgment nor vengeance. He bears armoure and weapon, wherewith who smiteth, perisheth by the divine doom. He warreth who beareth no public person, who is not enspired with the spirit of God. Wherefore neither can I allow the attempt or enterprise of the clustered commens: nor favor the success though fortunate and flattering. For the attempt proceedeth from the evil spirit and furious Atc: and the success though in semblant happy, plongeth yet many, as well conquered, as conquerors, into infinite calamities ruineth as well the private as public weal. I know some both of our time and also of the ancient Ethnike sages, are of opinion, a tyranne may justly be slain, and takē from amids the quick. But me otherwise to think diverse and sundry weightye reasons move. Which for this present I overpass. For we entreat not now of civil obedience to magistrates, nor of rebellion against the prince or country. Onelye we inquire, what we ought determine of their opinion, which think Novility ought be rooted from all civil societye, and from emōges mē. But this sufficeth to that whereof we entreat, to know, y ^e no private man ought lay violent hâdes on a noble mā, since it is not lawful to mucther a tyranne, a common & open enemy, a tearer & tormenter of his own subjects. For if we but slightly ouerrun y ^e monuments of antiquity, it will ealely appear, that evermore (excepting few) their ends were unfortunate, who, not armed with common authority, but enflamed w ^t a manner zeal of defense of their country, attempted the overthrow of tyranny. I speak of private men & few. Not of y ^e universal consent of all degrees, neither of the most & best. To whom it belongeth to minister justice, to bridle tyranny, to maintain y ^e laws. Sicilye was ever counted the hold & arche city of tirants. An Island tossed with many & sundry motions. Hit whereas many, under show of virtue & piety to their country sought to restore to livertye, they were not only frustrate of their ende but, both doubled the tirants cruelty, & purchased thē selves untimely ende. Emonges whō I may reck̄ those excellent wights, far drowning all the rest: Divine Plato and Dyon. Of whom the first, sailing thither to challenge it frō the servitude whereto it long lay thrall: nor atchyeued his purpose, nor escaped him self. Thother for he conspired the death of that Tyranne, or rather Arche tyranne Dionisius: was endited and condemned of treason.

What should I menciō Apollontus Tyancus emprisoned by Domitian themperour, for conspiring against him with Nero? What should I vouch the murderers of Caesar? Who though they accomplished their purpose, yet in y ^e compass of one year, all died? What should I mention Zeno Elcates, the conspirer of Nearchus death? Who tormented with many deaths, was at last enforced (to utter some partners of his • onspiracy) guililes to appeach y ^e tirāts nerest friends: so to procure their deaths These are foreign & heathen presedēts. For religious patterns, and of our private practice, wherewith we abound I pass by. Vnpunished shall they then wage war against them, who in peace are ornaments, in war bulwarks? Who at home with connsell abroad aid with arms? For such is, and ought to be, this well ordered Nobility, which we maintain. For droanes we prize not, that awayte to spoil the labors and honey of bees. Who of others sweat and blood, purchase their commodities, & feed their pleasures. Suche is that counterfayte Nobility. Which Diogenes (not unfitly) termed the cloak of mischief. God shield it I should favor or defend.

But, as in elder peares, Menenius Agrippa (an eloquent orator & famous, for commendacion of thanncient eloquence) appeased the teased minds of the Romaine people: and, either from the hill called Sacer, or (as others will) Auentine, revoked the enraged multitude into the city, with a fable of the iarringe limbs: so thought I it my parte, to use these few reasons, to repair concord, and sowder discord.

To persuade the people not to think all Nobles gross paunches, living on others swears, them selves labourlesse: but with their labor, counsel, and service, to minister to the other limbs what they want: to purueye for the body of the whole state, that it fall not in incurable maladye: nor more to be maynetayned of the commens then to maintain them. Deuiding and spreading life blood through every limb: graftinge on the good many benefits, whereby both they may live, and well and blisfully live. Wherefore, if those grounds of our defense, which I have afore laid, well understood and minded, they will often roll in their minds and memory: they will easily abhor from wars and sedicions: if they rightlye ponder either the cruelty and beastliness of it, or the trifling causes wherewith they wont to be stirred thereto, or the ende thereof, or the honor of Nobility, or them selves and their estate. Be this therefore the sum of all. That the common • win the nobles with service: the nobles the commens with benevolence. They obey lowlye, the other rule sauourably. They strive to excel in justice, the other in obedience. They know they govern fres men not beasts: Thother think them selves not bond by nature, but by the law and Gospel aids and helpers. They rule with counsel, the other be pressed w ^e their travail. They perform their charge with the practice of their wit: the other with y ^e toil of their body. Either rule and serve other in the lord. That so they wholly apply & frame thē selves w ^e sweet consent to the glory of christ, the honor of the realm, and their own safety. So shall there be no care no thought of arms. But they shall melt their spears to coulters, their swords to syckles. And not only suffer eche other to live and be: but by enterchanged benefits, help, and (with burning Charitye) embrace eche other. But my purposed ordet hales ne otherwhere.

We have shown as we first meant that Nobility is not only to be borne but even a singular gift of God.

Not to be banished or displaced, but preserved and reverenced. It is therefore consequente to search, what is Nobility. Wherein, (as power will serve) we will express the whole nature Natiuitye, and branches of it.

For all which be and will be accounted nobles know not the reason of their name. Neither hath it like fence in all tongues. For it is wellknowen, this word (Noble) is indifferent, and doubtefull: taken in either parte good or ill, deryned of the Grammaryans from the Verbe Nosco, which signifieth to know, Whereby properly it rests in him who is famous either for virtue or vice: or for any other cause renowned or notable. But this large and general sense men leave.

And cloase in narowe bounds the effect of Nobility: and apply it to the br • ghtenes of birth, & pleuty of poffessions. For every estate & ciu •• society, though it consist of many m • bers nevertheless was parted of y ^• Romaines, after the manner of the Athenyans (who severed it twixt the Lord's and Husbandmen) into two degrees, & forms as it were. Accordingly it may emonges us be divided into the nobles and commens. Thone part contains the Prince, and men of greater porte, and substance, surmountinge far the other in living and lynage. Thother the inferioure multitude, the mean and baser sort. But though we commenlye term those Nobles, who are next to the Prince and counsel: yet the Latins name him noble, whom y ^e Italyans, French men, and we otherwise term a gentleman. Whereby it appeareth, this word with his largest reach containeth not only the highest estates and callings: but whatsoever worthies, of what so ever power or place: as also the Germaynes name theirs Iunkers and Idelles, which soundeth in englishe Idle men. These also both be, and may (not vnproperlye) be named men of the best sort. For albeit the best be of the best sort, of whatsoever estate or degree: yet is this name restraynd to wealth and dignitis. Cicero writeth those are of the best, who neither are noisome, nor of nature evil: not furious, not stained with any domestical spot: who support and maintain religion, laws, their allies warfare, the realms honor, the privileges of magistrates, the authority of the counsel. Noble men therefore, so they fly vice and follow virtue: so they serve not so much their private as public honor: so they be indifferent and upright: as in favor, authority, and power they pass, and find most prosperous the pleasant gale of fortune, and bear the chiefest charge and swaye in the common weal so both be and termed are the worthyest sages, the noblest members, & stays of states. The Hebrews term them men of name and fame, most famous and farthest known, and cristall (as it were) and white clothed. Whereby they signify free and Noble men. For such emonges them is the weed of the free borne. For the. 70. innterpreters translated it in the old bibles free borne. And as the Latins call them, great and lordly men: so also the Hebrews: in place whereof, the. 70. in the fifth of Jeremiah, write bright, gorgeous noble, and lordly. And generaliye of the name, thus much may it suffice to speak.

But though to ancient house this name of nobility be commonly & most apity knit: yet of those that are termed nobles, are three sortes. First, truly and properly those, which are noble through their house & aūcestors. Next they that are of them selves noble.

Thirdlye, a mean and mixte forte: of such as partly rise of them selves, and partly claim from their forefathers as the source of their nobilitye. Of which let us severally treat.

The noble by birth, the Grecians term a well borne man: severed from y ^e rascal fort, by the renown & auncienty of his race. Though it may be also interpreted noble, as appeareth in that book of Cice •• , which he entituleth Cato the el • er. As in scoff (op he) they say Themistectec twited a Scriphian, Vpbrawinge him, he might thank his country, not him self of his glory.

Neither truly ({quod} he) were I a Scriphid wer I base: nor thon glorious all hadst thou ben an Athenian. For so Plutarche reporteth it. In like sort, the excellent learned man Theodorus Gasa translated that self word. Whereby the Greeks wont properly to note a famous or glorious mā. In the Hebrew likewise they are called glorious & renowned, translated of the. 70 (notable). Jude, in his epistle termeth thē glory or majesties. Which emplieth men heaped 〈◊〉 majesty & glory. Other names are amongst the Hebrews, but taken to the worse. Of which we will sprake hereafter if place serve. The Latins •• rme him a gentleman. Feetly counterfayting y ^e Greeks. Betwirt well borne, gentle, & kindly, this difference is. That the first signifieth a man famous and commondable by birth only. Thother two note not only a gētlemā, but also a german, free borne and natural child Who besides the name expresseth eke his parents the wes. Those Nobles which by others gained the name and dignity of their Nobility, are named by Appyan well fathered in imitacion of the latin word, Patricii. Whose fathers, flourishing with the grene glory of their deeds, left their children heirs & partners of their praise. That such were of the lords & Senate: Liuye witnesseth in the life of Romulus. But though at the first only such were counted noble: yet after wards, who so gave arms by their ancestors, were honored with that title. Yea the common sort, had they once borne the chair office.

But that the of spring of Nobility may more clear and plainly appear we will more plentifullye pursue this purpose. Best, and briefeliest, in the first of his Rhetorikes, Aristotle described Nobility, and divideth it in two partes. Thone he termeth common or civil: which farther spreadeth. Thother nearer, and more proper. The common is borrowed of some famous nation or city. as heretofore, to have been a Greek was more commendable then a Barbarian. And an Athenian, than any other Greek. Which Plate a wise man, reckoneth amongst his happes. To be borne at Roome nobler than at Tibur or Lilibeum and at this day to be a Florentine, Parisian or Londoner, is accounted more glorious, then to have been borne in a base village. More noble also it is, to be in manner borne of them selves, & in the country, where they abide: then to be ghestes or strangers as the Athenians boasted by Isccrates report, in his Panegirica. That others as the remnanntes of dyners mixtures, were raked into sundry corners: But they not other whence came into Attike: but were from ever borne and bred there.

Which to signify, they wimpled their heads with caules wrought with golden Gressehoppers: for as Gressehoppers they crept out of the soil, which they fiil inhabited. Whyche mentioneth also Hicronimus Osorius. It is also more noble, to descend of the ancient people, than of any late founded city. As the Athenians vauted their auncientie beyond all memory. For which also, the Acthiopians contended & sought to prove them selves first borne. The Arcadians feigned, they prevented the Moon. Thegiptians also and Scithians, were parteners of the same strife. For men ween much material to their own, their countries glory. And therefore woēted to demand at meetings as oft is in Homere.

Contrariwise, it is the common reproach to be infamous or base herein. For, Antigonus twited Byon (infamous through uncertain parents) cōtemp tuously, and contumeliously, with the same verse of Homere.

Whom wittely he answered in this wise. Whē thou entertaynest archers thou enquerest not their race: but who cleaves the mark, him deemest thou best. So neither demand ({quod} he) whence I am, but what I am. It was reckoned also a sport and mayme in Anacharses, y ^t he was a Scithian. For they were counted barbarous and cruel, dronkelewe, & wild people. The philosopher acknowledgeth the just reproof of his country: But auoydeth it saying, in birth not manners: yielding him self a cithian home not manerd. And this is that common & farce spread Nobility. But hit we term proper, is derived from the ancestors, and tamilie: either principal famous and notable, or fruitful as well of men and women, or of either parte free & worshipful. Whereby such as can reckon their graundfathers, great graundesyres, & higher, are accounted noble.

This at the first became famous, either through power and richesse (chiefly, if they employed them to the succor of the poor and needy, if lordlye and liberally they poured on the people, if they founded churches, colleges, hospitalles) or grew through their virtues, godliness. coūsails, wisdom Justice, (whereby Cicero in his second book of duties, thinketh kings wer first created: by whom rose lords, and Noble men) or through nobly & gloriously atchiened enterprises, hastayles conquetes, or whatsoever else stirreth admiracion, or is highly prised. For as Adam was the firfte parente of the Hebrews, & the original of mankind, and before the flood, as a Patriarch, or auncestour, to the godly fathers Abel, Seth: after the flowde Noah left three Imps, from whom all the socieries of mankind descended: Then Abraham the honor of the Jews, next Isaac, and after Jacob rose, from whom issued those twelve tribes, the auncientest lamps of the Jewish Nobility: (of which ancestors, the Jews chiefelye vaunte, as in the Gospel and other where, not seeld we read) so emonges the Greckes the progeny of those fyzsre and famous captains, Cecrops, Acacus Hercules, Achilles, and other moste renowned princes, were adopted to the succession of their name and glory, with the general grant and agreement of all Greece, with the allowance of the mouths and minds of all men So much furthered them to honor the memory of their worthy ancestors, whom thankful posterity honored only not as gods. For those whom that Golden age bred, they surnamed worthies, half gods and spirits as witnesseth Hesiode. And probable it is, that from the posterities to great love and admiracion of their ancestors, the most part of ydolatry first flowed. As we read in the. 38. of Isaiah, Senacherim worshipped a certain Patriarch, or patron. Whom Cirille the bishop of Alexandrye, commenting on that place, writeth to have been some of his parents, or graundsircs in lineal ascencion. In like manner, emonges the Romans, who held the fourth and last monarchye, the monuments of weighty authors witness the like spreading and commendaciō of kindred. To noble men also were certain honorable obseruaunces allowed, both by princes and cities to honor them. As humble curtesy, uprising, haring of the head, chief place common pensions in their lives. Magnificence of monuments, tombs, fuveral oracions, Images, Chappelles, and Epitaphs after their deaths.

Emonges the Parthians, ridinge they executed common and private charge: and thereby were discerned from the common sort. Emonges the Romans, the golden ringe though sometime it were given to knyghtes and others: yet properly emplyed freedom by descent. Which that nobles ware, Liuie mencioneth. Who writeth in his ninth book, that the election of Cn. Flauiu, (made free by manumission) chamberlaine, the Senate so much disdaynd: that moste of them surrendered their gold rings & robes. Which to have been accustomed chyefelye to be given such, as had stoutly, passinglye, or couragiouslye attempted or atchyeued ought: appeareth by Ciceros fyfte action against Verres.

Whereby it appeareth sundry ornaments were allowed to stout and valiaunte capitaynes. Hence also first came the title of arms, whereby Nobles more and more gilstered. These in ancient times were graven in courts, or in the utter and princelyest partes of their palayces. That Children might gase on the Images & titles of their ancestors: and not only read their virtues, but learn to counterfayte them. That gentlemens Images wēted to be borne at their buryalles, Pliny is a weyghtye witness.

Whole Tablines stuffed with registers and monuments of their acts in common affairs. Whereby it is evident, that as these Images of their stock, so kept they registers of all their noble acts, and praise worthy offices.

Armaries, Plinye calleth those, which Polibius nameth closetres. Housen wherein these Images were hourded and reserved. For he also, toucheth this bearing and show of Images in burialles. And in his fifth book, defineth an Image to be a likeness, cunninglye counterfaytinge the proporcion of the countenance, shaped with maruaylous art, and shaded with colors and payntinges. Tabline, was a chest of those Tables, wherein were contained the writings and monuments of their deeds. Stem, properly in Greek, a crown. Here signifieth the race of the stock, and degrees of descent, severed with branches, & lines Which custom hath continued to our times. So as now, not only kings and free cities: but even every Gentleman hath his petigrees. Cities in times paste (as we now) wonted to stamp in their coin certain Images. They of Delos or Athens an ox. Moreover the Athenians maids, or night owls. The Corinthians chicken, The Peleponnesians snayles. Whence grew these latin proverbs (for Seruius also king of the Romaines used the stamp of an ox) to stop his mouth with an ox. The night Owls fly Snayles overrun virtue and wisdom. And as of beasts coins: so noble men's arms were borrowed. As of the Lyon, Leopard, Gryphon, Dragon, either grene, white, or black. The Horse the Bear, and others, wherewith our gentlemen are honored. There be who derive them of herbs & flowers As the white or red rose, and others like. Which they enuironne with certain seat poesies, and devises.

Which would they followed as feetly These wonted they to grave on pillars. Now, it is counted worshipful to place them in their housen, stretes, churches, walls, and funeralles.

These call they arms, for they are the price of their deeds. All which fortes of out ward show and vaunt, the nobles of this age are content to bear. But, the endeavours, duties, and practices thereof leave to others. But, not these only honors descended to posteritye, and the whole house: But even the names of their ancestors So, as now, they use not so commenlye their own names, as other surnames. Whyebe first were given them, either for some rare happes, or for their diuerselye disposed manners, or the affections of their minds, or bodies, or for their sundry skylles, their large possessions, their many conquestes, or of the soils they inhabited. As emonges us. Buckingham, Bedforde, Norfolk, Somerset, Suffolk, Stafforde. Dukes, Earls, Barons. Whose proper names are either vnknowē, or vnworne in common talk. These also in times past descended to their heirs As appeareth by Plutarche, where he writeth of Cicero.

And Cicero him self in y ^t dream of Scipio, imagineth Scipio thus speaking. That name shalt thou win vi" thine own purchase, which now thou" claimest by discēt from me. We need not here to heap examples, since it is of it self most evident. Other privileges, as diuinacions & such like, may by diligent reading be found & noted in Liuie & other authors. To our purpose it shall suffice, to have said thus much. This is therefore the first branche of Nobility. Adourned with Images, wealth, ware pictures, petigrees & glorious titles, by their fathers & forefathers But much it is to be feared least what Cicero plaind of his coūtremē in his passed years; y ^t same may rightly be reported of these. That sometimes some prove worthy to succeed their aū cestours. But the most seek to cōpass this. That so much honor may seme due to their ancestors, as both their same was satisfied, and their heirs paid of the overplus.

An other sort of Nobility there is, begun of it self: famous through no commendacion of house or arms, but nobled by her own deeds and industry. Such the Romaines termed new men. Which least I seem without book or witness to affirm not confirm: Appyan a Greek writer of the Romaine history, witnesseth with these words. Them call the Romaines new who not by their ancestors, but of them selves waxt famous. As contrariwise, Gentlemen we term those, that have continued from the beginning of the nation, whose ancestors were never bond, nor ever staynde with treason. But though it be great to descēd of great house: yet greater is it to be great him self. And better to begin then end thy house: as also to be good then borne of good. As writeth that worthy Gregory Nazienzent. Hit behooveth to overrun, not lagge behind thy kin. Therefore whē baseness of birthe was vphrayded Sostratus, he answered he ought be so much the more esteemed, for his house began at him. Likewise Ciccro refoyneth to Salust. Who, where men thought after he had borne office, he would have avoided or changed the name of Ciscero: vowed to endeuoure to yield it more famous, then ever was the Catos Catulles, or the Scaures. Which howe he performed, well can thankful posterity witness. Neither are these new nobles any less praise worthy, then, the auncientst: if with right foot and by straight pathe, they aspice to honors. For the other are in manner feathered with others plumes. These with their own virtues: They as y ^t yuie & vine lean on others props. These, as the fish Trochus is reported to engender with him self, and conceive: so be the first begetters of kin name, and honor to their posteritye, But more to clear the matter with experience, became not Romulu of a heard, the king and founder of the Roman state? Or did not Tullus Hostilius a young Impe, busied in intending his sheep, from his countreye coat scale the heyghthe of y ^e Roman scepters? Happd not the like to Tarquinius Priscus son of Demaratus a Corinthian mat Marchaunt, a bannished wight? dyscended not Scruius Tullus of a Niefes wherefor as of the kingdom, so like is the accompt of other offices: which were also emparted with the common sort, as the Tribuneshyppe Counsulship, and others. M. Valerius Coruinus a Noble man, witnesseth the Consulshyppe was communicated with them: As the price, not of blood, but virtue. And therefore reed we, that even from the plough and Houell, many were called to the Senate to the Dictatourshyppe, and stateliest honors. Truly to pass by profane matters, God it is, who raiseth the poor from the dunghill as Saul, David, and others. Many, that only arbiter and dyspenser of human happes, maketh of slaves Lord's, of Rhetors, Consuls: from base estate and fortune, lifteth to the highest rooms and houors whom him lifteth. which well knew that Pagan Poete Hesiode. Who, in the entrye to his treatise of works and days, moving this doubt whence it proceeded, that some were Noble, others base: answereth. Of the will of God.

The third and Noblest sort, is not simple, but compound of either, consistinge of such, as with their own travail, gistes, and ornaments, amplysie, and increase thenheritaunce, of the recetued name from their ancestors. So, as they be not only parteners of their Nobility, but resemble them also, in imitacion of their deeds: Not only evening but even surmounting them. Which, that noblest Socrates prince of Philosaphers, see meth to have signified, when, demanded what was Nobility, he defineth it, the just and even temperature of body and mind. So, as they ought be not only meanly, and so much as sufficeth other, endued with goods and gittes of the body: and commended with foreign graces, either of fortune, nature or kindred: But further ought couple hereto, the care and tillage of the mind, ioynte with their earnest endeuoure. That not in body only, but mind, they be well affected and by sposed.

And besides the prowess of their aūcestours, purchase thē selves common dacion of wisdom. Of this Nobility in the fourth book of his common wealth, forespake Aristotle. Sayenge there be three things that strive in civil equality. Liberty, wealth, and v • rtue. But y ^e fourth which we term Nobility, is compound of the two last. For Nobility is long lasted wealth linked with Fortune. And so forwards.

These therefore are, in my opinion, and as the ciuilians sever them, the three sortes of Nobility. If any other be, they may rightlye be referred to these. For Plato, as writeth Diogenes La • rtius appointed four kinds. The first, of them that descend of good and virtuous parents. The next of such as had princes, or noble men their progenitors. The third of those whose auncestoures were victorious in wars, or crowned for conquestes Which three may well be comprised under our first parte. Namelye, that Nobility, which descendeth from others. As we imitatinge Aristotle have parted it. The fourth sort is of such as flourishe with the glory of their own deeds. Which parte is also subject to our second branch.

Now therefore, our first promise discharged, the name of Nobility discussed, and examined, the source thereof shortly shadowed, and her partes expressed: Let us again peruse them more distinctly, and advisedly, & more at large overrun them. And search as we may, and can, which is the true Nobility. For, both it needeth search and inquiry: and is of it self moste worthy consideracion. Because not all that have attaynd the name, have eke the thing: But they are deemed to have both name and thing, who clime those steppes, whereby rightly we scale to dignity. For to be a noble man is no base or rascal honor. But the especial gift and honorable ornament of God. Therefore, of him to whom greater charge is credited, more duties are required. As Christ by parable taught us in the Scriptures.

That, as he is most famous and floryshynge, in reverend names; honorable titles, bright Images, Ryches, Pomp, and power: as every man vpryseth to him, and yieldeth him place: as he is saluted, loned, honored, and byghlyer prysed then all others: so, he endeuoure to exceed all others, in true honor, and Nobilytie. And, as in these foreign goods: so in the other greater, he excel the multitude. Therefore, as Nobles wear rychest robes, so are honorablest and princeliest qualities required of them. Unless they will betray the state, that god allotted them, and therwithall, their dignity, their native Nobility. For it is not given all men, nor boughte by Prynces favor, neither cometh by the benefit of nature, nor as perquisite, happes by chance and casualty: but even given from above, by the providence, and dispensation of god. Who plongeth low the lofty from their seat: and lifteth up the lowely. Who, with his ryghtewyse eye regardeth man's life, and with his mighty arm and heaūenlie beck, guydeth and governeth it. To whom ought Noble men impute, what so they have. And, what have they, not received? if received why glory they, as they ne had received it? Wherefore, since in dyscourse of the first Question, we have shown, that this Nobility groundeth on the laws both of God and man: and therefore, ought not be abolyshed, but preserved and honored: as a profitable, necessary, and honorable ornamente of the whole body, both in war and peace: And, in the seconde parte of our deuysion, opened what it is, discribynge the name, nature, original, and parts thereof: it resteth consequently, to speak of the third parte namely, which is true Nobility, and what manner thing it ought be.

Which may the better be known and understood, if first we carue out counterfeit Nobility, and hit which tracketh the true by stelth: lease we mistake the forged for true, and the false semblant of truth, deceive thē simple. For herein miss many. Partly, of the Nobles them selves, through self love and conceit of them selves: And partly, the common sort, in reuerencinge whom they ought not, or cherishing those vices with flatterye, which hit behooved to reprove with advisement. Fewe be there, that boldly speak the truth. Whereby either Nobles may know them selves: or others learn to know the Nobles.

As truly to Nicocles said Isocrates (the father of eloquence), of tyrants and heavy lords. For where private and poor men their enemies accuse, their friends warn: few, as they ought reprove those, that pass the rest in dignity. So who moste behooved to have been best enfourmed: rest neglected and untaught. For few accompany them: and such as are conversant with them, or fauourablye flatter them, or dread with frank and Christian freedom to reprove them.

But, though noble men's ears must not be lanced: yet must they accustom to listen not only sweet sawes, but true withal. Therefore, that we may the better discern the true Nobles, the apishe & chaungelinug must be discovered.

Vaynest therefore, and plainly mischievous are those, moste unworthy this name (whereto most impudentlye they entrude them selves) lewd cutters and roysters. Who in their utter behavior, apparayle, practices, & talk, counterfeit a manner Nobility. In deed affecters of Nobility, and counterfayte riche. With whō almost now every corner throngs: whō, who is so mad to reckon in this number? Of whō Solomon saith in manner thus Ther be some ({quod} he) y ^t having naught yet counterfeit riches. For such are they. Of no substance, less possibility basest birth, desperatst life, most lavish tongue. For gain, sometime Gnathos, sometime Thrasoes, Importunately boasting their bravery, as he in y ^e Comicall Poete. Craking their cheualrous facts (in need none) their fraies & scars: w ^t open mouth & false and forged lies. These walowing in excess, maskd in suits and colors, with impudent face and hard favor, not walking, but roving: belche forth no mean matters, but w • rres, Princes, emperors, Cities, castels, realms. And as Taurus a small bird, by report of writers coūterfaites y ^e Ores lowing: so these misers of no substance, no ability, no possessions, stoop to no base or mean matters, but commē only of high, princely and lordlye affairs. And least ought should want, scrape to them selves en signs of honor, & fain thē new found ancestors. And rake to thē for hire trains of slaves, or rather troupes of felons like them selves, to flatter thē, to shout at all their iestes & sayenges, who live of the spoil, snatche, prays, and robberies: thriving only by theft, forced by this bloody gain and cruel vauntage, to maintain their false and copper Nobility, their lewd fame and wretched glory, purchased from the beginning by lies and theft.

Which three halfeny gentlemen I reckon not in my Scrowe. As in whom resteth not so much as one ioate of honesty, much less of Nobility. For neither are they borne of good house, nor commendable for any glimpse of goodness. Wherefore, as Noble noughtye packs let us overpass them.

Vain also, and counterfeit is their nobility that are priestly, and church nobles. Of whom yet, more question is, then of those other. For, they are authorised by the consent of many, and Nobility of house, & y ^e maintenance of their great might. For commonly they are cleped lords and Princes. Nor in the church only comber the chyefest seats and sees, but coueyt to rule the world in temporal and civil causes: wage wars, carry with them courts and trains. As not in name only Nobles, • ut passing the mightyest princes, in fertilest lands, plentifullest possessions, and largest dominions. Who would they had rather chose to enryche them selves of their own enheritaunce and patrimonies: thē of church profits. which since they earn not by sowing, plāting nor preaching: neither ought they reap. Manifest is the Popes policy, and well known for what wile, their Roomishe father and enstaller, him self lord of lords, hath placed them over so many provinces. For who doubts, but in settling these in so many realms, & kingdoms, he sought his own honor: & prepared him self a mean to maintain & stablishe his vsur • ed dignity? Truly not altogether the best, provided their parents for their own honor, much less for the church, who stoared w ^t plenteous & abundan̄t issue: their youngest either banished into cloisters, as Abbottes, or Abbesses, to rule y ^t Conents: or procured to be created Chations or Bishops. Bishops I say, not to oversee their flock, but to forese their private gain. So, as they become the lords of their bodies, not feeders of their souls. Which for it is vngod lie, ought greatly of the godly to be plained. For hit is wisked, ought by y ^t magistrates to be punished. But I can neither disgrade thē of the name, n • r title of Nobility. But by what title, claim, or rightful interest they sue to be registered in this rewe of Nobles, which here I search, truly I see not. For albeit the manner and phrase of common speech, hath otherwise determined: yet▪ if more we credit the authority of sound learning, then vicious custom, or the truth, then vanity and the terms of the rude & ignorant people: of necessity we must either judge them belied priests, or sclasidred Nobles. For if abandoning the world and their birth right, they fled to the church: in that station and calling must they abide. For one sole man must use one only calling. And the first right surrendered to late it is to reclayme. Both at once they cannot be. Syth God and Mammon, service, and lordshippe, are no less contrary, then fire and water. Neither, well governeth he a spiritual charge, who entermedleth with the woe • lde. And therefore is it in some comm • n wealths decreed, that none shall bear at once two offices, or practice two sundry crafts. For eche duty claymeth not the half, but the whole man.

Except perhaps they will be like those Serpentes, which are said to be double headed, and tayled. For, so are these double faced and chaungelinges, sometime for auantage ecclesiasticals, otherwhiles Nobles, as mē of all degrees & sortes. For to such (not unworthily) Erasmus resembled them. But by their patience, this state as evil, & opiniō as false ought be rooted When the Apostles strove for lordship whē y ^e .ii. brethren sued for the right & lest place in the kingdom of heaven, our savior otherway wried their ambitious lusts and earthly minds.

Nor granted what they fondly craved nor flatly denied their • est. But seemed in manner to yield, & yet in yielding to root out the affe • t • ō. For expressly he forbids to practice lordship or dominion, affirming it to belong to heathē princes. Also the deuiue Peter (whose vicar the Romaine bishop hath lately found him self, & opened these a more honorable gap) in his epistle in no wise will that Pastors or bishops rule over their flock, If the Apostles refused to serve the lords Table, the better to intend preaching: and posted this as a great let and hindrance to others: if Paul whollye to apply the preaching of the gospel, in manner forsook y ^e ministraciō of baptism: where yet those offices are sibbe, & in manner joint: truly these most repugnat charges, whereof either challengeth & occupieth the whole man, with what bond they may be coupled: or how two such contraries may be applied to one: none I think may easily ymagyne.

