The Nobles or of nobility. ** THE ORIGINAL nature, duties, right, and Christian Institution thereof three Books.  
❧ first ELOQVENTLYE written in Latin by Laurence Humphrey D. of Divinity, and Presidente of Magdaleine College in Oxford, late englished. Whereto, for the reader's commodititye, and matters affinity, is coupled the small treatise of Philo a jewe. By the same Author out of the Greek Latined, now also Englished.  
1563. Imprinted at London in Fleetstreet near to S. Dunston's church by Thomas Marsh.   

❀ * TO THE MOST Christian Princess Elizabeth Queen of England, France, and Ireland. etc. The noblest protector and defender of the true faith.  
THAT GOOD, happy, and fortunate may prove to all christians: but chiefly the people of England For stoaringe this our flourishing state with holesomst ordinances, and most politic laws: for recovery of our lost liberty, for tender cherishing and renewing the Church, by God's singular mercy and providence: for restoaringe religion from exile (as it were) to her ancient sincerity, and primitive pureness: for the merry quiet, and clear calm, ensuing the tossings, and troublesome storms of later times: for the lucky, prosperous, and quiet settling all things, as well abroad as at home: is none, so unmindful of himself, his country, or all godliness, who seeth not, we ought first render heartiest and immortal thanks, to almighty god. And next your godly travail, singular endeavour, & faithfullest service, (O most Christian Queen) ought be registered in every book, and spread to all posterity. For what by thereto, nor force, nor power, nor all the fetches of man's wit or policy could compass, that now to have happened not through the manhood, might, or government of a manly king: but under the conduct, of a woman queen, without tumult, quietelye, and even by God's hand: such so famous benefit, who nold lock in mind? Who not roll in amazed thought? Who not renown in every age? Wherein notwithstanding (O Queen) we advance not your might, not your arm, not your wise doom: but wonder at your weakness & infirmity. We praise not man's power: but ascribe it to the bouneye & mercy of God. To whose beck, word, and providence, all and whole this wondrous fact (howsoever great) must freely and wholly be imputed. Therefore, that Hymn and triumphant song, which Moses and the children of Israel song in the desert, after the burial of Pharaoh in the red sea: in the congregations of the godly, ought alway resound, singing with one tune and joined hearts. The lord is our strength and praise, & he is become our salvation. He is our God, and we will prepare him a tabernacle, our father's god and we will exalt him. The lord is a man of War, his name is jehovah. Thy right hand lord, is glorious in power. Thy right hand lord, hath crushed the enemy. But sith, these his benefits, are already sufficiently blazed by others writings, and I otherwhere have somewhat signified my mind and good will: I need not here to express my joy. Especially since now my greeting may seem overlate. Nevertheless, so great and incredible mercy of our God, so marvelous power, so strange and unhoped hap, so sudden and heavenly joy: meant I in no wise to overstippe with silence. But this time asketh, yea craveth, other charge of me.  
namely, to show the argument of this my small treatise, and disclose the chiefest causes of the title. That your Majesty, seeing at one glimpse the whole sum, and understanding withal, what occasions moved me to write: both by your wisdom may more certainly know the whole cause, and according to your judgement, judge uprightly thereof, and as best sitteth your gracious favour, if it seem worthy your patronage, maintain and defend it, as a poor and naked Client, as well against the close whisperings, as open invectives of curious Carpers.  
Seeing nobility spread through all realms and coasts of christendom, flourish in all estates of honour, bear the sway in princely courts, and in manner the pillar and stay of all comen weals: and through it, either the greatest aids, or chiefest hinderances conveyed into men's life and manners: I thought, this choose order once seasoned with right & christian opinions, & reform by the uncorrupted squire of antiquity, both princes should more sound govern their subjects and ecclesiastical ministers more faithfully perform their charge, and the people execute all their bounden duties more diligently, and so the whole comen wealth more strongly breath, live and recover. Sith their counsels all these seem to follow, and on their authority lean and stay. And therefore, considered, the divine Plato, was not cause les chyefelye earnest in his books of common wealth, That the wardens, otherwise the rulers, called to office in each state, and be guides of the rest: should from their you the upwards, be seasoned with holiest precepts and principles. For in them he judged, the weightiest part, of such goods or evelles, as hap in the comen wealth to consist. Nor was I ignorant of the matter itself, there were divers opinions: yea, some books written. And infinite were it, to reckon so many surmises, as touching it, are tossed to and fro, in the monuments of ancient Philosophers. For Anacharses said, the wise Prince was happy. Socrates, who first could rule himself. Pittacus, who so ruled his subjects, as they feared not him but his. Others think him meetest to be a prince, who hath lived under a prince As Agesilaus sayeth, he ruleth well, who hath sometime obeyed. Cambyses in Xenophon thus lessoneth his son Cyrus. One only mean (O Son) in all estates is left to win the a noble name. Namely to embrace wisdom. Others affirmed Virtue a compendious mean to nobility and honour. And these truly thought not all amiss, but told truth. Howbeit not all. For part they show. But what chief is, and principal, touch not. Moreover, one thing is it to be a Christian, other an heathen Noble. One thing taught Stoa, Academia, Lyceum: other the Chair of Moses, the Gospel of christ, and the epistles of the apostles But, that my purpose may more plain and clearly appear, suffer me I beseech you (O most gracious Queen) to forespeak somewhat. And in this entry (as it were) to discourse a while, how expedient this knowledge is, how profitable, necessary, and meet, for these times, the handling of this argument. Not to warn you already mindful enough, but, for if other Nobles see the sum shortly abridged, authorized by your noble doom: for the weight and authority of the patroness, they need not contemn it. I have gathered and heaped out of the best writers, so much, as concerneth the true and ancient Image and institution of Noblesse. Nor teach I only mine own opinion, but prove it. And what erst I supped out of the sweet springs of the holy Bibles, and others not despised rivers of good writers: that now I apply to the inquiry and search, of the source & offspring of nobility: to show the channels & branches, the nature, doctrine, and duties thereof. That it may easily appear by what virtues it is kindled, by what vices quenched. Truly, thus I persuade myself, nobility is far greater than many conteyve of it. And the calling heavenly but hard. The honour lightsome, but the burden heavy.  
And to vaunt and profess himself, others superior and better: of all others the most massy charge. Nor place I the honour of nobility in those things, which so the comen people honoureth, hawking, hunting, hastiness, mighty power, vain vaunts, trains of horse, and servants, riot, mischiefs, bravery, roisting port, or great line. For these are partly fond, partly frail, partly filthy and abominable.  
But this account I the surest sign and token of nobility, how much men pass beasts, so much the Nobles to excel the rest: and by all the degrees and stairs of virtue, to climb and scale, the steep ●lyeue of nobility. For so, nor shall cowardry amate the chaungeling courages, nor stain of life clypse or blemish with infamy, the brightness of their birth. But they shall plainly prove themselves, descended of that reverend, ancient, and Goddishe race: which for the excellency of her virtue, and many merits of mankind, is deemed to have had heavenly birth, and glided from the skies: and as the Saviour and preserver of mankind, is honoured with the tongues, and pens of all men. These are the true proves, the Noblest Pedigrees, and surest ornaments and arms of an ancient stock. To conclude, I thus define it.  
The hawtiest, worthiest, and honourablest nobility is that, which with the renown and fame of ancestry, hath coupled excellent, christian, and far spread virtue.  
Whereby, both civil societies are maintained, and the comen life of man supported. Wherein the profitable blooms of Virtue approve their root. With these sparks of true praise, and Virtue inflamed our nobility, striveth with itself. And treading the steps and paths of her ancestors, findeth the entry open only by two steaites Namely, the commendation of Justice and religion. By Justice the comen wealth is governed, by religion the church is soldered Justice, with right eye beholdeth each cause with even care listeneth them, with straight foot, wadeth to the indifferency of right, with uncorrupt, and upright heart, truly weigheth them. Nor ever is spotted with dregs of covetise, or by ambitious lust, of rule bearing, wried from right judgement. The nursers of religion are Kings, and Princes. Her nurses, Queens. As heavenly teacheth the evangelical prophet Esay. But for every man can not hereto reach, two aids are requisite. first wisdom and learning. Where without, what kingdom, what state, what City, what household may stand: Nay, who may limit himself laws of life, either greenelye or nothing nuzzled in knowledge of heavenly divinity, or humane philosophy? The truth whereof the Pagans learn us.  
Who seeing, the unlearned blundred as crows in the mist, confounding and disordering all things: and contrary wise, wisdom fyned by knowledge, shoane and cleared all mists: advised to join to themselves teachers, or philosophers, as guides and moderators of their whole lives. As Achilles, Chiron, Agamemnon, Hector, Hector Polidamas, as witnesseth Homer. And Ulysses we read in the Odissees, accompanied with Minerva, entered and departed Cyclops cave drunk unchaunted Circe's cup, herd but approached not the sirens tempting songs, travailed to, but abode not with the Lotophagi, scaped undrowned Silla: 
People that feed only on the tree Lotos.  to conclude, sailed to hell, but returned safe. What need I mention Cicero? Who joined to him Molo, and many more? What Augustus?  
Who had Athenodorus? What Alexander?  
Who had Aristoteles. Sith it is evident yea, tyrants had teachers? Dionysius Plato. Hiero of Siracuse, Simonides, Polycrates, Anacreon? and Nero the monster of the whole earth, held with him a while Seneca? The other part, is the stomach and stoutness of a high and haughty courage. For, as learning showeth how justly, and godly, to do, so this refuseth no travail, no peril, no torment, runneth into fire, on weapons points, ventreth and beareth with a princely courage, all hasards of life and limb: rather than suffer the duties we have reckoned, lie stained or forsaken. This judge I (most noble Queen) the true, unfeigned, the bright and clear, not smoakye and shaded nobility. Which is just, loving to religion, and studious of learning. And herewithal stout and with a royal readiness inflamed to action. But O immortal God, would we but in thought overrun all realms, how few find we furnished with these virtues:  
Nay rather, how many blemished with contrary vices, and mischiefs? How few Aristides in Justice? David's or Josias in religion? But how many tyrants, oppressors, bribe mongers, and raveners of the people? How many fettered and limed, with superstitions? or ignorant, dysiemblers or persecutors of the truth? How few learned Magistrates, to whom notwithstanding is credited power of life and death? To whom is permitted, to draw & unsheath the sword of authority on all men? To waste all, as well holy, as profane, with fire and flame? How many, who not only not guerdon learning and the learned, but even hate, spite, and condemn them? How few of them stout warriors in Christ's cause, whom it behoved, to have been his soldiers, yea champions? They, who receive of him all things, yea, more abundantly than the rest, even they for a matter of nothing, a goats fleece, or an ashes shade, for then heritance of a little borough or land, what wars wage they not? What hasards venture not? How oft spend they life? How oft their blood? But the same for religion, for defence of their head, scarce hazard one finger, no not one farthing. Wherefore, to such aught this exhortation worthily, profitably, and necessarily be applied, to move them to join and purchase ancient Noblesse, to this their new gentry, that all may with one honest and commendable emulation, be inflamed to one self desire. and like contention, and strife towards Virtue. I account it truly my labour worth, that (though grossly) I attempted to describe the right path to nobility. Sith of it, whatsoever either felicity or calamity, is in our present state, seemeth to issue. But, that my talk may purchase better credit, and win greater authority, I have coupled to me, as a companion and fellow Theseus in my travail, the excellent, treatise of Philo a jewe. Whom plainly, for the use of studious & noble young gentlemen, I translated out of Greek into Latin. That jointly with the knowledge of the tongue, they may drink godliness. Thus hear you most noble Queen, what I treat. You have also heard, what chiefly moved me to it. But though neither to England, nor our nobility namely my talk be referred, but generally the cause itself debated, (god helping), to profit all: yet after the custom and wont of writers, meant I to fly to some one's protection, under shadow of whose defence I mought arrest myself. And therefore chiefly to you my Queen and princess, thought myself bounden to offer, this simple signifying of my observance and duty towards you. beseeching ye. this small volume of Nobles or Nobility, may appear under safeconduct and protection of your name. Not for I mind to teach your Noble majesty any duties of Nobylitye: but for (which is no mean plague through all Christendom) if my choice should chance on some other, hardly perhaps could he skill the latin phrase.  
So should I chose some such Tutor and patron, to defend my cause, as knew it not.  
But on you, and your most victorious brother, the king your father employed no benefit, either greater or Nobler: then in procuring ye to be p●olished with all sorts of good arts. For how much rarer, so much welcomer title it is, truly to term a prince trende to the Muses and learning.  
Farther meant I at this present to beseech your highness, that for you know my first hest, and gladly (I hope) grant it: you would next, chiefly furnish your court, (as most painfully and politicly ye do) with men famous for commendation of justice, godliness, and learning, And studious & earnest appliers & practisers thereof. Continued to cherish and honour true nobility, wherewith your kingdom swarmeth, and now your Court flourysheth. sith it is the key of your reign, the light of your realm, and the safest guard of your person But from Mockecourtyers and counterfeit Nobles, if any such yet lurk (as Augustus Cesar whilom disfranchised them, who could not use their city) either reeve you as unworthy this privilege: or at least with david, banish your court forswearers, blasphemers, money merchants, and bribe takers. Which is more wished, for it is gentelest and most commodious for them. Which also I despair not shortly to see. Both by your grave counsellors advice, and other Nobles, and your own precedent. For, as the rulers lead, so followeth and formeth itself the rabble rest. Worthy it is, that plutarch noteth of Dionysius. To whom lying at Siracuse when Plato came, while he gave himself to study of philosophy, all the court was sprent with dust. And every corner swarmed with clusters drawing Geometrical figures. But after his breach with Plato, when he forsook philosophy, and fell to women, and banqueting: the other courtiers alike, with changed mood, altered their minds and thoughts, to like of wantonness of life, like hate & contempt of dust and learning. This therefore, may be other cause, of my giving it to your grace To propose your majesty pattern of the ancient dignify, Image of th'old honour, and pillar of true nobility. That in a woman Noble men may find, what to learn, what to follow, what to wonder. Whether they weigh your upright justice welcome to the good, dreadful to the enemy: or the singular learning, wherewith even to men's maze, you are stored: or your fervent zeal, love, and furthering of religion, or your noble and haughty courage: who in greatest tempests and storms, both a woman and sole, wield and steer, most wisely and stoutly the stern of so great a kingdom. Which hawtynesse of stomach, to tonfyrme & keep I see I need not exhort you. For may we doubt, but who with so singular prudence, so sweet consent of all degrees, so quietly and happily restored the church, miserably and horribly deformed with errors, superstitions, and infinite heaps of idolatry, to the state of her primitive pureness: the same if yet any dregs remain, any limping or halting, either in ordes or manners: will with all help, care, council, speed, provide for it, withstand it, and reform it? For neither will who began this good work in you, not finish it (to whom only belongeth to give princely minds to princes). Nor is your wisdom ignorant, what you do is God's work, not your own. His the house, yours the building. Wherein nor the fear of few nor murmuring of many, ought withdraw you from your forward foundation. For, his will it is, his temple should be raised, the walls of Jerusalem repaired. Our Cirus our anointed, and christ willeth, what your mightiest father Henrye began, your godliest brother furthered, that you even you should finish and accomplish. Though Fox's bark and howl, though Sanbaliet and the gentiles rulers with all their might and power withstand it. The lord of Hosts he is, who bids you build: men they are that withstand you. As in the person of god speaketh Isaiah to this effect. I, I am he who comfort the. Who then art thou that fearest a mortal, or the son of man, who shall become as have? I have put my words in thy mouth, and with the shadow of my hand shielded the. That I may plant the heavens, and settle the earth: that it may be said, to Zion, to England, my people art thou. Wherefore most humble thanks we yield the god of Sabaoth, who so hath armed and assisted your valiant courage, in finishing so perfectly and boldly this his business: as nor the darts of envy have pierced you, nor the shot of malice shaken you, nor the wiles of your enemies snared you, nor the enemy camp of Satan overrun you. We greet well also our christian nobility, who provoked by your princely president, and inflamed with gentilmanlye courage, doubted not to follow the call, and authority of their guide and captain.  
Yea, so to follow, as they blushed not, to set to their hands, to employ their council and travail, to repairing and building this heavenly frame. Proceed therefore, proceed O most noble Queen, with this your noble train, in setting like roof and end to your beginnings. But so have you a Maiden Queen begun, so began your brother a child, and king: as ye seem to shadow all your grandfathers & great grandsires, to have lightened your own name, and vanced an enseygne, and glistering pattern to all your family and posterity. As you have begun therefore, so proceed. Though alone, though a woman. So wonteth Christ to daunt the world. Not in men's might, but enfantes, sucklynges, women. Debbora, broke the Iron Charrettes of Labinus the Cananite. judith slew Holofernes. Hester saved the jews condemned to die, from the ramping mouth, and yawning jaws of death. Nor is he sole, whom god assisteth. Who seeth God's camp. As jacob against Esau. Whose mount is environed with horse and fiery chares. As against the king of Syria the prophet Elizeus. How are ye desolate, when god encampeth in the sight of his servants? So as david sole, feared not thousands of enemies. For the lord was with him. Who can when him pleaseth from heaven command whole legions. He fighteth not with number, but with his only breath, prostrateth & felleth kings. Holy war will he wage for you his handmaiden. That only he may triumph, who only is the mightiest champion, and noblest conqueror. But whereto tease I and provoke you to this christian battle, of yourself, through the holy spirits inspiration, prone enough? Or whereto mention I war, where no suspicion of war, no camp, no foe appeareth? God having on all sides planted peace, and granted all nations time and place of rest? All jars appeased at home: all broils buried abroad? O marvelous goodness of God. O deep judgements, which no oblivion ought raze: worthy trembling and honour of all posterity. Cal to your secret thought, and mind (O Queen) what strange and huge wonders, how singularly, and wondrously, the providence of our God, hath wrought. And overrun attentively, only the course of these nine later years. So shall you see the lord and God of vengeance, hath scattered his foes, with his only beck and countenance.  
Snaught hence, the butchers of his saints, from amids their slaughters, wallowing in their chief delight and calmest quiet. At home in your England, in manner at one stroke, mowed of many bishops, with the cardinal and their head. In Germany somewhat afore, with a stretched out arm, smytte Dukes and bishops, warring against the godly. In italy at the self instant, tippled three or four Popes with the self cup of madness. Whisting the Emperors death ensuing, and the king your neighbour late amids his triumphs, after his vain and smoakye words, and the bloody decree of his cruelty published, slain with the self staff of God. So as more princes and Prelates have fallen by his hand, than the sword and fire of Tyrants. What now they be, it lieth not in my power to determine. What living they were, hereby appeareth. That not only the realms where they reigned, seem cased and lighted, of a heavier yoke and mass then Ethna: but even whole Christendom laugheth, and joyeth it hath vomited out so strong a venom. Whose spirits I disquiet not. Ne doth my talk now combatte with the dead. Would they had been here good, hereafter saints. Only meant I hereby (O most gracious Queen) to imprynte in all Christendom, deeper memory of God's providence. Continually to behold his gentleness towards the vessels of his mercy: and just severity, towards his enemies: renting with all cruelty and merciless rage, Christ's friends & brethren.  
A worthy consideration, wherein ought anchor, as well the thoughts of the godly that suffer, for their comfort: as the injurious ungodly, to move them while time is to turn to the Lord. Thus much therefore wrote I to you, that saying God fighteth for you and yours, you qwayle not that hawetines of courage. But rather more stoutly withstand your foes. Serving under the standard of that general and captain who is God almighty. But though namely to you I have thus much said, of fortitude the fourth part of nobility yet meant I by you to counsel all Nobles, burying all baseness and weakness of stomach, to further, cherish, defend, and maintain unstained, religion with their council, authority, might, and force. Call to mind O Queen: weigh they also, who, what, and wheresoever long since, not the devil, but the true God said to the Sybarytes.  
Happy, thrice happy shalt show be Sybarite Whiles in thy weal thou worshypst God aright. But when thou him neglect'st for mortal men Hot broils abroad, at home bate have thou then. But whether hath the stream of my talk overborne me? That whom I may well give the hearing, I enterprise to learn. But I beseech your majesty pardon my boldness. ascribing it to my willingness by you to help others. To you meant I only to signify, what in this book I treat, that if my purpose be not contemptuous, it displease not your highness to have it dedicate to you. I beseech the Lord Jesus', Prince and fountain of all Noblesse, to enrich and furnyshe all Nobles with your like thews. To anoint your breast, with the spirit of justice, Godliness, wisdom, and fortitude and preserve your majesty, to the greater increase of the glory of his name. That your reign may be to yourself honour, to the church aid and comfort, to the comen wealth, stay and ornament. That by your godly precedent, and Scotland now in faith our sister: The other neighbour Nations France, Spain, Flaunders, and all realms and kingdoms may at length awake from their long slumber, to like light of the Gospel. That all Princes with christ, think their kingdoms not of this world. So at last to gain an everlasting crown. Amen.  
Your majesties most humble and obedient Subject. L. H.   