Or if he conceive, shall not so easily confyrme. Neither by any indifferent law, ought one self member be a thrall of Jesus Christ, and a worldly lord: a teacher and preacher of God, & retainer of y ^e world. Nay rather, such a compoūd creature, is neither-simply to be termed a noble man, nor simplye a priest. Put to speak truly & indifferentlye, is a neuter and mongrell. ye will happily say then, shall the bishop or minister be so cloggd to preaching of the Gospel, as he may entende naught else?

Trulye, I deny not, they may also entermedle with some forreyne affairs, as Moses and Ambrose to determine doubtful controuersyes, sometimes travail in embassyes, purchase peace, aid their Princes with their coūsails, & frequent judgments. But these seeld hap̄ & are no necessary burdens. But to preach & proclaim y ^t new covenant, is their proper & appointed charge. And woe to thē, if they preach not. They challenge also benefices in manner by title, for their ancestors gave thē. But other was the mind, other the intent of the givers. Namely, that fervent prayers should incessātly flame▪ religiō spread & y ^t kingdom & gospel of Christ be enlarged. To other end if they tended, il founded gifts will fail. And so the givers mocked of their reward. What so they willd, thus hath God decreed. And albeit this ecclesiastical nobility ground on Popes patentes, whereby, both entry is forclosed the poor, to y ^• highest Ecclesiastical degrees, and noble descēt required of either parēt & all their ancestors of such as shall attain them: yet since they have neither godliness, nor learning, their pledges or warrantes: Vnworthye are they of this authority, all were they able to vouche infinite descents, and petigrees of their race, and those confirm (as they wont) with their sacred oath. Why then? (they will happily ask me) may not a noble man take charge of souls and preach? What else? if, when he beareth the simple person of a preacher, he disgrade him self of the honor and pride of his Nobillitie. For they ought not be debarde that kind of life, if faithfully they will discharge their charge. But of ghosts, shades, and Images, my talk entreateth, that devour the Church goods. Who account it vilanous to learn, vile to teach. Such Archebishops, Archepryestes, or Archecourtiers, we remove from this rewe of Nobles, as counter faites and Newters. For as Moyles engendered twirre a Horse and Ass, are neither Horsse nor Ass, but, a mixed and mingled kind: even so are these. As begotten not of men but God's, who not only descended of ancient house, but also imitate the ancient mean and manner of life. As saith in Virgyle Dido of Aneas.

I think (and not amiss) he is Impe of God's For, the child is the fathers Image, and in manner him self: if as in body, so in mind, he endeavor to resemble him. Neither is the phrase strange in the Scriptures, to term Maiestrates and Nobles, gods, and Sons of the highest. We ought also to prize auncientie, since god for Abraham, David and their fathers, shown mercy to their Children: as appeareth euydently in the bible. And often we love the Child, as the fathers mirror. But so much the more if many his auncestoure, continued the self possessiō of praise with continued worthiness. Wherefore, some force to provoke love, bathe the aged memory of well deserved parents. Nobility also, hath her several ages, increases, and degrees. Wherefore, as we reverence age: so, since this springeth, spireth, prospereth, and buddeth, having her blossoms as youth, and ripeness as hoary bears: truly, we ought and wont all to honor this hoary auncientie of Nobility, lasted through so many ages and families. Chiefely, if the moare of virtue be not cropped, but daily rooted deepelyer. But since Cain Cham, the children of Jacob, and after Absalom, Rhoboam, and other ill suits, sprong of holiest roots: and the heirs of Scipio, Fabius, and Cicero, prove that Children tread not always their fathers steppes, but oft degenerate: and commonly it happeth, the most chaungelinges, moste crake the simple glory of their auncientie, them selves suinge no sound or perfect virtue: therefore, for it is lawful, it liketh and behooveth me, somewhat to reason, not against antiquity, but the vain confidence of antiquity: not of mine own head, but the authority and judgments of learned Sages. And as hitherto we have pulled naught from it, so henceforth will we add naught to it, but his own, least with borrowed plumes, it seem to it self.What other then, shall we term ancient blood, then gore, or putrefied? as said Gregory Nazianzen to like effect.

Lo, he termeth them putrefied, festered and rotten in their graves, from whom these boast their birth. And Cicero in scoff, rightly termed Pisos aged and aunciet Images, smoky. Vain therefore is this vaunt of ancient Nobility, if naught else renown him, but his worm eaten stock, or empty rewes of drawn descents. For, who walowes in this error, and weenes him self greater for this shade of forreyne happes: is not to be reckoned amongst the Noble and honorable, but rather to he deemed a fool and fondlinge. But happily you will reply, their race is not only ancient, but riche and mighty. But therein others either match or pass them, and yet not therefore are accounted Noble. And riches often are blocks, mids the race to our nobility, and often forslowe the voyage to this true glory: at least not always further hit. Further, it may perhaps be douted, who were those Nobles, & glorious worthies of whom these Impes descended. Truly what may be said, I see. But howe I may playnelye speak without offense I doubt. For what more froward or stately, then he who seemeth to him self happy? Who is hardlier taught, the who dreauth him self most fortunate? Plato refused to give the Cirenenses laws, for he counted it most difficult, to order so wealthy people. Neuertheles, both for it is true & profitable for them to hear • , necessary for me to speak: my conscience mouynge me to utter hit, I must not conceal it. I wish therefore, all Nobles would call to mind, & reap up out of all memory their ancestors, & progenitors. So shall they find perhaps a petygree & genealogy, whereof they ought rather blush thā swell. I stir not this mixen. Let thē selves search the chronicles, and their petygrees and mark if their ancestors have hene murderers of their brethren, as Cain: reprobate as Esau: of whose house the book of Genesis reckoneth many dukes and kings.

Whether they have been rouers as Nimrod the great hunter: or tyrants, as Nero, Phalaris, & others: Idolaters, as There the father of good Abraham: persecutors of Christian religion, as Julian the Apostate, or effeminate & vicious persons as Sardanapalus. Whose children or posterity, have small cause to vaunte the honor of their ancestors, but rather to lament their miserable state. And declynyng their bypathes, them selves sue better. And so begin to raise to their posteritye, some pattern of true Novility. What saith Christ of the buylders of the Apostles tombs, and such as decked the monuments of the just? Sayeng, Had we lived in the times of our fathers, we would not have been partakers with them in the blood of the Prophets. Therefore ye are witnesses to yourselves, (saith he) that ye are their children, who slew the Prophets. Fyll ye also up the measure of your parents. O ye serpents vypers brood, howe will ye escape damnation? If is to be feared, least he will say the like to them, Who proud the blood of their bloody syres, vaunte such arms, as purchased by the spoils and slaughter of the good, not honor but dishonor them nor ought to raise, but quayle their stomachs, and abashe and shame them. God in Isaiah calleth the Israelites, traitors children and froward brood. This therefore, (in manner) was the head of the Jewish Nobility: These be also the ofspringes of ours. For to come nearer, were they not Gentyles from whom this: Gentrye descended? Lyued they not without god, without law, without Christ • Which infamy, though it be common to all, and farther of, nor peculyer only to Nobles: yet pertaineth to them for it is universal.

And thereto this our talk tendeth, that such as advance them selves for birth above others, may link them selves in this common line with others, and be included in one self throng with every abject person: not exempting them selves from this contagion for their Nobility. For such as now ween them selves nearest god, are the rēnauntes of this wicked & accursed brood. So are they of y ^e condemned seed of the Gentiles, as all y ^e rest Which had been a simple Nobility, had not y ^e precious cross of Christ our noblest savior legitimate them. But nearer yet let us touch this spring and root of these noble twiggs. Let us in thought overrun & peruse all countries of Christendom, & see if in any of them, appear any spark of true and ancient gentry. Italy the queen and empresse sometime of the rest, abundant in pleasures, commodityes, and sundry blessings of God, howe large it was, howe little it is, if any will but recount: he shall find no sure signs, no evident steppes of any ancient Nobility. Not whole towns, not waste playnes, retain their former and principal names: no pure & whole families remaining. The noble housen either ruined, or decayed, and new and barbarous vpcrept.

For that part, which sometimes the Apulians, Samnites, Greeks and Campanes inhabited, is now the realm of Naples Latium, Capaigne: Gawle, termed of Caesar behither the Alps, Lombardye, Flaminia, Romandiola: the river Liris, Galirian: Ticinus, Pauie: Egnatia in Apulia, Iuuenacium as Raymond Martian notes. So as almost at this day, it retayneth no ioat of antiquity. For it hath been the pray & spoil of all nations. Not only in elder times mixed w ^t mongrel and foreign people: as the Greeks, Oenotrians, Morgetes, Sicilians, Ausonians, Aborigines, Pelasgians, Auruncans. But also at last, w ^t all Barbary: the Lombards, Saracens, Hungarians, the factions of Gwelphes, Gibellines & others, wherefor, what marvel is it, if the private antiquity of Nobility & famous housen be decayed? what shall I say of Spain which suffered like calamity what privy murders they committed w ^t what barbarousnes thei infected it, both I sorrow to think, & abhor to recount. Neither the Germans, all wer they of others moste free, & lease open to invasion: were altogether quite frō foreign bondage: from the Romaines, frō the Gentiles, & Pagans. For the Sarmatians and Goths, wild and cruel people, they bred in their own bosoms. What I speak of thē, I wish also understood of others, professing now the name of Christ. But to what ende tendes this far set search? To revoke noble mē to their original. That such as be ancient, may with attentive thought peruse the puddle whence first they sprong. Wherein, whether they wail the ruyne and subversion of their nation, or sorrow the ignorance, cruelty, impiety, & shame of their ancestors: Let them look nearer thē selves, not boast thē. For were they evil, no cause have the good to vaunt them, all were they kings. Neither think I them or ours rightlye termed Nobles, if they be infected with the contagyon, of their oryg • nall ancestors.

For, neither are their ancestors therefore not vicious, for they were accounted Nobles: for they were clothed in • purple, and gold. For so, should Nobility be, (as said Diogenes ) a veil of vice. For, as neither ye accompt the Aspis, or Scorpion harmless, for ye see them pent in • golden Cages: so neither ceaseth vice to be vice, though dysguised with gold, and other gifts of fortune. As singulerly said Epictetus. As an Ape is an Ape all wear he a golden Robe: so neither power so altereth men, but they persevere aye like them selves. For, vice is neither masked nor honored, with the weed, but rather bewrayed and descried. But, admit they were ancient, riche Noble and good withal. Yet, naught worth is it, to have good ancestors: but to be him self good, is some what, or rather all. For, as eche man bears the pain of his own misdeeds, so are children esteemed by their private virtues. Nor so much skilles it, who or what man begat thee, as whom and what thou prove and show thyself. For commondeth it ought thy deformity, y ^t they were fair? Or supplye their riches thy want? Ought availeth it thee in sycknes, that they were strong and helthy? Truly, as their beauty, health, and richesse, in thy wants serve the not as thine: so neither art thou by them, either richer, fairer, or helthier. Wherefore well may the virtue of thy ancestors, be in deed a president & spurr to provoke thee to well doing, that begotten of good thou mayest cōtinew good: but by theirs gainst thou no praise, but thou practice like. Sooner shall thy noughtynes clipse their Nobility, then by their worthiness it shadowed, or thou made better. This Nobility, is others gift, not thine▪ who otherwise thincks, is fond & witles. Even as, who seeing the emperors or others fleet at Genua would ween they were his, & thereof boast to the beholders. Or as y ^e fond riche man Caluisius Sabinus, who (as mentioneth Seneca in his Epistles ) thought him self learned & mindful, for he kept learned and mindful servants. And deemd he knew and understood, what so they knew. To these may worthelye be said, that in their Fathers arms lieth all their gentrie. As Herod a Sopbister reproached an insolent craker that all his Nobility lay in his shoes. For then used they amongst the Romans, on their shoes an Ivory ornament, shaped like a die. These be therefore foreign happes, and placed in the rash dealynge, and favor of fortune: without the man, indyfferente both to good and evil. And oft it happeth, that as of an ill Crow cometh an ill egg: so contrariwise, not seeld, of stout, modest, and godly parents, descends a Cowarde, shameless, and wicked Son. Which well declare the discents of the Patriarchs, & kings of the Jews. This proves also the rewe of the Romaine Emperors, who so will by leisure pervse them. This showeth Valerius Maximus, in his title of unkindly children. Wherefore, not cōtrey, not parents, not aūcestours give Nobility: but other whence it comes, nor is a thing so rife by all men to be gaynd. Godly said Jerome. Not to have been at Jerusalem, but well to have lived at Jerusalem, is worthy praise. So, not to be borne of good parents, but thyself to be good, is commendable: and worthiest all praise and honor. Be therefore this Nobility of birthe beloved, reverenced, and esteemed: be it a step and staier to true Nobility: it self sure, true and perfect Nobility is not. Hereby is it apparent to all men, that ancient family, or descent, some what aideth to this perfectiō: but those natheles are far wyde who customably and commonly are counted Noblest. Let us now come, to the sudden glory (as Pliny termeth it) and new Nobility. Which, since it groweth and clymeth of it self, seemeth somewhat nearer to approach the tipe of perfection. Or may at least, as well as the auncientest. But contrariwise it proves, and other wise have others practiced tofore.

Who by fraud, guile, and deceit, like ill means, or princes blinded judgment, bought or purchased Nobilytie. Of whom presently swarmeth eche where, a great or rather to great multitude. Emonges the Romans, infamous was the name of new men. And not once reproached to Cicero, and chiefly laid in his dyshe by Salust. That he was perdy, a new man, come from Arpinas, late found, and sent for: and a Citezen lately grafted in the City of Rome. But, would we had all Ciceros: who with travail, industry, eloquence and wit, would open them selves paths to the attayninge of honors. But alas, other engines use they to break unto it, other mynes and privy policies, to win this Nobility. Who, as they enter by a postern, and wyndowe on the wrong side: so once entered, prove more skillful in vices, Covetise, pride, ambition, cruelty, then the auncientest Nobles. As though, far longer they had learned in the Schole of noughtines. So blind fortune their promoter, them promoted blynds. Whom it contenteth not, to prefer the ill, unless with aucthorytie she arm them, to make them more harmful. Then at length honor bewrayeth him, and detecteth his couerte raging Tiranny. So, who of all other weakest and most contemptuous, powerless and bloodless, barer then any Irus, could hurt none: they once armed with power, office, and honor, as a Caruynge Sworde: learn not only of their own nature to sting, but also with the edge of their authority murder good subjects, far their better, godlyer, & nobler. And, for as hongry flies they crall to oftice, of the blood & beggary of y ^e impoueryshed, suck the wealth they want. So these wretched vpsterts, creping first on ground, & (as rightly Cicero termeth thē) even brats of the earth, begot̄ of them selves suddenly with their brightness, port, and might, dimne the aūcientest families. Whose lamps once quenchd them selves invade the regiment. Is this true Nobility? Is this the pathe to glory? Hither may they aspire, who neither dare vouche their father, nor can their Graundfather? thieves of all both dyuine and human things? or dare such, claim the glorious & excellent title of true Nobility? Not only riche, but good must they be, who seek to attain this praise. Which hardly may they be, who so untowardly hie to riches. For, true is that saying of the Greeks.

And therefore, of Silla erst in his ruffe one demanded how he might be honest, who having naught by discente, possessed so many men's substance. For hardly prove they good, who suddenly prove riche. Record of Plato in the fifth boke of his laws. which Solomon also, of all kings y ^e wisest proveth. Saieng, hasty enheritance at first, is never fortunate at last. An other dysease eke have these new nobles. Namely pride and vain boast. whiles they loke not whence thes rose, but what their coffers bourd. Mē say, Bucephalus y ^• stead of Alexander the great, vnsadled & vnharnessed, would suffer his keeper to sit him. but once furnished w ^t his princely bosses and trappers, abide none but they king him self, snuffinge and snortinge at all others. So is it with these new found nobles. Then whom poor and base, none more modest, peasable, or crouchinge: but once enriched, whom late they honored, forthwith dysdayne and spurn. Suche is the change of their mind with fortune, as he were not he, who late he was. But let them loke to it. I accuse them not of pleasure. How be it, he accuseth not Nobility, who severely entreateth the evil, to procure their amendemente. Nor speaketh he always ill, who telleth the truth, though freely. It will be worth their travail, both again, and again to behold from what puddell they spring. For so God chasteneth Saul; upbraiding him his late baseness, and misery. Wast thou not ({quod} he) anointed Kinge over all the tribes of Israel; when thou waste but simple even in thine own sight? and thus likewise to David, whom entierly he loved. From the sheepefoldes toke I thee, to be prince of the people. Let such therefore as are drunken and reel with the meathe of new honor, and forget the dungehil whence by God they were raised, to the type of honor: cal to mind their fathers coat, and first homely cradles, and not be ashamed of the baseness of their natyue birth.

If by their own virtue and commendation of wisdoms, they attaynde to this higher room, as many at this day both singulerly learned, and guyltles and sincere in life: then are they truly most honorable, and worthy a higher state. But if either by force, as lions, or fraud as foxes, basest and obscurest misers be enriched by others goods: (I will speak nought bitterlye of them, only this I say,) as they quickly climbed through others wrack and misery: so shall they stoop, or rather totter as spedelye. Marius the tyranne grew to such pride, that he forgot he had been a smith. But mark the ende of his sudden glory. In one day made Emperor, the next he seemed to reign, the third he was slain of his own soldier, with the sword him self forged. Loath I were to boade vnluckly to the Nobles of our days: but this I wish, they would often and earnestly consider, whence they rose, and howe, what way, what passage they hewed them selves to Nobility. Cicero in his oracion for Roscius complaineth, that under the conquest and empyre of Silla, the best Orators? and chosen counsayloures slain and beggared, arose a family called Grucii, hot accusers, as after Cannas fyeld. And likewise, the Capitons, Chrisogons, courtyers of Silla, thirsting others goods, and lives, waxd suddenly mighty: and triumphed over the riches & possessions of noblest counsayloures. Who coueit to know what late happd in Naples, Milan, and other realines, cōsulting Chronicles nothing domme therein, and listening tattling fame, eche where pratlinge of it: shall learn that Barons, Erles besides others worshipful, were fined partly w ^e the loss of life, partly w ^e banishment That strange guests succeeded, or rather roi • ted into y ^e aunciētst possessios and families of y ^e true owners. Truly this plentiful & fruiteful harvest of Sillas tyine, was neither at Roome, nor then only. But is at all such times, & wheres, as private men condemn nobles in loss of life, exile, or fine of goods, to enter them selves on their possessions. When new come guests displace the old inhabiitants, whē either circumvent other, when they coin thē selves heirs by forged testaments, or by fraud for small value wrye to them selves thenheritance of their naked neyghboure, or beg wards of the prince to ryfle y ^e poor Orphans, or by any like wicked means by others wrack enriche them selves. Newe shifts and polecies have the Nobles of these days, unknown to y ^e elders. First to rake to thē revenues of benefices, wherein though the name of ministry they neither bear nor coueit, yet reap they the greatest part of the profits. Bestowing on the toylinge, sweating, & swinkīg minister, y ^e sma • lest parte & porciō. Of which sort y ^e to many such be & have ben, even y ^• blind see, and such as be in authority, ought see reformed. That every man have with his labor his hire, his guerdō with his charge. Like is their risinge, who in the rasynge of monasteryes, sought not the common but their private commoditye. Whereby many first became and were termed gentlemen, to whom afore neither that worshipful name, nor so large, possessions were imparted. Whych neuerthelas, were they good men, frank housekepers, liberal, lovers and mainteiners of true religion, staynde by the old Tenants: both them selves should be less envied, and others less iniuryed, and their new possession more excusable. The third sort is of Courtiers retaynens and such like. Who by the preferment of their lords or Prynces gifts, or worshipful marriages, clime to this crown of worship, which also Cicero cōplaynd under the blondy varte of Silla and Caesar. When at the 〈◊〉 of Noble men's sec •••• tes▪ good ••• s goods and •••• annres 〈◊〉 ryfled. Albeit herein also, our cou • ryers pass them in sleight. For they only in that calamity, were honored with such prays and spoils. But these think it continually lawful by flattertuge their lords, and hanging on the chiefest counsayloures, to watch their commodity and oportunitye. To catch the farm or lease they coueyte, though with the injury of some poor wretch, aged, creple, widow, or orphane. whereof the folly resteth in Sillas and Caesars, and such as suffer them selves to be flattered and corrupted, to wrest from the right owners, by their authorityes and commandments, honors, and possessions to bestow commonly on the unworthiest. Which Budee writynge on the Pandectes, compleyneth of • • au • ce, his country, being master of the requests, borne in Parise of a noble house and honorable parents, howe be if Nobler for his learning then his honor. Which I am not here • gre • ed to write, for that mischief far spreadeth, and extendeth to many persons and places. That both they may be condemnd by the authority of so honorable person, and ashamed of so just complaint, and by wisdom and council renoked to a better mind. By Ciceros mind ({quod} he) the chiefest courtiers, in manner Princes eyes and ears, and even of their priuye counsel, in preferringe vnfeete men, & en • talling lorelles in chiefest benefices, highest officer, & other pryses of virtue (justice freating thereat) seem to have seared their names with perpetual infamy, and to have staynde their memory with fretting and vnanoydable envy. For what may we think of them, to whom the Prince bath credited the seasonynge of young • suits, If partial either for hate or affection, ouerpassyng men of greats discrecion and approved tr • fte, they entrude to such charge either dreamishe doltes, or loselles, most unworthy that credyte: or sometime not so worshipful, as famous for the ill prayer of all men to both? Of which sort are some pernicious much Catos, who favor the good more from y ^e teeth forwards then with their hearts. Who seem to me, to show as many scars in their forheads, as either they preferred such, or suppressed worthy men, with the mockerye of their prince. Yet, what horrible mischieues have such wrought? Howe much misery hath happened, for the default of wiser and more worthy teachers? All this his talk, referreth to the words of Cicero, wrytinge to Atticus that Pompeye hanged his name forever, in preferring by his authority one moste unworthy to the Consulshippe. But the son of Aulus ({quod} he) so bebaueth him self, that his Consulshippe is no consulshyppe, but plainly the slander and infamy of Pompeye, who preferred him thereto. Thus is hit to true, both that promocions are bestowed on the unworthy, and that their faults are imputed to their promoters. For which only cause, we have also seen in England diverse excellent, good, and godly Nobles, deadly hated and defamed, for placynge under them ill and ravening rulers and officers.

Whose avarice turned not to their own harm, but to the discredit and death of their innocent & guyltles patrons. Wherefore the true Nobility (and chiefly princes) must be circumspect, to whō they credit the government either of private or public affairs. For if ought happen ill, to them the gain turns, the shame and check to their placers and preferrers Nor lighteth ever the blame and punishment, on those, whose is the fault. But I overpass our home happes, and soars. Muche is it to be feared least these Giantes brood, earth birds, dunghill Nobles, prove y ^e traytoures and plagues of their country, and tread under-foot the common wealth. In Homere Achilles raging freateth, for uneven honors were laid on unable porters. Nor plainelier ought prophecieth the near & approaching death of cities and realms, then like accompt of good and evil: and (as Plato saith) unmeet shoulders charged with uneven payse.

But, how great storms and Tragedies, these new found Nobles stir in common Weales, histories will easily teache: if any man will either unfold the records of aged memory, or search and see the later presidentes. But to repeat so far of the ancient patterns, it greueth me truly: chiefly, for I mean not to dwell in any one part, but hie to other. And, to revive and rub up green soars, is both odyous, and superfluous, for they are graven in the green memory of all y ^e quirke. Certainly, somewhat there is, that all universally envy the honors of vpsterts: and abhor them as pernicious to commō weals. Neither causeless is it, that Historiens, Poetes and Orators, always plain it in their monuments. For not to touche here Caria, in times past moste flourishynge, ruyned by the multitude of new Rulers: Let us weighe the complaints of Orators, in the Noblest and auncienst Cities. Demosthenes chief Orator of Athens, of all wise men eloquentest, of all eloquent wisest, writeth, that when Nicias, Aristides, another Demosthenes, and other auncyente Gentlemen, governed the state of Athens, they ruled far & near: And three score and five years held (in manner) a Monarchy, with the consent of all Greece. Had in their treasure, of spare money, more then ten thousand Tallentes: The Kings of Macedon at their beck, many noble shrines of victory, (after happily atcheued Conquests by lande and Sea), erected, the Common buyldinges moste sumptuously furnyshed, and private homes neglected. But, since the people and new men preaced in place, who attended on private men's bec • es, not served the common wealth: the Monarchy of the Greeks, swerued to the Lacedemonians, the common dignity waned, private profit grew, suddenly of base many became Noble, of beggars riche, the beggared fains to become their s • aues, and for refectiō to take y ^e reuersiōs of their tables. Which self same reporteth Iso •• ates in his oration of peace and other where. Of y ^e Roman state the • oete 〈◊〉 thus writeth as mencioneth Cicero •

Also the Romish youth, that they only might give voice in elections, wonted to tumble the ancients over the bridge. who once dispatched of honor, life, and dygnitie: forth with new m •• stirrd factions and discord. As also it happened in Roome under the Papacy: And namely in Julius the Seconds time. Who, from the Ores, (wherewith he wonted to earn his alehouse halfepeny) lyfted to the highest honor of the chief See, fildd all Realms with war, tumult, and rage. Then whom, that Church had never stouter Champyon. Wherefore, like as (as gravely warneth Paul ) a strange unknown person must not be admitted to ministry in the church, as commonly proud & ignorant: so in gouerninge the state, none more insolent, none more intolerable, then new and skillesse nobles • raised from the Carte to the Courte, from the rascalles to the Nobles, or to any rule or excellency of Nobylytie. Whom not vnfeetely, with Homere may we Imagine borne of Oke and Flint: both for their basest birth, and their Flintie and Iron heart. As well Eustathius, • he playnest interpreter of Homere, blaseth it. For this is moste true.

For, so giddieth and ouerbeareth him the prosperous gale of Fortune, that (in manner past him self) he forgetteth what he was, what he is, and what he ought be. Where in deed howe much higher he is, so much more lowly, humble, and gentle, should he show him self. These so enchaunted and drunken, with the charm and Hippocrace of new honor, I wish to imitate the humble highness of Agathocles: needful president for all Nobles to follow. So shall they both be myndefull of their former state, and not shake or trouble Common weals, and aspire to the higher place by virtue, not vice, by industry, not malice, or pollecy: and hit gotten govern justly, modestly, and uprightly. For he though the Son of a potter, yet called to the Crown of Sicyle, not forth with proudly dysdained the rest, but surmounted them all in humbleness: not shook, but settled eche state: not vaunted he was king, but plainly professed, he was once an earthen potter. Of whom thus writeth Auson • us.

For on his table, besides goblets, he caused also earthen pots to be placed, which in manner of encouraginge, he wonted to show to youngemen. And pointing to the earthen, said. Suche I made. Shewinge the golden. Suche I make by travail, diligence, & courage. So had he ever tofore his eyes y ^e baseness of his beginning & science. Least at any time, pufte up by prosperytie, he might forget his old being, and proudly disorder, & confound all things. Suche Agathocles it is expedyente our new Nobles be. Which would they, it were to be wished, they were more, and their greater estymation by all means procured. For none but vicious, will not love & reverence them, in whom virtue shineth, & the nobility of honesty glistereth. In which sort of praise that heretofore have ben, and presently are many singular & excellent: is none so deuoyde of common sense, who heareth and seeth not. Nor meant I by my longe talk, to dysproue there were such: but to show that others (of whom I fear the number) are no righte Nobles. For, whereas tofore we denied, the only Nobility of birth, to be hit we seek and miss: shall we think this what s • it be, new or old, cloggd with vices, to be hit? If any be perhaps, who stole up by shifts and sleights, feeds on myschiefe and rauenynge, lives by and in slaughter, who is a bane and burden to him self and others: him shall we deem a righte Noble man? Muche may Stoically be said of a slave and thrall of vices, a worldly fool, or who is in deed free, wise, good, or even a man at all. But I refer the Reader to Ciceros Paradoxes, there gravely discoursing them. Where he shall learn, that the rychest, best borne, heads of cities, whom graven gold and Tapistry, Images & Tables honor: notwithstanding, if they defraud any, gape for others right, forge Testaments, • o • ite or catch others goods, thrall them selves to vices, not chiefly reverence virtues: are fools, though costly and courtly: poor, notwithstanding their groaning chestes, if barren minded, most filthy slaves, and to conclude, beasts. But that reasoninge I leave to the Stykes and Cicero: the reading to good and studious Gentlemen.

Hitherto have I severally discoursed certain partes of Nobility. Both that ancient, which is borne with the man, and this new, which spryngeth from it self. Wherein, if either the first have no other ground then blood, or this last be purchased or maintained by ill means: we have far removed either from the true, & lively counterfeit of Nobility.

Now jointly some what farther will we suppose of either. And ouerpassing other faults, whereto it wonts to be thrall, consider (for we mean to examine all points as far as seemeth good) such a Noble man, (if any such be) or (if none such) imagine him, since either he might or may be: who is neither enflamed with cruelty nor chafed with anger, nor boiled with ambicyon, nor whelmed or ouerborne with covetise, nor rakes by hoke and croak, nor purchaseth by force, fraud, or like crooked means, his forged Noblesse, nor increaseth it gotten by disloyal practices, iniuryes none: but maynetayneth him self and his, with his own goods and enherytaunce, with them contenteth him self, in them reposeth him self: but yet neither applieth any study, nor gouernth any common charge, but licēciously roames in riot, coasting the stretes w ^t wavering plumes, hangd to a long side blade, & poūced in silks. And so brave vaunts him self to y ^e simple sort, guarded w ^t a rout of servants. Learns naught but customably, & courtlike to entertain gentlemen, to cal the king his lord w ^t ii. or .iii. French, Italian, Spanish, or such like terms, to greete a stranger, and know the courtlike titles, your lordship your grace, your majesty, bestowing them in convenient times, & with courtly grace and bravery: to be short, in feasting, dainty feeding, riot, Venus stelths, Mars combattes, huntinge, haukinge, dise, & Tables, naught doing, at home sleping, abroad toyeng, ill wears and wastes the good while ouerpasseth whole days, & most parte of the nights, in vain & fruteles tryfles: This noble man consider we, and show what we judge of this idle and voluptuous life. For the not spoilyng others, for the maintenance of their private pleasures, not to praise, were hard. But in flowing with licentious idleness, applieng no honest labor or exercise, w ^e such one crime & guylt they stain thē selves, as cōpryseth the other & is deemd the mother & beldame of all mischieues. For, first they offend in neglecting arts, & contemning learning: traitors to all noble knowledges. Whence springeth ignorance, linkd with contempt & hate of all thrift And, for the motion of y ^e mind ceaseth not, but is ever busyed in somewhat: it happth, that either in base & fruitless worldly trifles, or thefts, or extorciōs, or innumerable mischieues, their devices are spent. Nor Cupide but they chase idleness, hath lost his bow, nor quenchd lie y ^e flames & brands of lust. Wherefore, though a while it neither injury nor wrong any, yet will it speed lie, both purchase infamy to the good, stain to the chaste, and blemishe to the just. So as now it is not ease, but the concourse, medlay, and synke of all sin. But let be this army of vices, wherewith idleness wonteth to be guarded and accompanied. And inquire we only of an Idle noble man Truly, if any be that neither knows nor coueytes learning, nor in travail of his body, or exercise of mind, passeth the course of his weary life: but spendeth his years in pleasure ease & rest: haunteth plays, feasts, bathes & bankettings, and useth this vicious trade and custom: (though spending only on his own stock, his fathers gift) nor seeketh or compasseth, but how to rise nobler, richer, or welthier: nor is beautified w ^t any excellent ornament, all be he not spotted w ^t monstrous cruelty, covetise, or mischief: yet so far am I from deeming him a right noble man, as I allow him not so much as one ynche of Nobility. This hear all ye Nobles, both new and ancient: and for it is true, credit it. That 〈2+ pages missing〉 this careless, sluggyshe, and rechelesse Nobility, repugneth with the laws both of God and man, and ought by the same be punished. Yea, plainly I profess, any such vocation prescrybed in holy write, could I hitherto never find. For it sufficeth not eche hold what he hath, and that enjoy not spoylynge others: nor he dischargeth his duty, who only not hurtes: but who faythfullye perfourmeth not what God commandeth, is guyltye and accessory to heinous crime, and in danger of judgment. For all we are charged to labor, not licensed to sytte and sleep by our gotten goods: not to content our selves with others labors, but forced to bend our boanes to the crooked plough, and sweat at work. For as soon as Adam man's first parent fell, forthwyth he heard • God the moste wise and just lawegeuer, pronounce this smart sentence.

In the sweat of thy brow shalt thou eat thy bread. which extendeth not to Adam only, but generally to all Adams and all his posterity, no man, no Noble, no King, no Emperor exempted. By this curse are they charged to labor, in the sweat of their brows, to eat their bread as the hinds of y ^e almighty god & lord. But it needeth not (say they) they should moil thē selves with needles & superfluous toile. Since by gods hand all necessaries are abundantly ministered thē, all things plenty with them, & sufficient left of their parents, well & worshipfully to maintain them, and furnyshe their estate. But if they scorn to bear this yoke of labor, with Adam, with their fathers, with their brethren, if in sloth idleness, & lasines they suffer hours & days to slyde: they shall yield to god the most sever auditor, accompt of their misspent time, all wer they Cresus, Crassus, or Midas, and possessed silver Vynes, gold mountes, all bear they Chayne, Brooche, or Jewel on their coarse. And though perhaps of custom they presume, this ought of right pryuyledge be pardoned them, and neither account of their life mysled nor time lost, nor fine for their idleness exacted: yet, will they be faultless, will they escape unpunished, they must attend, not what is licensed or permitted emonges a few men, but what by God's word they may. For this gap opened not laws, but lycencious custom, not civil ordinance but corrupted times. Reuerende antiquitye nor used, nor meant it. But more by deeds than words, and yet by words sufficiently, condemneth this lewdness and ydlenes in gentrye. Hit is therefore labor worth, to displaye here the ancient, busy and painful life: that our Nobility may ever caste their eyes to this antiquytye, and hit propose them selves for pattern. Fyrste the Jewish Prynces saw this laboryous lotte of Adam, pertained to them as his posteritye. As the Noble Noah the Vyne setter, Abraham and Isaac well myners, Jacob the shepherd, as all the rest: either shepeheardes, Husbandmen, Artificers, or earnest toylers in some fruitful travail. Not w ^e ease effeminate, or nice with pleasure, lashd out (as Penelopes woers, their wealth in feasting & banketting. Shall only these men then exempt them selves, from the law indifferentlye given all men? Since these Patriarchs so thought, and that taught by their lives: shall not our nobles measure them selves by the same meatrod of manhood? Who, would or could they read ancient monuments, should sufficiently see what were the travails of the Pagans, w ^t howe many labors their life was laden: how idleness was algates punished in whatsoever estate, degree, or dignity, and that by some commodious travail, and commendable sweat, they earned this name and honor amongst their people. For albeit some Romaines borrowed their forefathers names as y ^e Vitellians, Antonies, Mamilians, Naucians, Sergians, Cecilians, Cluentiās, Julian's, Acmiliās who derived their surnames either frō Eneas or his sons, or fellow exiles: or of y ^e Sabines, or other aūciēt people: yet both endeavored they stoutly to deserve thē, & were for y ^e most part, farther termed either for their excellent wisdom Sages, as the Catons, Brutes, or surnamed of other virtues. As emonges the Greeks some Beneficiall, Brotherlye, Sauioures, • monges the Romans, Godlye, Fauourers of the Commens. Or of conquered cities, as Coriolane, Isaurike, Numidian, Asiatike, Achayke, Macedon, of such realms and cities. Or of other noble feats either of war, or peace, as Runner, Lingerer, Chaynd, Valiant, Conquerer, and Drusus, for he slew the king Drausus: and Valerius the greatest, for he reconciled the lords & cōmen's. Or of their sugared eloquence, as Pleasant, well-spoken, Attike, and others infinite. As they therefore, not for they were riche, meant to wither in idleness: so nor ought ours, for they be noble ware stark & stiff. Nay rather, so much the busier it behooveth thē to be in all exercise, as well of mind as body, to suppress growinge vice, and cut of the buddynge baits of evil, which the poor want. To chasten and subdue their bodies, that they become not to wanton, with the abundance of fortunes gifts: & finally so master them selves, as they may honest their stock answer their name, accomplish the great expectacion conceived of them. Least otherwise they become desperately vicious, lycentious lybertines, wantonly froward, excessyue rich, noughtily Nobles, and altogether dissolute. Since hereto their many baits, and slipper trains allure them. Let them pervse the whole bible. Yet shall they not (I think) find any Idle degree instituted, or once named of god. In Moses, and the Christian common wealth, Kings, Judges, Soldiers, and riche men have their rooms. And to eche sort their charge prescrybed. Of whose number if Nobles be, (as if they will be, they must) they are doubtless bound to their labors and taxes. Plato and Aristotle in ordeyninge their Common Welthes, admit n • Idle state, nor sluggishe Nobilytie. But appoint all either husbandmen, or Craftsmen, or Merchants, or hired Servants, or wardeins, or gardeins. But what is the cause, why Nobles may not labor? For they be honorable? But, are not all worldly creatures, howe much more excellent and precious, so much more enwrapped in wrestles labor? Nothing more honorable then the heavenly army, the son, the Moon, the s • errs, nothing in the whole world more beautiful or excellent. Yet leapeth the Son forth as a Giant to run his course.

The moon taketh charge of y ^e night, & serveth men, plants, living creatures. The stars rise and set. To conclude, every creature labors & travails. For, even the noblest beasts, and Princeliest fowls are bound by this law: and most wretchedly captived to daily & nightly toil, if they hap on miserable and cruel lords. Of fowls the Eagle, of beasts the Lyon, and Elephant, of tamer beasts, Axen and such like. To whom, (besides the shadowed Images of certain virtues, which y ^e universal consent of all writers alloweth them, as of swiftness, strength stomach, godliness, Justice, Prudence) this is peculiar: to dignity thē selves and their whelps caves, to purue y their food and other necessaries, with their own labor. None of them, that either flieth not, as Eagles, or eareth not as Oxen, or gallopth not as Horses, or senteth not as Houndes.

Thus reasonles beasts perform their duties, and deny not the Noble man at due times, their wool, milk, labor, and Service. They are ever pressed to serve him, bear burdens, suffer strypes, day and night are plagued, and yet shrynke not from their duty. Shall only then their Lord, (Brute beasts labourynge), sit Idle and sluggyshe? Credytynge them (while he snorts), to feed so many hongrie mawes? In hope, Fortune will fyshe for him while he sleeps, and poor Cattle bring home his wants, and in manner poor meat in his mouthe? The Lord saith the Fowl was made to flee, and man to labor. Where under (Man) he encludeth all estates. Solomon the wisest prince, posteth them not to these Pryncely creatures, but to the simple Ant. Sayenge, go sluggard to the Ant, mark her paths, so to become wise. Without master, teacher, or chastner, she provideth her food in summer, and in harvest stoares her barns. How longe wilt thou sluggarde snorte? wilt thou never awake? Loe Solomon deemth a sluggard worse then the Ant. But him termeth he sleepy, who but a little slombers, and somewhat lasely retcheth out his arms. Loe man lifted to honor understandeth not, but is resembled to beasts, and compared to brutishe creatures, as song David this kings father, the kingly prophet. If then the scripture, by proposing us simple creatures provoke us to work, if it be sufficiently and euydently proved, that eche excellentest creature in his kind, is not for his Noblesse exempted from labor: nor ought the privilege of Nobility be pretended, for an excuse and veil of Idleness in our Nobles, to purchase them vacation, and (as forworne Soldiers) a pastporte. But rather the better and Nobler they are, the more ought they vpraise their courage thereto. As stronger beasts bear greater burdens.

Will you then (will some happily say) set hie borne lords, to plough and Cart? I cal them not thereto, but only provoke them to labor. The certainty and specialty I limit not. Howebeit, if I should move them to the practice of some honest art, or even of husbandry, what hurt? For, nor therein should they begin any new presydent, nor greatly disparagethe brightness of their honor: if either they credit antiquity, or examples, or the manifest reasons of writers, and the sound judgment of the good. For, to speak of husbādry not what I think but know, and have red: antiquytie thought naught more liberal, naught worthier a Noble man. Nor was hit erst, as now, counted a base and contemptuous state, which Consuls, lords, and Prynces, which kings and Monarchs coueited. Which to prove, first of the Romans, and then of others will I borrow somewhat, which may serve to double purpose. Bothe, that our Nobles may imitate the laborious antiquytie of the auncyents, with like success: and also to show, that even the auncyentest Nobles, esteemed and used tyllage. For, we read, that even from the Ploughe to the Senate, from their Coat to the Council, from Tyllage to office, many stout and worthy men were called. For. L. Quintius Cincinatus, then held the Ploughe, when news came to him, he was chosen Dictator. Cato thelder writeth in Cicero, he was merueilously rappt with the love of Husbandry, which he affirmeth most sibb to a wise man's life. And therefore many, for their merueylous and incredible delight therein, gaynd them selves many surnames, which for honors sake descended to posterytie. And those not base or obscure famylies, but even of the Noblest and most famous. Hence came the surnames of Hoggyshe, Sheepyshe, Asses, Swinishe. Hereby, of the pulse Cycer was Tully named Cicero, of pease Piso, of beans Fabius, of Lintelles, Lentulus, and likewise divers other. Yea the Iunians refused not the name of herds, the Valerians of milkers, the Licinians of spriggs, the Statill • ns of bulls, the Annians of Goats, nor the Pomponians of Calves. Nay rather they chearelye culled them as honorable titles, and carefullye retaynd them, to them and their posterytie. And thus much of the Romans. Now somewhat of others. Homere, in whose tales (if they be tales) is formed and shaped the Image of the auncyentest mauners, Imagyneth in his Odyssees, Laertes the old man, the Lord and Kyng of Ithaca, the father of Vlisses, deluynge, tillinge, sowinge, and dounginge. That the practice of husbādry was also familyer to Kynges, the example of Cirus the younger, proveth. Who accounted it no stain, paynefully with his own hands to sow whole fyeldes, to graff in his Orcharders, cut & border flowers and Herbs in his Garden, and curyously to plant his trees in seemly order. Nay, when Lisander, the Lacedaemonian Legate, came to him with presents, vaunted to him, that all he saw, him self had sowed and set. Whereat he wondering, and viewinge his purple Roabes, his bodies beauty, the sumptuous Persian ornaments, embrawderyes of gold and pearl, amazed cried out. Justly O Cirus men deem the happy, since in the virtue and Fortune meet. For so almost translated it Cicero out of Xenophon. Wherefore learned men, for they see this labor greatly accepted and honored of the Consuls and lords of Roome, and the ancient grekes and kings, think it not unmeet or vnsittinge to our Nobles.

Further, not so unseemly seemeth it to many Sages, that Noble men's sons should learn some art. For, since Fortune standing on unstable wheel, & in small moments sweyenge upside down, both may & wonteth to change her cheer: it may hap (say they) whom pleasant and merry she raised to the highest fane of honor, the same frowning and froward, she may whyrle lowest. Dionisius king of Sicily deposed from his kingdom, was driven to keep a school. And wheretofore he ruled men, then ruled boies So, if any time they want, they have wherewith to succoure their need.

For ever the art maynetayneth the artsman. But need they not? Theyr art lades thē not. Nor is any burthē lighter. Therefore, that our forefathers dischargd the Nobles of baser crafts, was not for they should walowe and freeze in ydlenes: but to practice warlike feats, and employe good arts. For not all arces are base and filthy, so as we ought be ashamed of their knowledge. This therefore is (as I have said) the advice of many, deeminge not altogether evil, nor as me seemeth wholly to be condemned. For heretofore both the custom was, and by written law decreed emonges the Athenians, that children at thage of discrecion should be brought to occupacions, the instruments of eche scyence laid before them. Where, to whatsoever tools any voluntarilye ran, those was he taught. Wherefore, if Noble ympes would spend some portion of their youth, in learning any profitable or commendable art, it were not discommendable. Nay rather, their earnest will, and modest labor, were hyghlye to be praised. Forasmuch as, thereby naught should they lessen their estimaciō, and yet provoke many others by their commendable example to greater diligence. At least, this rather ought they do thē nothing, or live idellye. So shall not their childhood and youth pass wholly fruiteles, & many vices shall they kill which ydlenes to fertile of sin, breeds Right oft have I heard many Nobles cloyed with ease, complain their werines. Knowing not howe to pass the long days, & therefore wish thē short which plaint shall cease if herein they will sometime vouchsafe to exercise them selves, and taste the common trauayles, miseries, and grieves. So shall they both better spare y ^e crooked plowman, and them selves enjoy not altogether vain delight, & mock the time with profitable pleasure: to conclude, please less thē selves, god more. But other I confess, & those moste weightye charges some have, chiefly princes Who be they good, care, howe, counsel, watch, common with them selves, their counsel, while others chiefly their subjects, careless snorte at home. Which duties of Nobility, (god willing) I will prosequute in my other books, as occasion serveth.

But hitherto I assent to this opinion, so it want a covetous & nigard mind and measure be used, and other poor laborers not pinched of their profit and this travail, referred rather to the refreshinge of their minds, then the heapyng of coin.

Busines never wanteth a noble man, if he caste his eyes through his house, through the common wealth. Chiefelye, if inwardes he behold his mind, he shall ever see somewhat, to be learned, unlearned, known, unknown, followed, fled, amended, altered, and with all care and heedefulnes to be pursued.

But herein have I dwelt the longer, for I would persuade, that no sort of honest labor ought be despised.

Chiefely, since the ancient Jews, Romaines, Greeks, lords and kings, refused it not. But (howsoever) labor they must. For Paul chargeth every man to abide in his calling, and not betray the standing by God credyted bym. The laws bear not droanes, but punish them. Erasmus also enstructyng Charles the fyft, deemth slouthful Nobles, & unlearned Princes, worse then Sowters or Hinds. If any therefore pass the bounds of his calling, and forsake his duty, preferring idleness before travail: he is neither of God called, nor of men ought be placed in this reverend room. But the desire of briefenes, and the long residue of our purpose, reuokes us from the chase of this false and shaded Nobility When as yet we had but entered to it. In blasinge which, notwitstandinge, we were therefore the longer that we might be bryefer in the rest. For thus the contrary known, the true, most honorable, and royal nobilitye brighter shyneth. We have shown therefore, that farthest wander from this scope a lewd sort of roisters and mocknobles. Only in name and title, not in deed Noble. As far wide are they, who are jointly pryestes and Nobles. Nor always are these well borne gentlemen, much less vpstertes and slips the true Nobles, chiefly if either first they rise by crooked means, or risen give thē selves to ill practices. To whō join those y ^t live in idleness. Now therefore must our nobles diligently endeavor, to shonne this counterfayt descried noblesse, and embrace the true. For hitherto, in miserable manner hath it swerued from the ancient state, and lost her former flower and dignity. which howe it may be recovered, and perfectly restored, henceforth we must treat.

THE SECOND book of Nobility,

S Ythe therefore these four sortes, as unworthy this honorable title, are worthily rejected frō so high honor: Who so, in all his manner and trade of life, is most unlike them, most resembleth a noble man. Who suttelye insinuateth not him self, for such as he is not who is no traitor or rebel to his state, who boasteth not the brightenes or auncientye of his birth, but proveth him self worthy thē. Who swelleth not with access of honor, or purchaseth envy by vice, or importunitye: but scaleth honors honestly, growing in favor through commendable virtue well governeth them gotten, and lothinge ydlenes, buselye executeth his To charge, and to be short.

Whereby the Poet adiudgeth a good man, a right Noble man. For albeit some receive Nobility delivered them (as it were) other find it: Yet neither all they whose auncestrye longe lasted are borne Nobles, nor these new men made Nobles, by whatsoever means But the first, by suinge the steppes of their good auncestoures: these by pursuyng the path, that Hercules is said to have proposed. Of whom Cicero reporteth out of Prodicus the Sophister, that seeing two paths, he turned to the right not left: and leaving pleasure the flattering dame and the baits of vices, lystned virtue a thryftye and sober maiden, sadlye and soundlye disputynge, assented to her, and served her. And this is that Nobility that fylleth the third room, when with stock and forreyne Noblesse, the inward ornaments and virtue, (the true honor of the mind) are matched. As Antisthenes defynd well borne, well manerd. But virtue, albeit in whatsoever home it harboreth, is ever one aye like it self: Yet (I wot not howe) more shineth and glistereth in a noble man. Nor coveteth so much the shade as Sun, the couerte as the open light, the dark and shady laundes, as bright and Sunnye mountes, where resort and assembly is most frequente. For both she honoreth her place, and is honored by such subject, as showeth it most apparent, and where she brightest shines. This therefore I add That no base or mean virtue, is requisite in a Noble man, but even the noblest and highest. So as, the divine bountye and grace assistynge him, he may wysely and tymely mind, and diligently and faythfullye compass, those things, which most besee me I say not a man, or free borne, but even a Noble man. For to such perfection who so is Noble, is thought to have scaled: not only to have attained what is common to all. For in being men partakers of speech and reason, we differ from brute beasts. In being free, we excel bondmen, or those of servile nature: as fools, or dolts vnfeet for all partes of life. Or Villens by war, in whom natheles, oft lurketh secreate freedom and gentry, though mastered by Villenage, it dare not peep out. As the bird Attagen, albeit of nature tattling, yet taken is said to ware • umme. But far more is it to be a Noble man. Who, as he excelleth in honor, so ought to exceed in virtue. If others creep, they ought run, if others run, hit them behoues to fly. Nor only fly, (for flight is common to eche rascal fowl,) but noble Eagles must they be. Whom as many give in their arms, so god grant they resemble. For as they she swifter and sore higher then others: so nor ought Nobles stoop to the Car • on of the world, nor be sibbe to vices and filth of the rascal sort, nor debase them selves to the baseness of viler varlets, but soar on high and seek the loftyest. Neither are Nobles causeless compared to Egles. For as they are quenes o • Nobles therefore, as well who are famous by descent of auncestrie, as who first purchase Nobility by virtue and polecy: I exhort, and s • irre, to the contemplacion of this true Nobility. I spoil not your house or auncestrie of their due glory, but admit it: Coueytinge yet, to amplify and enriche it with another ornament. This is the true & only path, to all praise, dignity, & Nobility: to despise in respect of this Christ, all pomp. Without whom, naught in this world may be stable, high, stately or Noble. Not kin, not cōtrey, not parents, not petigrees, not Noblesse of lēgthned line, not length, bredthe, heighte, or depthe. What braggest thou then thy stately enseignes, or thy vain arms? Wherto attemptest thou to spread, and root in earth, the memory of thy name to all eternitye? It is written in Ecclesiasticus, the lord will root out the roots of the proud, all be it they assay to delue and grave them, never so deep in earth. And the Prophet Isaiah witnesseth, he turneth the mighty to naught and empouerysheth the lords of the land, so as they neither plāt nor sow, nor their stock spreadeth. who withereth them w ^t his breath, & causeth the wherlwynde to toss them as straw. And albeit fools and doltes, as David termeth them, seek to leave their children infinite substance, and to root their seats and memory forever, and name whole lands after them: yet shall they not longe last in price and honor. But their beauty wither, their buildings molte, them selves rott like dienge beasts. Yea truly, all can they vouche infinite ancestors, & grandsyers, possess they whole myllyons of Coyne, add hereto, be they beautifyed with virtues, and furnyshed with all those partes of Nobility which erste we mentioned: but they join hereto Jesus Christ, the pillar, crest, and perfection of all Nobillty: naught worth are all these which moste are prysed, and accounted moste precious. Be thou auncienter then Adam, stronger then Sampson, wiser, rycher, and more learned, then Solomon, more upright then 〈1 page duplicate〉 〈1 page duplicate〉 Abraham: Have thou moste Noble and virtuous ancestors, possess thou all goods, purchase thou all virtues, be skylful in all things, be thou Noblest, best, highest, and learnedst yet not but in Christ only, mayest thou be termed Noble: yet shalt thou remain anvnprofitable servant For, with God is no account or respect, either of stock, honor or person, either of desert or dignytie: but through Christ Jesus. For ye see

That no flesh might glory in his sight. Albeit who cleansed Naaman the Sirian, the general of his Prynces army, and counsailour of greatest authority with his lord (as witnesseth the holy ghost, in the second chapter of the fifth of the kings) taught him to profess his true confession, and not rejected him: who called the Noble chamberlaine of Candace Queen of Ethiope, treasurer of all hir Jewels, to acknowledge his truth: will also admit Nobles, if first they seem to them selves unnoble: as we read in the second Chapter to the Philippians. But y ^t this may more plainly appear, and the Nobles understand how they ought follow christ, let them a while with me recount his high humility, and noble baseness. Far different is his and the worlds Nobilytie. As near as the East and West, the heaven & earth. For of how base, how infamous line (good God) as to his manhoade, descended he? Not of the ancient Monarchs of Assyria, Persia Greece: but of the scorned Jews Abraham, Isaac, Jacob, shepherds. Not of Queens or Coye Ladies, but of Tamar, Ruth, Rachel, either strangers, or harlots. And in clothinge his godheade with flesh, would not be fathered of August then Emperor, or any other Monarche: but chose Joseph the carpenter his Father, Mary an humble Mayde h • s Mother. Not at Jerusalem, but in Bethlehem was he borne.

Nor lay in princely down, or proud Palayce, but in maunger swathed with brats. Nor went he guarded with great trayne of Seruaunts, but picked out his Disciples, Fishermen and Publican's: to whom as Seruaunt he served. Nor haunted he the scornful Courts: but more beggarly then Birds or Fores, had neither benne nor nest to couche his head. Nor road he on moile, but asse, accompanied with no gards, but enfants and sucklinges cryenge Hosanna: and the lame, blind, and deaf limpinge after. Nor fared he sumptuouslye, but fasted in the desert, thirsted, hongred. Nor bare he arms, but pryntes of nails, wounds, whiplashes, and y ^e cross, which for our sake he bare. He rose, as witnesseth Isaiah, as a sprygge or root, out of a dry thirstye ground, where in is neither shape nor seemelynesse, the worlds scorn, a soppe of sorrow, a patient of all infirmities, bearer of our grieves, a simple sheep led to slaughter, and dumb lamb, not bleatyng before the shearers.

And yet his Genealogye who may blase? Blush not, for I propose ye this Christ as pattern: Blushe not (though noble) to humble yourselves as base: though rich, to be poor in spirit, though somewhat, to accompt our selves as nothing. But by his president lay of your pride, your stomach your plumes. Prostrate yourselves and yours at his feet. Submitte your Nobility, maces, Scepters, and arms to him. Nothynge weygh your discents, your petigrees, though fette from farthest auncientye. Fleshe Blood, Circumcision, and forreyne happes, what other are they in respect of this Nobility, then rubby she, as Paul termeth them. Condemneth he not the auncienties and Genealogies of the Jews? Reiecteth he not the carnal sons of Abraham, when the Jews boasted Abraham their father?

For this Nobility is carnal, mannyshe, durtye, sadinge, incertayne, which God can even of stones raise. Be not then ashamed of this his leading: Blushe not of Christ, whom god hath now advanced with highest honor, and given a name above all names, even Jesus: whereto all knees howe, as well heavenly, earthly, as under the earth. He once inglorious, now glorified, will heave ye to the self same glory. He humble will raise ye high. He poor will enryche ye. He unnoble, will make ye moste noble. Nor will he reeue the Nobility ye have, but give ye grace to use it.

Then this Nobility nothing nobler. Nor ought more honorable then he, who borne to God, regenerate in Christ, stampynge foreign pomye reposeth him self in this heavenly and Chrystyan Gentrye: who is begotten not of blood, not of the will of flesh or man.

Of this father, this brother, these auncestoures who so is borne, is both moste happelye and truly Noble.

Gloryenge not in him self, but God. For he nor stayneth, nor blemysheth but honoreth his parents.

Nor leaneth only on their shadow but to the praises received of his aun cestoures addeth his own, and heapeth their gifts with his: worthelye reverenceth virtue, yea more then the meaner sort, for he is Nobler.

Yet contemneth nobilitye, honors, yea his virtues, good deeds, and deemeth him • self aboundantlye honored in Christ, not nobled or bettred by them.

Neuertheles, stantelye and with Gentylmanly courage, marcheth forwards, in good works, and trauayleth in excellent actions, prepared of God for every man, according to to his dignity • , power, and office to wane in. But what der des and duties pertain to Noble men, we will now perticulerlye describe, so far forth, as our lord Christ, the master of all truth, and teacher of all knowledge, hath revealed unto us. Whereby they may attain to the silver roūt of glory, which floweth from God, and glistereth in the exercise and practice of virtue.

These thus determined, sith sufficiently it appeareth, what is the true pathe to perfect Nobility: it remaineth we show, what manner thing it is, and with what ornaments of virtues it ought b • clad. Infinite were to exprects, and orderly to reckon the noumber and sum of at her virtues. For all such as severed are in the rascal rabble, ought generallye to foyne, and thronge in a Noble man Onelye the general kinds it shall suffyce to show, whereto Nobility ought raise their minds and eyes and by them as the rule of life, eramyne all their deeds and duties. Whyche, albeit for the moste parte they may be also applied to others. yet as Erasinus in framyng a preacher, Cicero, an Emperor, and Oratoure, reckon certain virtues, not always peculyer to them, but common with others: so will we (God belpinge) prescribe and assygne • certain precepts of orderynge noblye and honourablye the life: which if not altogether, at least chyefely seem proper to Nobles. For of others, neither is so great perfection required, nor can they accomplyshe all, for they want the helps the others have, and are not asigned to like watch and ward.

Wherefore as they bear other state, place, & office in the common wealth: so in teaching and enstructyng them otherwise ought we proceed, and far unlike order and mean observe. Let us therefore settle to it.

But this notwythstand • nge shall be no new institution of Nobility, invented or Imagined by me, but confyrmed 〈2+ pages missing〉

The first Chanell therefore of their duty, and fountain of all wisdom, is the fear of the Lord.

Namelye, the true vnstayned worship of God, and sincere religion. Wherwyth Noble men, must even from their cradles be seasoned. I mean not that they learn only to know God: For even the Gentyles know him: and Hermes, Pythagoras, Socrates, denied not there is but one God.

And Plato confesseth the knowledge, wisdom, and power of God moste certain: and the ignorance thereof manifest blyndes and wickedness.

For the law establyshed first in Jewry, and spreading frō Zion and Jerusalem, to the Chaldees and Egipcians, thence ouerspedde Afryke and Asye. Whence derived into Greece, out of Greece it was shypped into Italy, France; and other costs of Europe. So as there is none, whose mind this opinion of God hath not pierced. Of the Philosophers, some doubted what he was But all affirmed he was.

Some termed him the being of all beinges, and first mover, as Aristotle. Others an everlasting mind and God as Cicero. Nor any time was their any nation so rude or barbarous, nor any one so far strayed from humanity and godliness, in whose mind, some form and Image of this godheade was not graven. Alike superfluous is it, to will them to fear, to believe god, or pray to him. For the evil fear, the deuels believe, the Paynems pray. As teacheth Hesiode.

Needeles also it is, to will them partake in ceremonies and church rites, with others. For, so much, long since, Isocrates wrate to Demonicus, & the infidels observed. who ordained public, private, and foreign sacrifices, feasts, wakes, and plays. These toys familier even to the common sort, and moste vnciuile people, wholly ignorant of gods misteryes: what needeth to teache? For Epicures, godless persons, blasphemers, forswearers, mockers, and scorners of God's Relygion, (if any be in this sort) I determine, no otherwise then dogs from Sacraments, or swine from pearls, to be chased. To whom, this our talk nor savoreth nor belongeth. But far otherwise be our Noble man instituted, and learn he not only to fear God as judge, but also to love him as Father. And not only love him, but acknowledge Jesus Christ the cause, and aucthour of this love and reconcilemente. Whome he ought believe to be God, partaker of one self substance with the Father, become man, to have taken flesh of a wemlesse Virgin, to have walked in earth in Seruile form as man:, to have taught, proclaimd y ^e new league, made Caytifes and sinners just and blessed, to have redeemd with his Cross the forlorn Captyues, to have risen from the dead, ascended with his fleashe, left here a Sacrament of his blood and body: And therein commended to us, the holy memory of his happy death, and ensealed the same, with a lyuelye and effectual monumente, as his Sygnet. To be the only head of the church, not absent, but present, not dead, but mouinge, quycknynge, and nouryshynge his lymmes. To be also the husband of the Church, whom he credyteth not as strumpet to any Vycar, but relyeueth from heaven warrynge in earth, ruleth and enstructeth with his spirit. To be short, to be the only, yea the only and moste absolute Solycitour. This Christ, not quartered, but whole, who swaloweth and embraceth by faith, is a godly Noble man. Whom also he ought call on, and reuerendlye worship, and according to knowledge honor, but only him: Not transfer his proper honor, to stocks, stones or Sainets. That he assure him self, this is the true & catholic religiō which kindleth, not quē cheth our faith in him: which aduaun • eth him, debaseth us and ours: which referreth all gifts and received benefits, to his grace, abateth the pride of our flesh, the liberty of our will, the merits of our works the swellynge of our nature. Acknowledgeth him only, king, Prophet, Bishop, and all in all. This must our Noble man learn, this must he redite and follow. Who other ways hale him, & whisper in his ears pernicious heresies, and phantastical opinyons, must be shound & not herd, as proud and presumptuous persons, self lovers, and estemers of their own works and worthiness. Who vaunt them selves Creatours, Mediators, Saviors, Christ's, gods. Who better then their lord, are scarce contented with a tryple golden crown where he bare only one, & hit of thorn. Humble christe requireth humility, and condemneth arrogance. But humbleness nor weneth her self worthy, nor gloryouslye professeth to justify others, but shieldeth her self with the shade of her lord hovinge in him, not her self: of whom as the Canaanite woman or hongry whelp, she beggeth some crumb of mercy. With these instructions ought the mind of our young prince be seasoned. Which must be sought not out of men's decrees, but holy write. Which the Nobles them selves, ought with search and reading see, and (not credytinge others eyes) them selves knock, ask, seek, to enter, find, receive. Nor suffer them selves to be scorned of wicked pryestes, feeter for a plough tail, then a pulpit. The sound and only proof of true religion, is the conference and examinynge of dyuine Scriptures.