❀ TO THE RIGHT honourable and worshhipfull of the Inner Temple.  
WHAT OTHERS, with long persuasions, sometime all in vain, Nature and Art, the warest guides assay to learn: that at this prefent, 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 secure? Which notwithstanding, rather I say as fearing what I doubt, then foreiudginge my hope. For sith the wise even with example teach, 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 proffering. For whom succourless have they dismissed? Whom rejected? Who remaineth pattern of their rigour or cruelty? patrons not only of the learned, but all afflicted good. Yet my guilt, (if aught) I confess less colourable, for without Presydente, late at least, I ventured the unattempted mean. But, if like reason ford like law, sith sundry Pamphlets sought and found succour, in ladies laps, in lords arms, in the Queen's bosom: well may a Templar hope, to roost in the Temple, under the roof of your honours and worships names.  
Which notwithstanding, I claim not of courtesy, but both I prove it my part to proffer it, and unseemly and unfitting to your honours, to spurn it. For the first, three reasons proffer to acquit me. The first, is the consideration of the bounden duty, whereby I am indebted 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 unlads by proof your affection. Nor yet by unlading (as the swollen heart by the weeping eye) to assuage the passion. Suffice me, the offer of this mite of fame, to the teasing of greater. To like end run, though by far distant means, the creaping Ant, the ramping, lion. As ready and priest am I, by haling in my one wheaten grain, to signify my engrafted piety: as your honours by conferring whole reeks Only crave I, my devoir be no fraud to me. That what I mean simply, ye interpret not presumptuously. The next of no less efficacy, issueth from your honours and worships. Whose honourable state, as it earneth the praise, so of duty claimeth the patronage of your honour. Whom thus linkd and knit in one, as a corporation or fellowship, just cause inhibiteth me to term: so as weighty respect, enforceth to adjudge the most honourable society, and civil body of Gentlemen. For wherewith hath that high jove (to whom worthily is ascribed the honour, of first assembling and uniting sundered multitudes) honoured other states: not especially above the rest privileging this? Famous for all preferments both of fortune and virtue, but chiefly, for Concord, Continuance, & Gentry. For, what surer or faster league of amity, than the writhen band with green and tender hearts, which dried with eld, rather bow then bend? Or what for continuance more lasting or immortal, than the exempt from death? Which, if a corporation be, may these the maintainers and preservers of all societies, not be? But of gentry what need I speak? where the whole realm vaunteth her store. Some Noble vaunis of their whole house. Some vauntours of their Noble house. Some glorious for both. None moth or caterpillar of his parents praises.  
Where, if each severally ye deny a complete gentleman: certes the whole in love but one, even in Momus judgement, shall mate, I say not the Courtier, but even this our christian Noble. Each one so seeming to supply others want as with one voice, thus satisfy they the courtier, demanding what wants they best bear: even those, whereof our fears are cloyed with store.  
From ye also proceedeth this, that amongs ye, and of ye they are, who finding me deaf at then chanting 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 linger, than the enforced to leave his loved home, permitteth the directing of his dumpish coarse, to his unwelcome guides: him self, with his twined neck and twinned mind, altogether ententife on the place he parteth fro. Whose Choice, had it light so luckily as it ought nor needed I at this present to plead my pardon, nor they be accessaries, if not principals, in my unwilling crimes. Whose requests, as I vouch not to prejudice ye, so mention I, to make my blames more excusable, for their importunity. Who emplied in this title, are partners both of the praise and infamy, to the venture whereof, they pushed forth me.  
So recompensed with as massy charge, that bequeathed them, which sole I confess myself unable to weld. join hereto, that only the Queen's highness, deserved at first to surname it. Knowing therefore, by translation it must fall (which yet only so much I wished, as our tongue yieldeth to tother) howsoever therein I am master of my wish through willingness, at least I meant to provide, it should stoop but one step in authorizing. Which how 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 itself. Which though now stored with patrons, claimeth yet none so rightly as ye. First, for it is yours, as heritage by your ancestors, as purchase by your own prowess.  
Next, for it is pestered with counterfeits. Whom but ye discover, and punish for intrusion, needs must they argue ye of baseness. For two so contrary imps never bred Nobility thirdly, for if ye retain it not, and tother itself abhorrre, and obscure it can not lie: (for it coveteth the stateliest Towers & Sunnye mounts) needs must that lamp of your Gentry quench, that Moon of your honour wane, that Son of your glory eclipse. And by reiecring, either condemueth other. Whereof, whether is most prejudicial, who seeth not? Of such importance your example is, as Socrates well termed ye, that cities level. How crookedly the & all amiss shall the meaner sort judge of that, which though plainly ye condemn not, yet in withdrawing your maintenance, little allow? Whom shall we seek to shield it, if ye betray it? The divines? They prize no persons nor look to states but souls. The commons? They have declared their affection by oft impugning it. The Prince? Her fear I to provoke, by debasing that erst so honoured her.  
Whose elder protection, dischargeth not, but authorizeth ye, to defend whom your princess hath received to patronage. These therefore thus removed, sith we may well despair, to find your progeny heirs to that ye never left them: who but ye only rest, to father orphan honour? And thus hear ye right honourable, the three causes. Which, as they charged me to give it ye, so I hope, discharge me of presumption in proffering it. The next, hath for a great part, relation to the already proved. For if it behove me to proser it ye, sith this relyenge necessity hath a vent, probable it is my constraint of proffering, emplieth your necessity of taking. Hereto therefore collaterally serveth, what hath been said. But with more force to move ye, & not neglect any part of my promiss: somewhat mean I to say, why ye ought take it. With open mouth lo courtesy, the refuge, road, & secure of all afflicted, the patroness of hearty though meanest presents: fearing stain in ye in this, crieth ye may not spurn so humble, so just, so hearty proffer. Now hieth she to vouch her old forworn presidents, of that Noblest prince, that disdained not the proffered rape. And Artaxerxes who so much prized, that heaved up hands of his well wishing Subject, though but filled with water: as he bought the liquor which 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. acknowledging the mind that sugreth every present, to countervail the most precious jewel She sayeth, the gift is but the hearts husk only the heart the presented kernel. And most precious present is it, that so noble gift honoureth.  
For of every benefit, the receivers gain is the heart. And the affection nameth the gift. Yea, of such force is the givers mind, as though Cicero account the misplaced benefit loss, yet Aristotle alloweth this recompence. 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 attending the signed: fareth, as who not prising the Nutie, should stick in the Nutshale. Nor is here any mean or base gift offered, (which if it were, no mean praise of bounty were to stoop to it) but the honourablest & noblest. Yea such, as without discurtesy ye may not frown on. Tiberius' th'emperor, in shieldinge naked, miserable, & needy christ: in warted the whole Senate. And, when though emperor, through his whole Empire, he prevailed not to deify him: yet in his own oratory, honourably installed his image. Though missing the manner, not yet the substance of his faith. And will ye betray not naked but Noble christ, not beggared christianity, but honoured christian Nobility? I know, some marvel why in a matter of taking, I so long stand with the good takers of this time. And account it all superfluous talk, seeing nobility each where so coveit & coveted: to exhort any to undertake, that magnificent, & glorious title, of tutors & gardens of it ●nhose excellence so tickled that base Hero stratu: at Ephesus: that otherwise despairing same, to ennoble himself, with flame he spent that Noblest synagogue of that world. And one day razed, what hundred years saw raising. Those wish I to wit, that not Nobility generally (for the name is indifferent to Hero stratus merit) but christian noblesse, bequeath I our nobles. Whereof lately so reckeles their protection was, as scarce durst, either christian spiritualty or commonalty peep. Hereof therefore miss I patrons, hereof protectors, hereof shields & targes be ye. private prowess mind, that enny soureth aloft, to souse their mounting honour. That Nobility is won and kept alike. And their suspicious risings needs wemlesse soundness, which so both high and low malice, as they not only coneyte to plunge to their former mean: but even hopeless of springing, to delve in the deep dunghill of misery. lastly those happy wights, whom Fortune and the virtues so vouchsafed to honour, as in their hearts and bodies to harbour: acknowledge and reverence so precious ornaments. Scorn not to communicate them with the comen Society. which hoarded roost, emparted brightest shine. In fine apply their whole Noblesse, not finally to any earthly court, but that heaven lie palace which here only by faith they seek, by hope embrace. So doing, as wont your honours after long and trusty trial, to guerdon your loved Servants, with farther preferments: so that Noble state, which under your honourable princess here ye serve: if no other wise, at least by restless intercession and entreaty, shall prefer ye to that mightiest Monarch, and stateliest Court. With whom and where, no flattery gloseth no ambition loareth, no pride bloustereth, no wantonness dallieth: but in most assured, and constant wealefulnes, abide the unwythered crowns, not of same but klisse, your sacred heads.  

Lo virtue and Fortune littled in amity.  
In first, framing of Nobility.   

THe providence eterne that all doth guide.  
And first found out a common wealth to frame  
For men's behoose: foresaw how on each side  
Great mischyeties grew, when well to wield the s●●●●  
Wife chievetaines want, whose might & council sa●●  
Should he of force, to appease the people's rage.  
He had therefore dame kind renew her would.  
And fash you such a wight in after days  
As to his king and country prooven should  
A Noble stay. He said and kind obeys.  
Great strife betwixt old emnyes two then ●ell  
Virtue and hap: which better might advance  
This jinp of jone. Which ehiefely might excel  
She by desert, or fortune else by chance.  
Each part herself prefers with proubest boast.  
And either seeks alone to rule the roast.  
Assembled all the powers here from above  
That skies contain, the doubtful end to see  
Of this debate. great jove the right to prove,  
The author first, himself eke judge would be.  
Fortune steps forth, ne at the sight dismayeth  
Of such a judge, ne of the Noble press:  
But boldly forth her golden gifts dysplayeth,  
Chief helps in war: and fruits of quiet peace,  
Health, youthly force, and (nurse to foster both)  
King Ditis'stoare, the type of honour's throne  
The people's praise, the diadem eke goeth,  
Next God she sayeth, by her good will alone.  
The tylman crowned king that plough lace held  
Taketh Sceptre at her hand. she strikes the stroke  
That daunts the greater band full oft in field,  
And bows the proudest neck to enemies yoke.  
The tyrant taken, and his City razed  
Her feat she calls, but whom she list up hold,  
They which in honour's feat by her be placed,  
By long descent a worthy race unfold  
Of Noble-bloud: surmounting so the best,  
As Venus' star in sky dymines all the rest.  
And here she stayed when virtue thus replied.  
These gifts (quoth she) are such in balance weighed,  
As they report that wort, and best have tried,  
That happiest him they deem, who least hath flaied  
Himself thereon: and bliss the golden mean,  
That breeds contempt of these as fancies vain.  
That mean am I, which constant minds do frame  
Undaunted to each change that chance may bring  
By just desert to scale the fort of sane.  
In justice weights to poise each worldly thing,  
And each his own to yield. then to foresee  
By wysedoms lore, what chiefest were to choose  
In things of greatest weight men learn of me:  
And not to have but things had well to use.  
No walls I boast to raze, but towns to save,  
While wars I teach to fly, or to defend  
The rightful cause. great hope pardie they have  
That rightly sow, to reap like fruit at end.  
Great port to bear, what praise if vertuclesse  
Thou live? A Prince to be, if reckless  
He reign? Or sword to welld if merciless  
The common soar he seek not to redress?  
These fruits if virtue yield, and none but she,  
Let virtue reign; and fortune subject be.  
She said. And straight ways whysted all the place  
To hear the judge give sentence on the Case.  
Whose sentence such ensued. Sith both agreed  
To further kind in framing such a wight,  
As should his countries cause in time of need  
Maintain, against the stroke of enemies might:  
Their wills he praised. But either's force alone,  
Might fail (quoth he). For virtue wanting power  
Were soon oppressed. And virtue where is none,  
Wealth workth bale as proof shows life each hour.  
But hap with virtues loare if linked were,  
Redouble should your fort. Wherefore we will  
Your wylies to join quoth he, and fortune there  
To abide, where wisdom fostreth virtues skill.  
This is our doom; whereto if ye assent,  
Let cry the peace in open parliament.  
Their hands they give: and well allow the same  
The heavenly press. Himself I saw to stand  
Dan Aeolus amid the house of fame,  
Who blewe the blast with golden tromp in hand.  
Whose voice was this. That in each Noble heart  
Where virtue harboured were, good hap was bound  
(By heavenly doom) to advance each other part.  
And all the skies rejoiced at the sound.  
But of this amity the perfect end,  
The league, and articles thereof to know,  
How Fortune frames with virtue lynkd her friend,  
The kingdoms guide: this author all doth show,  
Who doth descrive, as he that wisely can  
The mould that makes a worthy Noble man.   

V P.  
See shortly here the sum of all  
Whereto the Noble and base we call.   

☞ Behold the touch to try the boasting press  
That basely borne do vaunt of Noble line.  
Behold describe the perfect Nobleness  
When Noble Virtues in nobled race do shine.  
Here who so list, may see the rascal sort  
Whom kind brought forth to bondage and to toil:  
Sundered from such as unto Noble port  
Are borne, and bred for rulers of the soil.  
Here are the steps by which the base asscend  
To honours mount, and nobled name deserve.  
Here Nobles learn their Noblesse to defend.  
Here yoked is the unnoble wight to serve.  
The Noble peer to fear as mightier  
And yield him praise as to his worthier.   

Wherefore all ye that from a Noble race  
Draw forth your lengthened line till these our days:  
Receive this work, receive with friendly face  
Your perfecting and your perfections praise.  
And ye that lothinge thrall of elder time,  
Though Mother's womb unnoble brought ye forth  
By Virtues mean now covet high to climb:  
This your advancer work take well in worth.  
And ye unnoble in cradle and in tomb  
Herein show forth the obsequy ye own  
Unto your Lords. Read here their due renown  
Whose thralls ye are, and all that read, bestow  
Due thanks on him that first wrote such a work  
And him that nold in Latin let it lurk.   

A. B.  
Only the Souls divine excellence  
Earneth the praise of perfect Nobleness.   

Prometheus' theft closed in deucaleon's babe  
Searcheth through each vain to blaze her glistering works  
In some it shines. Oft clipsd with bodies shade,  
Unnoble in unnoble home it lurcks.  
As Phoebus' rays borrow hews of perted Aer:  
So some it shade, in some it shineth fair.   

Some quenching it with mouldy walls unswecte  
Of dankish prisons, and distained homes.  
Some suffering not the mounting flames to peep  
In actions out, restrained Choke at once.  
Salamandras rather nursing, them to slay  
Then willing they the Souls hests would obey.   

These dampish stones abyenge Prometheus' theft.  
Lie chained in savage Scythia on Caucase hoar.  
Where greedy gripe their gnawn minds doth fret  
With tyrant talents for guilts done of yore.  
These never may to honours throne aspire:  
Their coarse with earth cares cloggo, near soaring higher.   

Some others, whom much less this mass doth lad.  
Their natures mounting higher by fervent heat:  
Yield them through wit a vent to search the trade  
There to remount, whence them Prometheus fet.  
And while they rest here, maintain them with skill:  
Their only food, where they obtain their will.   

These how to honour seekth the enclosed flame  
And through their active parts sendeth forth such gleams  
As so astone the sense of tattling fame  
That domine she fifth them strait to honours beams  
Where so they shine with streams of their Souls light  
As never glistered Phoebus' half so bright.   

These raventh no other fowl then flyttinge fame.  
That mounteth to skies their noble deeds erst done  
whom while she prayeth, their bleeding prayed name  
As growing Hydra giveth such store to plum:  
That all the earth and haughty heavens resound  
The fame they got yet grovelling on the ground.   

such how to be, such honour how to gain  
Our Humphrey here his ●oyle emparieth with the.  
Whom if thou lazy yet neglect the pain  
To Latium hence to travail, there to see:  
Embrace at home yet as he best deserveth.  
Whose living fame shall live while fame ne starveth.    