Wickedly therefore distinguyshed they (who so first fatherd it) who termed some spiritual, some lay men, some temporal some secular. For who wanteth God's spirit, is not God's. The people therefore are spiritual, the lay men spiritual, the Nobilytie spiritual, to fly the fruits of the flesh, fornication, Idolatry, & like vices reckoned to the Galatians. To follow faith, Charity, and other good motions, consonant to gods will, to scriptures, 〈1 page duplicate〉 〈1 page duplicate〉 to reason, and exacted of the spirytual and Chrystian man. For, shall ignorance ercuse them? Then should the same acquyte the Jews and Turks. Suffiseth it to depend of the priests, mouthe? But the Prophets, Pithonisse. Sothsaiers, Bishops, Archebishoppes, the gentiles Pryests, were mocked, and mocked. But happelye they will say, they like the Relygion that lyketh all men. But generallye all, both Jews, and Gentyles, conspired to crucify Christ. Perhaps they credit received custom. But Custom is the vicious scholemistresse of all errors. Nor do we all accostome our selves to the best. Doeth then the length of time argue truth of Relygion? But the Gentyles erred longe before Christ's coming, and superstytion is anncyente, and vice grew even from Adams fall, and presently blossometh. But ground they on their Fathers traditions? If we credyte Christ, the Jews brake gods commandments, for the traditions and doctrines of men. Shall this serve, to believe as new Prynces and laws bid? But howe chaungeable are the willes of men? How often turninges and terrors? wherewith how chaungeable and monstrous shall this faith be? And to Caesar must we give what Caesars is: to God, what God's. God first stablyshed Relygyon, which Caesar ought nor abrogate, nor alter. One fixed and standing law there is, which all ought know, and keep. Which but Caesar and Caesars, but the Pope and Popes fulfill: they encurre the penalty of damnation, by the just judgment of the law giver. Manye Emperors decrees are extant. Much decreed, Heliogabalus, Caligula, and Julian. And all Eu • perours for the moste part empairers of christ. Ought then the people to obey them? ought the godly lords, swear to these laws of their rauynge Prince against Christ? Nothinge more wanering then princes will. Shall then religion, and the word of god, be whirled upside cowne, at the lust of man? Perdye, Constantine's, and Theodotians, reign not everywhere and when. Loe so many, so victoryous Emperors dead, yet liveth the Gospel: and they buried, hit reviveth. Nor may kings, or Prynces, so choke or smother the seed of the word, but it will spring a new. Heaven and earth shall perish, but the word of god remaineth forener. Wherefore, since false superstitions have had their Apollos, Trestles, Dephos, Sees, and mystical Prophets, and have gotten kings their protectours, ground on custom, pass in auncientie, strive with number and multitude, are bolstred by the authoryty of priests and kings: other line is there truly, other touchestone, whereby the truth and sincerity of doctrine, ought be touched and leueled. Profitable is this precept for all men, but truly moste necessary for the Nobility.

But greater charge must great men undertake for the Gospel. Not only to believe truly to ryghtwisenes, but also to confess frankly to salvation. For, this vtwarde confession and witness, as it is hard and rare, so is it most honorable and commendable: and much moveth the constant & earnest assertiō of a noble man. And he in the cause of religion is a moste substantial witness, and moste able to persuade. wherefor even at this day we much honor & praise Nicodemus, and Joseph the Arimathea, honorable & mighty counsaylours: though secrete nightlye, and eueninge disciples, nor scholars stout enough of Christ. For in the counsayles and asseblies of the Jews, they sought occasion to discover their covert favor, and secrete zeal to Christ. And professed them selves Christians both in word and deed, though somewhat more covertly, and secreetely. But the testimonial of Pylate the presydent, a Pagan, and alyene from the doctrine and faith of Christ, what, and howe great is it? Who sitting in judgment, amids the press of the high priests, protested to the people, he found Christ guyltye of no crime. Then how aggreuedly heareth he his accusers? Howe posteth he & referreth them to Herod? How excuset & defendeth he him, cited before him▪ How lingreth he? ye have here accuse this mā ({quod} he) as a seducer of y ^e people. But loe, examininge him here before ye, I find in him none of those crimes whereof ye appeache him. Nor Herod truly. Thē for it was a solemn usage & necessary at that high feast to loase someone: him would he loose. And furne the proffered opportunity, to the safety of the guiltless person. Which when it succeeded not, the Jews raging past all measure, and crienge crucifye him: he protesteth both again & again he found in him no crime, and therefore would acquit him. At last when more and more the noise andt uinult grew, and he preuaild naught: he condemnd him not, but yielded him to their lust. And washed his hands, protestynge him self clear & innocent, of the guilt les blood. This did a Heathen for Christ against the Jews, in the Remains, yea the Emperors cause. Whose crown he was accused to claim, to deny him tribute, and forbid others to pay. Shall Christ at his coming (ween ye) find such faith in our Christian nobles? Who, their consciences gnaweynge against it, persecute causeless, their poor brethren, with fire and sword? Daring not for thē, to qwatch against an ungodly princes, no not a prelates beck? Who decree against thē, whose cause, either through ignorance they understand not, or in secrete conicience allow: These christyā judges, shall have at that last & just judgment, that Heathen Pylate their judge: When Christ shall gloriously come in the clouds, to redress his servants wrongs and injuries. But Pylat: loe, forscoke him not now dead, nor could forbear to grave on his healthful & happy cross in Hebrew, Greek and Latin that all nations might read: Jesus of Nazareth king of the Jews. By which title, he confesseth him both king, savior & Messias. He gave also his body to Joseph the Acimathcan, demaūding it to honorable burial. And vndertoke his patronage after tomb, and wrote in defense of him to Tiberius the Emperor a commondatory letter. Which Egesippus exemplified out of y ^e Romaine records, which I for the singular protite, have here subscribed. Pontius Pilate to Tiberius the Emperor sendeth greting. Hit happd of late, as afterwards I proved, that the Jews deadly plagued them selves & their whole nation. For where God had forepromised their fathers, to send them a holy man called their king, borne of a virgins: & the self god, during my lieuetenantshippe now sent the same to Iewrye, they seeing him restore sight to the blind, cleanse the leprous, heal the palseye, cast forth deuelles, raise the dead, rule the winds, walk dry shoode over the waves of the sea, & work many like miracles: all the common people confessing him the son of God, y ^e chief rulers notwithstanding, moved with rancor, and envy, brought him bound to me. And forginge crime on crime, affirmed him to be a Sorcerer, and to work contrary to their law. Which I crediting, whipped him, & delivered them, to use according to their luffes. Whom they crucified, and besette his tomb with a waker watch. Which notwithstanding, my garrison heedefufly garding the tomb, the third day he arose. Which so redoubled the rage of the Jews, y ^e moneyeng my men, they sought to by their silence therein.

Which caused thē, more and more to brute the rumour thereof. which therefore I thought to certify you, that you suffer not youre self, to be misled by y ^e missen forminges of the Jews. Thus fare ye well. A worthy fact not of Pilate only, but all courtiers & Nobles. wherein he doubteth not only to profess what him self thought, But also seemeth to endeuoure, by heapinge his many miracles, to assaye to hale his emperor to the same faith. So must Nobles confess, so call, lead, & allure by all means their princes to Christian doctrine. So confute & reprove contrary • ales and sclaunders. And, who other where, in every tryfle and matter of nothing are stout, & ouerflowe with • tomake: they much more here should prove them selves Lions, men, yea noble men. As David also the noblest king, who blushd not, before kings and princes, to talk of God's praises. As it is in the psalms. For this confession seemeth in them more commendable & glorious, then in any other. Nor is there any cause, why they should be ashamed, truly to profess chryst, and freely from the bothomes of their hearts, to protest his religion: but rather such as they ought accompt most glorious. Nor is it a shameful but an honorable profession. Nor, shall it ought decrease, but increase their estimation, if in perilous & adverse times, they be accounted godly and Gospellers.

But then (say they) they must divorce them selves from wealth, and living now in honorable estate, forth with resign both honor & richesse. This heavy & importable burden of poverty, they think them selves unable to bear. But Christ, though otherwise most riche, & rightfullest owner of all they possess: became for them moste beggerlye. And whereto lente he them the same, but to spend them selves and theirs to renown his glory? But far is he beguiled, who accounteth this Christian profession & cross, a loss It is the greatest gain, yea ryghtlye gaineful, not damage. O happy loss, that rendereth hundred fold, both here and hereafter. So as, for earthly ye receive heavenly, for fading, lasting, for vain, true, & vnpassable joys. England at this day, ministereth many presidents of gods providence. Whereby it is manifest God hourdeth not hate nor is altogether unmindful of his servants, but at length respecteth his, and locketh up for them the guerdon of their patience & confessiō. Many great and noble men, late exiles can I cite, now worshipful gentlemen, knights lords, coūtesses, & duchesses, wives, & virgins of noblest house, plentifullest possessions, most worthy & honorable rulers & counsailours in their country: who when after the wrack of all their wealth, shonnyng the surges of that • resēt storm, they fled to the church no Christyan congregation, then dispersed in forreiue realms, as to a safest baye: now the anger of the wrathful god appeased, returnīg with calm sea and prosperous sails, what lost they? Who not only are restored to their former authority, but also raised and preferred to higher. The virgins princesse Elizabeth, moste famous for godliness and learning, not dissembling, but freely, constantly, and faithfully, disclosing her saith, tossed with many stormye injuries, afflicted and wounded with many launcinge troubles & calamities, pente up in prison though a kings daughter, the queen • sifter, where daily & hourly she awaited present death: what loss at length sustained sh • ? From infamous prison lifted to the scepters of the realm, frō wailing & dishonor, to glory, frō death to life: & of a prisoner crowned Queen of England: Herein shineth the provident mercy & politic pity of our God. who chasteneth his for a time, y ^e chastened w ^t his rod, as purged with fire, he may make them worthy higher dignity, and m • ete for greater charge.

But both they shrug, sorrow, and flatly deny, to lose their parents their Chyldren, their wife, and dearest life. Nay, will they nil they, they shall lose them, if by denying Christ, or not confessinge him, as they ought, they coueyte to keep them. For who findeth his life (saith Christ) shall lose it. And who loseth his life for my sake, shall find it. For why refuse they to repay this loan of life? Chiefely since the lender condicionallye lente it, that when he should demand it, we should faithfully restore it? why render they it not to him demaundinge it, who justly and rightfully claymeth it as his due? Why stick they to adventure their lives for Christ, and surrender him their body and blood, who is their creator and carpenter? They reply they are of noble blood. But hit receiveth no stain, by sheadinge in assertion of Christ's faith: but then is most Noble and precyous in his sight, who on the altar of the cross, suffered moste plenteouslye his heavenly and noble blond, to stream out for our sakes. Life is not here by loss, but won. Yea & such life, where they shall find, other father, other kin, other brethren, & Sisterne, other ancestors most nearelylinked & coupled to them, not so much by flesh as spirit: where also, with heavenly pleasure and glad some eyes, they shall behold & embrace their forefathers foregone them. Blessed therefore are those troupes of heavenly souls, who both in former years, & this our later age, yielded them selves to death in the lord. Who now at length live everlastingly: whoever in this life, bare about them death. As oft as I recount the armies of Martyrs, I mean not, of so many poor or wealthy men, so many servants & artifycers, so many old grayberds, & grene Imps of all degrees, kinds, ages, both in all other realms of Christendom, and in this our England marchinge towards the sky: but even of the Noblest & stateliest personages, flieng frō this world to the heavenly seats: who for they would needs be confessors, were by the mischief of the time made Martyrs: so oft greete I them whō this hap befell, and dread thothers lot, that did them die. Seeinge the mean while, a Noble presidente proposed all men, for Christ to contemn all dreades, threats, horrors, and terrors. Whose reverend trayne the earth abādoning, the heaven received. There enjoy they immortality, and perpetual felycitie. Whom no other guilt, then justice, then constancy, then godliness condemned. Who seem to me, not so much with the Noblesse, as the sheading of their blood, to have renoūmed them selves, and all their house. Meruailous, and most reverend, was that troupe of Alsatian Gentlemen. Of whom in one day (as it is written) the Bishops burnt an hundred. Innocentius the third, then raging, the yere. 1212. A great mumber, a grievous pain, a trifling cause. For they taught, the use of marriage to be permitted priests, & eating flesh licensed Christians at all seasons. Out of whose cinders, such gentry I wish to revive & springe, as not only joyful in prosperity, would tryumpbe with Christ in glory: but also with him afflicted suffer: afflicted, wretched, and farsed with calamity. For hit (if so that Nobility we frame) is guarded and accompanied with such stoutness of courage, such hautines of stomach: that in storm it is calm, in baseness Noble • , in prison free, in poverty plentuous, in darkness bright, in exile as at home, in the mids of fire untouched, vnscorched, not meltyuge, not consuminge. But we (say they) are no pryests, teachers, nor pastors. So great perfection is not required of Nobility. But since they be Christians, they ought not shrink to die for christ. And since they be Nobles, armed with this frank gentry of stomach, so many bulwarks of scriptures, so many prooffes and presydents: they ought dread no force of Satan's tyranny, no furnace, no rage of flame or fire. For that unnoble doggyshe Philosopher Diogenes, (a man excellent in wisdom and virtue, albeit in substance bare, surnamed the dog,) adjudged those most Noble, who contemn pleasure, honors, life: who fear not poverty, infamy, death. But to believe faithfullye, to embrace with faith, what true is and sincere, & the same with tongue to blase, and conceived words to confess, and even to yield for it throat and life: pertaynes alike to all earnest Christyans, yea to those of the basest sort. But this is peculyer to Noble men, to relieve the cause of the gospel faintinge and fallynge, to strengthen with their aid empoueryshed religyon, to shield it forsaken with their patronage. For as it is incydente to all wretched, pore, and beggarly to suffer: so to succor the afflicted, belōgth not but to them, who excel in aucthoryty, whose power and lieuetenant labor, god useth in redeemynge and defendynge religion. Theyr parte hit is, to fight for their homes and Churches. They be in manner the pastors of the people, and gardeins of freēdles piety. For great, yea greatest weight, hath a noble man's judgment on either parte. Whereby, both the Tyranny of Prynces is bridled, and the rage of the common people repressed, and the pride of Prelates tamed. And therefore, as they may, so they ought, rule & moderate kings with their council, the people with their authority, the pryests with their gravity. For, never had so many been hailed to firc and torments, never so many drawn to present death, ne blasinge brandes: had not Nobles entermedled, & lente their wicked aid: would they have been either sharp scourges of the wicked, or means & intercessors for the guiltless, & innocent, or favorable Judges to the godly. For not causeless is their authority credited thē. The power whereof, not in staieng, but saving the afflicted, they ought display. And, as y ^t true faith, ought by them be defended by the sword delivered them of god, and the authority, wherewith they are from above armed and invested: so ought they race out all the roots and suits of superstition: and suffer no delusion of Idolatry creep into the Church. Nor must they unsheath the sword of their authority, against the good and guyltles. But all the dread and ferrour of their power, ought they redouble and revive, in restraining, and tormentinge the wicked. Nor must they raise the bristles of their severity and sharpness, against the godly, who in life, & sound opinions, sue christ: but shoot them at y ^t wicked & mischievous persons. Nothing more noble then power, if it meet with mercy and equytie. Heinous of it self it is, to stay a man. More heinous, if for error of judgment, not of froward will. Most heinous, wicked and iniuryous, to disturb from life, no erroneous, but well minded member.

Much were it to be lamented, if that estate, that ought to be a safe Baye and refuge for the godly, should be the plage and butchery of the good. But, as oft as I consider the frailty of mans nature, and the slippery state of Nobilytie: as often as I renew the memory of later years: so oft think I it may hap, that the Nobles may fall with the people. yea often I see, they who most should, stand not aye stoutest w ^t the truth, nor undertake y ^t patronage of eche rightful cause: but worship false and feigned superstitions, and command thē to be reverenced of others. wherewith also I remember, that every excellentest nation, and most noble personage, were not only more superstitious, and severe in maintenance thereof, then the rest: but even more sharp, and four. Who more ancient then the Egyptians? who more Noble? Again who more superstititous? Who more cruel? Whose minds were so much infected with the errors of Idolatry, that if any vnwyttinge, had harmed the fowl Ibis, the poisonful serpent Aspis, a Cat, dog, or Crocodyle: the same were always most severely, and rygorously punished by the laws. Thathenians in all men's judgments, the Princes of Grece, reverenced with their profane honor, not only Minerva, Neptune, and their house gods: but Protagoras, for he seemed somewhat to doubt of them, forthwith banished. Socrates for he denied their godhead, condemned to die. Like was the impiety, and no less rigor gor in punishment of the Romaines: on the behalf of their great God Jupiter of the Capitol, and their other mammeties. For when Christ dead, was commended unto them, and proposed to be canonised emonges the rabble of their God's: and Tiberius the Emperor had set him in his closet, commanding thē to worship him, the Romaines by a counter decree of the Senate, withstood it. And, what they granted filthiest Idolles & vncleanest spirytes that they (though most politic, sage, & noble men) denied the true living god and only savior. Beware Nobility therefore, what they decree in their parliamentes, and assemblies. What religion they establish, what they condemn. For, after the Romaine Senate, thus denied Christ, nor would admit him either god or guide: what mōsters reigns ensued? What slaughters of Senators under Nero? What sighs and sobbings of the people? What miseries felt they? what gulfs of calamities swallowed the caytifes, their Emperors, wasting them w ^t tyranny, the barbarous nations spoiling thē, and lastlye the Gotb • s & Vandals, frettinge all things to utter ruin? And ever since gan the majesty of the Romain empyre decline & wane. The wicked Synagogue • f the Jews rejected Christ, and feared the Romaines more then God. Whose favor and frendshippe they thought to purchase, in crucifieng Christ. But what they feared, not long after happened. For the Romaines after the death of Ghrist besteging them, rased the temple of Jerusalem, pasted, spoiled & translated all thing •• . So they, that dra • ie Christ to the cross: found other kings crosses, & scourges to thē. Let Nobility therefore, which in all things chalegeth lordshippe, ruleth all assēblyes, provide it offend not God the father, if either dissembling it deny Christ his son, or stubbornelye withstand him, or condemn Christ's quick & lively members to fire and faggot. This to believe, is the part of true piety. This to confess, and for the same to suffer, the charge of constancy: This to defend and withstand the contrary: the duty of perfect Nobility. And thus of the duties concerning god and religion, be it hitherto spoken.

Some duties also (as erst I said) they owe others, and some respect must be had to the common society, and general corporacion of mankind. But, albeit no man's safety, or commoditye ought be neglected, but all duties employed on all men, that all may be won to Christ and God: yet shall it be our labor worth, to determine what duties, with whō chiefly they ought communicate. So much at least, as shall seem in eche respect, to this sort of men, & our purpose necessary. Generallye in deed precepts may be given, y ^e they do not to other, what they nould feel them selves. To love their neighbors as them selves. But these are appliable to all partes ef life, and to all indifferently. And spread to largely through all degrees, & duties. We will note a few, which chiefelye Nobility ought practice, and use, towards special sortes of men.

The first therefore they owe to God, the next to their country. For this is a reverence, and loving zeal, grafted in eche gentle courage, to with and will hit all good, bliss, and fortune:

Which is the common parent, nurse, and preser • er of all men. Which piety, worthily honored the Romaines as a goddess, as it which containeth all charities, •••• s, and frendships. The law of God commandeth to reverence our parents. Whereby, we intend not only reverence due to those of whom we are borne: but also that we are datters of many duties, to our country, which contaynes our parents, kinsfolks, friends, and familiers Wherefore, since it willeth them to reverence the first, it is consequente of necessity they honor the last, which nurseth and cherisheth thē all, in her lap, and arms. Nor swerveth this affection, from the meaning and majesty of the Scriptures. Syth even Paul writeth, he is vexed with great gryefe and incessant torment, yea and wisheth to be accursed for his brethrē, kynsemen, and countrymen the Jews to whom he was linkd, only by the bond of the flesh, and zeal of his natural soil and country. But, as all men are enforced by natural inclinacion to love their countreye, wherein they were borne and bred: so chyefely the Nobles, who receive more ample and large benefits, of the fruytefulnes and bountye of the soil, then the common sort. To whom moreover they owe, that both they be, and are termed Nobles. For, in foreign realms, that home noblesse is either unknown, or not so highly prysed.

For truly, within their own territories, and the limites of their country is the whole ornament of their Nobility bounded. But these may profit singulerlye, yea far more then the common sort. Both quyete, peace, flourishynge: and warlyke in warfare. In peace, if all their polecyes persuade not war, but peace: if they garnishe the same with counsel, wisdom, and good ordinances: if all their labors and sweates tend to the profit of their country: if they apply their endeuoure, experyence, and practice to the government of the common wealth: if they be disposed to civil societye, and meet to continue amiable company emonges men: if they can snaffle and brydle the lawelesse people: if they respect not their own, but the common commoditye: if they quench the flames of ciuyle wars, not w ^t arms, but wisdom, and counsel: if they revive sleapyng laws: if they settle judgment: if things decated, and much misordred, they sowder by law: if they procure to spread through all their regions Christian religiō: if they refer wholly thē selves & all their doings, to the glory of god, the cōmoditye of their commens, the safety & ornament of their country, and increase of their princes honor. Of war what to council, I am not sufficiently adusted. For never gladly blow I the war blast. For the rage of 〈◊〉 , and wrath of battle, hurtful to all men, utterly dissuadeth me to think, almost any war, just emonges Christians. They must war with vices, with ambition, with self love: and be at defyance with pride.

Which sort of war, is both christiā and bloodless. In this combat ought they fight, even to the knees in blood. For the conqueroures wherein, is reserved in heaven, an assured incorruptible crown. But man's, yea Christians blood to sheade, not ever for just, and weighty cause: and while princes play (as they say) for balls, or howsoever they rave, to plague the poor comēs: repugneth w ^t nature, reasō, humanity wisdom, divine, yea & civil laws. Let such therefore, as tender their country, & are of authority w ^t princes, persuade yea uneven peace, to dissuade war, the utter subversion of all virtues, the seed & root of all vices. But it for man's sins such times happen that it please god, with that plague to reclayme and chasten his whorynge & roaming people: remember they, as whylome Pollux said to Commodus the emperor to be warrionrs, not war lovers: wise not willig captains. For this warlike practice flourished always chiefelye emonge those, who were beset with enemies. But every coaste is fraught w ^t foes. Hereby the Romaines lengthened the bounds and limits of their empyre, even to this our Britain. Hereto, were the Lacedemoni • s to prone even plain war cockes, borne either to bidd or take battle. Of them therefore, many abounded with warlyke praise: yea, guerdons, prices, and tryumphes, were adjudged the valtaunt. Hence the oken, grass, wall, city, and golden crowns. Hence the preferment to degrees: hence the many surnames hence their arms, I mages, pensions of the commentreasure: hence the division of landetas to Caesars old soldiers, the field Stellas: to Sillas, Velaterrane, and Auentine: and to others other. Hence sprong in times past the name of knights: kept yet in England and otherwhere. Hence almost all Nobility rose & grew, as in touching the original thereof we shown tofore. To this labor (namely y ^e practices of peace & warfare) I exhorted the nobles somewhat above, when I touched, they ought not saint & forslowe their eutye in ydlenesse. For worthily is Sardanapalus scorned, as a rascal, esseminat, & woe manlie king. Who chose rather amōgs womē to handle the distaff, & spyndle then to weld weapon w ^t men. Agaynst whom, when his lieuetenants Belochus and Arbaces made insurrection: he with his womannishe trayne, scarce she wynge his face in syelde, filthylye fled. And understanding the loss of the field, threw both him self, and his, a mids the tier. Bringe therefore Noble men to the common wealth, warlyke skill and Courage, which teasd they may utter against their enemies, the Turks and other infidels. For, since hinds til the ground, Craftsemen cleave to their crafts, Preachers ward Churches with the spiritual sword, against the assaults of Satan: the Nobles must in the shadow of their palaices, and in peace, practice and ponder these duties, ere they leave their walls, and take the field, whole labor, their country more properly challengeth, & thinketh both more commodious and necessary for her. Nor unworthily. For they releassed of bodily travail, wear not hand crafts greatly, and, scythe they may well spare them selves this leisure, may labor in these feats: and learn so much art & skill by use, as is requisite in any general, at y ^e least in a mean captain. For, without a Captain, an army is (as said Epammondas ) as a faier beast. and Philip, those rather an army of harts, under the conduct of a Lion, then of Lions, conducted by a heart. For, the chief parte of warlike success, consisteth in a stout and politic captain.

But the efficient causes and limits of war, may be. For the flock. For the law, which devise, Alphonsus king of Arragō, gave in his arms. Wherto this also may be added. For the prince. For in the Princes, is comprysed the Realms safety. And thones life, dependeth on thothers welfare. I mean a godly king as Josiah, Ezekiel, David, or such like. who employed their service, to the king of kings, and established intheyr Realines sincere religion. Otherwise counsl I none to war, either to bolden Idolatry, or strengthen wickedness, with word or deed. Rather oughst thou wythstande him: with thy Council (not force) to hinder his attempts. Wythstande him (I say) with patience, not power. And fear rather god, then man. For his flock the shepherd: For their country, the Codries, Decians, and Curtians die. Iustest is the quarrel, for law and faith. If the whole consent, and concord of all, or the moste parte of the good, join: be they stirred of zeal, (God calling them for his glory) to obtain what they coueyte: then know they, this last and extreme remedy, to be moste commendable. Howe much more detestable they are, who not defend, but betray their country. (As Tarpeia Roome, ) Or their Prince. As Pyrrhus Physician, whom Fabrit • us sent back bounden. Or the law and religion. which happeth, as often as relygious cay tifes, to esiablishe their private gains, and dignities, receive into the bosom of their Country, a stranger, and foreign Prince.

Nor have regard of ought, so they may with foren violence, maintain their old rooted superstitious opinyons, and retain the Roman heresies. Contrariwyse, shall our Noble man demean him self. And bend all his might and main, against foreign force. Not ransom, or maintain his fanly, with the destruction & death of bys country. Mischievous is this pol • e • e, with the loss and ruyne of the Realine, to stablishe their private opinyon, and accomply she their own lust. O horrible treason, wantinge worthy cerme.

Towardes the multitude cke, and common sort, some duties must be obsecued: that Nobility may (as it were) flowe, into all men's hearts. To win them with curtesy, not affray them with cruelty. Whereof much may, and somewhat hath ben said. Which here it needeth not tediouslye to repeat, or other like causeless to heap. Aristotle mentioneth in his Politikes, an horrible oath used in certain states, consistinge of the regimente of sewe Nobles: in manner, thus: I will hate the people, and to my power persecute them. Which is the crop and more, of all sedition. Yet to much practiced in our lives. But, what cause is there, why a Noble man, should either despise the people? or hate them? or wrong them? What? know they not, no tyranny may be trusty? Nor how ill gardē of continuance, fear is? Further, no more may Nobility miss the people, then in man's body, the head the hand. For of truth, the common people are the hands of the Nobles, since them selves be handlesse. They labor and sweat for them, with tillinge, saylinge, running, toylinge: by Sea, by land, with hands, w ^t feet, serve them. So as w ^t out their service, they nor eat, nor drink, nor are clothed, no nor live. we rede in y ^e taleteller Esope, a done was saved by the help of an Ant. A lyon escaped, by the benefit of a Mowse. We read again, that even Ants have their choler. And not altogether quite, the Egle angerd the bytle be. For, albeit careless and safelye thou despise eche severally: yet not without peril, prouokest thou all vninersallye. Right godly therefore, and wisely saith Augustine. The multitude is not so contemptuous for their simple power: as dreadful for their huge number. For many little worms may slay. And cast ought mids a swarm of fleas, shall it not be eaten? Wherefore, neither sharply, nor rigorously, nor tirannously, must they entreat the people. Since no man's power, may match the might of many. Rather must they love them, as the greatest, and befte parte of the common wealth. And be they subjects, they are so much more to be loved, for they yield them their labors, whose profits they enjoy. As the father to his children, the king to his subieccs, the good husbandman to his ground: so ought the Nobility, be affectioned towards the commens. Whom they ought win and join to them, by virtue, as a moste effectual charm. But, howe love is purchased, and entry made into the minds of the multitude: Excellentlye learneth Cicero in his seconde book of duties. Whome I leave the Nobles even again and again to pervfe.

And this is the first parte, concerning their country & common wealth.

The other is, that Nobility agree not only with the people, but even live, and love, within it self. For, hit sufficeth not, the Commens and lords agree: but also it both beseemeth, and behooveth, the Lord's be sowdered amongst them selves. Since hence also, spryngeth Civil jar and dyscorde. For, stout stomachs, cannot bear private grudges, without the common misery and calamity. which well witnesseth, the rage and madness of C. Caesar, and the twinninge of. Cn. Ponpeye, the great from him his father in law. which caused the alteration of the state, and new countenance of the Empire. For, this is no play, or pageant, nor any counterfeit combat, or stage Tragedy, sweatelesse or bloodless, nor Homeres fraye twixt frogs and Myse: But the frayes and combats of Noble and mighty men, are, as the graspinges of Lions, or giants wars, who join with great power, greater stomachs, but greatest peril of either part. Although, nor Lion devoureth the Lyon, nor dog the dog, nor wolf the wolves kind. So as nature itself, without other reason, sufficiently crieth out on it. For it is, as if the limbs of one self body, should jar. Were it not monstrous, and unnatural, (think ye) the heads should wish it self ache?

The hand should buffet him self? the lounge curse hit self? For easily then ceaseth any their Tirannye to other lymmes to seem cruel, when thus they rage against them selves. But whereto forceth not ambition mortal minds? Which lightlyest breedeth in the highest wits, and hawtyest courages. Yet less ill, and more tolerable were hit, if only with hit self, hit conceived, quickened, & tranayled. But it brasteth and blaseth forth. And what mischieue, (enflamed with the lust of reign) it hath erst imagined other: that now it compasseth. And haleth aye in her gard envy, her vnparted bandmayde, the bawde of all her mischieues. Enuye again, comes not vnaccompanied but couples to her another mate, namely cruelty, armed and furnished for the deaths and slaughters of many. Hence cometh it that Nobility can bear no peer, and all ambition is impaciente of mate. For envy gloyteth with bloody look, breatheth mischief, and whetteth and sharpeneth cruelty.

So as gore envy so dimmeth y ^e eyes of the mind, and clipseth all the senses: as it respecteth nor friend, nor kinsman, nor alie, nor his own dear and german brother. For rare is the concord of brethren. And their breathes moste bitter and pestilent. Nay, the bloody son runneth on the syre. As Absalom burning and raging with ambition, on Da • yd, his father and most godly king. This deadly dew • of envy, croppeth aye green, springing, and growing virtue. So as, if anys prince surpass in power, excel in learning • , flouryshe in wit, or pass in any singular ornament, hynt strayghte it assayleth, assaulteth, oppresseth. Which the Athenians commē wealth, whilome proved most true, in their oystershel exyle, and the deaths of the valiaunst Themistocles, iustest Aristides, eloquentst Demosthenes, godliest Socrates. For gladlyer vouche I foreign & stale examples, thē private & fresh. Albeit, I see in these days, Tarquinius bloody counsel renewed. who is reported walking in his garden, swollen w ^e hate & pride, to have field with a wād the highest poppie heads. Cruel land of Canaan that devoured her inhabitants. Cruel Scithya manqueller, & men monger. But w ^e such hate and envy is our Nobles ambition meddled, & with so horrible cruelty enflamed: that eche noble man wounds his own limb, & turns towards him self, his rage and furious force. Rare is in Germany rarer in Switzerland, the presidente of a subjects death. But rarest of all the execution of a ruler, or magistrate.

Not only for they seeld offend: but atso, for they think it ought be a wonde rous crime, wherefor they should part from their body, so noble & precious limb. Isaiah crieth. Ye princes of Sodom and Gomorrhe, youre hands are died with blood. And woe to that nation, where no Nobility nor affinitye of blood, saveth from shameful slaughter, where is no respect of dignity, no room ne refuge, left for mercy. Where one Noble man, is hangman or butcher to another: or rather to him self. Who seem not (in my conceit) according to their grauitye, to weyghe discreetlye enough, nor the weyghte of the fact, nor worthiness of the person. For, if but a while, they would mūble with them selves, even but these few words (A noble man must die) and therein examine what it is to die, what a Noble man to die: their fury I think would lyghtelye swage, and they not rent from life, so noble limb, either for light cause, or often unjust. Cicero reckoneth eyghte fortes of punyshementes, cmonges the Romans. Damage, emprysonment, whipping, recompense, shame, eryle, servitude, death, which seeld, and not but fustly, and for great cause were executed. But, so were the lyghtest applied, as the fear often spredo to many, the pain to sewe.

But that they seeldst wonted to execute any Romaine Citesin, it appeareth by Cicero, not once only in his Actions agains Verres. In the seventh of which be dwelleth altogether in amplysieng this crime: and this last, & weyghtyest argument, reserveth to the rear ward most to move the judges. Emonges the rest, of a citesen, cruelly & sharplye scourged, by Verres commandment, thus speaketh he to the Judges.

Thus spake he of one whipped by Verres. O, saw he at one instant, for no crime, so many famous Nobles, so many honest citesens, so many Magistrates and heads of Cities, not of forteyners, or rascals, but even of the noblest, yea Prynces, yea of their own degree, hailed to slaughter, and done to death: Howe would he roar? With what cries, what coutenaunce, would be accuse this cruel envious, & ambitious rage? If it be by his witness, a baynous crime to bind a citesen, a mischief to whyppe him, yea almost parricide to slay him: what shall I say, to prefer him to the galowes? What to beheade him? What to shone flame, burning fire, and other torments, to the tender bodies of noblest personages? No more to spare the blood or life, of a Noble man: then a hegge or dog? Pardon I pray, if I be some what to hot, in reclayminge those importunate natures (whom ouermuche madness hath blinded) from so great, so cruel discord and immeasurable rigor. With Isaiah therefore, I counsel all Princes and Nobles to be clear from blood, to judge justly, and mercifullye, jointly to foye and sorrow, to pardon eche other, to acknoweledge their own faults, and forgive their offenders, not to punish all offenses so rigorouslye, not to tread under foot nor afflict innocencye, to cleanse their bloody hands, and nourish mutual concord emonges them selves, to banyshe discord, borne of ambition, nursed by envy, fed by cruelty, and consure her to the Crowes, to the furyes Alecto, and Megera, far hence, to the Indes, to Hell. For, as concord mayntayneth and increaseth private, and public wealth: quieteth the Subiectes at home, dryueth terroure and dread in their enemies: so the Nobility living in tumulte, and discord, both their own might is hocked, and the foundacions of the common wealth are shaken, their subjects wrynge, their friends mourn, their enemies laughe and tryumphe, for so wyde gap opened to spoil them.

Thys, other common wealths prove and every corner is farsd with examples, as well emonges the Heathen, as Christians. I coueyt here to ouerpasle our countries sore. I would wish, our ciu • le broils were known but at home. But since, of their own force and bitterness, they utter and blase them selves, moned with love and conscience, I cannot whollye cover them. Let therefore my countrymen pardon me in this one point, much pertinent to their safety. I think, had thei rather chose to cleave in one, with mutual consent, thē thus to be distraited with dissencion: nor had the civil sword shed so much Noble blood, nor enemies sudden roads, of late refte so many garrisons. The truth cannot lie. He saith. Every kingdom divided, and scuered in it self becometh desolate. And every city and house farring cannot stand. If eche Noble man root out other, Nobility • may not last: nor the common wealth live, her strength and flower wythered. Truly, this think I, Nor Julius Caesar had made our Britame tributarye had he not at his entry found the princes and rulers of the realm at vary • unce: (for both before his coming they kept continual wars, and afterwards the Troinouantes the strongest cities (which now we call London ) the Catimagns, Secuntiats, Ancalites, Bibrokes, and others yielded them selves, and many at his coming (as him self reporteth in his commentaries) rebelled from Cassiuellantius, who then ruled the realm) nor yet the Saxons, nor that Williamthe Normayne Conqueror, would ever have attempted to innade it: had they not (procured by often messages) in manner presentesentlye, beheld the iarringe, and dyscordante state of the Nobles. To conclude, nothing plageth England, but the many breaches, and ever unsure, never faithful, frendshyppe of the Nobles. What wonder then, though the enemy oppress, the weak vnatined remnant, and open parte to injury? Since alway, the surest armor, and strongest wall, is their steadfast and constant amiry, who are most of might and power? What mcruayle, though other overrun them, when they seek, to riue their own throat? For, to overpass the ancient and elder presydentes, & to giaunce by the later grieves even with one word, was not the twinninge of our Nobles, the mean to all our misery? Let me vouch for example, Edward Duke of Somerset: Prince of passing godliness, Noblest house, trustiest Protectour of the young Kings person: emprysoned for a trifle, yea a light suspicion, and beheaded. whose life, all men prosecute, with worthy praise and commendation: his death, with due tears, and lamentacion. For, when he being protector of the Realm, a moste trusty and good Garden to his orphane Prince, a man godly suspicyous, and scareful for his Kynge, permitted his brother the Admyral, by others sleights for few unproved suspicyons, to be headed: Hym self, shortly after towered, by the means of the Duke of Northumberlande, (a man truly of a stout and hawtye Courage, and in war moste valyaunte: But to much raging with Ambycyon.) with the self same kind of death, that tofore his brother, (O worthy man) to the great sorrow, and mourning of the whole Realm, was beheaded. Who once dead, we were shortly after robbed of our Crystal Kinge. Whose death, ensued the change of Keligiō. And somewhat after, the self Duke, pent in y ^e self prison, appeachd of like crime, ended his life by like death. Nor only he, but even all, that by corrupted and suborned witnesses, conspired the protectours death. Euer since the common wealth waned, and we lost our passingst men, our highest honors, our chosen Nobles, our honorable Nobylytie, our valiauntst guides. with what slaughters, (O immortal God) what murders, what butchery of the good, with what streams of noblest blond, yea with what men's blond, that he that lande, sweat and surrounded? which I recount not, for hate or envy of any, (for the contriuers of these mischieues, are all redye dead: And envy freates not the dead • ) But, that by their example, either the quycke may amende, if any remain yet, accessaryes to so shameful sin: or others may be warned, and ware, to encurre like fault and penalty. The same may we see, in the Athenians and others. But one example sufficeth.

Who slayeth, shall be slain. who ill pretendeth to other, shall be prevented, and meashd in his own purpose. As Hesiode, having perhaps proved it, even in his days song.

Remember they, who lay violent hands on other, how borrible hit is, to fall into the hands of the living god. Who is not only careful of his, but even knoweth all, and every them. And hath numbered all the hears of their head, and will espy if any die. And (if unjustly) not leave hit unpunished. Wherefore, auant that churlishe Nemesis, and envious Ate. Departe hence factions, in the deutls name. God is charity, and who is not in charity, is not in God, nor God in him. What? shall a Noble man's courage, be pent up with such impotence, such envy, such baseness of stomach, as the dunghyl, and wretched rascal people? The potter hates the potter, as ( Hesiode saith), the Poete the Poete, the Chantour the Chantor. But god forbid, one Noble man should hate another, sithe envy, without horrible blame, and mischief, cannot pierce their hearts, Greater and higher, then whom envy may subdue. And, howe shall he love the people, who hateth his own degree? Wherefore, if they covet to save the common weal, to maintain their dignity: this is the moste compendious mean, that neither fear, hate, or threate other: Neither jar with other, neither conspire others death, and destruction: But all suspicion severed, they cleave together with ioynte heart, and mind. And so be lynked with the insoluble chain of charity, as with one consent, they study to preserve their country, to with stand their enmy, to love the people, and with absolute concord, and vnytie, to be sowdred and glued in Christ. The restoring of which happy calm, in these our days, to the Chrystian world, after the stormy warlike tempests: I greatly joy, and wish hit Christian, and everlasting. And greete to our England, the brightness of this season, and the summer days, which god hath granted our noble Queen Elizabeth: Under whose reign, all these storms are appeased, and stilled. which quyetnes, I hope shall▪ and beseech almighty god, may be everlasting. But this ought the Nobles perform both to show favor to their inferiors, and lovingly agree amongst them selves. No fond council, though a Sithian, Jaue one Silurns dienge to his Chyldren. To whom, he gave abundel of bruckle arow steals, to break. which when they could not: severed he easily cracked them in their sight, whom bound in bauand all they could not crushe. By which dumb show, he signified to his childrē, (whom he had in number. 80. ) that with concord they might be inuinctble, with discord easily rent. what else is nobility then a manner brotherhead? As natural brethren then, ought they cherish, shyeld, aide, and embrace eche other: but they will rather together with their country, w ^t the rest of the people, perish. For, if tarringe they lose one, all the rest flittinge and scattering, will lightly stumble in the self pit of perdycion. And, if any rauener, rente and devour one, he will sever also the rest, till he have spente all. Even as the lanar, seuereth first from the whole flighte one dove, and then another, that since at once conioynd he could not, at sundry times dysioyned, he may suttelly invade and devour all. For coupled strength is stronger, as the old poesy is. wicked is he, that chaseth not if he may, his approchinge enemy. but how much more hated, both of god & man ought he be, who renyenge his country, flieng his fellows, sueth the • nmy campe, & betrayeth the Realm? Plutarche mentioneth one Cretinus a citezen of Magnesed, who longe time w ^t one Hermias had borne private grudge Yet, when Mithridates war began, in open assembly, counseled to choose Hermias general, recknīg & commondig his many virtues. which Hermias hearing willingly yielded, & departed into voluntary exile, y ^e Cretinus mought be general of y ^e army. So, ought, all private offenses be buried, and common peril foyne evē y ^e deadliest foes: to perform their common duty, w ^t common consent. That, as much as in thē lieth, thei nor harine their prinate enemy, nor aid their foren soe, nor suffer the common wealth to be abandoned, which well may the elustering concord of the Nobles, perform. whereof is now sufficient said.

They ought also practyfe, another virtue towards others, namely lyberality. For, nothing more purchaseth men's favor and frendshyppe. whose praise, as it ought be common to all riche: so is espectally moste proper, to Noble men. For ever, a Noble courage, accounteth hit more hap, to help, then be holpen: and to be a giver then taker, to use Aristotle's words, yea, rather reckoneth hit a shame, and stain to his honor, to take: glorious to give. For, both they have to give, and none give more largelye or readelye. So as, almost by no ryffer prooffe, may you read a Noble man, then by geninge wyllingly, often, and bountifully. wherefore, the Hebrews cal them princes, which emplyeth, lyberall, bountiful, half gods, and Noble men, even of their-own accord and nature, free barted. which word, Christ in Luke converted thus. Theyr kings rule them, and such as have power over them, are called beneficial. That is bountiful. Whereof, both an honorable proof, and worthy witness is Alexander the great. Whome scarcely suffised the great treasures of Darius, to pour out on his friends.

With whom, he thought his treasure most safelye kept and horded. Perillus suynge to him for dower to marry his daughter, he willed to take fiftye Talentes. Which when he modestlye refused, aūswereng that ten suffised: He replied, perhaps for the to take, but not for me to give. This princely stomach, ought all Nobility wonder at, and according to their power smitate. For, albest in wealth they be not Alexanders, yet in mind and bounteful benevolence they may be. All see they may: such is their abilitye.

Men ween also they ought, since it behooveth as they have freelye received much, so to render somewhat, to succor the necessities of others. Whych also our Paul writing to Timothy commanded, willing them not to place their confidence in uncertain riches, but in the living god. And to smitate his heavenly example, who ministereth all men aboundauntly, and largely to their needs: that they may he bountiful, riche in good deeds, liberal cōmunicaters and emparters of benefiees, large and bounteous. And hereto knitteth he reward, namely, that layeng here this sure soundacion, they may obtain everlasting life. Thus must he despise mouie, as a heavy and unprofitable clog to him. mounting to greater and higher hope. For howe shall a money slave, rightlye rule others? Or howe may he be termed free, who serveth a thing reasonles, & lifeles? They ought therefore neglect money, not as some unwise Philosophers, and froward & foolish sages. Who either cast away their goods, as Diogenes his cup and maser for he see a boy make the same of the holowe palm of his hand. Or drowned them in the sea, as Aristippus and Crates. Or left them behind, when they might have saved them, as Byon. Or neglygentlye forsook them, and let their grounds lie waste, for others beasts to pasture, as Anaxagoras & Democritus. But, neither lauishe they out their goods, as prodigal, nor bestow thē on vicious persons, as many hippocrites and ambitious. But in placing benefits, weyghe what is eche man's due. So much therefore, of Ciceros notes of bountifulness, as shall seem expediente to this place, I with few words and briefly, will mention out of our Scriptures, as far forth as seemeth loyned with a Noble man's duty.

So therefore must liberality be tempered, and limyted, that chiefly therein two faults be avoided: that neither you bestow on the unworthy, or needless, nor seem bountiful for besire of honor and glory, or hope of gayn. So ought there be choice and accompt of person, & the ende respected. Of the ende, Christ spake in Matthew in that first, and heavenly sermon, he made to his disciples in the mount.

When he saith, alms is to be given not in men's sight, for show, nor after the trumpets blast. as Hippoer • tes in the Synagoges, and streets, for they would be seen and praised of men. But of the ende, and other things that mought be heaped hereto, I will here say nothing. It shall suffice, to add so much, as shall seem pertinent to the calling, and function of a Noble man, touching those persons on whom this liberalitye ought be employed.

The first therefore, and neediest are beggars. Whom in no wise he ought forget, who dependeth as a beggar on the alms of god. Of whom so many, so great gifts he receiveth daily.

These mentioneth Christ in Luke, in the Pharisces banket, in this manner, lessoning his feaster. When thou makest a dyner or supper, call not thereto thy friends, brethren, kinsfolk, nor thy riche neighbors: least they cross the with like, and so requite the. But when thou bankettest, call to thee the poor, the lame, the halte, the blind. And happy art thou then, for they cannot requite thee. Wherein, both he touched those Pharisaical feasters, and also, noteth not a few of our days.

Who give not the needye, but such of whom they hope or awayte, hongerlye the doubled worth. Nor any where. truer proves that old saw, Like will to like. For to feasts and bankettes not the needy and hongrye (as our savior willeth) but the Noble, the rich, & the feasters fellows fly. Who are able to recompense them, and render like, yea with vsurye.

But, best deserved they of the commē wealth, who first founded hospitalles, and alms housen, for poor and wretched lasers. Where not lazy loiterers or wealthy dissemblers: but the weak and nedye, mought be harboured.

For, everywhere is stoare enought of vagaboundes, & none more theuishe, sluggyshe, or dissolute in all lycenciousnes: then the wanderynge sculles, of roges and roamyng beggars.

Whyche well by experience, espied that famous and worshipful gentleman Anthonye Cave, of worthy memory: my beneficial patron and tutor. Who being in Buckinghamshire, commissioner and Justice of peace: trauayled day and night to banishe this sort And, at length by his wit, industry and polecie, compassed, that provision was made for the weak, widows, orphans, and aged: and the stout and mighty lubbers compelled to labor. So that at last, almost nowhere through the whole shyre, should you find a vagaboūd. This was private. But that of the city of London, public & most commendable: worthy eternity, and immortalitye: founded in the fortunate reign of king Edward the syxt, Where in a large room with wages masters, servants, & all other necessaries allowed, & ministered, an innumerable multitude of poor is fed: the healthie labor, the sick, lame, deaf and blind, are cured: many children bred, some to occupations, some to searninge and studies: that in after times, may serve either the church, or the common wealth. Which with such like, I tell to this ende. That every noble man, in his Shire, Citye, or Countreye, may in like manner, to their power, provide the realm be not charged, or whelmed with that wanderyng and pernici us draff of vagaboundes, and lasye loiterers.

Be this therefore decreed, that liberallye they aid the needye, that simplye they give, not suttellye let to vsurye a benefit. And such gift scripture termeth an alms and pitye. For it is given to the pitied and alms worthy The Philosophers call it bountye, benignity or liberality.

Let also a Noble man's chest open to the famous in skyll, or study of knowledges. For in times paste, kings, Nobles, and all honorable, were protectours and nurses of learning, learned, and students. And accounted (as it were) Apollines, and maynetayners of the Muses, who (in manner) watered and refreshed with their liberality, as plentyfull dew, the same sterued or destitute.

Whom unless the aiding and beneficial hand of Nobles assiste, and supporte: necessarily must they faint and fall. For arts are fed by honor, preferments, aids: and faynte through want, contempt, and poverty. Hence springe those bothomles praises, and glorious titles of Alexander the great, Hence those of Augustus, and Mecenas, prynted by the famous pens of Ouide, Virgile, & Horace. But that other king of the Macedonians munificence, Anaxagoras, D • ogenes, and many other, both proved and praised. Whose emba • sado • rs bringing Xenocrates. 50. talentes whē he refused, answering, he needed not so much, & notw ^t standing of curtesye, seeing thē somewhat dismayd, toke 30. pounds: the king willed him, to gratify any his friend (if any needed it) with y ^e rest. To Anaxarchus, he sent by his cofferer so much as he requirrd. Namely a. 100. calentes. which he not only not denied, but seemed in manner to thank him, for be would so boldly demand it of him, as his friend, who both mought and would give it him. For, this cause, with immortal thanks, and everlasting memory, ought they be honored, and reverenced, who first founded schools, and universities: appoyntinge stipends, and privileges, as well for the studious to learn as professors of arts to teach. wherewith, we wont to be allured, and provoked to study paynefully, and profit merely. But gone is that golden age, present are our brazen and iron years▪ wherein, who ought augment these benefits, are rather spoilers, then patrons of learning. Who either by flattery, suit, or extorcion, seek their private gain in students revenues: and compass, rather to rase, what is builte, than to lay or found new. To many politic artificers, be there in this suitle, and wylye skil. who, either purchase for nought, of wardens and Rectours of colleges, their lands and livings: or enter on them ere they fall, or aided by the Prynces letters patents, dispossessinge the old tenant, will in spite of their nose become their tenaunts: or if the heads deny their requests, chafe like young Dukes, and threate I wot not what, to the whole felowshyppe. But otherwise would I our Noble man both do, and mean. To surmount the benefits of his ancestors, to maintain the dignity of learning, to augmente their profits, to employon them with a gentilmanly frankenes, so much as they want, & shall not be burdennus to him self. To garnishe also libraryes, with store of books, is not the lease commendation of Nobility Wherein Ptholomeus Philadelphus, whylom excelled. Which praise is now descended, to the Noble family of the Fuggers. Next, be liberality unlocked to them, who suffer for religion, and areemprisoned, or otherwise afflicted for Christ's cause. For, in the Apostles time, they bestowed their alms on the godly poor. And Paul, often gathered for the brethren at Hiernsalem, and others. And councelleth the Galatians, both generally to be bountiful to all men, but chiefly to the household of faith. For what we contribute to the godly, and the persecuted for Religions sake, is most accepted of god. and who receiveth them, receiveth Christ. Yea who receiveth a Prophet, in the name of a Prophet, or a just man, in the name of the just: shall receive the reward of a Prophet, and righteous. And who giveth the least of these, but a cup of cold water, to drink in the name of a Disciple: shall not miss his reward. Howe much the detestabler is their myschieuous beneficence, and accursed bounty, who not to feed, or clothe, hungrye or naked, Christ: but rather to spoil, and dysrobe him, not to cheryshe, but rend him, not to save, but stay him: lauishelye power out, and waste their goods, wealth, and power. And who, to advance superstition (not build Religion) either renew raised Monasteryes, or found new. Rigorous in sacking the poor, but superititiouslye Relygious in deckinge Images, Masses, Relikes, pardons, pilgrimages, clothinge Sainets counterfaites, prodigally, & wyckedly liberal.

Which erpence is so much the lamen tabler, as it is in the mids of the light of the Gospel used, and for they ryfle from the good, and gospellers, what they bestow on the evil. And turn the substance of the godly, as the rent and scattered relics of their life, to horrible abuse. But these, have other where their price, worthy their deeds. In mean time, ill gotten, and worse spent, worst wasteth. but what is employed on godly uses, and subsidies of the holy Saints, shall with usury return to the owner. So as for carnal things, he shall reap spiritual, and heavenly. And thus, hitherto have we entreated, of their reverence to their country, their love of the multitude, concord twixt them selves, alms towards the poor, liberality to the learned, bounty to the godly. which all, be members of the common wealth, whom as germane brethren, this our Noble man ought embrace, with favor and amity.

Nor ought their beneficence be withhold̄, but emparted with strangers, soudred, and (as hit were) grafted, in the common weal. which virtue is termed hospitality: namely commended to the Jews, in the old law, by god. whom he willed, to be courteous to strangers, who were pilgrymes erst them selves, in a foreign land. For, lyghtlye learn they that have proved like misery, to succor misers. And are moved with greater compassion, and sense of others grief. Caesar therefore commended the Germans, for they thought it detestable to missuse a stranger. And shielded all such, as for any occasion fled to them, from wrong: accounting them holy, and communicatinge all their house, and tables with them. The Britain's, chiefelye the Kentishmen, he termeth of all other most civil. which it appeareth, was prejudicial to them, & the chief cause of Caesars war. For they aided the frenchmen, his enemies, and succourd them with friendly and commodious harborough. Beware the new Germans and Englyshmen, they change not, but continue this manour, and custom. which so much the more they ought, for, as now they exceed their elders, in Christianity: so ought they pass them in virtues. That charge, credited Paul to the bishops. Namely to entertain, and love strangers. Nor less careful ought Nobles be, whose power as hit is greater, and more abundant: so ought their bounty be larger, & plentifuller. For, sithe Monks, eche where, have yet good names her • fore: ware ought Nobles be, who succeaded in their Roomes, and setsed their possessions, that herein they prove not their inferiors. Nor yield to them in this practice of Charity, whom far they pass in pureness of farthe. Therefore, as ministers, so noble men's part it is, to provide them harborough, to leasse them use of housen and City, to open them the churches, to succor them chiefly, if relygious exiles need their aid. Euer truly, have Noble men's housen lain open to Noble ghestes. Let eke their gates lie open, to the miserable and banished for Christ's cause, other wise succorless. That so both they be, and may be rightly called, alms gods on earth. The ancient gentry, is reported, far to drown these our later nobles, in this part of curtesy. Since now, many men's charity cooleth. The paynims, counted it their chiefest commondation, to have their entries worn. And wonted to sit at their gates, that no ghost mought scape them. Herefore, is that Cimon magnified in Cicero, by the report, of Theophrast. Who toke such order, and so commanded his farmers, that whatsoever inhabitant of Latium came to his manor, should have all necessaries allowed him. But he was liberal to his benefactors. but once father Abraham and Lot his brother, indifferently to all men. Of whom the first, sat in y ^e gate, the other in the entrye of his tabernacle, either spy, and pry for some stranger. Which once seen, they rise, run, mere him, embrace him, crouche do • one to the ground, and humbly entreat him to enter.

For, this is the request, and suit of Abraham in Genesis, to the Angels whom, both he saw, and toke to be strangers. I beseech you sir, I may find so much favor with you, that you pass not my house. Tary I pray you, while a little water be fette, to wash your feet. Rest ye under this tree, and I will fetch you a loaf of bread, and make you merry, & then go forwards on gods name. For therefore, turned ye into your servant. Loe Abraham, the honorablest Prince of the Israelyte • , the father of faith and all faithful, abundant in Cattle, Conqueroure in wars, dreadful to whole Nations & kings: prostrateth him self on the ground, entreateth thē, professeth him self their Servant, to whom he giveth: Runneth to the heard, his whole house attendeth those strangers and abiectes. Sara bestirs her, she moulds three bushels of finest meal▪ & knedeth Cakes, the boy, with all speed killeth a fat and fayer steer, butter and milk is set them him self standing serveth them. O simple and happ • e age: O mangled manners: O strange Metamorphosis: O new conversion up side down, in and out. Let Abraham humble, painful, hospital: learn our proud, slouthful, inhospitall Nobles. Who not only not give, but chase away and stubbournely entreat strangers, checking them with threats, scoffs, and taunts. That Englishemen are • urteous, I deny not: yea they have been ever counted the chiefest honourers of strangers. And truly so they be: delyghted rather with forreyne wits and traffyke, then their own countries. Where notwithstanding they have both plenty of excellent wits, and abundance of all necessaryes, and most civil inhabitaunts. Yet so delight them all foreign pleasures, that in manner they disdain, their home commodityes.

Which affection towards strangers I condemn not. Nay, I rather exhort them more to embrace and love them. but warning withal they despise not but reverence and embrace the good gifts of God, their home commodities. Howe sumptuous are they, in enterteining Princes, or ambassadors? How excessive? what glisteringe Nobles? what pomp? What show? Whome truly, for the maintenance of their dygnitie I commend. But that immeasurable magnificēce, much myslike: whence, what I covet dymynished, that wish, I employed, on poor pylgrimes, Christ's, and exiles. To provide them necessary living, admit them into felowshyps, and allow them yearly stypendes. Whyche well I wotte, the Noblest Prince Edward, of happy memory, moste lyberally did, both in London, and either vnyuersitie. whom, some Dukes, Nobles, and bishops imitated. Chiefelye, the reverend Father, and late primate of England, of the priuye Council to Kynge Henry the .viii. and his son Edward, Crowned with blissful Martirdom of Mary his daughter, Thomas Cranmar Archebyshop of Canterbury: a worthy successoure of william warram in that See, whom so lyuelye he resembled, in sincerytie and bounty. Emouges the Nobles, not the lease praise, earned Henry Graye, Marquess Dorcet, and Duke of Suffolk, now a Noble Citezen of heaven. Who lyberallye relieved, many learned exyles. The like may we say of many other, who renouncynge the world, and wordly pleasures, have exchaunged life with death, or rather mortalytie with immortalytie. Thus some dead have I voutched. Nor want there presidentes of the quick. But them will I not praise, but rather erhorte, daily to contend with them selves, that, since not a few of them were strangers in Germany, and therefore understand their estate by experience, they would more and more, put on that sense of humanytie, and affecte of mercy. To relieve pilgrims, wearned with travail, and destitute of aid, banished now their Country bounds, and succor and cherish their need • , with their plenty.

In conclusion, be Nobility bountiful to all men.

But Justice (if ought else) chiefly pertaineth to man's societye.

Wherefore worthily of Aristotle, it is called others virtue. Where properly taketh place that saying of Pollux to Commodus the emperor: termynge it the balanced law. For in manner of balance, with even hand paysyng & eaming eche thing, it sweyeth not from right, nor more then just is, leaneth on either parte. And that virtue is both fectest and necessariest for a Noble man. Whose whole life and practices, are chiefly busied in mayntaynyng common commodityes.

Where with once adourned, easily hath he gotten the princesse of all virtues. Whereby he shall rule both him self and others. For neither is fortitude needful where Justice is: and if laws ruled, arms should hushe, sith none should be injured. But insurious they become through couctise and thirst of coin. For what work we not to heap and hourd goods?

Truly, a filthy fault in all men, but hardly think I any may be sayned filthier in a noble man. For whom we would have free, & liberal, whom we wish of high mind and undaunted courage, who should esteem all worldly toys as draff and chippes, howe unseemly and servile were it, What blot to his estimation, he should encurre that mock of Euripides? To be a happy horder and cofferer, an unwilling steward and disbourser of money: Hieremye accuseth the princes of Israel, as ranening wolves, blood-sheaders, manquellers, greedy guts: and Dauld calleth them Lions lieng in their dens, in wait for the simple and ravening the poor, halinge him into their nets. But beware, least they cry to god and the mournynge of the poor, ascending, and peareyng the ears of the lord of Sabaoth, provoke him against the. And of a moste merciful lord and father, make him thy wrathful and rigorous judge.