❧ D. HUMFREY'S first Book of nobility.  
IF, how much travail and endeavour each thing requireth of us, so much we employed on them according to their worthiness: both we should oft place our toil on weigh tire matters, and things themselves stand in better and more happy state. For as the things such commonly are the men, whose happiness dependeth of them. Therefore, if the best and chiefest continued their worthiness, necessary were it men should live happily and heaped with all kind of bliss. Those therefore, who excel the rest, either in wit, or soundness of judgement, & rightly poise the weight of each thing: chiefly travail in ordering, handling, or disposing those things (as the nature of them will bear) of which either great profit springeth, or more plenteous glory riseth. That, as to the excellency 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 deemed, who sweteth most in toys: where either the worth of the thing matcheth not his sweat, or the weight of his labour, over weigheth the profit of his work. But those that match great travail with great affairs, are worthily praised: who leaning trifles, lean and lie, with all their labour and diligence, on things excellent and singular. For Painters and Carvers in times passed, in drawing or graving cunningly, Gods or noble men, counted it glorious to employ all the force of their wit and learning. And curiously to carve the counterfeit of Minerva, the Image of supiter Olympus, Hele●●, Venus, or Alexander the great, it grieved 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 doubtful medicines they minister, in remedying sharp diseases: and, the more perilous their cure is: so much the more glory, and favour deserve and artayne, if, what they attend diligently they finish well & luckily. Of praise and meed far worthier is he, who cureth a prince, a King, or Kaysar, than who heals a poor man or a hind. Sith of him lost, the miss is not so great: but in the hazard or death of the other seemeth in manner to consitte the peril of the whole state. The same are commonly more wary and heedful in curing the head than the finger tops: the heart and stomach then the feet. For those parts 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 plenteously guerdoned. Wherefore, sith at this day, almost every state, & even the pillars of kingdoms, stay on the counsel will & authority of the Nobility: and hit (wherso it come) is all ways honoured and esteemed: He then most commodiously & profitably bestoweth his travail, who learneth it yet rude, healeth it helpless, reformeth it disordered, and restoreth if lost. That, whereof misordered the woeful wrack of the comen 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 covets the safette of the other parts, must of necessity first minister to these. That they may conceive most deeply, savour most subtly, foresee most sharply, that they may derive and spread as through veins into every other part, 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 themselves, but also commodious & wholesome to others. And as they be the subjects of kings: so be they in manner that lords of the people. Wherefore such mean and rule is to be proposed and prescribed them, as they may learn to serve the first politicly, low lie and honourably, to rule the other orderly, lovingly, and uprightly.  
Wherefore, who so enstrueteth any one man with precepts and institutions of learning to live morally, and amend his manners: he truly is to be esteemed, and deemed a worthy man. But who informeth a whole house and family, how it may housholdlye be guided, is far greater. Who then, how men may politykelye govern their common wealth: he true lie, must needs be far better prised than all the rest. In like manner, who yields a Noble man either learnedder or better, causeth not that one or a few become more healthful: but that many yea the whole comen wealth is the better, and more sound. This to do are two forts of men requisite. th'one to point and foreshow the way: tother to follow it foretold.  
The first ought to bring diligence, the other obedience: they, not be aggrieved to teach, the other not to disdain to learn. For painful teachers do in one workno unprofitable service both to the prince, his subfectes, & the Nobles themselves. And the learners, this gain, that they vantage not all only themselves, but learn their devoir both in humble service towards their Princes, and in honourable government over their people.  
The first fort therefore, 
Teaching of nobility.  (first to speak of them) ought painfully to teach the nobles, and often and glad  to haunt their housen. That learned by them, they may learn in all things well to weld their lives, and wisely to govern common charges: that their life incur no infamy, but they perform their duties with the prince's favour, and the comen commodity of their country. There are in deed books already ersant of the teaching and framing of princes, but those precepts, though oft 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 can not always feetly screw them. Wherefore peculiarly, precepts both aught and may be given them: and that so much the rather, as where there be but few kings, yet great and in manner infinite is the number of Nobles.  
Prince's also have small traffic with the common people, but these intermeddle with them and under the commandment and name of princes, weld the common wealth at their pleasure. Further where kings do few or no●th●nges themselves, but credit to these the rule, and (as it were) the reins of the realm: it haps many times, they be not only Prince's lieutenants and Agents, but some times even the lords, & kings of kings. So that, as it were with their bit they manage & turn them as they please. To conclude, nobility is also cumbered with his faults: which it be hoveth it to know. But, know it shall not but it hear them. Hear them it can not 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 see not their diseases, wherewith they are of custom cumbered, and enwrapped but first they be openly printed.  
So that themselves may read, and by reading understand them of written books, which freely roam and wander order, and abash not to tell the truth. It is therefore requisite, there be some, that may instruct & reform them, according to the principles & institutions of their ancestors.  
Now (next to speak of learners) in vain teach they, 
Nobility ought learn.  if these either hear not, or negligently hearken. Wherefore as it is their charge to teach sound: so is it these men's, to obey their teaching. For, if they straightly require and of duty challenge of their servants to do their commandments, in trifling toys, I will not say unlawful, sometime in deed impertinent to any part of blissful life: themselves not to obey those that teach them faithfully such things, as tend to the commodity & profit as well of the comen as private wealth, & concern the 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 helping) we will frame: shall once offend. But this is chiefly to be sought, that he remember what calling, and how great a charge is cast and laid on him of God. For such as are noble are clear and bright, on whom all men's eyes and countenances gaze. And therefore so they walk in the eyes and sight of all men, so are they viewed and pried at by every one that no fact, no deed of theirs may be dark because of their nobility.  
Where others of the comen sort, still lurk in darkness, nor almost see any, nor are seen of others.  
A mole in the face stars, and is apparent to all men. In tother parts to have a mark or maim, not so unseemly. For it is not so fightlye, but farther removed from the eyes. Faults therefore in a noble man, famous through the commendation of his stock and lineage, 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 soberf man denies to be a gross and filthy fault enough in all men? But a poor knave or a beggar to see drunk, is neither new nor rare. So much the person 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) amongs the Romans many cupshotten, yea and sometimes plain drunken. Yet read we, drunkenness was only upbraided to Cato, and that for only one escape. Yet only this his fact, is bewrayed to posterity, & communicated with all men. 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 comen sort, which little beseem a Noble. It is permitted them sometimes to toy, to trifle, to dally, childishelye to observe wakes and tipple: when most expedient were a Prince or Noble man should be watchful and sober. The president most worthy memory of the Theban Captain Eoamimendas, I can in no wise overpass: worthy of all Nobles that will steer 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 themselves to feasting, banqueting, and excessive cheer: was espied by certain his familiars, walking sole-sadde, and mourning, to trudge hastily to arm him, & thence to high towards the city walls. Which hereto he said he did the the rest might safelier be drunken. For otherwise, if the captains, if the princes, if the magistrates, in comen banquets should licentiously partake with the rest, that City would soon berome (as the same Epamirumdas other where said), a flat and plain yard, and in manner a stage open to the reads and invasion of all men. Others, eke are licensed by comen consent to sleep. But we read in Scipio sleep was erst much noted: where otherwise he was both a most watchful and valiant Captain. And therefore Cato the elder sayeth, that oft by night he rose, and neglecting the care of household, cared for the state of the common wealth: thinking belike, it behoved him to wake while others flept. But hereof what doubt we? sith jupiter in the second of Homeres Ilyades signified the same to Agamemnon, when be sent him the God sleep with this embassy.  
Great shame it is all night a Prince to sleep, Who should his realm & country care to keep.  
Men also commonly, in all other things, in all estates, but chiefly in the worthiest, await not so much what to praise as carp, nor what is well done as what ill. For seeing them bet in gold and silver, their gorgeous garments, golden fingers, and all about them seemly & well beseen: they ween their inward mind should answer their outward glistering: that they should surmount the rest in store of wisdom, quickness of invention, weight of counsel, and sincereness of life. That from so fair and comely countenance, should proceed wise talk, and spiced with learning. But if contrary wise, it happen that some one richly clad, talk either filthily or foolishly: they cry forthwith with Diogenes. A leaden blade out of an ivory scabbard. And (as graveli and far above the reach of a Philosopher preacheth Solomon) a golden ring in the noset brilles of a Swine.  
Then commonly they whisper, and privily mutter, that in that gorgeous clad body indweith a bare and naked soul. Wherefore the authority of the parsonage he beareth, & the greatness of the burden which he weldeth, aught to provoke a noble and lofty sto make, to hear and listen those things, whereby he may worthily and honourably maintain his countenance, and support his charge.  
Which sith it is so, to end at last this tedious talk, I determine it the duty of teachers painfully to instruct, and of Nobles lowly 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 chiefly 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 hardness and peril. For hard seemeth it to him, whose stile is base thin, and lean, to write aught of the Nobility, of the most honourable estate, of the flower of the common wealth. For it behoveth him, who speaketh of the highness of that degree, and of such men, to use a stately, high, and lofty style: lest the barrenness and leanness of his talk, rather dishonour the majesty of so honourable personages, then advance or honour them. Further, this cause requireth such one, as hath long travailed therein, and long been conversannt with such sort of men, who hath groaped their minds and meanings, and nearly viewed their manners and usages. Next, perilous and scarcely safe think they it, chiefly in these envious and suspicious days, even to whisper aught either of them or other: whom unless ye claw they will kick. And not, sceld bath he ill sped, who writeth against him, that may write his death. For there is almost none, no not of the comen sort, who wonderful lie priseth not himself. And, for the most part, the more honourable 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 the Table of his shape and seemliness: but his faults, his spots, his deformity hardly abides represented to his eyes. And (for all blame bears with it a sting) 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 the frowardness of the times had rather whist for dread of danger. howbeit that to dread no cause, so they teach profitably and gently. 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 wholesomely counsels him, 
Counsellors must be heard.  and abide it so the need require) to be even chid for his desert. Therefore, this I wish and warn them, in this entry to my travail, friendly to accept advisement: that what good men tell them freely, not sharply: that they take patiently not disdainfully. For, better is it dainty ears be displeased, than the whole body whirled into hell. Better to be whipped with the tongue of man, than the rod of God. To be smitten with a word, than 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 humours. Such must they entertain and embrace, as correct and chaste them. And love rather the stripes of a friendly blamer, than the kisses of a training flatterer. Choling here rather to learn to judge and condemn themselves, than else where to he are their deadly doom pronounced, by him who is altogether unpartial: who neither acknowledgeth nor respecteth any persons.  
With whom neither wealth ne honour ne majesty may prevail, at whose bar kinted shall not plead: Nay, where rather these goods by missuse shall become evelles unto you, and purchase ye the anger of the highest judge, heaping on you the severity of judgement and rigour of punishment Now therefore, while time is, suffer yourselves to be reproved. And, sith it is so profitable for you, let your ears ware deaf at the hearing of smart speech, rebukes, and checks, with Socrates, Cato, Photion, or rather with Christ 〈◊〉 self, the noblest prince And if nobility give ye greater stomach, con●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. Remember it is of itself hard to be thrall. Harder to a rude and unlearned lord. Hardest & wretchedst, for a free & learned man, to obey an ignorant & slave of sin. Unseemly is it a naughty & vicious person should rule. far more unseemly he should rule his betters. But most unseemly and unfitting of all, that a proud person, & impatient of reproof should go verne. Who after many villainous fleshly, shameful, & cruel crimes committed, will neither acknowledge the fault, nor once liften his blame, but rather cruelly rage's against the teller. For let me I beseech you, for example's sake imagine so much. We must therefore hear the sage counsellor Paul, saying. If any brother be possessed with sin, or error, let him be reproved with the spirit of lenity. Wherein he rightly connsaileth either part, both the reproved & the reprover. For him he wisheth reproved & chastened. Of tother he requires a meek & gentle spirit. That not only he persuade what profitable is: but also couple with his teaching moderation 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 angrily, or on Choler.  
But to speak of myself, not I profess the performance hereof, linked with so great difficulty and peril: but find myself enforced to faint under so heavy & massy burden. For truly, the weakness of my power, forceth me to confess myself unable, to compass or achieve so weighty charge. But this comfort, and refuge mids my distress I have, that the toil which with the might of my wit and eloquence I can not crush, I will endeavour with travail and devoir 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 aid and strenthning, diligence. But peril herein can be none, as well shall the sincere justice and equity of such as peruse my writings judge. For, so will I handle & use the whole matter, as minding not to cut or lance any, but to hea●e and help all. Meaning rather to teach and persuade, than nip 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 overpaving the person note only the fault, which of necessity I must. Wherein yet so will I bridle my talk, as building on others judgements, not only bolstering my own opinion: and so fortify what I speak, with borrowed reasons from all the memory of antiquity, as if not always the fairest, at least the truest, I will utter: according to reason, not affection. For hereto tends all our talk in these books, that the ancient nobility, shaped by the monuments of ancient writers, and drawn from the pattern of Kings, Princes, and other ancient nobles, may be raised as a mirror in a high and plain mount, to shine and glister to the mon of our days, That leaving their new & naughty 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 them, who tore & bleat against the manners of Nobility. Who perhaps, were they not altogether wants homewards, Lynx's outwards, might see their own faults, though less harmful, no less heinous. Which part do of hate & envy. For themselves placed in the basest degree, can not bear so bright a light. As erst the Owl accused the Sun, not for the suns fault pardie, but the weakness of her night eye impatient of his light. Of true nobility, somewhat wrote Lucas Gauricus. truly in deed, but somewhat to bitterly licentiously, and roughly. More civilly and modestly, entreated of civil Nobility, Hicronimus Osorius: an eloquent writer & a good. Of courting Augustinus Niphus, wrote a book. Wherein he travailed rather to prove himself a philosopher, than a Courtier. And little to this purpose, whereof we entreat: all though perhaps to that he meant fitly enough. But Gauricus, in this sort, sharply & bitterly invadeth Nobility. Many of them (ꝙ he) most slothful, 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 themselves the name of Nobility. Nay, rather, wallowing in weith, proud, boasters, stubborn, froward, flatterer's o● themselves, with proud looks, and scornful taunts, in the open streets, & por●hes, yea every where, in the churches, & common assemblies of the city, mock & fingerpoint every virtuous & learned man. Vaunting the selves the only true nobles & gentlemen. Whereas they be altogether ignorant, & unskilful, viler, than Herds, mulettours, butchers, smiths, or huxters. Two leggd asses, & even unproperly termed men: and so forwards. For he is like himself in all the rest, seeming to offend no less licentiously in his talk, than they in their lives. But of me the true Nobility shall perceive itself touched not so much as with a taunt or bitter word, through all my talk: But rather honoured, so they will rightly weigh it He bites not the cou●salies. Nor hates but loves, who toileth & travaileth for the true honour of Nobility: who teacheth and showeth how gotten it may be preserved, how lost, recovered.  
For, that the ancient Image of nobility is for the greatest part razed, and canceled in most: many & those no light reasons persuade me. Which so much the more I fear, as I love it more entirely. For I have been ever lovingly affectioned to nobility, and as I ought, so I wont to reverence it. As a thing of nature excellent, through fortune honourable, to itself 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 harbour: so ought even the enemies thereof to love and honour 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 want soonest to rot, amongs the rest this precious Jewel have loss her former price. For so we see it (I wots not how) provided, that whatsoever accident in man's life excelleth, the same both oftener, easier, and filthier is stained, than the base 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 Empress of the rest, was she not maimed, in these former years? Was not then the ancient sincerity of reverend religion, counterfeited and corrupted? But though the whole world hath more & more swerved out of kind, each estate and calling degenerated: yet wots I not, if more than 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.  

For so much greater men account each sin  
As he is nobler that offends therein.   
Wherefore Noble men must so much the more care and endeavour with all speed to return to themselves: busily to enter into the search of them selves: and speedily to know, themselves their charge, and known diligently accomplish. That so they may again recover their estimation or wholly lost, or much diminished. To this end, decreed I in this book to bring some helps to the better institution of it God grant it attain the fine I propose. That yet at the last, the ancient & 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 ancestors: and purge the unjust spot and stain from their honourable name Here present I them, a mirror of either Nobility, the true & false. Wherein they may clearly see themselves. And what Socrates, or Bias said of beauty, that I in my opinion may not unfeetly say of nobility. For be they noble men in deed, & honourably bear themselves, & 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 sith we promise to entreat of true Nobility, 
Division.  gladly would I first of of all perform it. But it is requisite tofore, to clear a few doubts, for clearer plainness, and more evident proof, which else would continually darken and eclipse the whole matter. For there be neither few, nor those altogether evil, that think this nobility ought be banished, & not borne in the comen wealth. And saying some nobles infect themselves & the state, with idleness, pleasure, sloth, licentious living & evil example, and disdainfully, proudly, & arrogantly despise their inferiors: think they ought have no place in a right and christian common wealth. First, therefore must we endeavour to discuss, whether they ought to be in free cities and people's Next, for nobility is not sufficiently known to all men, nor understood whence it rose, how'wt it grow to this store 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 descrive the Image of true Nobility: showing what manner thing it ought to be.  
It likes me therefore, 
The first C●uestion.  under Christ's conduct, to begin of that, which both wonts, 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 framing nobility, if (as some think) it ought not be suffered. For some impugn it with words, some with weapons. Either part thinks it ought he abolished. With words fight not only the anabaptists and Libertines: but even some learned hold opinion: that they deserve as unprofitable members to be cut of. With weapons both oft and sharply have the commons invaded them. Neither presently obey them but so far forth as forced with fear. Whom in deed they fear, not love. Nay, certainly 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 comen wrack It is worth the travail therefore, to appease these factions, and speedily to prevent this rankled privy grudge, lest they harm both themselves & others. Truly, for mine own part, to speak indifferently, I agree to neither. But the judgement of th'one, I think neither sound nor sober, but violent and cruel. And the commotions and tumults of the other, them count I most pernicious and abominable.  
For first, 
Against the enemies of Nobility  to deal with reason with those, that fight with words, no soud reason see I move them, to think it commodious for the comen 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 seem 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 weaken the fonndation of comen weals: see not, the almost unwitting, they slide into Anabaptistry Who to several degrees leave not their estates & rooms: as though there ought be no superior: as all men should in city and realm have equal right: As there ne were some regiment 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 the Jew's common wealth, partly permitted in others: with his second law and new league repealed not. Therefore, these well settled who so removeth, conveigheth in disorder, confusion, sedition, and discord. In Christ Jesus I deny not, all are of equal right. In whom, is neither bond nor free, male nor female, Greek, jew, nor Barbarian. For with him is no account of persons. But foolishly reasoneth he who hereby weeneth to confound the certain & several estates to root up the limits & boimdes of nature, kind, nation, kin or stock. And sith by the laws of god & man, by the law of nations & nature, there is lordship, and servitude, parent's power, household policy, marriage & discretion of nations, & people: albeit there be but one like bond of all in christ, small doubt is it, but both there is, & aught to be difference of degrees. Some being no bless in the 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 the comen wealth, to have Nobles, as they wert burdens of the earth, cumbrous to all men, commodious to none: to affirm indifferently of all, that truly & aptly may be applied to few: is the part of men neither discreetly judging, nor wisely weighing what they talk. How much more rightly & discreetly Cicero, though provoked of the nobles, & therefore more partial, in his oration for Sestius, thus faith Al we good men ever favour nobility, Both, for it is profitable, for that whole state, that they endeavour to carne the fame of their ancestors: and also, for the aged memory of their weld, serving sires of the comen wealth, (though dead) ought much to avail with us. wherefore, if any care or love of cur own commodity prick us, they ought to be dear to us, and beloved of us, sith they profit us. Of we will seem courteous and mindful of received benefits, which their ancestors most plentifully powered on us, on the common wealth: then ought we truly to favour them, wish, speak, and say well of them, 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 succour us. Of injury us, they may eke defend us. Of hurt us, they may also heal us. As power linked with malice, weyghes to th'one part: So, if happily it light on a good plant it helps: and wonteth not to endamage, but succour. For as the Bee with his sting, both hurts and helps to the working of honey: so the mighty and rule bearers, hoard in their power not only hurt but help. And presently who swarm in princes courts but Noble men? Who their counsellors but they? Who welld the chiefest dignities, Who are present? who precedents as well in private as public affairs, but the highest and noblest? Who leadeth in the parliament, overweyeth in the law, sweyeth both far and near? Even princes and nobles. Who bids, forbids, doth, undoth, twineth untwineth, all things? Who maketh and unmaketh laws? Who weldeth the comen wealth in peace, or wageth war against the enemy, but great and Noble men? Neither any marvel is it, the rule of all is credited him, who both through his own prowess, and the long continued commendation 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 shrimp springs not a rose, or marigold, or of a bond woman a freesonne borne: as sayeth the holy poet Theognis, so contrariwise of the good oft are bred good.  Nor bardy Egle dear the fearful dove. 
As witnesseth Horace. But commonly the child erpresseth his sire, and posse city (if not chasigeling) covets to tread the steps of their auncestonrs. But here against object they a rabble of their vices. Their insatiable covetise their incredible pride, their tickle credit, their intolerable lust. Whereto I answer, these inconveniences, rest not in the thing itself, 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 licence and liberty mar, or ill presidents spill, or plenty and abundance of wealth overbeareth, or troops of flatterers tickle. Which easily may overturn the haughtiest, and stoutest stomach, from constancy of mind, and trip him mids his race, to praise. Yet amongs them are some, who sailing by these Sirens suffer not themselves to be wried from the right. Contrary wise, there be eke of the comen sort, that partake with them in these crimes.  
Who though poor, yet burn in covetise, and mids their beggary, (which is most unseemly) look loftly: and in their slavery become cruel, and mids the want of all things lecherous. Wherefore less maruay'e ought it seem, in them, sith they have the baits and enticements to vice, which tother want.  
Whereby it appeareth, that vicious demeanour groweth not in nobility, but cleaveth thereto: was not borne in it, but added to it, not peculiar to it, but comen with others. But this is not here to be reasoned, whether they be naturally growing in it, or forenly cleaving to it.  
But lamentably it is to be sorrowed, that in those they are, from whom they ought farthest be.  
And so much the rather must we travail & endeavour, not to extinguish Nobility, but to cleanse it: aut to provide it be better informed. and so informed, as it may be reform, and so reformed as it need not be razed. Other their light and trifling 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 sayeth rich, not Noble men. But who be rich, Mark the best interpreter of matthew, expoundeth. Those namely, that place all their hope of safety, in their wealth and riches.  
Who repose themselves on their substance, as the god of this world.  
trifling also, is that they vouch 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 Zacheus called came. Paul, the lieutenant, and Dionysius Areopagita, th'emperors courtiers believed Paul. And th●●●h he saved Lazarus the poor he saved him yet in the bosom of Abraham, the rich. For God would all men were saved, and calleth all to the knowledge of his truth. namely of every nation, as jews, Gentiles: of every estate and condition, 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 comen wealth. That many of them are good bountiful, and profitable, that they have passage with others into the 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 themselves.  
With the people, whom rankled grudge, 
Against the commotion of the commons.  and long, yea to long lengthened hatred, hath armed against the nobility, we have somewhat more to do. Although amongs those also be many grave, quiet and peaceable men, who soyntly with us sorrow and sigh, to see so great discord in one civil body. Wherein, all the members linked, the highest with the lowest, the lowest with the highest, and coupled with the lovely knot of friendship and charity, mought yield most plenteous profit both privately to every one, and universally to all. Which separated, severed and sundered by dissension, unjoint the state, and rend it in wretched sort. It happeneth nevertheless, (I wots not by what fate, or compuision of what furies) it happeneth, I say, that betwixt the lords and commons is but simple concord.  
So that, though for a while they live together, linked with league of amity, yet time not long after bewrayeth privy 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 forthwith severs itself, and skippeth a sunder. So oft it happeneth, either for the cruel destinies envy us peace and quietness, Or, that so our God list to plague mortals, or that Noble men most mightily work injury, or the comen sort most frowardly perform their duties, or for all their wills so conspire: 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 commons in the hill A●entine, the civil war of Silla, and Marius, the commotion of the hinds in Germany, and Switzerland, the sundry tumults and conspiracies of England, and in foreign realms many other, and those most bloody battles. What need many words? Sith even the deeds themselves in number such so massy, so many seditions, uproars conspiracies, witness to true what I say. Small doubt is therefore, but it is so. That henceforth it be not so we must provide. Whereto much material is the travatle of the guides, and teachers of the people. Whose duty and part it is, so to temper both their tongue and stile: as by their books and sermons, they be not inflamed to war, but persuaded to moderance, patience, peasablenes, and lenity. that so either part be clawed and smoothed as weapons may be laid not taken: their furies quenched not kindled.  
Of the duties of Nobility, when talk of that order so requireth, I will speak hereafter. Now must I comen with the commons, & 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 bruit 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 entry than end. Only thus much I say. It is a sharp and sour plaster, that so salueth the sore, as it maimeth one half and murdereth the body of the comen wealth. How much better were it to imitate Surgeons, than tormen tours? The surgeon 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 healing the sore part of the comen weal harmeth the whole and sound. Nay, it is a butchery, 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 amongs themselves bate can not be quailed and quieted) procure those to whose power it appertaineth, to execute the authors of sedition, not rage on the whole order: But mow of ill heads, as infections and plagues of comen weals. They must ever think, war booteth neither part, that it is unfeete 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 yourselves? Ought ye not thus to reason? what ye intend? 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 end, ye must know, the wicked pretence proves worst to the worker: and what ye come for others shall light on your 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 honour and dignity of Nobility, and coveit yourself to climb and scale their rooms ye attempt this bloody mean: and more respect your private glorft, than the manifest hazard of the common wealth: and so cruel and bloody murder them in field: this be ye most assured: who liveth not content with his own estate shall rue to worse. Who climbs the highest shall sink lowest. With what measure ye meat to other, with the same ye shall be repaid.  
But if to good purpose in claiming and demanding right ye wage war if in fight ye demean yourselves, moderate & merciful: yet, if you who in hope of victory first took the field, be conquered (as commonly 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 gainful as harmerul, in bearing arms against those whom ye ought have shielded. For, with whom war ye? whom withstand ye? Whom assault ye? Whose blood and life pursue ye? ye murder pardie a noble man. Which 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, Novity, auncientye, descondeth from that author and giver of all heavenly and earthly gifts. But whom provoke ye? whom invade ye? pardie either your natural countrymen, or your liege lord, or some civil magistrate. To slay your own countreiman nature and reason gain say. Sith, for ye are in one comen wealth as one bark: together of necessity ye must either suffer wrack or escape. To lay hands on your liege lord, to whom ye own all honour 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 amongs them are of the best. But good men every man not altogether ill, will love & reverence. But be they evil? Patience is the armour and conquest of the godly This meriteth mercy when any cause les suffereth sorrow.  
But let us also consider the cause that inflameth the commons against the Nobility. For if in a wrongful quarrel they run to weapon, it is not only injurious but wicked. admit the cause be just. Yet needeth the people naturally to rash, rather a curb to rain and bridle their stomach, them a spur 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 furious men. For nought else is war, than mere fury and madness, wherein not advice, but rashness, not right but rage ruleth, and raineth. We must therefore try all means, ere we fly to force. We must fight with reasons not weapons. We must run to the counsellors. 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 moneyed should speed worse in judgement. Then must we fly to princes: whose charge it is to end controversies, and to hear and determine ehe causes of the poor But here likewise, for the entries to princes are narrow, 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 himself? By prayer let him appeal to god. whose ears open not to plaint, to favour, to affection. whose court is holy and judgement right.  
Whereto 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 avengeour of the poor. He will maintain their cause against the highest & noblest. All means must they rather seek, than fight. For though the Nobles overcharge them with injuries, crush them with labours burdens and perils: he yet that discharged the 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 the wretched and afflicted people groaning & sighing to him. Whereto he needeth not any fleshly or man's arm. Forasmuch as he is the lord of Hosts, and puissant 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. Where while thus ye strive thy foe with power and policy, thou with noise and number, ye minister cause and courage to the foreign foe as Aesop's kite, to raven and rent either warrior: both frog & mouse. Whereby, even the meanly witted understand, how many mischiefs, how sundry slaughters, how infinite heaps of calamities ensue this glorious and gay conquest. But ●ho warreth? The people which is (as sayeth Horace), a monstrous many headed beast. As I think, a rash multitude, raging enough voluntarily, yea unteased. 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 judgement nor vengeance. He bears armour and weapon, wherewith who smiteth, perisheth by the divine doom. He warreth who beareth no public person, who is not inspired with the spirit of God. Wherefore neither can I allow the attempt or enterprise of the clustered commons: nor favour the success though fortunate and flattering. For the attempt proceedeth from the evil spirit and furious Atc: and the success though in semblant happy, plungeth 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 Ethnic sages, are of opinion, a tyrant may justly be slain, and taken from amids the quick. But me otherwise to think divers and sundry weighty 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. Only we inquire, what we ought determine of their opinion, which think Novility ought be rooted from all civil society, and from amongs men. But this sufficeth to that whereof we entreat, to know, the no private man ought lay violent hâdes on a noble man, sith it is not lawful to mucther a tyrant, a comen & open enemy, a tearer & tormenter of his own subjects. For if we but slightly overrun the monuments of antiquity, it will ealely appear, that evermore (excepting few) their ends were unfortunate, who, not armed with comen authority, but inflamed with a manner zeal of defence of their country, attempted the overthrow of tyranny. I speak of private men & few. Not of the universal consent of all degrees, neither of the most & best. To whom it belongeth to minister justice, to bridle tyranny, to maintain the laws. Sicily was ever counted the hold & arch city of tyrants. 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 end but, both doubled the tyrants cruelty, & purchased themselves untimely end. amongs whom I may reckon those excellent wights, far drowning all the rest: Divine Plato and Dyon. Of whom the first, sailing thither to challenge it from the servitude whereto it long lay thrall: nor atchyeved his purpose, nor escaped himself. Tother for he conspired the death of that Tyrant, or rather Arch tyrant Dionysius: was indited and condemned of treason.  
What should I mention Apollontus Tyancus imprisoned by Domitian th'emperor, for conspiring against him with Nero? What should I vouch the murderers of Cesar? Who though they accomplished their purpose, yet in the 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 conspiracy) guililes to appeach the tyrants nearest friends: so to procure their deaths These are foreign & heathen precedents. For religious patterns, and of our private practice, wherewith we abound I pass by. Unpunished shall they then wage war against them, who in peace are ornaments, in war bulwarks? Who at home with counsel abroad aid with arms? For such is, and aught to be, this well ordered nobility, which we maintain. For drones we prize not, that await to spoil the labours and honey of bees. Who of others sweat and blood, purchase their commodities, & feed their pleasures. Such is that counterfeit Nobility. Which Diogenes (not unfitly) termed the cloak of mischief. God shield it I should favour or defend.  
But, as in elder pears, Menenius Agrippa (an eloquent orator & famous, for commendation of thancient eloquence) appeased the teased minds of the Roman people: and, either from the hill called Sacer, or (as others will) Aventine, revoked the enraged multitude into the city, with a fable of the jarring limbs: so thought I it my part, 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, themselves labourlesse: but with their labour, counsel, and service, to minister to the other limbs what they want: to purvey for the body of the whole state, that it fall not in uncurable malady: nor more to be maynetayned of the commons then to maintain them. dividing and spreading life blood through every limb: grafting on the good many benefits, whereby both they may live, and well and blissfully live. Wherefore, if those grounds of our defence, 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 seditions: if they rightly ponder either the cruelty and beastliness of it, or the trifling causes wherewith they wonted to be stirred thereto, or the end thereof, or the honour of Nobility, or themselves and their estate. Be this therefore the sum of all. That the commen● win the nobles with service: the nobles the commons with benevolence. They obey lowly, tother rule savourably. They strive to excel in justice, tother in obedience. They know they govern fres men not beasts: Tother think themselves not bond by nature, but by the law and Gospel aids and helpers. They rule with counsel, tother be priest with their travail. They perform their charge with the practice of their wit: tother with the toil of their body. Either rule and serve other in the lord. That so they wholly apply & frame themselves with sweet consent to the glory of christ, the honour 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 sword to sickles. And not only suffer each other to live and be: but by interchanged benefits, help, and (with burning charity) embrace each other. But my purposed ordet hales ne otherwhere.  
We have showed 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 consequent to search, what is nobility. Wherein, (as power will serve) we will express the whole nature nativity, 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 doubtful: taken in either part good or ill, deryned of the Grammaryans' from the Verb 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 close in narrow 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 the Romans', after the manner of the athenians (who severed it twixt the Lords and Husbandmen) into two degrees, & forms as it were. Accordingly it may amongs us be divided into the nobles and commons. Thone part contains the Prince, and men of greater port, and substance, surmounting far tother in living and lineage. Thother the inferior multitude, the mean and base sort. But though we commonly term those Nobles, who are next to the Prince and counsel: yet the Latins name him noble, whom the italians, 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 germans name theirs junkers and Idelles, which soundeth in english Idle men. These also both be, and may (not unproperly) 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 restrained 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 honour, 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 honour: so they be indifferent and upright: as in favour, authority, and power they pass, and find most prosperous the pleasant gale of fortune, and bear the chiefest charge and sway in the common weal so both be and termed are the worthiest sages, the noblest members, & stays of states. The Hebrews term them men of name and fame, most famous and farthest known, and crystal (as it were) and white clothed. Whereby they signify free and Noble men. For such amongs 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 fift of jeremy, writ 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: 
Th●e sorts of Nobility  yet of those that are termed nobles, are three sorts. First, truly and properly those, which are noble through their house & ancestors. Next they that are of themselves noble.  
thirdly, a mean and mixed fort: of such as partly rise of themselves, and partly claim from their forefathers as the source of their nobility. Of which let us severally treat.  
The noble by birth, the Grecians term a well borne man: 
nobility, of 〈◊〉  severed from the rascal fort, by the renown & ancienty of his race. Though it may be also interpreted noble, as appeareth in that book of Cice●●, which he entitleth Cato the el●er. As in scoff (op he) they say Themistectec twited a Scriphian, Vpbrawinge him, he might thank his country, not himself of his glory.  
Neither truly (ꝙ he) were I a Scriphid were I base: nor thou glorious all hadst thou been an Athenian. For so plutarch 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 man. In the Hebrew likewise they are called glorious & renowned, translated of the. 70 (notable). Jude, in his epistle termeth them glory or majesties. Which emplieth men heaped 〈◊〉 majesty & glory. Other names are amongs the Hebrews, but taken to the worse. Of which we will sprake hereafter if place serve. The Latines ●●rme him a gentleman. Feetly counterfeiting the Greeks. Betwirt well borne, gentle, & kindly, this difference is. That the first signifieth a man famous and commendable by birth only. Tother two note not only a gentleman, but also a german, free borne and natural child Who besides the name expresseth eke his parents the was. Those Nobles which by others gained the name and dignity of their nobility, are named by Appyan well fathered in imitation of the latin word, Patricii. Whose fathers, flourishing with the green glory of their deeds, left their children heirs & partners of their praise. That such were of the lords & Senate: Livye 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 honoured with that title. Yea the common sort, had they once borne the chair office.  