For the cominalty complaineth new lords succeeded their old ancients. Excessiue in askinge, rigorous in exactinge, readier in taking, sparer in giving, worst almost in all things. For all commend the ancient Nobility, condemn the children, advance their parents to the heavens. This posterity therefore, briefly warn I, not to oppress with fines or incoms their tenants, or countreimen. Not to peruerte judgments, not to enclose that erst was common, not raise their farms higher then of old, or beyond reason, not to crushe their backs with labor, not to dyffer to pay. For all these are forbydden by the law of god. Isaiah crieth. Ceasse ye to afflicte, learn to be beneficial, search judgment. And in his third chapter. The lord shall come (saith he) to plead with the elders, and Prynces of his people. For ye have cropped his vine, and the spoil of the poor is in your house. Why beggar ye my people? and grind (as hit were) the pore men's countenance? And there vice noteth he in his fifth chapter. Woe to them that join house to house, and lande to lande, leaninge room for no Neyghboure. Will ye only in dwell the earth? These be those Giants of the earth, in times paste, before the flood, famous and Noble, valiant and notable, strong, sound, and mighty, terrible, and chayned. These be the successors of Nimrod, stout and boisterous hunters, and rouers on the earth. Whom eche where mention the sacred scriptures. Thus coūcelleth Solomon. Moue not from their place, the ancient bounds, nor enter on the lande of the Orphan. For whereto stain Noble men, them selves with this mucke? whereto, are they of so low, & base spirit, as to be chained to these earthly clogges? who ought soar far higher. For what are the riches, which here so much they prize, but burdens, and clogges of Cares? Therefore said Socrates, our minds were no less hamperde, and laden with them, then our bodies with longe and side garments.

Ant Democritus featly depaynted money, which vngotte wringes, is kept with cares, departeth with grieves. Wherto then serveth this insatiable thirst of y ^e which wantyng ye wayle, having howe, loosing mourn. This therefore know all Nobles, and with like salves, arm their breasts against this vnstanched thirst of coin. Well wite they, they are no less bounden by laws, then every poorest slave.

And first learn they, they ought injury none. Next (whereto they are most bounden) not only them selves be not injurious, but also repress they like rauenours and extorcioners Worthye honor he is who harmeth none. But who neither suffereth others, earneth doubled praise. Recor • of that divine Plato in his books of laws. For many think power parted from injury, bare and contemptuous, and falsely persuade them selves, they are laweles and lordeles.

Imagining the laws Cobwebbes, That meashe a flea, or fly, which crows or mighty beasts soon break Some think, a well moneyed man, master of all laws. As erst said Cicero of Verres. Nor ought so holy or reverend, that money may not pierce.

Ther be Judges that gape for bribes and are corrupted with gifts. There are lawyers, Noble men's counsaylours, who sell their patronage, hire out their tongue and travail.

Gaynst those, let this our Noble man watch and ward. And hear Isaiah rightly counsayling. To aid the oppressed, to render the orphane right, to plead the widows cause. For herein ought they not credit their assystantes, their soltcitours, their lawyers: who, since they purchase their reames and offices, must consequentlye sell them. Which well saw and foresaw that worthy Alexander Seuerus. Who commanded Vetranius Thurinus, for taking bribes of suitors, chayned to a stake, with grene wood syered about him, to be smothered. That smoakes he might be paid, who smoakes sold. Sitte therefore the Nobles them selves in counsel: hear causes, and honor judgments with their presence, as erst those mightiest Monarchs, and Emperors of the world, Mithridates, Philippe, and Alexander the great. For, Noble men are princes lieuetenants, and wardens and ministers of the laws. For, whereto are good laws decreed, if none be, by whose travail, they enacted may be kept? Both again and again, hit delighteth me to honor the former age, wherein Noble men were lawyers. when, the Roman gentlemen, blushed not, to profess this knowledge. when Antonians, Crasses, Sulpitias, Sceuolas, Cicerons, were no less skillful in the lawiers answers, then the decrees of the .xii. tables. Yea this profession, was peculiar to gentlemen. Which would hit were renewed, that them selves might order judgments, the art hit self have more authority, and these pedlers less luker. For, a right and Noble Prince, and garden of the laws, is a beneficial and earthly god to common weals.

In whom are many sores, which he easily either with word, or beck, mought remedy Be this therefore the first part of justice: him self to wrong no man. The next in just cause to defend others, and withstand injury. Nor only is it requisite, he be right of deed, but of word also. Which virtue is termed faithfulness, and truth. To stand to his promise, to perform and dyscharge his credit. For a Noble man ought accomplyshe, yea what so he noddeth to. Who hateth not a lying Lord? Deepe in his mind therefore must be imprint this saying of Solomon. Six things god hateth, and the seventh utterly abhorreth.

Proud looks, a lyeng tongue, blondye hands, a mind ymagining mischief, swift feet to evil, a false witness, a vain man, and sower of strife twixt brethren. A golden sentence, and worthy to be graven in the hearts of all noble suits, even from their tender years. But I must measure my measurelesse talk.

The neighbor virtue to this is equitye. Not to rack all things by extreme right, to yield somewhat, and think nothing more beloved, then mercy or curtesye. Mercy consisteth in pardoning, winkinge at faults, and forgiveness, seeld punishinge, and that vnwillyng, accusinge not often, nor but compelled of necessity. Curtesye requireth easy speech, civil company, friendly, pleasant, and courteous talk. For whereto show Nobles thē selves so seeld? Why are they so statelye, and hawtye in talk, to their brethren their semblables? Nothynge more high or loftye then the sun. Yet vayleth he his golden rays down to the base earth. Communicateth his influēce with herbs, plants, seeds: shineth, lighteth, and heateth, as well the unjust as just, the poor as riche, yea the brute beasts. Agayne, the higher and loftyer he is, the slower and slacker mociō he hath Even so, ought Noble men, the higher they are raised, the humbler and quieter to be: the more to use lenitye & curtesy to all men, & bridle their stomachs, & bury their unbroken rage.

The contraries therefore, statelines, importunitye, cruelty, and anger, much more must they fly. Which, when they light on any armed with authority, Nobility, and power, more trouble and stir eche state. For inflamed with these nourishementes, and oil (as it were) they have more force to hurt. Of anger well counseled Aristotle, they ought be angry.

But howe, when, and with whom, they ought. Of other vices, other blames might I heap. But more may they of this little conceive. For every philosophers books, are laden with like precepts. From whom, the divinity and contemplacion of these virtues must be borrowed: Albe the practice required, of the Nobles them selves. For the praise of virtue, consisteth in practice, and is accomplished not so much in knowing, as doing.

But of those virtues, that are referred to others be here an end. It resteth, henceforthe we speak of the residue.

THE THYRD BOOKE of Nobility.

H Itherto have we determined hit, that is guided by virtue, and accompanied with fortune, to be the truest and perfectst Nobility. For, both it behooveth and beseemeth all men, to live virtuously: and most requisite is it a Noble man pass in rare, singular, and perfect virtue. And join to his bryghtnes of birth, the arms of honor and virtue.

For, shame it were, who surpasseth herein, should be barren of better gifts Whō rather it behooved, with white steedes (as they say) many miles to forerunne the rest. Muche must he paynefully learn, firmly remember stoutely practice, and wisely speak. Which all ought in him excel, where in the common sort it sufficeth, all be they mean. For, both he hath all the helps of practice, which others want, and the more God hath credited him, the strayghter and more severe account shall he render, of his words and deeds. Wherefore dyscretely, truly, and maruaylously, said one of the fathers of the primitive Church: that hardly mought Prince or priest be saved. Which extendeth to all the burdened, with any hard laborious charge, linked with the safety, care, and preservation of many. For who wonteth to foresee, to beware, to watch, and wake for others ought also abye others trespasses. So payneful and perilous charge is hit, to be a Noble man: if by his example, the subject be either offended, or perish. For he sinneth not sole, but the contagion of his dysease infecteth others. And with his fault, he maketh others faulty, and with his fall and ruin, debruseth thousands. Nor can alone fall, but his adherents, and such as depend of him, will accompanye him. For of much force are they, to the marring or making of cities manners, either deprauinge the Citizins with their lusts, and vices: or reforminge them, by the presidentes of their virtue, and continence.

For it appeareth in histories, that as the cities chiefes, such ever was the whole city, and whatsoever change of fashions the prince began, the same the people followed. Which is far truer, then the conceit of our Plato. Who thought by the change of musicians songs, the states of cities wer altered. For truly the Nobles life and living changed, who seeth not the cities manners change? Wherefore, so much the more hatefullye vicious princes deserve of the common wealth for not only them selves embrace vice, but spread the same into the whole state. Nor hurt only for they are infected, but also for they infecte. And more harm with their example then sin. For he it lawful this once for me to use Cicero, words, in his book of laws, to purchase my talk more authority. Of necessity therefore, ought noble men be good. Both, for them selves and others: that they may trayne many in their virtues, not vices. Of which sort of Nobles, the less plenty there hath been hither to, the earnestlier, ought all men, with their whole might and power endeavor: that these of our days increase the number, and even drown their ancestors, so to become more famous, and acceptable to all men. Even in his days writeth Aristotle, in his polytikes, that a right Noble man, was a rare sight. Nobility (quod he) and virtue, are found in few, but riches in many. For scarce anywhere a hundred Nobles, or good mē: but infinite swarms of rich, eche where may you find. Thus writeth he. Why so? The false opinion of felicity mocketh them, for they wene them selves happy enough, for their descent from Nobles. And restinge on this vain confidence, reach no farther. But truly saith Plato, love breadth of need. For the needy seek. Whoe seek find. But such as ween they abound, and think they have raught the chiefest bliss, slay as at y ^e gole, nor mind to run further in that race. For who seeketh the Physician, but first he feeie disease? Christ calleth the labouringe, and laden. Them promiseth he rest and disburdening. For the charged with no burden, need none to vnlade them. Therefore (for I return to my purpose) the fewer Nobles we have, the more constantly and earnestly must they travail, to attain this Christian, geason, and unwonted perfection, and excellence. And with all speed, clear and scour out the stain that so long hath fretted their Noble names. In whom all men, as I said, seek and miss the perfect duties, and orders of the excellentst. So, shall they both accomplish their duty, and scape just blemishe of infamy, and further with their example, & aspire to the glory of true Nobility.

But fyth at first, we comprysed the whole nature of Nobility, in three branches: forasmuch as, of duty towards God, and love and behavior towards others, we have already spoken: the third, and last • Act • must we now furnishe.

The third and last therefore, is the consideracion and orderynge of him self. For to him self is he much indetted, to adorn either parte with certain private virtues. least vtwarde exceeding and surpassing in bravery, at home and inwardes he be naked & beggarly. For what we have tofore mentioned, is public, & hath relacion to others. For holiness & religion are referred to God. Nor may a mā be stout, but in common peril, and the affairs of his country: nor liberal, but to others, nor just but in civil government. But the better to skyll and learn to practice these, let him at his own home, as in a free school shape & form him self: before thence he be thrust abroad as into an open stage before he determine with others in the church divine ordinances religiously, and civil duties towards all and every men. Herein must he learn to know him self, which is hardest: solitary to reverence him self, which is seemeliest, to rule him self which is mightiest: to conclude, to cōquer him self, which is most victorious. For, who inquireth of others life & manners ignorant of his own, & is outwardes eyed, but homewards blind, and wanteyed: is plainly a fool. who blusheth not within him self, is shameless.

Who mastreth others, not him self, a slave. who risinge others superior, becometh his own inferior, is a cowarde and impotente caytife. Let us therefore somewhat say, of certain the chief and principal private practices, which himself under his own rooffe ought exercise, that properly honor him in his own home.

The first private virtue, and lease sightly, but not lease seemly, to be coueited and honord of a Noble man: is Temperance. which, Aristotle restrayneth to the pleasures of the paunche, and bely. Cicero stretcheth farther, whom we at this present gladlier follow. So notwithstanding, as we extend our arbitrement, and judgment chiefly to those things, which properly and most commonly, are appliable to our purpose, & the duties of a Noble man. Since manifold therefore, is the consideracion and respect of Temperance: we will refer it to three partes. Wherein, all her power is closed. That a Noble man think modestlye of him self, live temperatlye, and continently, behave him self moderately, and soberly in all things.

For so her whole nature, though not moste suttellye boulted, yet may he plainliest understood. For truly it happeth, that as worms soonest breed in most precious wood, so these three vices, Pryde, Pleasure, Riot, or excess: (I wot not how) in manner naturallye cleave and creep into Nobles. Pride therefore, shall modestye master. Pleasure shall continence tame. Excess shall moderāce and sobriety banyshe. Be therefore, our noble man's mind guarded with such modestye, that he prize not overmuch him self, as flesh and blood: little account his stock, arms, name, titles, his parents glory, his own fame, honor, wealth, and all the rest, that seem to other noblest, and moste gorgeous: compare with none, advance not him self before other, no not his younger brethren: not boast his livings, not ruffianly crake his scars, not presume to the highest rooms, nor ought challenge otherwise then comeliness and honesty will bear. So be his mind formed at home, so his thoughts disposed, that he account him self nought better for the access of any foreign hap.

But so far forth, as he proveth him self a man, by virtue. Whence (Vir) the name of man is borrowed. This virtue the deuines term humility.

Which David used, when he termeth him self no man, but a wormelynge and the scoff and scorn of the people. and Mary likewise blusheth not to name her self the handmayd, and ser naūt of the lord. For most truly saith Peter that God withstādeath the proud and is gracious to the humble and meek. It is surely the mother, ground and scale to all other virtues. Begin Noble men therefore, to know them selves. So shall they not be famous for Vice, but Noble through Virtue.

Learn they perfectlye, whence, and what they be. But this be known and learned neither know they them selves, nor judge sincerelye of the selves. But either the cloud of ignorance clipseth their judgment, or the myst of pride, dimmeth their sight, se as neither they may for ignorance, nor will for pride, behold the lively shape and form of Nobility. Therefore whence they be, albeit clearly enough perhaps, without these my spectacle • they see: yet briefly will I show, that they may the easier mind from howe base beginning, they have climbed to this high clieue of Nobility.

For they are as the rest, men. That is Earth, Durt, Dust, and Haye, as all flesh. Recorde of the Prophet.

Td be short, to the orderlye knowledge of their misery, propose they these three partes. Their birth, their life, their death. The self same birth the like life, even and equal death.

For, as to our birth, we are in far worse plite then was Adam our ancient progenitour. Of the earth was he created, then blessed. Of the same take we our beginning, but accursed and detestable.

He framed in paradyse, we without, wretched, mortal, miserable, beset with millyons of miseries, treasons, chaunces, foes, both civil and foren. would god, at lafte, amids their dainty feasts, and pleasures, the Nobles would recounte this father, this mother, namely the earth. And ever have these ancestors to fore their eyes, that so they moughte no longer vaunt them selves, other poorers superiors or betters, whom so much they despise. But even confess them selves, their germaine brethren. Desrended of the self parents, equal in baseness, misery, & obscurity of birthe. For so preach the holy scriptures. So thonder they to us, yea often and earnestly. But hardly will a proud man, and to well persuaded of him self, pufte up with the Nobility of his aun cestours, acknowledge this earth, which with his feet he trampeth, his mother. But so is hit wryten, so taught, that herein a rich and pore man join, that the lord, is creator of both. what cause of pride, then have they above the rest? why recount they not often, with Philippe the Kynge of the Macedonians, that they are borne as other? and are men, and no more. For he, after many lucklye achieved enterprises, in his wars against the A thenians, his enemies vanquyshed, and put to flighte, him self remaynynge glorious cōquerour: feling in himself, after this victoryous success, some mannishe ticklinge & pricks incident to man's nature, that also he become statelier then of wont: commanded one his servant, every morning at his vprisinge, to cry to him. Remember thou art a man. Would our Nobles in like manner, charge herewith someone of their seruaunces, whom to to many, to other use they keep: Who still should sing this song in their deaf. ears & revive to their dulled memory, their frail mortality, weakness, mutabilitee, beggary, swathing cloths, and first cradels: of what mortalles, them selves mortalles, were borne: How suckling babes they were fed with pappe, and nursed with the self food, and the self forte, as other wretched rascalles: and hereby, enforce them to acknowledge them selves men: It would I think much abate their statelines and pride, but the glory and immortalitye of their name nothing. For, would sometime their minds & thoughts stoop hereto, would they diligently ponder, consider, and weigh it: both more modestly & humbly would they judge of them selves. For come we not all alike, into this light? Weak, feeble, of tenderest flesh, skin, and body? Unable to speak, go, or eat, only beggynge, wralling, & hanging on our mothers or nurses teates? Are not in like forte, both the riche and poor, the Noble & rascal, bred, nursed, and fostered? Begin we not all, our life, with wrallyng, and cries? Wiseliest therefore, often wondereth the princely prophet David, at the mighty hand work of God. And recounteth his marvelous creaciō in his mothers womb. Howe wonderously his bodies substance was compacted in secrete, & him self proporcioned in parted limbs, formed day by day, and registered (as it were) in God's book. Howe erst he lay in his mothers womb, an unformed shape, and lifeless fleshely mass.

Which freely be protefteth, and gladly professeth he was borne, framed, and fashioned as other meanest men. So, though anointed king, he blusheth not his mothers womb, whence first he parted, nor his first wrallyng Cradles, or swathing bands.

What preeminence therefore, herein hath Nobility? Syth of men, men, of mortalles, mortal, of wretches, wretched, and feeble they descend?

Worthely said Euripides a Poete in deed, but herein true.

So is none priuileged, but semblable, the birth of the noble and base.

To conclude, to leave their natiuityes, and base birth, if nearelye you view their life, and death, you shall find them dealt withalll, I say not worse then other, but truly no whit more parcially. I pass by their infancy, which where others commenlye spend with their mothers, these against all nature, suck strange Nur ses, not their mothers breasts. I pass over also their childehoode, oft to dain tie, nice, and wanton, while others apply either free crafts, learning or labor. Narowlye pry into the whole course of their life, and compare their plenty with the others ponerry, their riot with thothers thrift, their daynties with thothers sparenes, their Idelnes with thothers travail, yet neither have they more, nor hunger ofter, nor eat gredelyer, nor live dayntier, nor sleep swetelier, nor fare helthier, but sicken ofter, and so die sooner. Such is their beginning, such their mean race of life, such their death. For are not their deaths alike? See we not them daily die? Yea as I said, often preventing others? and some time more perillouslye? some spente with war, other with surfeit and effeminate pleasure, other suddenly rest by the swords edge, the princes dyspleasure, or infinite other means and causes? By all which, their weak and frail Noblesse, and brickle mortal state, as well approved. To which thought, by this rehersal hereto I hale them, that mindful of their base beginning, considering their vnassured life, awaitinge with others death ever pressed: they may join humilytie, and modesty, as the blasingest lamps, to the reft of their virtues. wherewith as pleasant sawse, their whole life may be sweetened. where without, all dignity stincketh, Nobility is contemptuous, yea their virtues are este med vicer. Justice liberality, magnanimity, fortitude, yea religion it self, wax beggarly, hateful and infamous not for their ill nature, but for they dwell ill, and harbor in a proud and arrogant person. Pryde is it, to vaunt Princely robes, not princely virtues. Pride is it, to lowte men of lower sort or pore lasers, as is some men's guise. Pryde is it, to term civil subjects, and honest citesens, knaves, thieves, villens, as wont the french Nobility. of which word notwithstanding, the Etymologye and reason them selves know not. For villens be all, even gentlemē, such as though free borne, lasted not frō y ^t nations of spring, but were since received amongst them. So termed, of the word (Villa) for thē selves or their ancestors, delighted in ferme places, or applied husbandrye, and tillage. As Budee witnesseth. But villens term they them in great despite, & reproach as vile. Of which sort many scorn • full, big, & windy words they use, chiefly against hulband men, and their poor neyghboures, whom rather they ought embrace, cherish, & greete, as friends, neyghboures, and brethren. But this is their prides blame. It is also a touche of pride, not to listen their lofty cares to admonishemente, reprooffes, or threats pronounced out of God's word, and the mouths of his ministers, rghtly displayeng them their sins, to provoke repentance.

They disdain to hear their courtise lust, ambition, stirred. Yea, therefore have I often known, good ministers guerdoned with taunts, scoffs, checks, & boysteous threats, yea imprisoned some. Pride also it is, to contemn Culesiasticall discipline, in all connsayles to withstand it, and with all their might, to endeavor to hynder it. What? are Nobles grown to such insolence, that they gnawe God's byt to be vnbrydeled? That lawelesse they sinning and faulty, would by no censure, no law be chastued? For I am not ignorant, what threats, what terrors they thunder, what mists they stir, what fears they raise, if any dare once opē his mouth to excommunicate a Noble man.

But why plain I herein the pride and statelines of this order? Since them selves that excommunicate, that write them selves servants of servants, and successors of humble Peter, yea vicars of humblest Christ: they they I say, in this abuse, seem seem not only comparable, hut even far to exceed them? These are agreued to be touched by name. If out of scripture ought be objected them, they rage, rave, burn, and curse as black as pitche, even flea and tear men. But of such excommunicatours, meant I not tofore. Other Christian ministers mean I, who to this intent proclaim their adulteryes, whoredoms, dissoluteness, mischieues and sacrileges: For they should repent & not return as dogs, to their former vomit and elder pride. Nothinge more glorious then an humble noble man, nothing more intolerable then a proud Lord, nothing in a gentleman more commendable, then modesty. Wherefore here in first shine their temperāce, to bear not lofty but lowly mind not seem in their own conceit wise, show no sign of arrogāce, in words, life, or apparayle, either by iesture or countenance. The mate and sign of modestye, is shamefastness, and basheful blushing. The hewe of virtue, wherewith hit is commendable, to see young gentlemens cheeks stained.

The seconde mayme of mind, that ought be rased, is also a certain intemperance to cure whereof, inserueth continence. For so translate I word for word. Aristotle's 〈 in non-Latin alphabet 〉 . Hit he reposeth only, and properly, in delights of sensual feelinge, and thinketh by abuse, extended to honor money, and other like. The proper praise whereof, is to abstain Venereall sweetes, to brydle fleshly lusts, to contemn and reject voluptuous pleasures, not led by them, them to lead, chain, and drive. For that sort of pleasure, dasleth the minds sharp sight, dimmeth the wits light, in fecteth wisdom with follye, weakeneth the strong, perverteth the godly, transformeth the Noble to swine, to Sheep, whirleth the whole man now here, now there besides him self. She as sole Empresse of the world, bewitcheth emperors with her bawdie potion. She only conquereth capitaynes, commandeth Kings, and triumpheth on Emperors. For infected not Flora Pompey, a prince otherwise not altogether vicyous? Conquered not Cleopatra Caesar, so valeant conqueror? Maryed not Antonius the self same minyon, though a common harlot? Spoyled not the Campane Queanes Haniball, the Greeks Philyp? Phrine that famous strumpet, bewitched Timothy: Lamia Demetrius: and other Nobles, other strompets led and byledd, as captives, at their will and beck. whicke slanderous stain of so Noble personages, histories whist not yet at this day. Whyche every wise, chaste, impartial reader, and such as abhorreth not virtue, detesteth yea in those, to whom only nature, hath lyghted some spark of knowledge. But otherwise far, will all posterytie judge of Christians when they shall pervse their bankettes', ryotts, lusts, adulteryes.

Christ willed us, to be gods holy temple. Why then profane we our selves, with unclean, & filthy harlotry? Why fear we not, with horrible mischieues, to stain the harborough of the holy ghost? The darkness, night and corners, bewraye much. But (O shame) why search I corners, since the Son, mydday, & all men's open sight dyscouer moste clearlye as at noon days, and the high market Cross, so abominable facts? But herein Nobilytie, vaunt them selves in manner, priuyleged. If so, the more they may, the less list they. For who more may then meet is, hath wicked license. But may any, offend with lecherous life, the immortal & chastest God, and the eyes of his purest servants? follow stolen venerye, and facts not in deed only, but even in talk stinkinge? Nicocles in Isocrates, though a Kynge, though a Paynim, teperately passed his vnstayned life. And bosteth he never knew other, then his own wife. teaching his subjects, by his presydent, to live a like.

But what in these days, is done by those, who fill the highest honors, and empyres, so god save me, my talk blusheth to tell. And I forbear to launce godly ears, with the filthiness of the talk, such deeds require.

But thappeachers thereof, are the Sun and Moon, the heaven & earth. Nor lieth ought covered, to the great offense of the weak, the Jew • , and Turks, seeing such crimes common emonges those, that bear the name of Christ, and profess his ghospell. And w ^t such especially, as seem, & are accounted Christianest. Who should be to others, both their countrymen, and forreyners, presidents of perfect • t continence. This license ought be restrained even in the highest. Dionisius king of Sic • le, understanding his son had forced the wife of one his subject: in great rage asked him, if ever he learned that touche of his father • ? To whom the prince replied. Your father syr, was not a king. So princely seemed it to this gentleman to haunt whoredom. But hereto, what reioyned the father? Nor shalt thou truly, if ever thou double this deed, have son. Threatning him death, if ever he incurred like crime. If a wicked tyranne, wonlde not suffer so heinous crime unpunished in his son, What? shall we think it lawful for Noble men, quite, I say not to rauishe others: but divorce their own wives, commendable for good name, beautye, and dowry? to be double, yea treble married at once? To wed their brothers wives? To abuse their true wives as harlotts, and use harlottes as wives? But since in my first entry, I promised to use gentleness in chiding, chastity in talk: albeit the borrour of the fact, require vengeance, not only with nippinge words, but severe rigoure: Yet will I stay myself, nor chaff in talk, since here I mean to give enstructions, not amplify abuses. But this cā I not dissemble. Whoremongers and adulterers god will judge. And that otherwhere hereto Paul joineth. No adulterer shall enter the kingdom of 〈2+ pages missing〉 which sounded war, he much honored. Which well may we extend to all iestes, tryfles, wanton & light toys. But by these few, had I rather the rest were conceived, then with much talk to breed lothsomnes, or offense to the reader.

Now remaineth it we speak of the third parte, wherein consisteth the mean of all things, and comeliness it self, and as it were a certain honor of life, and temperate refrayning riot, and superfluous magnificence. What we have taught, is of things fastened and grafted in him self. What followeth, toucheth those that are in deed without him, but yet belong only to him, his private house, and household. In conclusion, five points ought here be touched. A noble and honorable man's. Table, apparayle, buildings, plays, trayne. Wherein I will briefelye note the simplicitye of the ancients, the riot and excess of our Nobles. That by the one may appear, what is commendable: by the other what discommendable and needeth refourmyng.

Of his Table, and provision, as lawgeuer I decree nothing. Nor will I prescribe him, any diete of meats and drinks. Which according to his bealth, his acquaintance with his body, and his own wit and wisdom, he ought limit him self. For, well I wot, this estate, for the most, breedeth sober, ciusle, and most temperate personages. And many Nobles shall you find, small caters, less drynkers:

Far greater gluttons, and quaffers emonges the common sort. But in the most miss I domestical discipline and blame their excess. Wherein, fault may grow two ways. Either in quantity: or qualitye. Quantitie mean I, when in sumpiuousnes, and magnificence they exceed mean. For, it happeth many times, they feed not so much their bellies, as eyes. And albeit them selves modestlye use it, yet so great furniture is there, such store of dainties, as would not only suffice the ghestes, but even cloye any Hercules, herdes of wolves, for our need, but pleasure. But what so is superfluous is loathsome, and vnsauerye, and looseth all the sweet, in enioyeng. For neither take they meat to stay their harkinge stomachs, or to appease their hongers rage, nor feel they therein any pleasure.

The emperor Pertinax had nine pound of flesh screwed in at. 3. several courses But now, what show of dishes, what store of services? Nor now. 9. but a hundred pounds, and more, are served to a small number, I say not in kings or emperors courts: but every lords house. In times past, as Plinye witnesseth, they kept in their housen no cookes, but hired them from the shambles. Now. 5.6.7.10. suffice not to bye, furnishe, scald, seeth rosle, bake, stewe, mynse, and sawse, so infinite sortes of dyshes. Nor yet contenteth it some daintye mouths, but they have foreign and strange cates. We read, that Romulus was a very sober and spare prince. And afore, I mentioned, Epaminundas would be sober in others drunkenness. For, howe infamous is it, any where to find a Noble man a bibber? But drunken, or dronkerd most villaynous. Wherefore the quaffing of the dutche Nobility, is presently hailed through all realms And for there are found some sturdye cospottes, their blame turneth to the infamy of the whole nation. As some also term Englishmen, gluttons, not for they rauen fo much, for they are for the most, as spare feeders as any: But, for they prepare so much, and with such plenty and variety of meats, and sumptuons furniture, charge not thē selves, but their tables, with superfluous dishes. And to speak indifferently, nowhere else ever saw I or heard, tables spread with such excess, all partes so farsed with lauishenes, as some Nobles may worthelye compare, even with any Lucullus. For that most unworthy is, the very scrappes, which might suffice many families, & feed huge heaps of beggars, are lothed not only of their servants, but even of the boys, and scullerye. And that most villainous is, not only whole beefe and mutton, but even capons and connyes, left by servants, are cast to houndes and spanielles. The mean while, many Lazares lieng at y ^t doors, vnrelieued, yea with a cromme of bread. Which albeit I presuppose, happeth often the masters unwitting, through the neg linence of their servants: yet thus warnet, but timelye they abate somewhat of this their immoderate excess they will abye it most dearly.

Bothe, for they suffer the good gifts of god be spilled, and also, for through their default, so many needye members of Christ perish with famine, which might be relieved with a bare boane. Neither warn I only our English nacyon, but all others, who more pryse their houndes, then the poor, for whom Christ died. Not only shall they be called dogs as that Canaanite, but also in the kingdom of heaven, the poor be preferred them.

Auncient Nobility, I much reverence whose Tables were spredde in deed, not laden with diuecs dyshes, but always open to their neyghhoures, the needye, to all strangers and comers. Which at this day, also is continued of some, but only in Christemas times, and other solemn feasts. Hawebeit of some commonly, and gladly would I, both sparer and seelder. But not only in varietye, and quantity, but in quality also they trespass. As in times paste, many Apitii. Who were to nice with ouerconning and queynt mouths.

Cicero twiteth Hircius, for he could not sup without a peacocke.