The source of Nobility.  But that the of spring of nobility may more clear and plainly appear we will more plentifully pursue this purpose. Best, and briefeliest, in the first of his rhetorics, Aristotle described nobility, and divideth it in two parts. Thone he termeth comen or civil: which farther spreadeth. Thother nearer, and more proper. The comen is borrowed of some famous nation or city. as heretofore, to have been a Greek was more commendable than a Barbarian. And an Athenian, than any other Greek. Which Plate a wise man, reckoneth amongs his haps. To be borne at Room 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 themselves, & in the country, where they abide: then to be guests or strangers as the Athenians boasted by Isccrates report, in his Panegirica. That others as the remnanntes of dinners mixtures, were raked into sundry corners: But they not other whence came into Attic: but were from ever borne and bred there.  
Which to signify, they wimpled their heads with cawls wrought with golden Gressehoppers: for as Gressehoppers they crept out of the soil, which they fiil inhabited. Which mentioneth also Hicronimus Osorius. It is also more noble, to descend of the ancient people, than of any late founded city. As the Athenians vaunted their ancienty beyond all memory. For which also, the Acthiopians contended & sought to prove themselves first borne. The Arcadians feigned, they prevented the Moon. Thegiptians also and Scythians, were partners of the same strife. For men ween much material to their own, their countries glory. And therefore wont to demand at meetings as oft is in Homer.  Who are you, or whence, where borne o● where bred? 
Contrariwise, it is the comen reproach to be infamous or base herein. For, Antigonus twited Byon (infamous through uncertain parents) contemptuously, and contumeliously, with the same verse of Homer.  Whence he was, where borne, what country, of what kin? 
Whom wittily he answered in this wise. When thou entertainest archers thou enquerest not their race: but who cleaves the mark, him deemest thou best. So neither demand (ꝙ he) whence I am, but what I am. It was reckoned also a sport and maim in Anacharses, that he was a Scythian. For they were counted barbarous and cruel, dronkelewe, & wild people. The philosopher acknowledgeth the just reproof of his country: But avoideth it saying, in birth not manners: yielding himself a cithian home not manerd. And this is that comen & 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 part free & worshipful. Whereby such as can reckon their grandfathers, great graundesyres, & higher, are accounted noble.  
This at the first became famous, either through power and richesse (chiefly, if they employed them to the succour of the poor and needy, if lordly and liberally they powered on the people, if they founded churches, colleges, hospitals) or grew through their virtues, godliness. counsel, wisdom Justice, (whereby Cicero in his second book of duties, thinketh kings were first created: by whom rose lords, and Noble men) or through nobly & gloriously atchiened enterprises, hastayles conquetes, or whatsoever else stirreth admiration, or is highly prized. For as Adam was the firfte parent of the Hebrews, & the original of mankind, and before the flood, as a patriarch, or ancestor, to the godly father's able, Seth: after the flowed No left three Imps, from whom all the socieries of mankind descended: Then Abraham the honour of the Jews, next Isaac, and after jacob rose, from whom issued those twelve tribes, the ancientest lamps of the jewish Nobility: (of which ancestors, the jews chiefly vaunt, as in the Gospel and other where, not seld we read) so amongs the Greckes the progeny of those fyzsre and famous captains, Cecrops, Acacus Hercules, Achilles, and other most 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 honour the memory of their worthy ancestors, whom thankful posterity honoured only not as gods. For those whom that Golden age bred, they surnamed worthies, half gods and spirits as witnesseth hesiod. And probable it is, that from the posterities to great love and admiration of their ancestors, the most part of idolatry first flowed. As we read in the. 38. of Isaiah, Senacherim worshipped a certain patriarch, or patron. Whom Cirille the bishop of alexandria, commenting on that place, writeth to have been some of his parents, or graundsircs in lineal ascension. In like manner, amongs the Romans, who held the fourth and last monarchy, the monuments of weighty authors witness the like spreading and commendation of kindred. To noble men also were certain honourable observances allowed, both by princes and cities to honour them. As humble courtesy, uprising, haring of the head, chief place comen pensions in their lives. Magnificence of monuments, tombs, fuveral orations, Images, chapels, and Epitaphs after their deaths.  
amongs the Parthians, riding they executed comen and private charge: and thereby were discerned from the comen sort. amongs the Romans, the golden ring though sometime it were given to knights and others: yet properly emplyed freedom by descent. Which that nobles ware, Livy mentioneth. Who writeth in his ninth book, that the election of Cn. Flaviu, (made free by manumission) chamberlain, the Senate so much disdained: that most of them surrendered their gold rings & robes. Which to have been accustomed chiefly to be given such, as had stoutly, passingly, or courageously attempted or atchyeved ought: appeareth by Cicero's fift action against Verres. For oft (ꝙ he) our captains, their enemies conquero, and the comen wealth hap●elye governed: guerdoned their Scribes, with gold rings. But thou after what achieved enterprise, what daunted enemy, durst assemble that soldiers to reward them? For neither only thy scribe with a ring, but even the stoutest, and most unlike the L. Ri●brius of singular manhood, power, & authority feedest thou with a crown, chaye, and trappers. Whereby it appeareth sundry ornaments were allowed to stout and valiant captains. 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 parts of their places. That Children might gaze on the Images & titles of their ancestors: and not only read their virtues, but learn to counterfeit them. That gentlemen's Images wented to be borne at their burials, Pliny is a weighty witness. In the courts of our ancestors (ꝙ he) were Images set, not the vaunts of foreign workmen, nor brass or marble monsters, but form shapes of ware placed in every Armarye, serving to accompany the tombs of all that house. So atevery man's burial, was present all his race. And Stems ranue by branches to the shapen Images.  
Whole Tablines stuffed with registers and monuments of their acts in comen 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, pliny calleth those, which Polybius nameth closetres. Housen wherein these Images were hoarded and reserved. For he also, toucheth this bearing and show of Images in burials. And in his fift book, defineth an Image to be a likeness, cunningly counterfeiting the proportion of the countenance, shaped with marvelous art, and shaded with colours and paintings. 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 pedigrees. Cities in times passed (as we now) wonted to stamp in their coin certain Images. They of Delos or Athenes an ox. Moreover the Athenians maids, or night owls. The Corinthians chicken, The Peleponnesians snails. Whence grew these latin proverbs (for Servius also king of the Romans used the stamp of an ox) to stop his mouth with an ox. The night Owls fly Snails overrun virtue and wisdom. And as of beasts coins: so noble men's arms were borrowed. As of the Lion, Leopard, Gryphon, Dragon, either green, white, or black. The Horse the Bear, and others, wherewith our gentlemen are honoured. There be who derive them of herbs & flowers As the white or red rose, and others like. Which they enuironne with certain feat poesies, and devices.  
Which would they followed as feetly These wont they to grave on pillars. Now, it is counted worshipful to place them in their housen, streets, churches, walls, and funerals.  
These call they arms, for they are the price of their deeds. All which forts 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 honours descended to posterity, and the whole house: But even the names of their ancestors So, as now, they use not so commonly their own names, as other surnames. Whyebe first were given them, either for some rare haps, or for their diversely disposed manners, or the affections of their minds, or bodies, or for their sundry skills, their large possessions, their many conquests, or of the soils they inhabited. As amongs us. Buckingham, bedford, Norfolk, Somerset, Suffolk, Stafforde. Dukes, Earls, Barons. Whose proper names are either unknown, or unworn in comen talk. These also in times past descended to their heirs As appeareth by plutarch, where he writeth of Cicero. who first bore the surname of Cicero seemeth to have flourished with chiefest praise. For the surname, was not only not neglected, but even greedily continued of his posterity. And Cicero himself in that dream of Scipio, imagineth Scipio thus speaking. That name shalt thou win vi" thine own purchase, which now thou" claimest by descent from me. We need not here to heap examples, sith it is of itself most evident. Other privileges, as divinations & such like, may by diligent reading be found & noted in Livy & other authors. To our purpose it shall suffice, to have said thus much. This is therefore the first branch of Nobility. adorned with Images, wealth, aware pictures, pedigrees & glorious titles, by their fathers & forefathers But much it is to be feared lest what Cicero plained of his countrymen in his passed years; that same may rightly be reported of these. That sometimes some prove worthy to succeed their ancestors. But the most seek to compass this. That so much honour may seem due to their ancestors, as both their same was satisfied, and their heirs paid of the overplus.  
another sort of Nobility there is, begun of itself: famous through no commendation of house or arms, but nobled by her own deeds and industry. 
New sprung Nobility  Such the Romans termed new men. Which lest I seem without book or witness to affirm not confirm: Appyan a Greek writer of the Roman history, witnesseth with these words. Them call the Romans new who not by their ancestors, but of themselves waxed famous. As contrariwise, Gentlemen we term those, that have continued from the beginning of the nation, whose ancestors were never bond, nor ever stained with treason. But though it be great to descend of great house: yet greater is it to be great himself. And better to begin then end thy house: as also to be good then borne of good. As writeth that worthy Gregory Nazienzent. Hit behoveth to overrun, not lag behind thy kin. Therefore when baseness of birth was uphrayded Sostratus, he answered he ought be so much the more esteemed, for his house began at him. Likewise Ciccro refoyneth to Sallust. Who, where men thought after he had borne office, he would have avoided or changed the name of Ciscero: vowed to endeavour to yield it more famous, then ever was the Catoes Catulles, or the Scaures. Which how 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 path, they aspice to honours. For tother are in manner feathered with others plumes. These with their own virtues: They as that ivy & vine lean on others props. These, as the fish Trochus is reported to engender with himself, and conceive: so be the first begetters of kin name, and honour to their posterity, 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 Imp, busied in intending his sheep, from his country coat scale the heyghthe of the Roman sceptres? Happd not the like to Tarqvinius Priscus son of Demaratus a Corinthian mat Merchant, a banished wight? descended not Scruius Tullus of a Niefes wherefore as of the kingdom, so like is the account of other offices: which were also emparted with the common sort, as the Tribuneshyppe Counsulship, and others. M. Valerius corvinus a Noble man, witnesseth the consulship was communicated with them: As the price, not of blood, but virtue. And therefore reed we, that even from the plough and Hovel, many were called to the Senate to the Dictatourshyppe, and stateliest honours. 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 dispenser of human haps, maketh of slaves Lords, of Rhetors, Consuls: from base estate and fortune, lifteth to the highest rooms and hovors whom him lifteth. which well knew that pagan Poet hesiod. Who, in the entry 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, 
Nobility matched with virtue.  is not simple, but compound of either, consisting of such, as with their own travail, gists, and ornaments, amplysie, and increase thinheritance, of the recetued name from their ancestors. So, as they be not only partners of their Nobility, but resemble them also, in imitation of their deeds: Not only evening but even surmounting them. Which, that noblest Socrates prince of Philosaphers, seemeth 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, joint with their earnest endeavour. That not in body only, but mind, they be well affected and by sposed.  
And besides the prowess of their ancestors, purchase themselves commendation of wisdom. Of this Nobility in the fourth book of his comen wealth, forespoke Aristotle. saying there be three things that strive in civil equality. Liberty, wealth, and virtue. But the 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 civilians sever them, the three sorts of Nobility. If any other be, they may rightly 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 ancestors were victorious in wars, or crowned for conquests Which three may well be comprised under our first part. namely, that nobility, which descendeth from others. As we imitating Aristotle have parted it. The fourth sort is of such as flourish with the glory of their own deeds. Which part 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 parts 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 itself most worthy consideration. Because not all that have attained the name, have eke the thing: But they are deemed to have both name and thing, who climb those steps, whereby rightly we scale to dignity. For to be a noble man is no base or rascal honour. But the especial gift and honourable 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 flourishing, in reverend names; honourable titles, bright Images, riches, Pomp, and power: as every man upryseth to him, and yieldeth him place: as he is saluted, loved, honoured, and byghlyer prised than all others: so, he endeavour to exceed all others, in true honour, and Nobility. And, as in these foreign goods: so in tother greater, he excel the multitude. Therefore, as Nobles wear richest robes, so are honourablest and princeliest qualities required of them. Unless they will betray the state, that god allotted them, and therewithal, their dignity, their native Nobility. For it is not given all men, nor bought by princes favour, neither cometh by the benefit of nature, nor as perquisite, haps by chance and casualty: but even given from above, by the providence, and dispensation of god. Who plungeth low the lofty from their seat: and lifteth up the lowly. Who, with his rightwise eye regardeth man's life, and with his mighty arm and heaunenlie beck, guideth 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, sith in discourse of the first Question, we have showed, that this Nobility groundeth on the laws both of God and man: and therefore, ought not be abolished, but preserved and honoured: as a profitable, necessary, and honourable ornament of the whole body, both in war and peace: And, in the second part of our division, opened what it is, discribing the name, nature, original, and parts thereof: it resteth consequently, to speak of the third part namely, which is true Nobility, and what manner thing it ought be.  
Which may the better be known and understood, 
Counterfeit Nobility.  if first we carve out counterfeit Nobility, and hit which tracketh the true by stealth: least we mistake the forged for true, and the false semblant of truth, deceive them simple. For herein miss many. Partly, of the Nobles themselves, through self love and conceit of themselves: And partly, the comen sort, in reverencing whom they ought not, or cherishing those vices with flattery, which hit behoved to reprove with advisement. Few be there, that boldly speak the truth. Whereby either Nobles may know themselves: 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 behoved to have been best informed: rest neglected and untaught. For few accompany them: and such as are conversant with them, or favourably 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 saws, but true withal. Therefore, that we may the better discern the true Nobles, the apish & changeling must be discovered.  
vainest therefore, and plainly mischievous are those, 
The sundry sorts of counterfeit Nobility.  most unworthy this name (whereto most impudently they intrude themselves) lewd cutters and roisters. Who in their utter behaviour, apparel, practices, & talk, counterfeit a manner Nobility. In deed affecters of nobility, and counterfeit rich. With whom almost now every corner throngs: whom, who is so mad to reckon in this number? Of whom Solomon sayeth in manner thus There be some (ꝙ he) that having nought 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 the Comical Poet. Craking their chivalrous facts (in need none) their frays & scars: with open mouth & false and forged lies. These wallowing in excess, maskd in suits and colours, with impudent face and hard favour, not walking, but roving: belch forth no mean matters, but wars, Princes, emperors, Cities, castles, realms. And as Taurus a small bird, by report of writers counterfeits the Oars lowing: so these misers of no substance, no ability, no possessions, stoop to no base or mean matters, but comen only of high, princely and lordly affairs. And lest ought should want, scrape to themselves en signs of honour, & feign them new found ancestors. And rake to them for hire trains of slaves, or rather troops of felons like themselves, to flatter them, to shout at all their jests & sayings, who live of the spoil, snatch, prays, and robberies: thriving only by theft, forced by this bloody gain and cruel vantage, 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 iota of honesty, much less of Nobility. For neither are they borne of good house, nor commendable for any glimpse of goodness. Wherefore, as Noble naughty packs let us overpass them.  
Vain also, and counterfeit is their nobility that are priestly, and church nobles. Of whom yet, 
Church Nobles.  more question is, then of those other. For, they are authorized by the consent of many, and Nobility of house, & the maintenance of their great might. For commonly they are cleped lords and Princes. Nor in the church only cumber the chiefest seats and sees, but covet 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 mightiest princes, in fertilest lands, plentifullest possessions, and largest dominions. Who would they had rather chose to enrich themselves of their own inheritance and patrimonies: them of church profits. which sith they earn not by sowing, planting nor preaching: neither ought they reap. Manifest is the Pope's policy, and well known for what wile, their Roomishe father and enstaller, himself 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 honour: & prepared himself a mean to maintain & stablish his usurped dignity? Truly not altogether the best, provided their parents for their own honour, much less for the church, who stored with plenteous & abundannt issue: their youngest either banished into cloisters, as abbots, or Abbesses, to rule that Conents: or procured to be created Chations or Bishops. Bishops I say, not to oversee their flock, but to foresee their private gain. So, as they become the lords of their bodies, not feeders of their souls. Which for it is ungod lie, ought greatly of the godly to be plained. For hit is wisked, ought by that magistrates to be punished. But I can neither disgrade them of the name, n●r title of nobility. But by what title, claim, or rightful interest they sue to be registered in this rue of Nobles, which here I search, truly I see not. For albeit the manner and phrase of comen speech, hath otherwise determined: yet▪ if more we credit the authority of sound learning, then vicious custom, or the truth, than 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 reclaim. Both at once they can not be. Sith God and Mammon, service, and lordship, are no less contrary, than fire and water. Neither, well governeth he a spiritual charge, who intermeddleth with the wo●lde. And therefore is it in some comm●n wealths decreed, that none shall bear at once two offices, or practise two sundry crafts. For each duty claimeth not the half, but the whole man.  
Except perhaps they will be like those Serpents, which are said to be double headed, and tailed. For, so are these double faced and chaungelinges, sometime for advantage ecclesiasticals, otherwhiles Nobles, as men of all degrees & sorts. For to such (not unworthily) Erasmus resembled them. But by their patience, this state as evil, & opinion as false ought be rooted When the Apostles strove for lordship when the ii brethren sued for the right & lest place in the kingdom of heaven, our saviour otherway wried their ambitious lusts and earthly minds.  
Nor granted what they fond craved nor flatly denied their ●est. But seemed in manner to yield, & yet in yielding to root out the affection. For expressly he forbids to practise lordship or dominion, affirming it to belong to heathen princes. Also the deviue Peter (whose vicar the Roman bishop hath lately found himself, & opened these a more honourable 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 wholly to apply the preaching of the gospel, in manner forsook the ministration of baptism: where yet those offices are sib, & 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 imagine.  
Or if he conceive, shall not so easily confirm. Neither by any indifferent law, ought one self member be a thrall of jesus Christ, and a wordly lord: a teacher and preacher of God, & retainer of the world. Nay rather, such a compound creature, is neither-simply to be termed a noble man, nor simply a priest. Put to speak truly & indifferently, is a neuter and mongrel. ye will happily say then, shall the bishop or minister be so cloggd to preaching of the Gospel, as he may intend nought else?  
truly, I deny not, they may also intermeddle with some foreign affairs, as Moses and Ambrose to determine doubtful controversies, sometimes travail in embassies, purchase peace, aid their Princes with their counsels, & frequent judgements. But these seld hap & are no necessary burdens. But to preach & proclaim that new covenant, is their proper & appointed charge. And woe to them, if they preach not. They challenge also benefices in manner by title, for their ancestors gave them. But other was the mind, other the intent of the givers. Namely, that fervent prayers should incessantly flame▪ religion spread & that 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 willed, thus hath God decreed. And albeit this ecclesiastical nobility ground on Pope's patents, whereby, both entry is forclosed the poor, to the highest Ecclesiastical degrees, and noble descent required of either parent & all their ancestors of such as shall attain them: yet sith they have neither godliness, nor learning, their pledges or warrants: Unworthy are they of this authority, all were they able to vouch infinite descents, and pedigrees of their race, and those confirm (as they wonted) 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 himself of the honour and pride of his Nobility. For they ought not be debarred 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 villainous to learn, vile to teach. Such archbishops, Archepryestes, or Archecourtiers, we remove from this rue of Nobles, as counterfeits and neuters. For as Moils engendered twirre a Horse and Ass, are neither Horse nor Ass, but, a mixed and mingled kind: even so are these. As begotten not of men but Gods, who not only descended of ancient house, but also imitate the ancient mean and manner of life. As sayeth in Virgyle Dido of Aneas.  
I think (and not amiss) he is Imp of Gods For, the child is the father's Image, and in manner himself: if as in body, so in mind, he endeavour to resemble him. Neither is the phrase strange in the Scriptures, to term Magistrates and Nobles, gods, and Sons of the highest. We ought also to prize ancienty, sith god for Abraham, David and their fathers, showed mercy to their Children: as appeareth evidently in the bible. And oft we love the Child, as the father's mirror. But so much the more if many his ancestor, continued the self possession 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, sith this springeth, spireth, prospereth, and buddeth, having her blossoms as youth, and ripeness as hoare bears: truly, we ought and wont all to honour this hoary ancienty of Nobility, lasted through so many ages and families. Chiefly, if the more of virtue be not cropped, but daily rooted deepelyer. But sith Cain Cham, the children of jacob, and after Absalon, Rhoboam, and other ill suits, sprung of holiest roots: and the heirs of Scipio, Fabius, and Cicero, prove that Children tread not always their father's steps, but oft degenerate: and commonly it happeth, the most chaungelinges, moste crack the simple glory of their ancienty, themselves suing no sound or perfect virtue: therefore, for it is lawful, it liketh and behoveth me, somewhat to reason, not against antiquity, but the vain confidence of antiquity: not of mine own head, but the authority and judgements of learned Sages. And as hitherto we have pulled nought from it, so henceforth will we add nought to it, but his own, least with borrowed plumes, it seem to itself. What other then, shall we term ancient blood, than gore, or putrefied? as said Gregory Nazianzene to like effect.  
Blush to be termed ill, not base or bare  
Race is their praise, who long since notten are.  
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 ancient Images, smoky. Vain therefore is this vaunt of ancient Nobility, if nought else renown him, but his worm eaten stock, or empty rows of drawn descents. For, who walowes in this error, and weens himself greater for this shade of foreign haps: is not to be reckoned amongs the Noble and honourable, but rather to he deemed a fool and fondling. But happily you will reply, their race is not only ancient, but rich and mighty. But therein others either match or pass them, and yet not therefore are accounted Noble. And riches oft are blocks, mids the race to our nobility, and oft foreslow the voyage to this true glory: at least not always further hit. Further, it may perhaps be doubted, who were those Nobles, & glorious worthies of whom these Imps descended. Truly what may be said, I see. But how I may plainly speak without offence I doubt. For what more froward or stately, than he who seemeth to himself happy? Who is hardlier taught, the who dreauth himself most fortunate? Plato refused to give the Cirenenses laws, for he counted it most difficult, to order so wealthy people. Nevertheless, both for it is true & profitable for thym to hearer, necessary for me to speak: my conscience moving 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 than swell. I stir not this mixen. Let themselves search the chronicles, and their pedigrees and mark if their ancestors have bene 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 rovers 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 vaunt the honour of their ancestors, but rather to lament their miserable state. And declining their by-paths, themselves sue better. And so begin to raise to their posterity, some pattern of true Novility. What sayeth christ of the builders of the Apostles tombs, and such as decked the monuments of the just? Saying, 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, (sayeth he) that ye are their children, who slew the Prophets. Fill ye also up the measure of your parents. O ye serpents vipers brood, how will ye escape damnation? If is to be feared, lest he will say the like to them, Who proud the blood of their bloody sires, vaunt such arms, as purchased by the spoils and slaughter of the good, not honour but dishonour them nor aught to raise, but quail their stomachs, and abash 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 offsprings of ours. For to come nearer, were they not gentiles from whom this: Gentry descended? Lived they not without god, without law, without Christ● Which infamy, though it be comen to all, and farther of, nor peculiar only to Nobles: yet pertaineth to them for it is universal.  
And thereto this our talk tendeth, that such as advance themselves for birth above others, may link themselves in this comen line with others, and be included in one self throng with every abject person: not exempting themselves from this contagion for their nobility. For such as now ween themselves nearest god, are the remnant of this wicked & accursed brood. So are they of the condemned sede of the Gentiles, as all the rest Which had been a simple nobility, had not the precious cross of Christ our noblest saviour legitimate them. But nearer yet let us touch this spring and root of these noble twigs. 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 empress sometime of the rest, abundant in pleasures, commodities, and sundry blessings of God, how large it was, how little it is, if any will but recount: he shall find no sure signs, no evident steps of any ancient Nobility. Not whole towns, not waste plains, retain their former and principal names: no pure & whole families remaining. The noble housen either ruined, or decayed, and new and barbarous upcrept.  
For that part, which sometimes the Apulians, Samnites, Greeks and Campanes inhabited, is now the realm of Naples Latium, Capaigne: Gaul, termed of Cesar behither the Alpes, lombardy, Flaminia, Romandiola: the river Liris, Galirian: Ticinus, Pavia: Egnatia in Apulia, Iwenacium as Raymond Martian notes. So as almost at this day, it retaineth no ioat of antiquity. For it hath been the prey & spoil of all nations. Not only in elder times mixed with mongrel and foreign people: as the Greeks, Oenotrians, Morgetes, Sicilians, Ausonians, Aborigines, Pelasgians, Auruncans. But also at last, with all Barbary: the Lombard's, Saracens, Hungarians, the factions of Gwelphes, Gibellines & others, wherefore, 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 with what barbarousness they infected it, both I sorrow to think, & abhor to recount. Neither the Germans, all were they of others most free, & least open to invasion: were altogether quite from foreign bondage: from the Romans, from the Gentiles, & Pagans. For the Sarmatians and Goths, wild and cruel people, they bred in their own bosoms. What I speak of them, I wish also understood of others, professing now the name of Christ. But to what end tends this far set search? To revoke noble men to their original. That such as be ancient, may with attentive thought peruse the puddle whence first they sprung. Wherein, whether they wail the ruin and subversion of their nation, or sorrow the ignorance, cruelty, impiety, & shame of their ancestors: Let them look nearer themselves, not boast them. For were they evil, no cause have the good to vaunt them, all were they kings. Neither think I them or ours rightly termed Nobles, if they be infected with the contagion, 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 vail of vice. For, as neither ye account the Aspis, or Scorpion harmless, for ye see them penned in ●golden Cages: so neither ceaseth vice to be vice, though dysguised with gold, and other gifts of fortune. As singularly said Epictetus. As an Ape is an Ape all wear he a golden rob: so neither power so altereth men, but they persever aye like themselves. For, vice is neither masked nor honoured, with the weed, but rather bewrayed and descried. But, admit they were ancient, rich Noble and good withal. Yet, nought worth is it, to have good ancestors: but to be himself good, is some what, or rather all. For, as each man bears the pain of his own misdeeds, so are children esteemed by their private virtues. Nor so much skills it, who or what man begat thee, as whom and what thou prove and show thyself. For commendeth it ought thy deformity, that they were fair? Or supply their riches thy want? Aught availeth it thee in sickness, that they were strong and healthy? Truly, as their beauty, health, and richesses, 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 precedent & spur to provoke thee to well doing, that begotten of good thou mayest continue good: but by theirs 'gainst thou no praise, but thou practise like. Sooner shall thy naughtiness eclipse their Nobility, then by their worthiness it shadowed, or thou made better. This Nobility, is others gift, not thine▪ who otherwise thinks, is fond & witless. Even as, who seeing the emperors or others fleet at Genua would ween they were his, & thereof boast to the beholders. Or as the fond rich man Caluisius Sabinus, who (as mentioneth Seneca in his Epistles) thought himself learned & mindful, for he kept learned and mindful servants. And deemed he knew and understood, what so they knew. To these may worthily be said, that in their Father's arms lieth all their gentry. As Herode a Sopbister reproached an insolent craker that all his Nobility lay in his shoes. For than used they amongs the Romans, on their shoes an ivory ornament, shaped like a die. These be therefore foreign haps, and placed in the rash dealing, and favour of fortune: without the man, indifferent both to good and evil. And oft it happeth, that as of an ill Crow cometh an ill egg: so contrariwise, not seld, of stout, modest, and godly parents, descends a Coward, shameless, and wicked Son. Which well declare the descents of the patriarchs, & kings of the jews. This proves also the rue of the Roman Emperors, who so will by leisure peruse them. This showeth Valerius Maximus, in his title of unkindly children. Wherefore, not country, not parents, not ancestors give Nobility: but other whence it comes, nor is a thing so rife by all men to be gained. Godly said Hierom. 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 honour. Be therefore this Nobility of birth beloved, reverenced, and esteemed: be it a step and stair to true Nobility: itself sure, true and perfect Nobility is not. Hereby is it apparent to all men, that ancient family, or descent, some what aideth to this perfection: but those natheless are far wide who customably and commonly are counted Noblest. 
If new nobility be the true gentry.  Let us now come, to the sudden glory (as Pliny termeth it) and new Nobility. Which, sith it groweth and climbeth of itself, seemeth somewhat nearer to approach the type of perfection. Or may at least, aswell as the ancientest. But contrariwise it proves, and other wise have others practised tofore.  
Who by fraud, guile, and deceit, like ill means, or princes blinded judgement, bought or purchased Nobility. Of whom presently swarmeth each where, a great or rather to great multitude. amongs the Romans, infamous was the name of new men. And not once reproached to Cicero, and chiefly laid in his dish by Sallust. That he was pardie, a new man, come from Arpinas, late found, and sent for: and a Citizen lately grafted in the City of Rome. But, would we had all Cicero's: who with travail, industry, eloquence and wit, would open themselves paths to the attaining of honours. But alas, other engines use they to break unto it, other mines and privy policies, to win this Nobility. Who, as they enter by a postern, and window on the wrong side: so once entered, prove more skilful in vices, Covetise, pride, ambition, cruelty, than the ancientest Nobles. As though, far longer they had learned in the School of naughtiness. So blind fortune their promoter, them promoted blynds. Whom it contenteth not, to prefer the ill, unless with authority she arm them, to make them more harmful. Then at length honour bewrayeth him, and detecteth his covert raging Tyranny. So, who of all other weakest and most contemptuous, powerless and bloodless, barer than any Irus, could hurt none: they once armed with power, office, and honour, as a Carving Sword: learn not only of their own nature to sting, but also with the edge of their authority murder good subjects, far their better, godlier, & nobler. And, for as hungry flies they crawl to oftice, of the blood & beggary of the impoverished, suck the wealth they want. So these wretched upsterts, creeping first on ground, & (as rightly Cicero termeth them) even brats of the earth, begotten of themselves suddenly with their brightness, port, and might, dim the ancientest families. Whose lamps once quenched them selves invade the regiment. Is this true Nobility? Is this the path to glory? Hither may they aspire, who neither dare vouch their father, nor can their Grandfather? thieves of all both divine and human things? or dare such, claim the glorious & excellent title of true Nobility? Not only rich, but good must they be, who seek to attain this praise. Which hardly may they be, who so untowardly high to riches. For, true is that saying of the Greeks.  Never, upright man rashly rich became. 
And therefore, of Silla erst in his ruff one demanded how he might be honest, who having nought by discente, possessed so many men's substance. For hardly prove they good, who suddenly prove rich. Record of Plato in the fifth book of his laws. which Solomon also, of all king's the wisest proveth. Saying, hasty inheritance at first, is never fortunate at last. another disease eke have these new nobles. Namely pride and vain boast. whiles they look not whence thes rose, but what their coffers board. Men say, Bucephalus the stead of Alexander the great, unsaddled & unharnessed, would suffer his keeper to sit him. but once furnished with his princely bosses and trappers, abide none but they king himself, snuffing and snorting at all others. So is it with these new found nobles. Then whom poor and base, none more modest, peaceable, or crouching: but once enriched, whom late they honoured, forthwith disdain and spurn. Such is the change of their mind with fortune, as he were not he, who late he was. But let them look to it. I accuse them not of pleasure. How be it, he accuseth not Nobility, who severely entreateth the evil, to procure their amendment. 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 puddle they spring. For so God chasteneth Saul; upbraiding him his late baseness, and misery. Wast thou not (ꝙ he) anointed King over all the tribes of Israel; when thou waste but simple even in thine own sight? and thus likewise to David, whom entirely he loved. From the sheepfolds took I thee, to be prince of the people. Let such therefore as are drunken and reel with the meathe of new honour, and forget the dungehil whence by God they were raised, to the type of honour: call to mind their father's coat, and first homely cradles, and not be ashamed of the baseness of their native birth.  
If by their own virtue and commendation of wisdoms, they attained to this higher room, as many at this day both singularly learned, and guyltles and sincere in life: then are they truly most honourable, 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'll speak nought bitterly of them, only this I say,) as they quickly climbed through others wrack and misery: so shall they stoop, or rather totter as speedily. Marius the tyrant grew to such pride, that he forgot he had been a smith. But mark the end 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 himself forged. Loath I were to bode unluckily to the Nobles of our days: but this I wish, they would oft and earnestly consider, whence they rose, and how, what way, what passage they hewed themselves to nobility. Cicero in his oration for Roscius complaineth, that under the conquest and empire of Silla, the best Orators? and chosen counsellors slain and beggared, arose a family called Grucii, hot accusers, as after Cannas field. And likewise, the Capitons, Chrisogons, courtiers of Silla, thirsting others goods, and lives, waxd suddenly mighty: and triumphed over the riches & possessions of noblest counsellors. Who covet to know what late happd in Naples, Milan, and other realines, consulting Chronicles nothing dumb therein, and listening tattling fame, each where prattling of it: shall learn that Barons, Earls besides others worshipful, were fined partly with the loss of life, partly with banishment That strange guests succeeded, or rather roi●ted into the auncientst possessios and families of the true owners. Truly this plentiful & fruitful harvest of Silla's tyine, was neither at Room, 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 themselves on their possessions. When new come guests displace the old inhabiitants, when either cirumvent other, when they coin themselves heirs by forged testaments, or by fraud for small value wry to themselves thinheritance of their naked neighbour, or beg wards of the prince to rifle the poor Orphans, or by any like wicked means by others wrack enrich themselves. New shifts and polecies have the Nobles of these days, unknown to the elders. First to rake to them revenues of benefices, wherein though the name of ministry they neither bear nor covet, 
Beneficed not beneficial Gentlemen.  yet reap they the greatest part of the profits. Bestowing on the toiling, sweeting, & swinking minister, the sma● lest part & portion. Of which sort the to many such be & have been, even the blind see, and such as be in authority, ought see reform. That every man have with his labour his hire, his guerdon with his charge. 
Ab●eye Gentles.  Like is their rising, who in the rasing of monasteries, sought not the comen but their private commodity. Whereby many first became and were termed gentlemen, to whom afore neither that worshipful name, nor so large, possessions were imparted. Which nevertheless, were they good men, frank housekepers, liberal, lovers and maintainers of true religion, stained by the old Tenants: both themselves should be less envied, and others less injuried, and their new possession more excusable. The third sort is of Courtiers retaynens and such like. Who by the preferment of their lords or princes gifts, 
●er●āuts presented.  or worshipful marriages, climb to this crown of worship, which also Cicero complained under the bloody varte of Silla and Cesar. When at the 〈◊〉 of Noble men's sec●●●●tes▪ good ●●●s goods and ●●●●annres 〈◊〉 rifled. Albeit herein also, our cou●ryers pass them in sleight. For they only in that calamity, were honoured with such prays and spoils. But these think it continually lawful by flattertuge their lords, and hanging on the chiefest counsellors, to watch their commodity and opportunity. To catch the farm or lease they covet, though with the injury of some poor wretch, aged, cripple, widow, or orphan. whereof the folly resteth in Silla's and Caesar's, and such as suffer themselves to be flattered and corrupted, to wrest from the right owners, by their authorities and commandments, honours, and possessions to bestow commonly on the unworthiest. Which Budee writing on the Pandectes, complaineth of ● ●au●ce, his country, being master of the requests, borne in Parise of a noble house and honourable parents, how be if Nobler for his learning then his honour. 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 condemned by the authority of so honourable person, and ashamed of so just complaint, and by wisdom and council renoked to a better mind. By Cicero's mind (ꝙ he) the chiefest courtiers, in manner Princes eyes and ears, and even of their privy counsel, in preferring unfeetes men, & en●talling lorelles in chiefest benefices, highest officer, & other prizes of virtue (justice fretting thereat) seem to have seared their names with perpetual infamy, and to have stained their memory with fretting and unanoydable envy. For what may we think of them, to whom the Prince bathe credited the seasoning of young suits, If partial either for hate or affection, overpassing men of greats discretion and approved tr●fte, they intrude to such charge either dreamishe dolts, or losels, most unworthy that credit: or sometime not so worshipful, as famous for the ill prayer of all men to both? Of which sort are some pernicious much Catoes, who favour the good more from the teeth forwards then with their hearts. Who seem to me, to show as many scars in their foreheads, as either they preferred such, or suppressed worthy men, with the mockery of their prince. Yet, what horrible mischiefs have such wrought? How much misery hath happened, for the default of wiser and more worthy teachers? All this his talk, referreth to the words of Cicero, writing to Atticus that Pompey hanged his name for ever, in preferring by his authority one most unworthy to the consulship. But the son of Aulus (ꝙ he) so bebaveth himself, that his consulship is no consulship, but plainly the slander and infamy of Pompey, who preferred him thereto. Thus is hit to true, both that promotions are bestowed on the unworthy, and that their faults are imputed to their promoters. For which only cause, we have also seen in England divers excellent, good, and godly Nobles, deadly hated and defamed, for placing 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 whom 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 haps, and soars. Much is it to be feared lest these Giants brood, earth birds, dunghill Nobles, prove the traitors and plagues of their country, and tread underfoot the comen wealth. In Homer Achilles raging fretteth, for uneven honours were laid on unable porters. Nor plainlier aught prophesieth the near & approaching death of cities and realms, then like account of good and evil: and (as Plato sayeth) unmeet shoulders charged with uneven poise.  
But, how great storms and Tragedies, these new found Nobles stir in common Weals, histories will easily teach: if any man will either unfold the records of aged memory, or search and see the later presidents. But to repeat so far of the ancient patterns, it grieveth me truly: chief, for I mean not to dwell in any one part, but high to other. And, to revive and rub up green sores, is both odious, and superfluous, for they are graven in the green memory of all the quirk. Certainly, somewhat there is, that all universally envy the honours of upsterts: and abhor them as pernicious to common weals. Neither causeless is it, that historians, Poetes and Orators, always plain it in their monuments. For not to touch here Caria, in times past most flourishing, ruined by the multitude of new Rulers: Let us weigh the complaints of Orators, in the Noblest and auncienst Cities. Demosthenes' chief Orator of Athenes, of all wise men eloquentest, of all eloquent wisest, writeth, that when Nicias, Aristides, an other Demosthenes, and other ancient Gentlemen, governed the state of Athenes, 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 than ten thousand Tallentes: The Kings of Macedon at their beck, many noble shrines of victory, (after happily achieved Conquests by land and Sea), erected, the Common buildings most sumptuously furnished, and private homes neglected. But, since the people and new men pressed in place, who attended on private men's becks, not served the common wealth: the Monarchy of the Greeks, swerved to the Lacedæmonians, the common dignity waned, private profit grew, suddenly of base many became Noble, of beggars rich, the beggared feigns to become their slaves, and for refection to take the reversions of their tables. Which self same reporteth Iso●●ates in his oration of peace and other where. Of the Roman state the coete 〈◊〉 thus writeth as mentioneth Cicero●  
Hope happ● so soo●● ye wrackd your comm●n wealth?  
New lawyers ruled, fond princocks grew by stealth.  
Also the romish youth, that they only might give voice in elections, wont to tumble the ancients over the bridge. who once dispatched of honour, life, and dignity: forth with new m●● stirred factions and discord. As also it happened in Room under the papacy: And namely in julius the Seconds tyme. Who, from the Oars, (wherewith he wonted to earn his alehouse halfpenny) lifted to the highest honour of the chief See, fildd all Realms with war, tumult, and rage. Then whom, that Church had never stouter champion. 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 governing the state, none more insolent, none more intolerable, then new and skilless nobless raised from the Cart to the Court, from the rascals to the Nobles, or to any rule or excellency of Nobility. Whom not unfeetely, with Homer may we Imagine borne of Oak and Flint: both for their basest birth, and their Flinty and Iron heart. As well Eustathius, ●he plainest interpreter of Homer, blazeth it. For this is most true.  Nought souwerer than a shrub, when once he springth aloft. 
For, so giddieth and overbeareth him the prosperous gale of Fortune, that (in manner past himself) he forgetteth what he was, what he is, and what he ought be. Where in deed how much higher he is, so much more lowly, humble, and gentle, should he show himself. These so enchanted and drunken, with the charm and Hippocrace of new honour, I wish to imitate the humble highness of Agathocles: needful precedent for all Nobles to follow. So shall they both be mindful 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 policy: 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 each state: not vaunted he was king, but plainly professed, he was once an earthen potter. Of whom thus writeth Auson●us.  
Men say, King Agathocles fed in potter's plate.  
And charged with Samian clay, his table where he sat,  
mids which, his golden Chargers served in would he see,  
And mingled all in one, his pride and poverty.  
Whereof this cause he gave, I lo, who now am king  
Of Sicyle, late of potter poor was simple of spring.  
Lear● hence, your Rooms to reverence ye that clime  
And honoured beggar know thy former tyme.  
For on his table, besides goblets, he caused also earthen pots to be placed, which in manner of encouraging, he wonted to show to youngemen. And pointing to the earthen, said. such I made. shewing the golden. such I make by travail, diligence, & courage. So had he ever tofore his eyes the baseness of his beginning & science. Lest at any time, puffed up by prosperity, he might forget his old being, and proudly disorder, & confound all things. Such Agathocles it is expedient our new Nobles be. Which would they, it were to be wished, they were more, and their greater estimation 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 been, and presently are many singular & excellent: is none so devoid of common sense, who heareth and seeth not. Nor meant I by my long talk, to disprove there were such: but to show that others (of whom I fear the number) are no right Nobles. For, 
Vicious Nobylity  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 mischief and ravening, lives by and in slaughter, who is a bane and burden to himself and others: him shall we deem a right Noble man? Much 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 Cicero's Paradoxes, there gravely discoursing them. Where he shall learn, that the richest, best borne, heads of cities, whom graven gold and Tapestry, Images & Tables honour: notwithstanding, if they defraud any, gape for others right, forge Testaments, ●o●ite or catch others goods, thrall themselves to vices, not chief reverence virtues: are fools, though costly and courtly: poor, notwithstanding their groaning chests, if barren minded, most filthy slaves, and to conclude, beasts. But that reasoning I leave to the Stykes and Cicero: the reading to good and studious Gentlemen.  
hitherto have I severally discoursed certain parts of Nobility. Both that ancient, which is borne with the man, and this new, which springeth from itself. Wherein, if either the first have no other ground than blood, or this last be purchased or maintained by ill means: we have far removed either from the true, & lively counterfeit of Nobility.  

If there? ought be any estate of Idle Nobility.  Now jointly some what farther will we suppose of either. And overpassing 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, sith either he might or may be: who is neither inflamed with cruelty nor chafed with anger, nor boiled with ambition, nor whelmed or overborne with covetise, nor rakes by hook and croak, nor purchaseth by force, fraud, or like crooked means, his forged Noblesse, nor increaseth it gotten by disloyal practices, injuries none: but maynetayneth himself and his, with his own goods and inheritance, with them contenteth himself, in them reposeth himself: but yet neither applieth any study, nor governth any comen charge, but licentiously roams in riot, coasting the streets with wavering plumes, hanged to a long side blade, & pounced in silks. And so brave vaunts himself to the simple sort, guarded with a rout of servants. Learns nought but customably, & courtlike to entertain gentlemen, to call the king his lord with two. or iii French, Italian, Spanish, or such like terms, to greet 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' stealths, Mars combats, hunting, hawking, dise, & Tables, nought doing, at home sleeping, abroad toying, ill wears and wastes the good while overpasseth whole days, & most part of the nights, in vain & fruitless trifles: This noble man consider we, and show what we judge of this idle and voluptuous life. For the not spoiling others, for the maintenance of their private pleasures, not to praise, were hard. But in flowing with licentious idleness, applying no honest labour or exercise, with such one crime & guilt they stain themselves, as compriseth tother & is deemed the mother & beldame of all mischiefs. 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 the mind ceaseth not, but is ever busied in somewhat: it happth, that either in base & fruitless worldly trifles, or thefts, or extorcions, or innumerable mischiefs, their devices are spent. Nor Cupid but they chase idleness, hath lost his bow, nor quenched lie the 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 blemish to the just. So as now it is not ease, but the concourse, medlay, and sink 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 covets 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, baths & banquetings, and useth this vicious trade and custom: (though spending only on his own stock, his father's gift) nor seeketh or compasseth, but how to rise nobler, richer, or wealthier: nor is beautified with any excellent ornament, all be he not spotted with 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 inch of Nobility. This hear all ye Nobles, both new and ancient: and for it is true, credit it. That this careless, sluggish, and reckless Nobility, repugneth with the laws both of God and man, and ought by the same be punished. Yea, plainly I profess, any such vocation prescribed in holy write, could I hitherto never find. For it sufficeth not each hold what he hath, and that enjoy not spoiling others: nor he dischargeth his duty, who only not hurts: but who faithfully performeth not what God commandeth, is guilty and accessary to heinous crime, and in danger of judgement. For all we are charged to labour, not licenced to sit and sleep by our gotten goods: not to content ourselves with others labours, but forced to bend our bones to the crooked plough, and sweat at work. For as soon as Adam man's first parent fell, forthwith he heard● God the most wise and just lawgiver, 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 adam's and all his posterity, no man, no Noble, no King, no Emperor exempted. By this curse are they charged to labour, in the sweat of their brows, to eat their bread as the hinds of the almighty god & lord. But it needeth not (say they) they should moil themselves with needles & superfluous toil. Sith by god's hand all necessaries are abundantly ministered them, all things plenty with them, & sufficient left of their parents, well & worshipfully to maintain them, and furnish their estate. But if they scorn to bear this yoke of labour, with Adam, with their fathers, with their brethren, if in sloth idleness, & lasines they suffer hours & days to slide: they shall yield to god the most sever auditor, account of their misspent time, all were they Croesus, Crassus, or Midas, and possessed silver wines, gold mounts, all bear they Chain, Brooche, or jewel on their coarse. And though perhaps of custom they presume, this aught of right privilege be pardoned them, and neither account of their life misled nor time lost, nor fine for their idleness exacted: yet, will they be faultless, will they escape unpunished, they must attend, not what is licenced or permitted amongs a few men, but what by God's word they may. For this gap opened not laws, but licentious custom, not civil ordinance but corrupted times. Reverend antiquity nor used, nor meant it. But more by deeds than words, and yet by words sufficiently, condemneth this lewdness and idleness in gentry. Hit is therefore labour worth, to display here the ancient, busy and painful life: that our nobility may ever cast their eyes to this antiquity, and hit propose themselves for pattern. first the Jewish Princes saw this laborious lot of Adam, pertained to them as his posterity. As the Noble Noah the Vine setter, Abraham and Isaac well miners, jacob the shepherd, as all the rest: either shepherds, Husbandmen, Artificers, or earnest toylers in some fruitful travail. Not with ease effeminate, or nice with pleasure, lashd out (as Penelope's wooers, their wealth in feasting & banqueting. Shall only these men than exempt themselves, from the law indifferently given all men? Sith these patriarchs so thought, and that taught by their lives: shall not our nobles measure themselves by the same meatrod of manhood? Who, would or could they read ancient monuments, should sufficiently see what were the travails of the Pagans, with how many labours 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 honour amongs their people. For albeit some Romans borrowed their forefather's names as the Vitellians, Antony's, Mamilians, Naucians, Sergians, Cecilians, Cluentians, julian's, Acmilians who derived their surnames either from Aeneas or his sons, or fellow exiles: or of the Sabines, or other ancient people: yet both endeavoured they stoutly to deserve them, & were for the most part, farther termed either for their excellent wisdom Sages, as the caton's, Brutes, or surnamed of other virtues. As amongs the Greeks some Beneficial, brotherly, saviours, emonges the Romans, Godly, Favourers of the commons. 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, Chained, Valiant, Conqueror, and Drusus, for he slew the king Drausus: and Valerius the greatest, for he reconciled the lords & commons. Or of their sugared eloquence, as Pleasant, well-spoken, Attic, and others infinite. As they therefore, not for they were rich, meant to whither in idleness: so nor ought ours, for they be noble ware stark & stiff. Nay rather, so much the busier it behoveth them to be in all exercise, as well of mind as body, to suppress growing vice, and cut of the budding 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 expectation conceived of them. Lest otherwise they become desperately vicious, licentious libertines, wanton froward, excessive rich, noughtily Nobles, and altogether dissolute. Sith hereto their many baits, and slipper trains allure them. Let them peruse 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 rich men have their rooms. And to each sort their charge prescribed. Of whose number if Nobles be, (as if they will be, they must) they are doubtless bound to their labours and taxes. Plato and Aristotle in ordaining their Common Wealths, admit n● Idle state, nor sluggish Nobility. But appoint all either husbandmen, or Craftsmen, or Merchants, or hired Servants, or wardens, or gardens. But what is the cause, why Nobles may not labour? For they be honourable? But, are not all worldly creatures, how much more excellent and precious, so much more enwrapped in restless labour? Nothing more honourable than the heavenly army, the son, the Moon, the stars, 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 the night, & serveth men, plants, living creatures. The stars rise and set. To conclude, every creature labours & 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 Lion, and Elephant, of tamer beasts, Axen and such like. To whom, (besides the shadowed Images of certain virtues, which the universal consent of all writers alloweth them, as of swiftness, strength stomach, godliness, justice, Prudence) this is peculiar: to dig themselves and their whelps caves, to purvey their food and other necessaries, with their own labour. None of them, that either flieth not, as Eagles, or eareth not as Oxen, or gallopth not as Horses, or scenteth not as Hounds.  
Thus reasonles beasts perform their duties, and deny not the Noble man at due times, their will, milk, labour, and Service. They are ever priest to serve him, bear burdens, suffer stripes, day and night are plagued, and yet shrink not from their duty. Shall only than their Lord, (Brute beasts labouring), sit Idle and sluggish? crediting them (while he snorts), to feed so many hungry maws? In hope, Fortune will fish for him while he sleeps, and poor cattle bring home his wants, and in manner poor meat in his mouth? The Lord sayeth the Fowl was made to flee, and man to labour. Where under (Man) he includeth all estates. Solomon the wisest prince, posteth them not to these Princely creatures, but to the simple Ant. saying, 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 long wilt thou sluggard snort? wilt thou never awake? Lo Solomon deemth a sluggard worse than the Ant. But him termeth he sleepy, who but a little slumbers, and somewhat lasely retcheth out his arms. Lo man lifted to honour understandeth not, but is resembled to beasts, and compared to brutish 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 evidently proved, that each excellentest creature in his kind, is not for his Noblesse exempted from labour: nor ought the privilege of Nobility be pretended, for an excuse and veil of Idleness in our Nobles, to purchase them vacation, and (as forworn Soldiers) a pastporte. But rather the better and Nobler they are, the more ought they upraise their courage thereto. As stronger beasts bear greater burdens.  
Will you then (will some happily say) set high borne lords, 
Husband dry not despised of the ancient Nobility.  to plough and Cart? I call them not thereto, but only provoke them to labour. The certainty and specialty I limit not. howbeit, 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 president, nor greatly disparageth brightness of their honour: if either they credit antiquity, or examples, or the manifest reasons of writers, and the sound judgement of the good. For, to speak of husbandry not what I think but know, and have red: antiquity thought nought more liberal, nought worthier a Noble man. Nor was hit erst, as now, counted a base and contemptuous state, which Consuls, lords, and Princes, which kings and monarchs coveted. Which to prove, first of the Romans, and then of others will I borrow somewhat, which may serve to double purpose. Both, that our Nobles may imitate the laborious antiquity of the ancients, with like success: and also to show, that even the auncyentest Nobles, esteemed and used tillage. For, we read, that even from the plough to the Senate, from their Coat to the Council, from tillage to office, many stout and worthy men were called. For. L. Quintius Cincinatus, then held the plough, when news came to him, he was chosen Dictator. Cato th'elder writeth in Cicero, he was marvelously rappt with the love of Husbandry, which he affirmeth most sibb to a wise man's life. And therefore many, for their marvelous and incredible delight therein, gained themselves many surnames, which for honour's sake descended to posterity. And those not base or obscure families, but even of the Noblest and most famous. Hence came the surnames of Hoggyshe, Sheepyshe, Asses, swinish. Hereby, of the pulse Cycer was Tully named Cicero, of pease Piso, of beans Fabius, of Lintelles, Lentulus, and likewise divers other. Yea the junians refused not the name of herds, the Valerians of milkers, the Licinians of sprigs, the Statill●ns of bulls, the Annians of Goats, nor the Pomponians of Calves. Nay rather they chearelye could them as honourable titles, and carefully retained them, to them and their posterity. And thus much of the Romans. Now somewhat of others. Homer, in whose tales (if they be tales) is form and shaped the Image of the auncyentest mauners, Imagyneth in his Odyssees, Laertes the old man, the Lord and King of Ithaca, the father of Ulysses, delving, tilling, sowing, and dounginge. That the practice of husbandry was also familiar to Kings, the example of Cirus the younger, proveth. Who accounted it no stain, painfully with his own hands to sow whole fields, to graff in his Orcharders, cut & border flowers and Herbs in his Garden, and curiously 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, himself had sowed and set. Whereat he wondering, and viewing his purple Robes, his body's beauty, the sumptuous Persian ornaments, embrawderyes of gold and pearl, amazed cried out. Justly O Cirus men deem the happy, sith in the virtue and Fortune meet. For so almost translated it Cicero out of Xenophon. Wherefore learned men, for they see this labour greatly accepted and honoured of the Consuls and lords of Room, and the ancient greeks and kings, think it not unmeet or unfitting to our Nobles.  