Who was (as him self reporteth) his scoler in learning, but his master in feastynge. For of Heliogabalus what should I say? Who appointed pryses for the inuentours of strange dishes. Who exceded all the Vitellians and Luculles. Who lived with preservatives of the Fowls tongues, which we call Phenicopters, and the brains of Geese and Peacockes.

Whose fishepondes had springes of rosewater. O daynty monster, worthy to die in a draught, as after happed. But we must imitate, and express the thrifte of the ancients, I say not philosophers, as Taurus, Socrates, Plato, Diogenes: But princelye personages, Emperors, & good laws. Before the third Punike war, by C. Fannius it was enacted, that none should eat more birds then one hen. Which ill they observe, who have everywhere factors for their belly, their carpenters of Coquerie, and deuisours of pleasures and daintyes. who feed on sparowes, peacockes, flesh, fish, and all so, tes of vyands And bye up the farthest, rarest, and costlyest, neclecting their home cates, at their noses, or of easy price. As who lying far of the sea, would cate but fyshe: and nearer to it, the dayntyest flesh. To nice and fine be these cormorants, not unlike those ladies, whō they say things far fet, & dere bought best feet. Or women, I have heard of, who scorned to bye eggs at ten or twelve the penny, but gladly give as much for one. As though, the quantitye of price, commended the goodness of y ^e vittayle. In ancient times, rarest was the use of wine. For many years was it forbidden women in Rome. So that longe afore any law therefore decreed, one Egnatius Metentinus, for kyllyng with a batte, his wife drinking wyne from the hogseheade: was quyt and cleared by the judgment of Romulus. And their Nobles as I said, drunk but their country wyne. But by the Consuls, the foreign & strange wines, were by little and little brought in. So as at length, four sortes wer chyefelye common, and received, in the time of Julius Caesar. Of Phalerne, of Chius, of Cyprus, and Lesbos. Lucullus only once, saw Greek wyne in his fathers house. But him self retourning from Asia, destributed more than a hundred thousand tonnes, to make his largicion magnificent.

So stealyngly creapt in drunkenness. at length, of such impudence, that M. Antonius, wrote a book of his own drunkenness. Whose drunken praise to drown, M: Giceros son, was wont at once to drink .ii. gallons. Whyche now is no strange strife. Otherwise read we of Cato, who seeld dronk wine. And being in Spain, used no other then his mariners. Of Noble men therefore require I moderate use of meals and drinks. Nor only moderate use, but more spare furniture. That all excess be abolyshed, measure kept, and respect had of their dignity. Folowe they the honorable exaumple of Antoninus Pius, not nygard but Noble, not filthy but fruitful, that their plenty want reproof, their sparyng, nygardise.

And their Table be stored, not so much, with far set or sought dayntyes: as the provision of their own servants, fawconers, fishers, hunters. And thus much of the measure, quantitye, and qualitye. But sith their meats are powdered with many sawses, to provoke appetyte: purchase they chiefly these 3 past all spicerye. Honger exercise talk meet for a free and civil feast. That hunger is the sweetest sauce, Socrates taught. Who wonted with exercise to hunt for it afore meals. Trauayle, runnynge, sweat, were the Lacedemonians sawces, as withnesseth Cicero. Whom well pleased and liked, that black broth, that so much misliked Dionisius Then therefore must they eat, when they hunger, then drink when they thirst. The mighty prince Darius, cloyed tofore with rables of Cooks, Hurtors, Cators, masters and doctors of Kitchenrie, and greasers of the throat: drinking in his flyght, muddye puddle water, though stinking with dead courses, denied he ever drank sweeter draughte. For than drank he thirsty, which never tofore. But wise and godly talk, and reasoninge of matters pertinente either to godly life, or concerning the common wealth (so within their bounds and in due time) sometime also pleasant and merye, so not trifelinge or filthy: profit not only to provoke stomach, but also to feed the mind. Which wanteth neither reason, nor presidents of Princes. For, Adrian themperour, whose modestye, stood in steed of law to his Subiectes, exhibited in his diners, Tragedies, Comedies, Poesyes, and Doulcimers. Nor is the use of Music amiss at this day, so Herodiades wanton daunsyng and bawdye ballets want. For the custom is ancient, as appeareth by Homere. Fayning one Demodocus synginge the Troyan war in Vlisses presence. Nor ought time of laughter be denied pleasant wits, so they pass not their bounds, and no talk or banket exclude Christ, ever present both a ghost and feaster. Doubteles they may vnbend their brows, and revive their spirits with merry talk: yet wholesome and profitable. As Cicero a sage counsaylour, reporteth him self a ghost not of much meat, but much mirth. Macrobius writeth in the feast days called Saturnalia, the princes of the Roman Nobility assembled, spent most part of the day, with weighty consultaciōs: but the supperwhile wasted with table talk. For, I mean not so to plie the Nobles with study, as that Chrisippus: into whose mouth, incessauntly reasoning of Philosophical suttiltyes, Melissa poared meat. Nor require I all men, to be Plinyes, who studied, red, and noted even supperwhile, and runninge, as Plinye reporteth of his uncle. But, that wise, Christian, and learned talk flowe from Nobles in their feasts.

What ghestes they ought bydde, we have already shown, entreatynge of liberality, not parasites, or fools, not iessers, not bawdy minstrels, not mē made to please the ears or tickle the mind. nor simple souls for laughters sake, (as reporteth Demosthenes of Philippe, and Cicero of Chrisogonus ) Nor the nedeles riche, ne yet the poor rather to laughe at, then pitye, as some do. Which is also accounted emongs Heliogabalus worthy feats. Namelye, to bid emonges other his ghestes. 8. bald, 8 purblind, 8. gowtie, 8. deaf, 8. murrions, 8. slimsbies, 8. fat & foreaten slouens, to feed with extreme laughter his wretched lust. Christ willeth to call the poor, either living thinly, or hardly toylīg with travail, and enforced to live on others trencher, and supplye their wants otherwhere. These are Christian suppers, most honorable seastes and worthy Nobles.

But of apparayle, this must we principallye hold. That it is a matter indifferente, nor greatly materyall what any wear. For, neither lendeth the garment Nobility, nor harmeth or dishonoreth the person. Neuertheles, sith we are all naturally proner to evil then good, when to our nature of it self corrupt, occasion cleaveth as a prycke or provoke meant: brave garments, may in one not altogether persecte, nor whollye Christ's, be instruments of pride.

Instrumentes I term them, for evē in base apparayle, the mind may be no less hawtye, then in gorgeous Nor less pride lurketh in the brattes of a Beggar, than the purple Roobes of a Noble. Yet somewhat herein ought as well Noble men as women observe. Fyrst that all superflutiye be shonned, and immoderate desire of brauerye. Whych also (as the rest,) I will teache by example of antiquiquitie. For the laws of the Censors, and expenses, forbadd excess no less herein, then in banketting. The emperors therefore, partly thinking hit a po • nt of a base and abtect stomach, to vaunte gorgeous garments, and partly for others example, dyfferd in apparayle, not much from meaner men. But far beneth their honor and dignity, apparayled them selves. For, Agesilaus used ever this saying. It was a Prynces parte, not in wantonness and nicenes, but the ornaments of virtues, to exceed the commens. And therefore in the four changes of the year, used one only coat. In his tents had no costlyer couche, then any common souldyor.

And the sharp winter walked always coatlesse, covered only with his cloak.

That by his example, both aged and king, he might induce young men to like hardness of life. Volaterranus mentioneth that Louis the. 11. of France, Alphonsus of Sicyle, and Mathye kings of Hungarye: for the baseness of their apparayle, were hardly discerned frō the common sort. Such are, and have been, many in England. Who ware the self livery they gave. Nor differd from their men, so much in vt ward as inward ornaments. But now, but on all partes they glyster, with longe and massy chain, with flauntynge plume, with costlye and rare array: scarce think they them selves accounted gentlemen. And as whylome Heliogabalus never doubled the wear of one garmente: so these exceed in change, and hit most sumptuous. So as almost day by day, they wear several, and those suitable. Showing thē selves one day crimsen, other white, the next black from the crown to the sole. Just cause is there or fear, lease coveting to seem to trim in a matter of naught, at last they become to beggerlye and bare. Scarse clothed with one course garmente. But besette with years and brattes.

But as to women, there is a manifest decree in the scriptures, enacted by Peter and Paul Apostles, that they exceed not in sumptuousnes, that with modest habit, shamefastness, and huswifery, they attire them selves. Not with spanges, gold, pearls, or gorgeous ara ye. But as beseemeth women professing godliness, in good deeds. Jerome also mentioneth, an honorable lady, at the commanndemet of her husband Hymet • us, uncle by the father, to Eustachius the virgin: changed her habit, and attire And tressed up her scattered hear, after the worldly guise. For truly Christians & christē women, beseemeth a clean and comely habit, not unworthy Christ their head. But whereto tendeth effeminate and nice array, but to bewray an vnmanlye mind? Wherefore Socrates going ever for the most unshod: said these players weeds were feet for Tragedie and Comedy actors, but nothing auaylable to honest life. Next, must they observe, that to the vtward glistering, the comeliness of mind, and inward beauty, and brauerye of manners be aunswerable▪ least, when the attire beseemeth, the fylthe of mind shame. Therefore, when they do on their costly robes, with that self labor remember they, they are the tokens and signs of virtue. That likewise ought the inward ornaments shine, and (as it were) the glistering of virtue appear. Not ill warned Diogenes one curiouslye sleekynge his hear with oyntmente, that the neat order of his head, caused not the disorder of his life. Beware also they must, lease shininge vtwardes, perfuming the air w ^t sweetest odoures, and altogether dayntye and neat: inwardes they be found unclean and stinkyng. Nor think they them selves happyer, for their riche & costlyrobes: but acknowledge their coats the covers of many cares. As the king Antigonus hearing an old Vecke pronounce him happy: discretelye and wisely replied. Wist thou, o woman, how many euels these robes shroud, scarce wouldest thou stoop to take them from the mire. For, not only are good Nobles more careful and combred then others: but also, more open and proane to peril. Whych consideracion bringeth modesty, and self contempt. Hereto also calleth them, the baseness of the things, that swell them. For gold, silver, velvet, naught else renoumeth, then man's fond estimation. The first, being only fruits of the earth, the basest elemente: the last, the seed of a simple worm, of the people Seres, which two monks brought from Serindia, a city of Indye, to Iustmian at Constantinople, shipped thence into Italy, and other partes of Europe. For, of her seed covered with dung, sylke worms bred, fed with mulberye leaves, spin silk. And therefore, the emperors esteemed ndt so hyghely Silks, & Veluets, which Aurelianus had never in his wardrobe. Sayeng, he would never paise thread with gold. For then was an ounce of silk, sold for like weight of gold. Alexander Seucrus also, seeld ware sylke, velvet never. So nothing was antiquity proud of this worms flyece.

But now, what more esteemed? Yet what commenner. For when once in Italy, store of mulberyes planted, bred plenty of thē: every varlet ware it. So as now, it is turned to saddels and horse trappers. The Milesian wer in times paste noted, for abroad, they would be princely, at home beggarly. Which well may we at this day apply, to some wrongfully termed Nobles. Then whom abroad none brauer, none trimmer: at home, none baser none filthier. Wherefore, either the matter whereof it is wrought, or the commennes and stalenes, ought breed contempt thereof in a noble courage. And cause, that not so much with foreign as home cloth, he clothe him self. Or, if needs he would so be apparayled, think at least, so light a toye should not so lightly raise his stomach But, both the dear price of the substance, and fondenes of fashyons, is much reprehensible. For it is changed and altered daily. And what Raphaell Volaterranus complaineth of his Italy, that may we much trulyer, of our England. Whych not content with her own, or the present guise, liveth as strange. Counterfaytinge, this day one, tomorowe another, the next day other, and so continually strange shape and form. As either new fashion is borrowed of foreign realms, or invented in the wily tailours shoppe But, what more monstrous then only on the making of a daunsinge doblet, to bestow almost. 90. crowns.

But what now I mean to tell (which I speak but on report) is almost incredible, and most monstrous.

That. 3. pair of hoose for one man, cost 800. crowns. And what sums of money, even only feathers waste, London merchauntes know, and I have heard. But since prefentiye I remember not the certainty, I list not fain, Least haply I mysse the truth and lie. Shortly, be this the sum, that none wax proud of apparayle. But, repose him self in his minds gifts. That peacocke like, they prize not more then right them selves, with their painted plumes. Since nor the horse for his Veluet trappers, nor the byrd for her golden cage, wonteth to conceive any stately pride. But rather the first in swift race, the other in swift wing. So contemn a Noble man those vtward, and more & more coueyt these inward ornaments. Be the ende of apparayle, to shroud the body, to chase cold, having respect of health, strength, honestye • , and comelynes.

Hit followeth now, we speak of Noble men's buildings. For, who ween any parte of happy life, consisteth in this worlds bricklenes: seem not to them selves happy enough, though finely clad, daintely fed, but also they dwell princely. Then which hap, is naught more miserable.

Which Solomon the kinglye preacher, reckoneth among the commenlye accounted goods, in his search of the sovereign good. I have compassed ({quod} he) great driftes. Built housē, planted vines, leueld gardens and Paradises, and in them set all sortes of fruytfull trees. Plentiful pondes have I made to water shadye groves. Wherein he describeth all men's driftes. Yea, of our days. But some what after followeth. I turned to all the works my hands had finished, and the travail I took, and loe all vanity and trouble of mind, and nothing lastinge under the son. A golden saying of the wisest preacher. Which, would Nobles grave and carue on their posts, pillars, walls, house, and entryes, over their doors, and privy chambers: no poesye should they find more passing or pithy. For vanity of all vanityes saith the preacher, and all truly vanity. If then there be so great vanity, and vainenes rest in all things: what dignity, what Nobility may be purchased by building? Yet this vanity work we not (say they) on vain consideracion but just cause. Both hospitality grow, justice more indifferentlye be ministered, Cities more flouryshe, Citesens be linkd in nearer amity, and the neyghboure poor ofter relyeued. Which all, by this their solitarye secession, are executed seelder, colder,, negligenter, and through their farther distance, less commodiouslye. Why rather imitate they not the ancient Roman Nobles? who reserved their manoures & farms, rather to sport and refresh them selves, then to inhabyte. as Pompeye, Pomponius Atticus, Crassus, Ciccro, and others. Whose succor, presence, ward, neither y ^t city wanted, nor their patronage, council, or aid • the citesens. For in those days rather chose they to decke the public buildynges, then private, the common city then their own homes. As Aristides, Pericles, at Athens, Curius, Fabricius, at Roome. In whose housen, only them selves, were beautiful and golden.

Noble was that vaunte of Augustus, and worthy a Monarche.

Left to all Magistrates and Nobles, to imitate. Brycke huylt took I Roome, I leave it Marble. Euer, more ought he their care of publyke safety, and dignity, then private honor. But, the renown and glory alleged for second cause, is alike vain & vayneft. Which yet moved and tickeled many, even in Chrisostoms days. For, do we good to the poor (say they) who seeth it? If any, not many, if many, but for a time. And time passeth, and there withal, the memory of themployed benefit. Better therefore, to raise buildings, which men not now only, but many ages after, may behold. O fool, what profiteth thee this memory, tormented where thou art, and where thou are not commended? And this commendacion of the quick howe reacheth it to the dead? Again, time will end this praise, and aged years shall blot & freat out thy name and house, with thy proud praise & memory. For, if the golden Capitol now mustye wayleth, if the noblest frames lie drenched in darkness, if Lucullus most magnificēt manors are sonke into oblivion, chrough the malice of all frea ting time, and now lie rased and neglected: why vainly flatterest thou thy buyldinges, with any eternity or lasting length? Where are now those famous temples of Jerusalem and Delphi? Where the church of Minerva?

Where the Image and huge statue of the Ephesians great Diana? Where the Pyramydes of Memphis? Where the vawtes? where the triumphant arches? Where so huge platforms? Where the owners, contriuers, and carpenters, of so princely palayces?

Thy house though glisteringe with gold, silver, and precious stoanes, is but a swalowes neaste, of durte and staws. In winter shall it fall, and as a spiderweb, be pierced with every blast, and perish. So is this cause like vain. Nor ought sounder is the third: for they will leave it their children. Whom thus answereth David They hoarde treasure, knowing not for whom. For if thou quick forgot them often, after thy death they may be reft thy son. For either tyrants seek to entrappe thee, or false accusers with forged crime, as poisoned darte, in one momente, with one lie, one wyle, will bereue thee, that thou with so great charge, so long time hast raised. So shall thy children be as couduyte pipes, which receiving water, and serving others, drink none. Or if others prevent them not, them selves as gulfs and qwaues, consume right oft great patrimony. For often, a thryftie father succeedeth a prodigal soonne. Who selleth all, not leaving so much as tyle or stone. As Crassus bordeth on Brutus. Or with gluttony, & dising, scatter they infinite substance, gathered with great sweates. And strayne whole manners and lordships, through a deyntye throat. Suche one mentioneth Valerius Maximus, one Crassus, surnamed bankrupte & rich. Who though beggerlye, and unable to satisfy his creditors, and a needy wretch, was still saluted riche. So these gluttons, as if naked they gathered nuttes, as iesteth Cicero, pocket all in their bellies. Wherefore, since both vain is their hope of securitye, and search of glory, and superfluous their heirs care: No sufficient causes are there, why these earthly, frail, temporal harborowes of our body, wauing with every biast, open to all enemies roads, ryfe to all peril, should be decked with such cost, statelines, and magnificēce. These faults therefore avoided, be this moderance used. Fyrst, having of his parents, a house able to shroude him from showers, and keep hospitalitye: rashly enlarge it not, (as many that rase, raise, build, alter from square to round, from round to square) but use it thankefullye. For the house honoreth not the owner, but the owner the house. Nor deem he him self his parents better, but worthy a fairer house. Euer bear he this of Horace in his breast.

But if need and constraynt require new building, pryncipallye prouidehe, the groundeworkes be justly laid, not with others injury or nusaunce. Not in others soil, but his own. Not in any common but his several. That he build not of the sack, and spoil of the poor, but his own goods. God would not bloody David should build his temple. Have the whole frame and work this respect. To tend to use, not show. Be it large, but to entertain strangers. For, therein is not largeness discommended. As witnesseth Ciccre. So be his doare and entrye contryued, as they open to all good, poor, and Pilgrimes: close to all vagabonds needless and vicious.

As in fare, apparayle, buyldinges, they must observe dignity, so in their plays and sportes, ought they keep the golden mean.

Thereof are two fortes. That more commendable which is stouter and manlier. And hath in it somewhat stately and warlike. The Greeks used five sortes, whirling, leaping, casting the darte, wrestling, running. Who conquered in all, was guerdoned with a five double game. Who in four was termed a quartane. In Virgyle, Eneas is both a game maker and lawegeuer. And ordained plays and gave pryses. The other sort, many doubt whether Christians, made for earnest, not sport: or Nobles that should couple majesty with their leisure, may use. As daunsing, fayninge to instruments, play at dise, chesse, or ten's Wherein if oaths, excess, gain, and couetyse of lucre be left: if honest plea sure, not filthy gain be sought: I think, they may in time and place be used. Since to the clean, naught is unclean. And not the thing so much as the vsers intent is faultye. Solomon saith. A time to sighe, a time to sing. David with the harp swaged Sawles fury. And Achilles emongs the Greeks maistred his own passion. Yea Hercules with young children, Agesilaus with his son, Socrates with Alcibiades, Architas with his servants, not only played but trifeled. Men yet no fools, but sagest, princelyest, and godliest philosophers, kings, and dukes, past all come parison. Sceuola also, played at tennesse Swimming and shooting, have some show of warfare, and are wholesome for the body, yeldinge it by exercise, nimble to obey the mind. The citisens of Cuma, trained their chyldre in fightinge, swimminge, and wrestlyng. But herein, as the rest, this is worthy not only blame, but sharp correctiō. That Nobles use dyse & cards, oftener, & to other ende, than they ought. Nor, once begun, ende or keep mean. Yea, some so profit in madness, that their whole enheritāce, they set at one unhappy throw. Endinge at last their sport, in earnest, brall, bludsheds and slaughter. So as of the disinge Comedy cometh Tragicall ende. Namelye oaths, curses, blasphemies, banninges, misery, calamitye, beggary, Tyburne. In daunsing also fiye they lascivious and wanten gesture. Observe not so much measure, as the health and exercise of body. To conclude, never slip, that not so comical as sage saw (To much of nothing) from their minds.

That play be a releasing of the mind to renew our strength, to strengthen our health.

Of their trayne, in sum observe Nobility three things. Whom they ought reject, whom retain, howe to entreat them. Reiect they ought generallye, all superfluous servants. Who nor already skill, nor travail to attain any good art. For if we have condemned sluggishe▪ Nobles, much less allow we their servants idle. Yet howe many handlesse men, hath the present Nobility? Howe unfruitful trayne? what flocks? howe much idle service? but chiefly chase they flatterers who hover under their rooffes, as swalowes and mise, for their own gain, not their love.

Who with their tales transform and color all things. Crouche at every beck, Maske vice for virtue. As the Parasites, & cuppeflyes of Alexander, Dionisius, Philyppe. The Table mates, Apes, yea Lyse, and Flees of rich and Noble men. As wonted Platos friends to coūterfayt his crompe shoulders, and Aristotle's his stutterynge. Have accusers and taletellers no entrye. Who droupe tales in Noble men's ears, and accuse and slander their fellows. To such be their ears and doares locked. For they breed debate saith Solomon. Nor, must wise heads keep naturalles, bauds of pleasure, or jesters. Nor, lurk there covetous Gehises, brybetakers as that Elisha servant. For, these are either stark with idleness, and loiterers: or mischievous. of whō neither forte ought their gates admit. For living idle, attendynge only at dyners or suppers, or following their lords to the court, or otherwise, flattering them: the whole day naught doing, cōsuming their wages in dise & gamning (to name no worse) they become contriuers of many mischieues: and apply their minds to theft, to whicked devises horrible to be named. Which sink must be pompd. Els shall their lord abye to the lord their blame. These rascalles, and rakehels, thus ridden, shortly learn they whom to retain. Only necessary servants, as hyndes to entende their tillage, or other officers of house hold. As secretaries, Butlers, Purseuaunts, and other inferior. Then, good counsailours, friends and trusty servants. For the evil stain as pytche. A divine is a singular ornament in a Noble man's house. Not only in his sickness to comfort him correct him strayenge, council him in all his affairs: but also to be to him both a spurr, judge and preacher.

A counsaylour he cannot miss, to resolve all his neyghboures, that they be not forced to sue the law, wrapped with so infinite crickes and moote points. But forthwith, this our Christian and learned Sceuola freely enstruct them in all controversy, and discharge of all care. Alexand er Seuerus had assistants, in penninge his letters, his libelles, in aydinge his memory, teachers six. or. 7. lawyers, what more what less twenty. Nor enacted he any law, which was not first by thē boulted to y ^e brēne. Alway is a learned mā an ornament in a Noble man's house and continueth his whole family in their duty. Which ever kept the ancient and reverend Nobility.

Scipio, when sent in embassie, he had in his trayne but five: One was his friend, familier, and teacher, Panetius. Touchinge the third point, he must not entreat them rigorouslye. Tiran nous was the Romaines power of life and death, and therefore ryghtly reft.

Otherwyse teacheth Paul in our law. To deal gently, mildly, familierlye, with thē, least we have as many foes as servants. To admit them to talk and council. For they are not all slaves of nature. The good saith Augustine, all be he bond is free. The ill, though a king, bond. They must upon accompt of their travail, render their duty. Jacob had servants, and handmaydes, but such as toiled, kept Asses and Camelles: none idle loiterers. Nor be their lord so lordely, as just. Nor yet so just as gentle Be Antoninus Pius their pattern.

Who is reported, never to have done ought, whereof he attempted not in writing to render probable cause So suftiseth it not to command, but but is sometimes auaylable, not to conceal thy servants, the cause of thy commandment.

Socrates in Phedris, coūsayleth to learn of any thing. Yea, were it a speaking Oke. For, we ought not attend who speaketh, but what is spoken. Be they therefore frendelye to their servants▪ and prefer the worthy. Not as Antes gaawe the grayne on that parte it first spryngeth, least it become vnfeete for their use: So they keep under their servants, as they would keep them ever: but rather be means to raise them higher. But to caste out of service, their old and aged men, now dottardes, and foreworne, howe cruel is it?

Kynder far Alexander to his steed Bucephalus. Whom aged, he caused other horses to bear to the fyelde.

Some there are, who not only frowardelye and importunatelye brall, with their servants: but also, threate, and thunder (not speak) no less than mylstoanes, lyghtenynge, hail. Of whom saith Solomon.

In a Fools mouthe is the staff of Pryde. But hereof sufficient, so first I add that of S neck.

As well to pardon all, as none, is exueltye. Wherefore, herein what to do, may eche man, according to his discretion and moderance, easily discern. So he come angerlesse to punishynge. And afore judgment, guyete and sober, well weyghe the qualitye of the crime.

Athenodorus preservative, given Augustus, against sudden rage, is bolesome for all men.

Neither to do or speak ought, til orderlye he have recited the. 24. Greek letters. Nor propose the greatest princes the greatest ragers for patterns, Nor do on Achilles wrath, or Alexanders fyerye stomach. But follow of all nations the pacientst. Of the Hebrēwes David, the Lacedemomās Agesilaus, the Athenians Socrates the Romaines Pomponius At ticuS. Who thought all wrathful anger ought be rooted, and repressed, chiefly toward them we love. And thus of temperance and her branches be it hitherto spoken.

Prudence, is the governess and guide of the rest. Yet, for it lieth in the secrete mind, we referd it hither. Which yet is there so enclosed, as it ought issue into judgment seats, the Princes court, common congregations & assemblies, and even into the churches. Which, howe necessary it is for a noble man, Solomon showeth in the fourth of the proverbs. I ({quod} he) heing my fathers dearlynge, and the only and tenderly beloved of my mother, thus taught he me. Purchase wisdom purchase understanding.

Swerue not from it, it will preserve the. Love it, it will save the. Aduaunce it, it will advance the. Embrace it, it will also honor the. It will give thy head increase of grace, and crown the with a crown of comeliness. To he short, that whole book is an exhortation to wisdom. Solomon listened this his parents counsel, and proved the passingst and worthiest in all sortes of learning, of any mortal. Contrarye was Mydas wish. For that fool wish • gold. This sage, wisdom. O howe vnseemelye is hit he should pester the highest honors, who most unworthy that seat, dareth not open his mouth in council.

Shame and reproach was it to the vn skillful Megabirsus to bable, in Apelles presence, of lines and colors. For the youge boys standing by pounding colors, whom afore they honored, and gased at for his glisteringe robes, and gold: his unlearned igno raunce, talk, and judgment, as a blind man of colors, scorned and scoffed Trulye, as in charge and office, I require it not, so in skyl and knowledge faynest would I (were it possible have him pass any. The citesens of Berrhea the noblest of the Thessalonians, are worthily praised, for that returning from Paul's preaching, they were able to examine, were it true he spake. For Noble men, ought not only be hearers, but judges of ministers. Nor should such darkness shadow men's life, nor so longe night clipse the church, if they corrected and reproved erring pryestes, not leaned to their errors. Nor is ought at this day more lamentable, then the ignorance of Magistrates and Nobles. Heade cause of all euels, both in the state and religion. And why will they rule, if they cannot inform the ruled▪ For they rule, as wiser, not as myghtyer. Otherwise is it cart before the horse. If the foot rule and prejudice the head, the fool his wiser, the ignorant the learned. And even as the blind, by main force, should hale the seeing with him self to the ditche. But, of their barbarous custom, and blind opinion, who scorning the rude reign of Poliphemus, that Gyaunte huge, but witless, and all his Cyclops: iudgynge also the Turks empyre, for contempt and ignorance of arts, most filthy: yet roar, they are borne to arms not learning. Nor scarce account them selves good warriors, if learned.

Where nevertheless, the myghtyest conquerors, ever coupled this glory of wit and learning, with warrlyke knowledge: nor in manner thought they could maintain warfare, had they not learned the noble feats and polecies of princes, the success of wars, the many broils and chaunces yea y ^t whole art of war, of books and teachers. For that great Alexander learning made greatest. Nor live his deeds so green, as the commendacion of his learning. Nor so happy he, for he was Philippes son, as for though a king, he would be Aristotle's scholar. Who wondereth at Julius Caesars empyre, wars, the yoked Rhene and Oceane? Nay, who detesteth not, that intolerable stroke and tyranny? but his commentaryes, are loved, lyked, and studied of all men. Numerian both an Emperor and Orator, chose rather to have his Image in the L •• rary graven with this title. To Numerian the Orator then Emperor. Yet blush our Nobles of learning, which he preferred before Empire. Claudius though otherwise warlyke, reckoned it not so glorious to war as write. What need I vouche, Augustus what Titus, what M. Antonius, what Justinian? who Valyant in wars, famous for Conquestes, infinyte numbers of achieved Empryses, honor, Nobilytie, and estimation of all men: would yet both by studies and writing, bequeth and spread the glory of their name, to posterytie. For no men, much less Nobles, be they, that know not learning. and if Cleanthes be of any credit, only in shape differ from beasts. what meaneth then Nobylytye, to think it reprochefull to be termed students? Weene they it more commendable, to be pamperers of their courses then lovers of learning, and honor? or money mongers then students of wisdom? Or to plaunche their fleashe, pursue honors, shirte for Coyne, worthier then to be rauyshed with the love of wisdom, and zeal of knowledge? For of to many such plaineth the philosopher Zeno. Alexander whom late I named, so little feared, to profess Philosophy, that plainly, he protested, were he not Alexander, he would be Diogenes. yet what baser and vyler then that cur? Suche was that kings courage, such his thirst of wisdom and learning, that leuer had he be learned, then a king, a Philosopher, then a Prince. Who naming AleXander, nameth more then a king. And emplyeth both a Monarche, and a Philosopher, yea • iogenes to. Whose that saying is princelye, in his Epistle to Ariftotle. Rather had I excel in learning, then power and plenty. Ceasse Nobles therefore, to hate learning. Ceasse they to vex, despise, and persecute the learned, seeing such pyllers and stays of learning, and so Noble wightes excelled in knowledge. But albeit so clear a matter, need not many proves: yet for maugre their heads, I would hale them to my purpose, and what I council, compass, and confyrme: I will vouche out of Diogenes Lacrtius seventh Book, the worthy example of Antigonus, successor with others, of the Noble Alexander. Whereby shall easily appear, howe much that high prince reverenced learning. In what estimation he had the learned, and how covetous him self was of knowledge. Antigonus Kinge, sendeth Zeno philosopher greeting. I truly know in riches and worldly pomp, mistate far exceedeth yours. But in knowledge, liberal studies, and perfect blisfulnes, acknowledge myself your inferior far. And therefore, meant to entreat you, to come over to me.