Noble men's children taught arte●.  Further, not so unseemly seemeth it to many Sages, that Noble men's sons should learn some art. For, sith Fortune standing on unstable wheel, & in small moment's 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 honour, the same frowning and froward, she may whirl lowest. Dionysius king of Sicily deposed from his kingdom, was driven to keep a school. And wheretofore he ruled men, then ruled boys So, if any time they want, they have wherewith to succour their need.  
For ever the art maynetayneth the artsman. But need they not? Their art jades them not. Nor is any burden lighter. Therefore, that our forefathers discharged the Nobles of base crafts, was not for they should wallow and freeze in idleness: but to practise warlike feats, and employ 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, deeming not altogether evil, nor as me seemeth wholly to be condemned. For heretofore both the custom was, and by written law decreed amongs the Athenians, that children at th'age of discretion should be brought to occupations, the instruments of each science laid before them. Where, to whatsoever tools any voluntarily ran, those was he taught. Wherefore, if Noble imps 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 labour, were highly to be praised. Forasmuch as, thereby nought should they lessen their estimation, and yet provoke many others by their commendable example to greater diligence. At least, this rather ought they do than nothing, or live idellye. So shall not their childhood and youth pass wholly fruitless, & many vices shall they kill which idleness to fertile of sin, breeds Right oft have I heard many Nobles cloyed with ease, complain their weariness. Knowing not how to pass the long days, & therefore wish them short which plaint shall cease if herein they will sometime vouchsafe to exercise themselves, and taste the comen travails, miseries, and grieves. So shall they both better spare the crooked ploughman, and themselves enjoy not altogether vain delight, & mock the time with profitable pleasure: to conclude, please less themselves, god more. But other I confess, & those most weighty charges some have, chief princes Who be they good, care, how, counsel, watch, comen with themselves, their counsel, while others chiefly their subjects, careless snort at home. Which duties of nobility, (god willing) I will prosecute in my other books, as occasion serveth.  
But hitherto I assent to this opinion, so it want a covetous & niggard mind and measure be used, and other poor labourers not pinched of their profit and this travail, referred rather to the refreshing of their minds, than the heaping of coin.  
Business never wanteth a noble man, if he cast his eyes through his house, through the comen wealth. Chiefly, if inwards 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 dwelled the longer, for I would persuade, that no sort of honest labour ought be despised.  
Chiefly, sith the ancient jews, Romans, Greeks, lords and kings, refused it not. But (howsoever) labour they must. For Paul chargeth every man to abide in his calling, and not betray the standing by God credited bym. The laws bear not drones, but punish them. Erasmus also instructing Charles the fift, deemth slothful Nobles, & unlearned Princes, worse than souters 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 briefness, and the long residue of our purpose, revokes us from the chase of this false and shaded nobility When as yet we had but entered to it. In blazing which, notwitstandinge, we were therefore the longer that we might be bryefer in the rest. For thus the contrary known, the true, most honourable, and royal nobility brighter shineth. We have showed 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 upstertes and slips the true Nobles, chiefly if either first they rise by crooked means, or risen give themselves to ill practices. To whom join those that live in idleness. Now therefore must our nobles diligently endeavour, to shun this counterfeit descried noblesse, and embrace the true. For hitherto, in miserable manner hath it swerved from the ancient state, and lost her former flower and dignity. which how it may be recovered, and perfectly restored, henceforth we must treat.   

¶ THE SECOND book of Nobility,  
sith therefore these four sorts, as unworthy this honourable title, are worthily rejected from so high honour: Who so, in all his manner and trade of life, is most unlike them, most resembleth a noble man. Who suttelye insinuateth not himself, for such as he is not who is no traitor or rebel to his state, who boasteth not the brightness or ancienty of his birth, but proveth himself worthy them. Who swelleth not with access of honour, or purchaseth envy by vice, or importunity: but scaleth honours honestly, growing in favour through commendable virtue well governeth them gotten, and lothinge idleness, busily executeth his To charge, and to be short.  To me the good is Noble, poor or rich. 
Whereby the Poet adjudgeth 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 ancestry long lasted are borne Nobles, nor these new men made Nobles, by whatsoever means But the first, by suing the steps of their good ancestors: these by pursuing the path, that Hercules is said to have proposed. Of whom Cicero reporteth out of Prodicus the Sophister, that saying 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, sadly and soundly disputing, assented to her, and served her. And this is that nobility that filleth the third room, when with stock and foreign Noblesse, the inward ornaments and virtue, (the true honour of the mind) are matched. As Antisthenes' defynd well borne, well manerd. But virtue, albeit in whatsoever home it harboureth, is ever one aye like itself: Yet (I wots not how) more shineth and glistereth in a noble man. Nor coveteth so much the shade as Sun, the covert as the open light, the dark and shady lands, as bright and Sunnye mounts, where resort and assembly is most frequent. For both she honoureth her place, and is honoured 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 bounty and grace assisting him, he may wisely and timely mind, and diligently and faithfully 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 unfeets for all parts of life. Or Villains by war, in whom natheless, oft lurketh secret freedom and gentry, though mastered by villeinage, it dare not peep out. As the bird Attagen, albeit of nature tattling, yet taken is said to aware ●umme. But far more is it to be a Noble man. Who, as he excelleth in honour, so ought to exceed in virtue. If others creep, they ought run, if others run, hit them behoves to fly. Nor only fly, (for flight is comen to each 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 than others: so nor ought Nobles stoop to the Car●on of the world, nor be sib 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 loftiest. Neither are Nobles causeless compared to Eagles. For as they are queens o● Nobles therefore, as well who are famous by descent of ancestry, as who first purchase Nobility by virtue and policy: I exhort, and stir, to the contemplation of this true Nobility. I spoil not your house or ancestry of their due glory, but admit it: coveting yet, to amplify and enrich it with an other ornament. This is the true & only path, to all praise, dignity, & Nobility: to despise in respect of this Christ, all pomp. Without whom, nought in this world may be stable, high, stately or Noble. Not kin, not country, not parents, not pedigrees, not Noblesse of lengthened line, not length, breadth, height, or depth. What braggest thou then thy stately ensigns, or thy vain arms? Whereto attemptest thou to spread, and root in earth, the memory of thy name to all eternity? It is written in Ecclesiasticus, the lord will root out the roots of the proud, all be it they assay to delve and grave them, never so deep in earth. And the Prophet Esay witnesseth, he turneth the mighty to nought and empoverysheth the lords of the land, so as they neither plant nor sow, nor their stock spreadeth. who withereth them with his breath, & causeth the wherlwind to toss them as straw. And albeit fools and dolts, as David termeth them, seek to leave their children infinite substance, and to root their seats and memory for ever, and name whole lands after them: yet shall they not long last in price and honour. But their beauty whither, their buildings molte, themselves rot like dying beasts. Yea truly, all can they vouch infinite ancestors, & grandsire's, possess they whole millions of Coin, add hereto, be they beautified with virtues, and furnished with all those parts of Nobility which erst we mentioned: but they join hereto jesus Christ, the pillar, crest, and perfection of all Nobillty: nought worth are all these which most are prised, and accounted most precious. Be thou ancienter than Adam, stronger than Samson, wiser, richer, and more learned, than Solomon, more upright than Abraham: Have thou most Noble and virtuous ancestors, possess thou all goods, purchase thou all virtues, be skilful 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 anunprofitable servant For, with God is no account or respect, either of stock, honour or person, either of desert or dignity: but through Christ jesus. For ye see For ye see brethren, (sayeth Paul) ye are called not many wise, as to the flesh: not many mighty, not many Noble: But god chose the foolish of the world, to shame the wise: the weakest to confound the mighty: and basest, and most contemptuous, and such as were not, to abolish the things that are. That no flesh might glory in his sight. Albeit who cleansed Naaman the Sirian, the general of his princes army, and counsellor of greatest authority with his lord (as witnesseth the holy ghost, in the second chapter of the fift of the kings) taught him to profess his true confession, and not rejected him: who called the Noble chamberlain of Candace Queen of Ethiope, treasurer of all her jewels, to acknowledge his truth: will also admit Nobles, if first they seem to themselves unnoble: so they follow Christ, the prince and spring of all Nobility. Who being in form of God, thought no robbery his equality with god. But so far humbled himself, that taking on him a servile form, he became like men, and in shape a man. So low abjected himself, that he was obedient even to death, yea the death of the cross, as we read in the second Chapter to the Philippians. But that 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 world's Nobility. 
Christ's Nobility.  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 Assiria, Persia Greece: but of the scorned Jews Abraham, Isaac, jacob, shepherds. Not of Queens or Coy Ladies, but of Thamar, Ruth, Rachel, either strangers, or harlots. And in clothing his godhead with flesh, would not be fathered of August then Emperor, or any other Monarch: but chose joseph the carpenter his Father, Mary an humble Maid h●s Mother. Not at Jerusalem, but in Bethlem was he borne.  
Nor lay in princely down, or proud palace, but in manger swathed with brats. Nor went he guarded with great train of Servants, but picked out his Disciples, Fishermen and Publicans: to whom as Servant he served. Nor haunted he the scornful Courts: but more beggarly than Birds or Foxes, had neither been nor nest to couch his head. Nor road he on moil, but ass, accompanied with no guards, but enfants and sucklings crying Hosanna: and the lame, blind, and deaf limping after. Nor fared he sumptuously, but fasted in the desert, thirsted, hongred. Nor bore he arms, but prints of nails, wounds, whiplashes, and the cross, which for our sake he bore. He rose, as witnesseth Isaiah, as a sprygge or root, out of a dry thirsty ground, where in is neither shape nor seemliness, the worlds scorn, a sop of sorrow, a patient of all infirmities, bearer of our grieves, a simple sheep led to slaughter, and dumb lamb, not bleating before the shearers.  
And yet his genealogy who may blaze? Blush not, for I propose ye this christ as pattern: Blush not (though noble) to humble yourselves as base: though rich, to be poor in spirit, though somewhat, to account ourselves as nothing. But by his precedent lay of your pride, your stomach your plumes. Prostrate yourselves and yours at his feet. Submit your nobility, maces, Sceptres, and arms to him. Nothing weigh your descents, your pedigrees, though fet from farthest ancienty. Flesh Blood, Circumcision, and foreign haps, what other are they in respect of this nobility, then rubbish, as Paul termeth them. Condemneth he not the auncienties and Genealogies of the jews? Rejecteth he not the carnal sons of Abraham, when the jews boasted Abraham their father?  
For this nobility is carnal, mannyshe, dirty, sadinge, incertain, which God can even of stones raise. Be not then ashamed of this his leading: Blush not of christ, whom god hath now advanced with highest honour, and given a name above all names, even jesus: whereto all knees how, 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 enrich ye. He unnoble, will make ye most noble. Nor will he reeve the Nobility ye have, but give ye grace to use it.  
Then this Nobility nothing nobler. Nor ought more honourable than he, who borne to God, regenerate in christ, stamping foreign pomye reposeth himself in this heavenly and christian Gentry: who is begotten not of blood, not of the will of flesh or man.  
Of this father, this brother, these ancestors who so is borne, is both most happily and truly Noble.  
Gloryenge not in himself, but God. For he nor staineth, nor blemysheth but honoureth his parents.  
Nor leaneth only on their shadow but to the praises received of his auncestoures addeth his own, and heapeth their gifts with his: worthily reverenceth virtue, yea more than the meaner sort, for he is Nobler.  
Yet contemneth nobility, honours, yea his virtues, good deeds, and deemeth hymn self abundantly honoured in christ, not nobled or bettered by them.  
Nevertheless, stantelye and with Gentylmanly courage, marcheth forwards, in good works, and travaileth in excellent actions, prepared of God for every man, according to to his dignity, power, and office to wain 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 rount of glory, which floweth from God, and glistereth in the exercise and practise of virtue.  
These thus determined, sith sufficiently it appeareth, 
What ma●●● thing ●●ue No bilitye is.  what is the true path 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 number and sum of at her virtues. For all such as severed are in the rascal rabble, ought generally to foin, and throng in a Noble man Only the general kinds it shall suffice to show, whereto nobility ought raise their minds and eyes and by them as the rule of life, eramyne all their deeds and duties. Which, albeit for the most part they may be also applied to others. yet as Erasinus in framing a preacher, Cicero, an Emperor, and orator, reckon certain virtues, not always peculiar to them, but comen with others: so will we (God belpinge) prescribe and assigned certain precepts of ordering nobly and honourably the life: which if not altogether, at least chiefly seem proper to Nobles. For of others, neither is so great perfection required, nor can they accomplish 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 comen wealth: so in teaching and instructing 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 confirmed  
The first Channel therefore of their duty, and fountain of all wisdom, is the fear of the Lord.  
namely, the true unstained worship of God, and sincere religion. wherewith Noble men, must even from their cradles be seasoned. I mean not that they learn only to know God: For even the gentiles know him: and Hermes, Pythagoras, Socrates, denied not there is but one God.  
And Plato confesseth the knowledge, wisdom, and power of God most certain: and the ignorance thereof manifest blinds and wickedness.  
For the law established first in jewry, and spreading from Zion and Jerusalem, to the Chaldees and Egipcians, thence overspedde Afryke and Asye. Whence derived into Greece, out of Greece it was shipped 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 beings, 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 godhead was not graven. Alike superfluous is it, to will them to fear, to believe god, or pray to him. For the evil fear, the devils believe, the paynims pray. As teacheth hesiod.  
When sleep thou list, when first thou wakenest, pray  
The Gods, to assist the ever, and that dave.  
Needless also it is, to will them partake in ceremonies and church rites, with others. For, so much, long since, Isocrates wrote to Demonicus, & the infidels observed. who ordained public, private, and foreign sacrifices, feasts, wakes, and plays. These toys familiar even to the comen sort, and most uncivil people, wholly ignorant of gods mysteries: what needeth to teach? For Epicures, godless persons, blasphemers, forswearers, mockers, and scorners of God's Religion, (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 savoureth 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 author of this love and reconcilement. Whom 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 Servile form as man:, to have taught, proclaimed the new league, made caitiffs and sinners just and blessed, to have redeemed with his Cross the forlorn captives, to have risen from the dead, ascended with his flesh, 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 lively and effectual monument, as his signet. To be the only head of the church, not absent, but present, not dead, but moving, quyckning, and nourishing his limbs. To be also the husband of the Church, whom he credyteth not as strumpet to any Vicar, but relieveth from heaven warring in earth, ruleth and instructeth with his spirit. To be short, to be the only, yea the only and most absolute Solycitour. This christ, not quartered, but whole, who swalloweth and embraceth by faith, is a godly Noble man. Whom also he ought call on, and reverendlye worship, and according to knowledge honour, but only him: Not transfer his proper honour, to stocks, stones or Sainets. That he assure himself, this is the true & catholic religion which kindleth, not quem ch 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 swelling 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 otherways hale him, & whisper in his ears pernicious heresies, and fantastical opinions, must be shound & not herd, as proud and presumptuous persons, self lovers, and estemers of their own works and worthiness. Who vaunt themselves Creators, Mediators, saviours, Christ's, gods. Who better than their lord, are scarce contented with a triple golden crown where he bore only one, & hit of thorn. Humble christ requireth humility, and condemneth arrogance. But humbleness nor weeneth herself worthy, nor gloriously professeth to justify others, but shieldeth herself with the shade of her lord hovinge in him, not herself: of whom as the Cananite woman or hungry 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, aught with search and reading see, and (not credytinge others eyes) themselves knock, ask, seek, to enter, find, receive. Nor suffer them selves to be scorned of wicked pryestes, feeter for a plough tail, than a pulpit. The sound and only proof of true religion, is the conference and examining of divine Scriptures.  
Wickedly therefore distinguyshed they (who so first fathered it) who termed some spiritual, some lay men, some temporal some secular. For who wanteth God's spirit, is not Gods. The people therefore are spiritual, the lay men spiritual, the Nobility spiritual, to fly the fruits of the flesh, fornication, Idolatry, & like vices reckoned to the Galathians. To follow faith, Charity, and other good motions, consonant to gods will, to scriptures, to reason, and exacted of the spiritual and Christian man. For, shall ignorance excuse them? Then should the same acquit the jews and Turks. Sufficeth it to depend of the priests, mouth? But the Prophets, Pithonisse. soothsayers, bishops, archbishops, the gentiles priests, were mocked, and mocked. But happily they will say, they like the Religion that liketh all men. But generally all, both jews, and gentiles, conspired to crucify christ. Perhaps they credit received custom. But Custom is the vicious scholemistresse of all errors. Nor do we all accostome ourselves to the best. Doth then the length of time argue truth of Religion? But the gentiles erred long before Christ's coming, and superstition is anncyente, and vice grew even from Adam's fall, and presently blossometh. But ground they on their Father's traditions? If we credit Christ, the jews broke gods commandments, for the traditions and doctrines of men. Shall this serve, to believe as new Princes and laws bid? But how changeable are the wills of men? How often turnings and terrors? wherewith how changeable and monstrous shall this faith be? And to Cesar must we give what Caesar's is: to God, what Gods. God first stablished religion, which Cesar ought nor abrogate, nor alter. One fixed and standing law there is, which all ought know, and keep. Which but Cesar and Caesar's, but the Pope and Popes fulfil: they incur the penalty of damnation, by the just judgement of the law giver. Many Emperors decrees are extant. Much decreed, Heliogabalus, Caligula, and julian. And all Eu●perours for the most part empairers of christ. Ought then the people to obey them? aught the godly lords, swear to these laws of their raving Prince against Christ? Nothing more wanering then princes will. Shall then religion, and the word of god, be whirled upside cowne, at the lust of man? pardie, Constantine's, and Theodotians, reign not everywhere and when. Lo so many, so victorious Emperors dead, yet liveth the Gospel: and they buried, hit reviveth. Nor may kings, or Princes, 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 foreigner. Wherefore, sith false superstitions have had their Apollo's, Trestles, Dephos, Sees, and mystical Prophets, and have gotten kings their protectors, ground on custom, pass in ancienty, strive with number and multitude, are bolstered by the authority of priests and kings: other line is there truly, other touchstone, whereby the truth and sincerity of doctrine, ought be touched and leveled. Profitable is this precept for all men, but truly most necessary for the Nobility.  
But greater charge must great men undertake for the Gospel. Not only to believe truly to rightwiseness, but also to confess frankly to salvation. For, this outward confession and witness, as it is hard and rare, so is it most honourable and commendable: and much moveth the constant & earnest assertion of a noble man. And he in the cause of religion is a most substantial witness, and most able to persuade. wherefore even at this day we much honour & praise Nicodemus, and joseph the Arimathea, honourable & mighty counsellors: though secret nightly, and evening disciples, nor scholars stout enough of Christ. For in the counsels and asseblies of the jews, they sought occasion to discover their covert favour, and secret zeal to christ. And professed themselves Christians both in word and deed, though somewhat more covertly, and secreetely. But the testimonial of pilate the president, a pagan, and alien from the doctrine and faith of Christ, what, and how great is it? Who sitting in judgement, amids the press of the high priests, protested to the people, he found Christ guilty of no crime. Then how aggrevedly heareth he his accusers? How posteth he & referreth them to Herode? How excuset & defendeth he him, cited before him▪ How lingereth he? ye have here accuse this man (ꝙ he) as a seducer of the people. But lo, examining him here before ye, I find in him none of those crimes whereof ye appeach him. Nor Herode truly. Then for it was a solemn usage & necessary at that high feast to lose some one: him would he lose. And furne the proffered opportunity, to the safety of the guiltless person. Which when it succeeded not, the jews raging past all measure, and crying crucify 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 an'dt vinult grew, and he prevailed nought: he condemned him not, but yielded him to their lust. And washed his hands, protesting himself 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 gnaweing against it, persecute causeless, their poor brethren, with fire and sword? Daring not for them, to qwatch against an ungodly princes, no not a prelate's beck? Who decree against them, whose cause, either through ignorance they understand not, or in secret conicience allow: These Christian judges, shall have at that last & just judgement, that Heathen pilate their judge: When Christ shall gloriously come in the clouds, to redress his servants wrongs and injuries. But Pylat: lo, 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, saviour & Messiah. He gave also his body to joseph the Acimathcan, demanding it to honourable burial. And undertook his patronage after tomb, and wrote in defence of him to Tiberius the Emperor a commendatory letter. Which Egesippus exemplified out of the Roman records, which I for the singular protite, have here subscribed. Pontius Pilate to Tiberius the Emperor sendeth greeting. Hit happd of late, as afterwards I proved, that the jews deadly plagued themselves & their whole nation. For where God had forepromised their fathers, to send them a holy man called their king, borne of a virgin: & the self god, during my lievetenantshippe now sent the same to jewrye, they seeing him restore sight to the blind, cleanse the leprous, heal the palsy, cast forth devels, raise the dead, rule the winds, walk dry shoode over the waves of the sea, & work many like miracles: all the comen people confessing him the son of God, the chief rulers notwithstanding, moved with rancour, and envy, brought him bound to me. And forging 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 beset his tomb with a waker watch. Which notwithstanding, my garrison heedfully guarding the tomb, the third day he arose. Which so redoubled the rage of the jews, the moneying my men, they sought to buy their silence therein.  
Which caused them, more and more to brute the rumour thereof. which therefore I thought to certify you, that you suffer not yourself, to be misled by the missen forminges of the jews. Thus far ye well. A worthy fact not of Pilate only, but all courtiers & Nobles. wherein he doubteth not only to profess what himself thought, But also seemeth to endeavour, by heaping his many miracles, to assay 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 slanders. And, who other where, in every trifle and matter of nothing are stout, & overflow with stomach: they much more here should prove themselves Lions, men, yea noble men. As David also the noblest king, who blushed 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 christ, and freely from the bothomes of their hearts, to protest his religion: but rather such as they ought account most glorious. Nor is it a shameful but an honourable profession. Nor, shall it ought decrease, but increase their estimation, if in perilous & adverse times, they be accounted godly and Gospelers.  
But then (say they) they must divorce themselves from wealth, and living now in honourable estate, forth with resign both honour & richesse. This heavy & importable burden of poverty, they think themselves unable to bear. But Christ, though otherwise most rich, & rightfullest owner of all they possess: became for them most beggarly. And whereto lente he them the same, but to spend themselves 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 rightly gainful, 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, & unpassable joys. England at this day, ministereth many precedents of gods providence. Whereby it is manifest God hoardeth not hate nor is altogether unmindful of his servants, but at length respecteth his, and locketh up for them the guerdon of their patience & confession. Many great and noble men, late exiles can I cite, now worshipful gentlemen, knights lords, countesses, & duchesses', wives, & virgins of noblest house, plentifullest possessions, most worthy & honourable rulers & counsellors in their country: who when after the wrack of all their wealth, shunning the surges of that present storm, they fled to the church no Christian congregation, then dispersed in forreive realms, as to a safest bay: now the anger of the wrathful god appeased, returning with calm sea and prosperous sail, what lost they? Who not only are restored to their former authority, but also raised and preferred to higher. The virgin princess Elizabeth, most famous for godliness and learning, not dissembling, but freely, constantly, and faithfully, disclosing her saith, tossed with many stormy injuries, afflicted and wounded with many lancing troubles & calamities, penned up in prison though a kings daughter, the queens sister, where daily & hourly she awaited present death: what loss at length sustained sh●? From infamous prison lifted to the sceptres of the realm, from wailing & dishonour, to glory, from 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, the chastened with 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 Children, their wife, and dearest life. Nay, will they nil they, they shall lose them, if by denying Christ, or not confessing him, as they ought, they covet 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? Chiefly sith the lender condicionallye lente it, that when he should demand it, we should faithfully restore it? why render they it not to him demanding it, who justly and rightfully claimeth 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 shedding in assertion of Christ's faith: but then is most Noble and precious in his sight, who on the altar of the cross, suffered most plenteously 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 troops of heavenly souls, who both in former years, & this our later age, yielded themselves to death in the lord. Who now at length live everlastingly: who ever 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 & artificers, so many old grayberds, & green Imps of all degrees, kinds, ages, both in all other realms of Christendom, and in this our England marching towards the sky: but even of the Noblest & stateliest personages, flying from this world to the heavenvly seats: who for they would needs be confessors, were by the mischief of the time made Martyrs: so oft greet I them whom this hap befell, and dread thothers lot, that did them die. seeing the mean while, a Noble presidente proposed all men, for christ to contemn all dreads, threats, horrors, and terrors. Whose reverend train the earth abandoning, the heaven received. There enjoy they immortality, and perpetual felicity. Whom no other guilt, than justice, than constancy, than godliness condemned. Who seem to me, not so much with the Noblesse, as the shedding of their blood, to have renoummed themselves, and all their house. marvelous, and most reverend, was that troop of Alsatian Gentlemen. Of whom in one day (as it is written) the Bishops burned an hundred. Innocentius the third, then raging, the year. 1212. A great number, a grievous pain, a trifling cause. For they taught, the use of marriage to be permitted priests, & eating flesh licenced 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 farced with calamity. For hit (if so that Nobility we frame) is guarded and accompanied with such stoutness of courage, such haughtiness of stomach: that in storm it is calm, in baseness Noble●, in prison free, in poverty plenteous, in darkness bright, in exile as at home, in the mids of fire untouched, unscorched, not meltyuge, not consuming. But we (say they) are no pryests, teachers, nor pastors. So great perfection is not required of Nobility. But sith they be christians, they ought not shrink to die for christ. And sith they be Nobles, armed with this frank gentry of stomach, so many bulwarks of scriptures, so many proofs 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, honours, life: who fear not poverty, infamy, death. But to believe faithfully, to embrace with faith, what true is and sincere, & the same with tongue to blaze, and conceived words to confess, and even to yield for it throat and life: pertains alike to all earnest christians, yea to those of the basest sort. But this is peculiar to Noble men, to relieve the cause of the gospel fainting and falling, to strengthen with their aid empoveryshed religion, to shield it forsaken with their patronage. For as it is incydente to all wretched, poor, and beggarly to suffer: so to secure the afflicted, belongeth not but to them, who excel in aucthoryty, whose power and lieutenant labour, god useth in redeeming and defending religion. Their part hit is, to fight for their homes and Churches. They be in manner the pastors of the people, and gardens of friendless piety. For great, yea greatest weight, hath a noble man's judgement on either part. Whereby, both the Tyranny of Princes is bridled, and the rage of the comen 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 haled to fire and torments, never so many drawn to present death, ne blazing brands: had not Nobles intermeddled, & lente their wicked aid: would they have been either sharp scourges of the wicked, or means & intercessors for the guiltless, & innocent, or favourable judges to the godly. For not causeless is their authority credited them. The power whereof, not in staying, but saving the afflicted, they ought display. And, as that true faith, aught 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 raze 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 tormenting 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 that wicked & mischievous people. Nothing more noble than power, if it meet with mercy and equity. Heinous of itself it is, to stay a man. More heinous, if for error of judgement, not of froward will. Most heinous, wicked and injurious, 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 Bay and refuge for the godly, should be the plague and butchery of the good. But, as oft as I consider the frailty of man's nature, and the slippery state of Nobility: as oft as I renew the memory of later years: so oft think I it may hap, that the Nobles may fall with the people. yea oft I see, they who most should, stand not aye stoutest with the truth, nor undertake that patronage of each rightful cause: but worship false and feigned superstitions, and command them to be reverenced of others. wherewith also I remember, that every excellentest nation, and most noble parsonage, were not only more superstitious, and severe in maintenance thereof, than the rest: but even more sharp, and four. Who more ancient than 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 unwitting, had harmed the fowl Ibis, the poisonful serpent Aspis, a Cat, dog, or Crocodyle: the same were always most severely, and rigorously punished by the laws. Thathenians in all men's judgements, the Princes of Grece, reverenced with their profane honour, 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 rigour gour in punishment of the Romans: 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 canonized amongs the rabble of their Gods: and Tiberius the Emperor had set him in his closet, commanding them to worship him, the Romans by a counter decree of the Senate, withstood it. And, what they granted filthiest Idols & uncleanest spirits that they (though most politic, sage, & noble men) denied the true living god and only saviour. Beware nobility therefore, what they decree in their parliaments, and assemblies. What religion they establish, what they condemn. For, after the Roman Senate, thus denied Christ, nor would admit him either god or guide: what monsters 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 caitiffs, their Emperors, wasting them with tyranny, the barbarous nations spoiling them, and lastly the Gotb●s & Vandals, fretting all things to utter ruin? And ever since 'gan the majesty of the Roman empire decline & wane. The wicked synagogue ●f the jews rejected Christ, and feared the Romans more then God. Whose favour and friendship they thought to purchase, in crucifying Christ. But what they feared, not long after happened. For the Romans after the death of Ghrist besieging them, razed the temple of Jerusalem, pasted, spoiled & translated all thinger. So they, that dra●ie Christ to the cross: found other kings crosses, & scourges to them. Let Nobility therefore, which in all things chalegeth lordship, ruleth all assemblies, 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 own others, and some respect must be had to the comen society, and general corporation of mankind. But, albeit no man's safety, or commodity ought be neglected, but all duties employed on all men, that all may be won to Christ and God: yet shall it be our labour worth, to determine what duties, with whom chiefly they ought communicate. So much at least, as shall seem in each respect, to this sort of men, & our purpose necessary. Generally in deed precepts may be given, the they do not to other, what they nould feel themselves. To love their neighbours as themselves. But these are appliable to all parts of life, and to all indifferently. And spread to largely through all degrees, & duties. We will note a few, which chiefly nobility ought practise, and use, towards special sorts of men.  
The first therefore they own to God, the next to their country. 
Piety toward their country.  For this is a reverence, and loving zeal, grafted in each gentle courage, to with and will hit all good, bliss, and fortune:  
Which is the common parent, nurse, and preserver of all men. Which piety, worthily honoured the Romans as a goddess, as it which containeth all charities, ●●●●s, and friendships. 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 contains our parents, kinsfolks, friends, and familiars Wherefore, sith it willeth them to reverence the first, it is consequent of necessity they honour the last, which nurseth and cherisheth them all, in her lap, and arms. Nor swerveth this affection, from the meaning and majesty of the Scriptures. Sith even Paul writeth, he is vexed with great grief and incessant torment, yea and wisheth to be accursed for his brethren, kinsmen, 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 inclination to love their country, wherein they were borne and bred: so chiefly the Nobles, who receive more ample and large benefits, of the fruytefulnes and bounty of the soil, than the comen sort. To whom moreover they own, that both they be, and are termed Nobles. For, in foreign realms, that home noblesse is either unknown, or not so highly prised.  
For truly, within their own territories, and the limits of their country is the whole ornament of their nobility bounded. But these may profit singulerlye, yea far more than the comen sort. Both quiet, peace, flourishing: and warlike in warfare. In peace, if all their polecyes persuade not war, but peace: if they garnish the same with counsel, wisdom, and good ordinances: if all their labours and sweats tend to the profit of their country: if they apply their endeavour, experience, and practise to the government of the comen wealth: if they be disposed to civil society, and meet to continue amiable company amongs men: if they can snaffle and bridle the lawless people: if they respect not their own, but the comen commodity: if they quench the flames of civil wars, not with arms, but wisdom, and counsel: if they revive sleeping laws: if they settle judgement: if things decated, and much misordered, they sowder by law: if they procure to spread through all their regions christian religion: if they refer wholly themselves & all their doings, to the glory of god, the commodity of their commons, the safety & ornament of their country, and increase of their princes honour. 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 amongs christians. They must war with vices, with ambition, with self love: and be at defiance with pride.  
Which sort of war, is both christian and bloodless. In this combat ought they fight, even to the knees in blood. For the conquerors wherein, is reserved in heaven, an assured incorruptible crown. But man's, yea christians blood to shed, not ever for just, and weighty cause: and while prince's play (as they say) for balls, or howsoever they rave, to plague the poor commens: repugneth with nature, reason, humanity wisdom, divine, yea & civil laws. Let such therefore, as tender their country, & are of authority with 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 reclaim and chasten his whoring & roaming people: remember they, as whilom Pollux said to Commodus the emperor to be warrionrs, not war lovers: wise not willig captains. For this warlike practice flourished always chiefly among those, who were beset with enemies. But every coast is fraught with foes. Hereby the Romans lengthened the bounds and limits of their empire, even to this our Britain. Hereto, were the Lacedemoni●s to prone even plain war cocks, borne either to bid or take battle. Of them therefore, many abounded with warlike praise: yea, guerdons, prices, and triumphs, were adjudged the valtaunt. Hence the oaken, grass, wall, city, and golden crowns. Hence the preferment to degrees: hence the many surnames hence their arms, Images, pensions of the commentreasure: hence the division of landetas to Caesar's old soldiers, the field Stellas: to Silla's, Velaterrane, and Aventine: and to others other. Hence sprung 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 showed tofore. To this labour (namely the practices of peace & warfare) I exhorted the nobles somewhat above, when I touched, they ought not saint & foreslow their eutye in idleness. For worthily is Sardanapalus scorned, as a rascal, esseminat, & woe manly king. Who chose rather amongs women to handle the distaff, & spindle then to wield weapon with men. Against whom, when his lieutenants Belochus and Arbaces made insurrection: he with his womanish train, scarce she wing his face in syelde, filthylye fled. And understanding the loss of the field, threw both himself, and his, a mids the tier. Bring therefore Noble men to the common wealth, warlike skill and Courage, which teasd they may utter against their enemies, the Turks and other infidels. For, sith hinds till 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 palaces, and in peace, practice and ponder these duties, ere they leave their walls, and take the field, whole labour, their country more properly challengeth, & thinketh both more commodious and necessary for her. Nor unworthily. For they released of bodily travail, wear not hand crafts greatly, and, sith they may well spare themselves this leisure, may labour in these feats: and learn so much art & skill by use, as is requisite in any general, at the lest in a mean captain. For, without a Captain, an army is (as said Epammondas) as a fair beast. and Philip, those rather an army of hearts, under the conduct of a Lion, then of Lions, conducted by a heart. For, the chief part 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 Arragon, gave in his arms. Whereto this also may be added. For the prince. For in the Princes, is comprised the realms safety. And thones life, dependeth on thothers welfare. I mean a godly king as josias, Ezechiel, 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 withstand him: with thy Council (not force) to hinder his attempts. withstand 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. justest is the quarrel, for law and faith. If the whole consent, and concord of all, or the most part of the good, join: be they stirred of zeal, (God calling them for his glory) to obtain what they covet: then know they, this last and extreme remedy, to be most commendable. How much more detestable they are, who not defend, but betray their country. (As Tarpeia Room,) Or their Prince. As Pyrrhus' Physician, whom Fabrit●us sent back bounden. Or the law and religion. which happeth, as oft as religious caitiffs, to esiablishe their private gains, and dignities, receive into the bosom of their Country, a stranger, and foreign Prince.  
Nor have regard of aught, so they may with foreign violence, maintain their old rooted superstitious opinions, and retain the Roman heresies. contrariwise, shall our Noble man demean himself. And bend all his might and main, against foreign force. Not ransom, or maintain his fanly, with the destruction & death of his country. Mischievous is this pollene, with the loss and ruin of the Realine, to stablish their private opinion, and accomplish their own lust. O horrible treason, wanting worthy cerme.  
Towards the multitude cke, and comen sort, some duties must be obsecued: that Nobility may (as it were) flow, into all men's hearts. To win them with courtesy, not affray them with cruelty. Whereof much may, and somewhat hath been said. Which here it needeth not tediously to repeat, or other like causeless to heap. Aristotle mentioneth in his politics, an horrible oath used in certain states, consisting of the regiment of sew 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 practised 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 garden 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 comen people are the hands of the Nobles, sith themselves be handless. They labour and sweat for them, with tilling, sailing, running, toiling: by Sea, by land, with hands, with feet, serve them. So as without their service, they nor eat, nor drink, nor are clothed, no nor live. we read in the tale-teller Esope, a done was saved by the help of an Ant. A lion escaped, by the benefit of a Mouse. We read again, that even Ants have their choler. And not altogether quite, the Eagle angered the bytle be. For, albeit careless and safely thou despise each severally: yet not without peril, provokest thou all uninersallye. 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 aught mids a swarm of fleas, shall it not be eaten? Wherefore, neither sharply, nor rigorously, nor tyrannously, must they entreat the people. Sith no man's power, may match the might of many. Rather must they love them, as the greatest, and befte part of the common wealth. And be they subjects, they are so much more to be loved, for they yield them their labours, 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 commons. Whom they ought win and join to them, by virtue, as a most effectual charm. But, how love is purchased, and entry made into the minds of the multitude: Excellently learneth Cicero in his second book of duties. Whom I leave the Nobles even again and again to perufe.  
And this is the first part, concerning their country & comen wealth.  
The other is, 
Agreement of the Nobles.  that Nobility agree not only with the people, but even live, and love, within itself. For, hit sufficeth not, the commons and lords agree: but also it both beseemeth, and behoveth, the Lords be sowdered amongs themselves. Sith hence also, springeth Civil jar and discord. For, stout stomachs, cannot bear private grudges, without the comen misery and calamity. which well witnesseth, the rage and madness of C. Cesar, 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 fray twixt frogs and mice: But the frays 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 Lion, nor dog the dog, nor wolf the wolves kind. So as nature it self, 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 itself ache?  
The hand should buffet himself? the lounge curse hit self? For easily then ceaseth any their tyranny to other limbs to seem cruel, when thus they rage against themselves. 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 blazeth forth. And what mischief, (inflamed with the lust of reign) it hath erst imagined other: that now it compasseth. And haileth aye in her guard envy, her unparted bandmayde, the bawd of all her mischiefs. Envy again, comes not unaccompanied but couples to her an other 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 impatient of mate. For envy gloyteth with bloody look, breatheth mischief, and whetteth and sharpeneth cruelty.  
So as gore envy so dimmeth the eyes of the mind, and clipseth all the senses: as it respecteth nor friend, nor kinsman, nor alley, nor his own dear and german brother. For rare is the concord of brethren. And their breaths most bitter and pestilent. Nay, the bloody son runneth on the sire. As Absalon 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 any prince surpass in power, excel in learnyng●, flourish in wit, or pass in any singular ornament, hynt straight it assaileth, assaulteth, oppresseth. Which the Athenians comen wealth, whilom proved most true, in their oystershel exile, and the deaths of the valiaunst Themistocles, justest Aristides, eloquentst Demosthenes, godliest Socrates. For gladlier vouch I foreign & stolen examples, them private & fresh. Albeit, I see in these days, Tarqvinius bloody counsel renewed. who is reported walking in his garden, swollen with hate & pride, to have field with a wand the highest poppy heads. Cruel land of Canaan that devoured her inhabitants. Cruel Scithya manqueller, & men monger. But with such hate and envy is our Nobles ambition meddled, & with so horrible cruelty inflamed: that each noble man wounds his own limb, & turns towards himself, his rage and furious force. Rare is in germany rarer in Switzerland, the president of a subjects death. But rarest of all the execution of a ruler, or magistrate.  
Not only for they seld offend: but atso, for they think it ought be a wonde rous crime, wherefore they should part from their body, so noble & precious limb. Isaiah crieth. Ye princes of Sodom and Gomorrhe, your hands are died with blood. And woe to that nation, where no Nobility nor affinity 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 himself. Who seem not (in my conceit) according to their gravity, to weigh discreetly enough, nor the weight of the fact, nor worthiness of the person. For, if but a while, they would mumble with themselves, 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 lightly suage, and they not rend from life, so noble limb, either for light cause, or often unjust. Cicero reckoneth eight forts of punishments, cmonges the Romans. Damage, emprysonment, whipping, recompense, shame, eryle, servitude, death, which seld, and not but fustly, and for great cause were executed. But, so were the lightest applied, as the fear oft spredo to many, the pain to sew.  
But that they seeldst wonted to execute any Roman citizen, it appeareth by Cicero, not once only in his Actions against Verres. In the seventh of which be dwelleth altogether in amplifying this crime: and this last, & weightiest argument, reserveth to the rear ward most to move the judges. amongs the rest, of a citesen, cruelly & sharply scourged, by Verres commandment, thus speaketh he to the judges. A Roman Citizen my lords, at Messana, in the mids of all the market. was whipped. When, as all the while no sigh, no other cry of that poor wretch mids the smart and clashing of his stripes, but this was heard. I am a citesen of Rome, He hoped pardie, by this mention of the city, be should have scaped all stripes, and shielded all torments from his torn body. But this not only nor prevailed him, to avoid the cruelty of his scourge: but mids his oft crying mercy, and resounding the cities name: a gallows yea a gallows, I say, was prepared, for the unhappy and wretched caytise: who never tofore bade seen so lawless power. O sweet name of liberty O the favourable laws of our city. O the law of Porcius and decrees of Sempronius. Thus spoke he of one whipped by Verres. O, saw he at one instant, for no crime, so many famous Nobles, so many honest citizens, so many Magistrates and heads of Cities, not of forteyners, or rascals, but even of the noblest, yea Princes, yea of their own degree, haled to slaughter, and done to death: How would he roar? With what cries, what coutenaunce, would be accuse this cruel envious, & ambitious rage? If it be by his witness, a heinous crime to bind a citesen, a mischief to whip him, yea almost parricide to slay him: what shall I say, to prefer him to the gallows? What to behead 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 hedge or dog? Pardon I pray, if I be some what to hot, in reclayminge those importunate natures (whom overmuch madness hath blinded) from so great, so cruel discord and unmeasurable rigour. With isaiah therefore, I counsel all Princes and Nobles to be clear from blood, to judge justly, and mercifully, jointly to foye and sorrow, to pardon each other, to acknowledge their own faults, and forgive their offenders, not to punish all offences so rigorously, not to tread under foot nor afflict innocency, to cleanse their bloody hands, and nourish mutual concord amongs themselves, to banish discord, borne of ambition, nursed by envy, fed by cruelty, and censure her to the Crows, to the furies Allecto, and Megaera, far hence, to the Indes, to Hell. For, as concord maintaineth and increaseth private, and public wealth: quieteth the Subjects at home, driveth terror and dread in their enemies: so the nobility living in tumult, and discord, both their own might is hocked, and the foundations of the comen wealth are shaken, their subjects wring, their friends mourn, their enemies laugh and triumph, for so wide gap opened to spoil them.  
This, other comen wealths prove and every corner is farsd with examples, as well amongs the Heathen, as Christians. I covet here to overpasle our countries sore. I would wish, our civil broils were known but at home. But sith, of their own force and bitterness, they utter and blaze themselves, moaned with love and conscience, I can not wholly cover them. Let therefore my countrymen pardon me in this one point, much pertinent to their safety. I think, had they rather chose to cleave in one, with mutual consent, them thus to be distraited with dissension: nor had the civil sword shed so much Noble blood, nor enemies sudden roads, of late refte so many garrisons. The truth can not lie. He sayeth. Every kingdom divided, and scuered in itself becometh desolate. And every city and house farring can not stand. If each Noble man root out other, Nobility● may not last: nor the comen wealth live, her strength and flower withered. Truly, this think I, Nor julius Cesar had made our Britame tributary 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 Troinovantes the strongest cities (which now we call London) the Catimagns, Secuntiats, Ancalites, Bibrokes, and others yielded themselves, and many at his coming (as himself reporteth in his commentaries) rebelled from Cassivellantius, 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 jarring, and dyscordante state of the Nobles. To conclude, nothing plagueth England, but the many breaches, and ever unsure, never faithful, friendship of the Nobles. What wonder then, though the enemy oppress, the weak unatined remnant, and open part to injury? Sith alway, the surest armour, 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 rive their own throat? For, to overpass the ancient and elder presidents, & 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 Protector of the young King's person: imprisoned 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 lamentation. For, when he being protector of the Realm, a most trusty and good Garden to his orphan Prince, a man godly suspicious, and scareful for his King, permitted his brother the admiral, by others sleights for few unproved suspicions, to be headed: Himself, shortly after towered, by the means of the Duke of Northumberlande, (a man truly of a stout and haughty Courage, and in war most valiant: But to much raging with ambition.) 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 rob of our Crystal King. Whose death, ensued the change of Keligion. And somewhat after, the self Duke, penned in the self prison, appeached of like crime, ended his life by like death. Nor only he, but even all, that by corrupted and suborned witnesses, conspired the protectors death. Ever since the comen wealth waned, and we lost our passingst men, our highest honours, our chosen Nobles, our honourable Nobility, 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 land, sweat and surrounded? which I recount not, for hate or envy of any, (for the contrivers of these mischiefs, are all ready dead: And envy freates not the dead●) But, that by their example, either the quick may amend, if any remain yet, accessaries to so shameful sin: or others may be warned, and ware, to incur 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 hesiod, having perhaps proved it, even in his days song.  Worst to the worker proveth the council wyck●. 
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, avant that churlish Nemesis, and envious Ate. Depart 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 penned up with such impotence, such envy, such baseness of stomach, as the dunghyl, and wretched rascal people? The potter hates the potter, as (hesiod saith), the Poet the Poet, the Chantour the Chantor. But god forbidden, one Noble man should hate another, sith envy, without horrible blame, and mischief, cannot pierce their hearts, Greater and higher, than whom envy may subdue. And, how shall he love the people, who hateth his own degree? Wherefore, if they covet to save the comen weal, to maintain their dignity: this is the most compendious mean, that neither fear, hate, or threat other: Neither jar with other, neither conspire others death, and destruction: But all suspicion severed, they cleave together with joint heart, and mind. And so be linked with the insoluble chain of charity, as with one consent, they study to preserve their country, to with stand their enemy, to love the people, and with absolute concord, and unity, to be soldered and glued in Christ. The restoring of which happy calm, in these our days, to the Christian world, after the stormy warlike tempests: I greatly joy, and wish hit christian, and everlasting. And greet 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 quietness, I hope shall▪ and beseech almighty god, may be everlasting. But this aught the Nobles perform both to show favour to their inferiors, and lovingly agree amongs themselves. No fond council, though a Sithian, Jave one Silurns dying to his Children. To whom, he gave abundel of bruckle a-row steals, to break. which when they could not: severed he easily cracked them in their sight, whom bound in bavand all they could not crush. By which dumb show, he signified to his children, (whom he had in number. 80.) that with concord they might be invinctble, with discord easily rend. what else is nobility than a manner brotherhood? As natural brethren then, ought they cherish, shield, aid, and embrace each other: but they will rather together with their country, with the rest of the people, perish. For, if tarringe they lose one, all the rest flitting and scattering, will lightly stumble in the self pit of perdition. And, if any ravener, rent and devour one, he will sever also the rest, till he have spent all. Even as the lanar, severeth first from the whole flight one dove, and then another, that sith at once conjoined he could not, at sundry times disjoined, he may subtly invade and devour all. For coupled strength is stronger, as the old poesy is. wicked is he, that chaseth not if he may, his approaching enemy. but how much more hated, both of god & man ought he be, who renyenge his country, flying his fellows, sueth the enemy camp, & betrayeth the Realm? plutarch mentioneth one Cretinus a citizen of Magnesed, who long time with one Hermias had borne private grudge Yet, when Mithridates' war began, in open assembly, counseled to choose Hermias general, reckoning & commendig his many virtues. which Hermias hearing willingly yielded, & departed into voluntary exile, the Cretinus mought be general of the army. So, aught, all private offences be buried, and comen peril foin even the deadliest foes: to perform their comen duty, with comen consent. That, as much as in them lieth, they nor harine their private enemy, nor aid their foreign so, 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, 
Liberality.  namely liberality. For, nothing more purchaseth men's favour and friendship. whose praise, as it ought be common to all rich: so is espectally most proper, to Noble men. For ever, a Noble courage, accounteth hit more hap, to help, then be helped: and to be a giver then taker, to use Aristotle's words, yea, rather reckoneth hit a shame, and stain to his honour, to take: glorious to give. For, both they have to give, and none give more largely or readelye. So as, almost by no ryffer proof, may you read a Noble man, then by geninge willingly, often, and bountifully. wherefore, the Hebrews call them princes, which emplyeth, liberal, bountiful, half gods, and Noble men, even of theyrowne accord and nature, free barted. which word, Christ in Luke converted thus. Their kings rule them, and such as have power over them, are called beneficial. That is bountiful. Whereof, both an honourable proof, and worthy witness is Alexander the great. Whom scarcely sufficed the great treasures of Darius, to power out on his friends.  
With whom, he thought his treasure most safely kept and hoarded. Perillus suing to him for dower to mary his daughter, he willed to take fifty talents. Which when he modestly refused, answering that ten sufficed: 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 Alexander's, yet in mind and bountiful benevolence they may be. All see they may: such is their ability.  
Men ween also they ought, sith it behoveth as they have freely received much, so to render somewhat, to secure the necessities of others. Which also our Paul writing to Timothe commanded, willing them not to place their confidence in uncertain riches, but in the living god. And to smitate his heavenvly example, who ministereth all men abundantly, and largely to their needs: that they may he bountiful, rich in good deeds, liberal communicaters and emparters of benefiees, large and bounteous. And hereto knitteth he reward, namely, that laying here this sure soundation, they may obtain everlasting life. Thus must he despise movie, as a heavy and unprofitable clog to him. mounting to greater and higher hope. For how shall a money slave, rightly rule others? Or how may he be termed free, who serveth a thing reasonles, & lifeless? 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 hollow 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 lavish they out their goods, as prodigal, nor bestow them on vicious persons, as many hippocrites and ambitious. But in placing benefits, weigh what is each man's due. So much therefore, of Cicero's notes of bountifulness, as shall seem expedient to this place, I with few words and briefly, will mention out of our Scriptures, as far forth as seemeth loined 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 honour and glory, or hope of gain. So ought there be choice and account of person, & the end respected. Of the end, Christ spoke in matthew in that first, and heavenly sermon, he made to his disciples in the mount.  
When he sayeth, alms is to be given not in men's sight, for show, nor after the trumpets blast. as Hippoer●tes in the synagogues, and streets, for they would be seen and praised of men. But of the end, 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 liberality ought be employed.  