Perswading myself, you would not neglect my request. Prouide you therefore, in any wise we want not your company. Assuringe yourself that not to us only, but all the Macedonians, you shall be a most welcome teacher, and enstructour. For who frameth and seasoneth with virtue, the king: the same is it moste euidente, enformeth all his subjects. For like prince, like people. And, who enflamed with the love and zeal of wisdom, declineth that vicious and vulgare pleasure, which wātonneth young minds: he not only by the instyncte of nature, but even the lore of virtue, mayntayneth Nobility. Which liberal and noble nature, if moderate exercise accompanye, and a wise teacher want not: lightly attayneth the highest type of virtue. Loe both the kings thirst, and the singular profit of learning, which by his effectuous writing, every man not altogether senleles, may conceive. To whom it appeareth by Zenos answer, one Perseus and Pbilonidas a Theban, were sent.

O princely stomach, in deed humble Who, both entreateth and pursueth w ^t reason his entreaty. Where our Nobles, not once command, where both they may, and otherwise wont and will. Since hitherto therefore, it hath by some presidents and prooffes been shown, Nobilytieloughte study: consequently will I dysclose, in what sort. not mindynge amplye to dylate this Theame, or prosequete the perfect Method: But shortly and briefelye, to touche, in what studies they ought be conversant, what chiefly to read. For I am not ignorant, many study. Who notwithstanding, in the mean, way, manner and choice of arts and authors, fowlye err. For first read they human things, not divine, love toys not fruteful lessons Venus games not weyghtie studies, tendyng to increase of godliness, dignytie, or true and sound commodity. As Ouide of the art of love. Boccace, & others, nor sonnde nor pure, writers, in whom they study strange tongues, to the decay of godliness. Whyche might yet better be borne, would they by whiles, meddle herewith holy Scripture, as a contrary and triacle, to expel from manners, that pestylent and pernycious poison.

Therefore, what I think they ought chiefly learn, what entry, groweth, and increase, eche Noble man both may, and ought make herein: I will now without dyssemblynge tell. Not so much pestrynge my talk with mine own Council, opinyon, or deuyce: as she wynge (if I may so term it) the ancient pryncelye way. Tracynge the paths which auncyent gentry led, and wherein it waded. All be it, even those elder Sages, and princes teachers, well taught in their leafure, and shadow of their rooffes, of Noble men's studies. For Socrates, no less briefly then wifelye willed first and forthwith, to learn the best. Diogenes also, charged with the children of one Xeniates a Corinthian, proved him self no simple workman in framing Nobilytie. Seasonynge thē first with lyterall arts. Which as a foundacyon laid, then brake he them to ride the great horse, to stinge, to cast the dart, and shoot.

Thirdly, out of poetes, and other writers, gathered & selected such sentices, as be thought feetest for them, to kenne by roat. Fourthly abridged the sum of all they learned. That at one glimpse they might see much, which being little might surer abide.

Fystely, enjoined them obedience to their parents. Charginge them diligently to serve them, living them selves with thin fare, and clear water. Sixtlye, forbad them to bushe or curle their hear, but poll it. Seuenthlye commended them the practice of huntinge. These be Diogenes lessons. These the mysteries of the Cinicall school. Which mought perhaps, not vnfeetly be applied to our nobles But, for it were shame to learn of that Dog (though Demosthenes did) I will open the matter more evidently and amplye. And not be aggrieued what I have red and know, concerning y ^e studies, those ancient nobles, and kings moste applied: to emparte with you. Immediatlye therefore after they are weaned from their mothers kindly milk, & some ripeness of wit be ginneth to cleave to their knitting strength: they may with good luck entre this school. Yea, it behooveth they be entered, under some worthy teacher. Wherein Aulus Gellius reporteth Philip's king of the Macedonians diligence. Whose letters herein to Aristotle, loe reported out of the self author in his work of y ^e Attyke nights. Both for they are bryefe, & also for the president is notable, & famous for others to follow. Philippe greeteth well Aristotle. Knowe you, we have a son borne. whereof we much thank the God's: not so much for his birth, as for it happed him to be borne in your days.

For our hope is, that trained by you he will prove worthy both us and our inheritance. Thus wrate Philippe, far wiser prince, and loving father then the Nobles of our time. Who provide their costs breakers without respect of costs: leaving the mean while their children untaught. Of the Megarenses said Diogenes. It was better be their ram then their child. which properly extēdeath to all such as pasture well their horses: and either ill break, or force not their children.

Where it belongeth to fathers, not only to beget children, but begotten well to break. Which meaneth Solomon, when often he mentioneth his mothers parables, in his proverbs.

And king Agasicles saith. Their scholar will I be, whose child I am.

Nor ever had those two Gracchi, climbed to so loftye fame in pleading: But evē weaned from her teates, their learned mother Cornelia, had poared eloquence into their mouths and minds. Nor half so great, grown the glory of Hortensius, had not the first seeds of his sugared style been sown, while yet he lay in his fathers arms. Suchē was whilome Noble parents care, in breeding noble Impes. This their glory, that now with them lieth raked in grave. But yield we thus much, either to their ease or ignorance. Certes at least, masters ought they on all sides proui • e, for whatsoever hire: herein at lease to prove them selves fathers, not only of their bodies but minds. For howe foolishly thy, & infamous to the fathers estimation is it, If his body well provided and costlye clad, his mind vnframed, he lewdly demean him self, in honorable assembly? And there bewraye his childishenes, where lad • n talk, with grauest and wisest sense, is looked for. For what test were it (think ye) if a musician of seemly favor and well proportioned body, just heighte, and manly beauty, well clad in silckes, holdinge a sweet melodyous instrument, hold enter in honorable presence: and having thus on, all partes raised great erpectation: all noise hushd and solempne silence made, sodaynly begin to bleate, with a harshe, rustical, and rude voice? and mow with his mouth, and filthe lie wrye in and out his body? Or how hiss we out a well apparayled plaier, if counterfeiting a king on the stage, he fail of his iesture, speak yawning have a sower and harshe voice, mysse his action, or use unseemly iesture for so stately personage?

Doth not be then much more abandon him self to laughter and contempt, who abounding w ^t all the gifts, god and fortune may give: placed by them in chief and swarming plenty, lyfted to the highest tipe of honor, His body decked and trimmed at all peyntes: beareth about a rude, rusticall, and rough mind? And with filthiness of life, defameth both himself and his auncestoures? Wherefore, more heedefull care must parents take, for their children's minds, then bodies noblesse. These are the parents partes. This the duty of learned teachers. To undertake this Noble and honorable charge of enfourming Nobility, when either the parents cannot, or wyllnot.

For nothing may they do, either for their renown more glorious, or for the learners profit more commodious, or more appliable, to the safetys and dignity of their whole country. For moste gentlemanlye wits have they, which poolished with liberal sciences, may with their council gravity, and wisdom, singulerlye deserve of mankind. Rude and vnpolyshed become means of many doleful Tragedies. For the fruitfuller the soil is, the sooner waxeth it bushye, brierd thornye thistied, and weedye: lying a while vnhusbanded. So happs it in the Nobles pleasanter wits, without learning, soon ouergrowen with filthy vices. So as boldened by blunt power, blind ignorance, and unskillful aucthoritye: the mightier they be, the rather, not whereto they ought, but liest they apply their power. wherefor, as rather we sow, the land that yelds most plenteous increase, to feed the greatest multitude, then Antisthenes piddel, scarcely suffising him self: (as singulerlye said Plutarche ) so is it no great matter, to enstruct some private man, lurkynge in a corner, Coyninge Sillogismes in Soles, chempalinge him self with Geometrical Cyrcles, delued in some poor Coat, and of no estimation or possessions. But moste glorious is the employed travail, in teaching such one by whom, not one only, but many, yea a whole common wealth, mayest thou profit. In earing therefore, this moste plentuous and fruitful plot, busily toil parents and masters. Herein sweat they night & day, to til the Nobles with learning, sow them with virtue, weed them from vice. For of them selves cā they not without teacher learn. As neither the fruitfulst grounds yield grain without tillage. And the good yere (as they say) not the soil causeth plenty nor the lyeng, bounty, or nature of the plotte, but rather the favor, showers and rain, distilde from the heavens, and diligent husbandrye. So, neither here availeth dyscente of stock, but enstruction. Nor gentlemanly towardness, but education, and the teachers travail. For, proner are they to evil, but they be taught aright. Aristo Chius evil hearing for reasonynge rechleslye with all men, and admittinge all indifferently to conference: answered godly as a good man, wyselye as a lover of wisdom. He would enstructe even beasts, if they understood the talk that tendeth to virtue. If a sovereign wise, and learned Sage, doubted not to profess, to teache even reasonles beasts, so they could conceive: much more then ought the learned employe their council, travail, and care, to shape and form a man.

And if a man, how much more a Noble man? who is on either part armed with aucthorytie, either to overthrow or maintain a state? For why alas choose both Fathers and children, rather to rest blind then see? Why rather to use others eyes, then their own? Where if possyble were, they ought have as percynge sight as Linx, as plenteous as Argus. Yea even a hundred eyes, to see their heavy charge. why will they as bears, be led about byothers, whomrather it behooved to lead others? Why keep they such troupes of saylekes, nayliks, loiterers & flatterers? retainyng y ^e while not so much as one learned man, or teacher, either for them selves, their Chyldren, or their whole family? but sithe we have sufficyently proved it their parte, to see their Chyldren taught, return we now to the manner of teaching. First therefore be be taught the art of words, then the practice of deeds. that both he know, how to frame his talk dyscretely, well, and wisely: and order and dispose his life and doings, comely and consonant to virtue, nature, and gods will. That these meats and bounds, determine a Noble man's school, it is manifest by Homere. Sayinge one Phenix was allowed Achilles, by his father Peleus, to make him an Dratour of words, and practiser of deeds. Of the first grounds of grammar, and pryncyples of speech and talk, I will say naught Thus much only at this present I warn, he be with all speed provided a master, both learned and godly. For hardly is it rased, that is graven in tender years. As witnesseth Jerome, wrytinge of the institution of a Noble gentlewoman, to her mother Laeta in this wise. A master must she be provided of reasonable years, fauteles life, and learning. Nor will any I think, refuse to do for his sister a Noble virgins, that Aristotle did for Philyps son Whom for want of A. B. C. masters, him self taught his characters. Smal things without whom greater may not stand, ought not be neglected. The very sound of the letters, and first institution of prynciples, otherwise proceedeth from a learned and unlearned teacher. Wherefore those only A. B. C. Masters, must they banishe their housen. For the same Jerome witnesseth, Alexander in his manners and gate could not forgo his master Leonidas faults, wherewith though young he was infected. Now much more then, must the author of any unsound doctrine, or master of superstition, be chased?

Prouyde therefore this learned and godly teacher, after the precepts, and rules of grammar moste briefly, and compendiously abrydged, and taught out of someone, not many auctours: (since there is great diversity and confusion) that the best Latin writers follow. As the familyerst exquisitest, and briefest of Ciceros Epistles. Dialoges most delight that age. And therefore, Ciceros Cato, or Lelius, may they read. Hereto may certain chose colloquies of Chastalio, and Erasmus, be coupled. Tymely to sow the seeds of godliness and virtue, in their tender herts. And Terence also, but with ryper years and judgment. If any fylthe be entermedled, let the trusty diligence of the teacher remedy it, vsinge sounder authors, as tryacle to expelle it. Nor truly, would I yield Terence this room but for I saw Cicero so much esteem him who, toke not the lease parte of eloquence of him. As Chrysostom of Aristophanes, y ^e excellence of the Attyke tongue. A poete nevertheless, both nippynge in taunts, and wanton in talk, & no less hurtful to honestye. But be the hardest first imprinted. For grown ryper in years and knowledge, they lightly neglect them as trifles. Therefore, not little helpeth it, even at first, to learn them Greek and Hebrew. preposterously do all vnyuersities, schools, and teachers that contrary it.

For about the bushe run they to arts, who understand not the Original tongues. Of the Greek, no vnpleasaunte authors, are Esope, Ioachimus Camerarius, Ethike Arithmologie: a little book, but ladynge few precepts, with great stoare of learning. of oratours, Isocrātes, Demofthenes, and the moste reverend aucthour, and Orator Christ Jesus, with Thapostles. whose writings, I alowe ever first and last. The Hebrew out of the Bybles moste purelye, and only floweth. In these harder tongues, much availeth the trustye, plain, and learned explycation, of a painful teacher. The auncyent Nobilytie reverenced chiefelye Poetes. Therefore Senekes Tragedyes, Plautus Comedies, Vergiles Georgykes, and Warryour: of the Latynes, for the statelynes of the matter and style are moste honored. which yet, ought y ^t knowledge of versifieng forgo. Euripides Ciceros authority prevaileth to admit. Whose every verse, he deemth as many Oracles. The diuynitie of Sibilles verse, commendeth be he also skillful in the Chronicles of his country. Least amids his travail in foren Realms, he become a foreign at home. To this ciuyle knowledge also belong Iustinians institutions, the Pandects, and the whole course of the ciuyle law. And both all antiquitye, and the law and statutes of our own realm. wherein, so skillful ought he be, as he dare profess it. For, the Nobles palayces, ought be the whole contries Oracles. Plato had I almost overpassed, with whose laws and common wealth, he ought moste samylierlye acquaynte him. The Mathematicals have their manifold profit. Arithmetic, can he not want. Geometry much helpeth, to placinge, framinge, and conueyinge of buyldings. Great dolyghte and profit, bringeth Geography. But Astrology, I see so rauened, embraced, and devoured of many: as they need no spurr to it, but rather a brydle frō it, no trompetter to encourage them, but a chider to restrain their vehement race. Whereto some have so much credyted as almost dyscrediting god, they lyghted not on altogethe • luckye ende, nor fortolde of the stars nor foreseen of them. I condemn not universally the art: but thereto, get they me nor counceller, nor favorer it hath plenty enough of praysers. Be the fine of their whole study, first to know god, next them selves. To govern well their famylye, the state. Thus, leave I much to private reading, and overpass, both Christyan and heathen writers of later age, or nearer years. I pass by also, the Cate chifmes and institutions of Christian Religion. Wherein the chief of our age, is John Caluir. And forgot Commentaryes wherein, both of our time, and the ancients, many excelde. Nor meant I to enter that large plain, of determynynge what autthours specially they should follow, in eche trade of study. Wherefore now will I ende. If first I propose our Nobles Alexander Seuerus pattern. Wherein as a moste compendyous form, is closed the sum of their whole study. For he, was not altogether estranged from our religion. But in his Oratory, and secrete Closet, besides the Images of the great Alexander and Appolonius: had also Christ's & Abraham's counterfaites. Of all aucthours he moste delyghted Virgil and Cicero of the common wealth (Which spent through the malice of time, now appeareth not,) and the same aucthour of duties. But commonly red-he Greek writers. After longe reading, reuyued his spirytes with wrestlynge, and Musyke. In the after noones, gave him self to wrytinge, pennynge, and pervsynge letters. which exercises likewise, must our Noble man observe. Translate in to divers tongues, pen Orations Epistles, declaim, expound aucthours, recount histories and Apothegmes, dylate and amplyfie tales, ken by roate sage sawes, and pleasant and wittye proverbs, have in store civil phrases of talk, to greete all comers, entertain strangers, and furnish embassades. And courteous manners of speech, in thankinge, table talk, demands, suits, requests, counsayles, persuasions, and other usual cyuyle theames. which practices may not neglect, who coveteth to thrive and profit in learning. of Aristotle and Plato I gather, the practices of the auncyents were, exercise, Music, paynting a gentlemanlye recreation, and those partes of learning where of presentlye we entreat. But whereto bable I thus much? since this matter requireth a peculyer treatise, and more plain and plentiful dyscourse: yea of such one, as aboundeth both in wit and leisure. Therefore this last pillar and precept add I, that in all his life, myds all his sortes of siudyes, he be a divine. For, as the ancient sages, accounted philosophy the end of all studies, and even the Castle of knowledge: so I in this our Noble man's race of study, determine dyuynytie, both the bound whence, and the gole whereto he runneth. So shall he imitate the ancient manner of the auncyentes, and become a godly and Chrystian Noble.

There are also other private virtues, 〈1 page duplicate〉 〈1 page duplicate〉 embrace others, be dutieful to his country; loving to the multitude, and eve populer. In amtry with ofter his poeres, beneficial to the poor; bol •• tifull to the learned, a • atrone & garden of schools, and universities hospital and gent ••• strangers, fanotable to the godly, and gods fainces, rust to all. The thir • e and principal, e • arge, is to be religious to Gos wards. As Moses, Iost • s, David, Iostas, Hezekiah, Constantine, Theodostus, Aurchiar. Who though a heathen Emperor, him self assisted with his presence, the church of Antioch, against Samosatem •• the heretic bishop. Whom by his authority, he enforced to resygne both the bishops house & goods.

Thus much at this presence, thought I necessary to counfayle Nobility. Namely, to use godliness, goodness, wisdom & learning. This common death the lord to them by the mouth of Diuyd, that wisest king of y ^e Helrewes, in the second psalm saying. Ware wise O ye kings, be learned ye that judge the earth. Serue the Lord in fear, and rejoice with reverence.

Embrace his son, least bappelye he ware wrathful, and so ye wander frō the way. If his fury but a little kindle, o happy who trust in him. Wisdom, learning, worship, service, joy with reverence, the embracinge and kissing of the Son: In fine, what within so longe process I have preached, this small sentence cōpriseth. And in this short circle & compass of words, the divine prophet closeth faith, religion, & pureness of life & manners. Wherefore, forasmuch as to thē, as gardens, God committeth the custody, of his orphane and widow church: they ought provide, in the burning heat to be cool shadows to it, in affliction stays, in persecution refuge, in tempests bayes. Finally, remember they, that in accomplishinge the duties we have reckoned, consisteth the whole nature, majesty, and honor of true Nobility.

Wherefore O Noble worthyes, both again and again recount the w ^t yourselves. what herein I think I have uttered. And uttered, in my parciall fancy truly. With you resteth, both the power to judge, and will to accomplyshe. Whereto to trayne ye, many causes have ye. Far other aids than the rest, brought ye with ye to this light, even from your Cradels, borne and bred with ye. For this native Noblesse, so great honor and renowned name: your parents bequeathd ye. Your selves with your own sweates and toils earned not. Which thus gotten ye are bound to preserve and amplify. Certes, without great shame and villainy, may ye not duske and blemishe. This therefore ought enflame and encourage ye for we see Nature hath so parciallye dealt with ye, that even the Nobility of your birth, is a thing of it self amiable. As it were a loadstone of love And what others, with sundry sweates and long travail, hardly or scarce at last attain: that ye have evē with your birth dealth from above. Namelye the reverence, love, honor, and estimation of all men. To ye lie open the easy entries to honors. Which both wont and ought raise and quicken the dullest courages. which is far unlike with others. Howebeit, it beseemeth ye, not to crave, but earn them: not so much to coueyt, as execute them. Hereto also provoke ye your might & power. The sino wes & necessary mayntenances, of all honorable enterprises. wherewith since ye abound, the meaner want, it shall be youre parte, to furnishe these foreign and accessory gifts of Fortune, with the iewelles of wisdom, learning, and virtues. These loe encourage ye. But the same headlonges whirl, the world, flesh, pleasures, riches, honor. which baits many times, turn other by ways, a mind not surely settled, nor altogether constant. wherefore, as your guerdons are greater, so greater charges are required of you. And as ye abound in more plentuous and fruitful gifts so more painefullye must ye travail not to seem vnwdrthye those benefits of God. And the more occasions call ye to your duty, the greater peril dependeth on neglectyng they m • On all sides, even the things, that most ought have furthered ye, in well doing: awayte to entrappe ye. On all sides, that deadly and: hateful foe of all mankind, but chiefly the Nobles: barks at ye. He snareth not the simple only, but even the greatest, the highest, the Noblest. If any of them he angle, happy he accounteth him self. And thereof victoriouslye triumpheth. For his throat is dainty as saith the prophet. And he will be fed with fine prates, not common cates. And hard is it truly with so many wiles of that old fox not to be circumnented. True is that doom, by God pronounced of your order. That few princes believed on Christ. Manye persecuted him • Not many Nobles were called, the kings and princes of the earth, assembled and withstood the lord, and his anointed. wherefore, if any gentilmanly conrage rest in youre royal hearts, if any Noble blood remain, if ye have any care of true dignity, any love of praise, wherewith wonteth for the moste, all Nobility to be trained, and tickled: see and foresee that often ye recounte these precepces. Beware ye despise not y ^e chief part • yea the whole and self Nobility. More affectioned to light trifles and toys. Fear God, practice vertus, charge other with benefits, yourselves with virtues. Which may turn to the honor of yourselves, thornament of the realm and commodity of others. Which yet at length to see, frō the bottom of my heart I beseech almighty God for his Noblest sons sake. Amen.

THE LYTLE TREAtyse of Philo a lewe, concerning Nobility. Latyned by D. Humfrey.

W Ho aduaūce Nobility as the chiefest bliss, and cause of greatest happes, deserve no mean blame. If at lease, they account all suits of Noble house and stock, of welthye and famous men Noble. Since, nor their aucestours from whom they so vaunte their glorious birth, were ought the fortunater for their dayntic plenty. For that, which simply good is, consisteth nor in any foreign hap nor ornament or grace of body: no nor in every parte of the mind. But only it, which is princesse and lady of the rest. For, when it pleased God of his loving kindness to place here emonges us the; greatest good: noūnteter harborowe or Temple found he for it, then man's mind. For the soul beareth imprynted the stamp of that sovereign good: though hardly some think it. Who not so much as with their lips brymmes, tasted wisdom, or beheld that bryghtest light. For silver, gold, honors and offisye is it for any to maintain good talk in sh • we, but to exchaunge ill man •• s for good not so ryfe. Which whiles I consider, both presentlye I accompt them foes, and hereafter will: who fyrstr lyghted these brandes of dyscorde, twixte their ancestors virtue and kin. Yea, henceforth will I more suspecte them, then who are reckoned most base and dishonorable. For their excuse is ready, they have no private or household presydente of honor. But ye by no means may be cleared of crime, descended of Noble families. Who for their longe continued stainelesse race, earned great praise and honor. Yet having at your noase yea in manner borne and bred with ye domestical patterns, youre selves never mind to practice ought worthy praise. By howe many reasons is it evident, ye should place Nobility only in the possessiō of virtue? And adjudge him only Noble which it hath, not every ympe of good and honest house. That ancient issue of the first earthly couple who may deny Noble? Yea, the princes of Nobles? To whom befell more excellent lynage then the later posteritye. Who spreng of the first marriage of man and woman, then first coupled to sow their like shape. Neuertheles, of their two first fruits, the elder feared not by violence to stay the younger. But actomplishing his horrible pretended parricide first embrued the guylties earth with blood. What auayled him the Nobility of his race praciuing thus villanye of mind? Whyche also. the surueyour of all wordly things. When first he saw, detested.

And detestyng, decreed it vengeance. Not strayghte sleainge him to reaue him forthwyth sense of calamitye: but allottinge him thousand deaths. Heaped with many and sundry grieves and terrors. So as for guerdon he • cceyued the greatest miferye.

Agayne, of those which ensued godlyest, descended that holiest father. whose godliness the reporter of the holy laws, thought worthy registering even in the Bibles. He only in that great fioud, wherewith all Cities were drenchd, and whelmed, (for even the styepest hills were sonke and swallowed, with the rage and swellynge of the guife) was saved with his whole family. Receyuynge so great guerdon of his goodness, as none may imagine greater. Yet of his three sons, yea partners with him of the self benefyte: one durst scorn the cause of his safelye, and turned his vnwillyng fall to a ieste and scoff. Discouerynge to the rest blyndyng them selves, those partes, which modestye, and his parents shame would have covered. Therefore, degeneratynge • rō glorious Nobility he became accursed. And the author and original of such misery to his progeny, as meet was to light on him, who so light esteemed his parents honor and reverence. But whereto mencyon we these, skyppynge that first, and auncientst earthly parent? With whom no mortal may in this forte of Noblesse compare.

Fashiond holy scriptures. Whereby we set it moste evident, that Noblenes of house nought availeth the unnoble. Thus hitherto have we cited presidents of the stained with vice Whom, become evil, though descended of good, their parents virtues nothing helped: but their own vices infinite ways anoyed Contrary wise, now others of better sta • e will I vouche whose auncesters, stained with many and sundry crimes, yet proved they most worthy praise and emulacion.

The auncientst of the Jewish stock, was a Chaldee. His father an Astronomer, of those that study the Mathematicalls. Decmyng these sterres, and the whole frame of the world, and skye God's. Flynging down both good and evil, to everyone, supposing no other cause, then with their foreign senses they discern. Then this what more villanous? What more dishonor to the soul?

By the contemplacion of many means, and creatures, to grow to the the ignorance of thauncientst, vncreate, and framer of all things: And both for those and other infinite consideracions, which man's reasons comprehendeth not, most good? Who he, when once conceived, he ryghtelye worshipped, forthwith forsook his country, kinnc, and fathers bowers. Knowyng yshe abode, his errors also of many gods continued.

Whereby, his mind should less further, in search of the one only everlasting God, and father of all things, as well conceived in mind, as subject to sense. If he fled the vanity of his opinion, altered into truth, the error also would depart his mind.

Whych his desire to know the chief being much more enflamed, certain expounded prophecies, on whom, as steppes treadynge, he scaled the speedye knowledge, and search of that unity. Never ceassyng till he had conceived the clearest vision, not of God's substance (for that may not be) but as far forth as may be, of his Nature and prouydence. And therefore, is first reported, to have believed in God. For he first held an vnmooued and constant opinion, there was one supreme cause, governor both of the world, and worldly. This Science, of all virtues the certainst, once at • aind, forthwith he gat the rest. So as of y ^t people where he forourned, he was renerenced as a prince, not for his robes, wherein he passed not a private person: But the hawtye reach of his wytt, & pryncely mind. As subjects their prince, so honored they him. A mased at his majesty and reuerendnesse of Nature, as more perfect, and precious thē man's. For not the common phrase of speech, but more statelye and loftye talk he used, nearer approchyng the divine majesty. For, enflamed with God's spirit, he grew always better in countenance, he we, stature, habit, iesture, and voice. The spirit of God descended from above, possessing his mind, & giving I is body grace, his talk persuasion, his hearers understanding. And will any deny this exile, destitute of all his friends and familyers, (couetyng Nobility coupled with god and trauaylyng to be accepted & acquainted with him, placed emonges the Noblest ranks of Prophets, crediting no mortal created man, before the vncreate immortal Father of all, esteemed as a king of them that harboured him, not conqueryng yet his Empire (as some) by arms, not with warlike force, but the gift of the almygh tie God, the honourer of his godly servants, with heaped authority, to their commodity with whom they are conuersaunte:) to have been Noble: He is doutelesse to all exyles, flyenge the observance of monstrous manners & detestable customs (attributing to stones stocks, and lyueles counterfaytes, almost heavenly honors) & so iour neying to the very lively, and quycke common wealth, whose presydent and watch is truth: the very squyer and pattern of Nobility. Whych many godly, not only men, but women imitated. Unlearning the ignorance which evē in their cradles they sucked, of worshypping hand wrought I mages. And learning the doctrine of that ones government, by whose Monarchye the whole is paysed.

Tamar a simple woman, borne in that parte of Philistia, that bordereth on Syria, was bred in a city worshipper of many God's, stuffed with Sinagoges, I mages, and all fortes of Idols. But after amyds she dungeon of darkness, as through a narowe chynke, the light glimpse of truth was revealed her: she fled to it forthwyth though with manifest peril and hasard. Not prysyng the life she mought not well lead. Accountyng thonely right life, the worship and honouryng of one only cause. Who though after wedded to two brethren, both wicked, to the first a maid, the next by the law of enheritaunce, for his brother left no issue: preserving yet vnstayned her wemles life, both purchased her self the praise that wonteth to accompany all good, and became thoriginal and pryncesse of Nobility to her whole posteritye. But she though an alyene, was peraduinture free, and borne of Noble, and no base parents. But the poor handmaydes, in the farthest borders of Babylon beyond Euphrates, were given to the wedded spouses, and vouchsaved of the Sages beds, first scaled the name and dignity of wives. And of handmaydes became (almost I should say) peers in honor to their ladyes, yea by them (which is almost incredible) preferred to this dignity. For envy harboreth not in sage breasts. Which, where it wanteth, all things are common. Theyr bastard sons were actompted legitimate, not only of the syre (for no wonder were it, if the father show like countenaūce to his children) but even of their right wives, their stepdames. Who forgettyng their wonted hate to their sons in law, used like care and love towards all. The Chyldren answering with exchaunged love, reverenced their stepdames as their natural mothers. The half brethren also, severed only by virtue, loved not with parted or quartered tone. But supplied what wanted in Nature, with doubled, yea redoubled affection. And in sweet harmonys and consent of manners, endeuouted to resemdle either parent. We must not therefore pelde to those, who boast others gifts as their own. Who exceptynge such as we last mentioned, may worthily be deemed enmyes of the Israelites, and all other Nacyons. Of them, for they license all of one stock, to neglect the private practice of virtue, through confidence of thonour already gotten by their ancestors. Of the Gentyles, for they teache they aspire to the tipe of virtue altogether in vain, for their aūce stours were vicious. Then which doctrine scarce wot I if any be more pestilent. For if the evil progeny of the good, auengyng plage awaite, why should honor be foreclosed the good descended of the evil? Since the law praiseth or punisheth all, not for their kinsfolks, but their, own deserts.

Scapes in Prynting.

Fo.	Pa.	Li.
7	2	21. for like of wantonness, read like wantonness.
10	1	32. for who what & wheresoever, who, and wheresoever, what.
21	2	1. for great, greater.
58	2	3. for aut, and.
45	1	13. for happy, happy.
69	1	12. for dreauth, dreamth.
88	1	19. for Cyesus, Cresus
144	1	23. for wearned, wearied.
156	1	6. for as, is
180	2	1. for of, to
194	2	21. for gaawe, gnawe.
201	2	18. for that, a
204	1	22. for Soles, Schools, for chempaling, empaling
208	1	3. for Denonicus, Demonicus
209	1	21. for Cea, Caesar.

The rest, small iudgentente, by respect of the circumstances, may reform.

Imprinted AT LONDON IN Fletestrete nere to Saynct Dunstons Church by Thomas Marshe.