liberality towards Beggars.  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 banquet, in this manner, lessoning his feaster. When thou makest a dinner or supper, call not thereto thy friends, brethren, kinsfolk, nor thy rich neighbours: lest they cross the with like, and so requite the. But when thou bankettest, call to thee the poor, the lame, the halt, the blind. And happy art thou then, for they can not requite thee. Wherein, both he touched those pharisaical feasters, and also, noteth not a few of our days.  
Who give not the needy, but such of whom they hope or await, hongerlye the doubled worth. Nor any where. truer proves that old saw, Like will to like. For to feasts and banquets not the needy and hungry (as our saviour willeth) but the Noble, the rich, & the feasters fellows fly. Who are able to recompense them, and render like, yea with usury.  
But, best deserved they of the comen wealth, who first founded hospitals, and alms housen, for poor and wretched lasers. Where not lazy loiterers or wealthy dissemblers: but the weak and needy, mought be harboured.  
For, every where is store enough of vagabonds, & none more thievish, sluggish, or dissolute in all lycenciousnes: then the wandering skulls, of rogues and roaming beggars.  
Which 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: travailed day and night to banish this sort And, at length by his wit, industry and policy, compassed, that provision was made for the weak, widows, orphans, and aged: and the stout and mighty lubbers compelled to labour. So that at last, almost nowhere through the whole shire, should you find a vagabound. This was private. But that of the city of London, public & most commendable: worthy eternity, and immortality: founded in the fortunate reign of king Edward the sixth, Where in a large room with wages masters, servants, & all other necessaries allowed, & ministered, an innumerable multitude of poor is fed: the healthy labour, 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 end. That every noble man, in his Shire, City, or Country, may in like manner, to their power, provide the realm be not charged, or whelmed with that wandering and pernici us draff of vagabonds, and lazy loiterers.  
Be this therefore decreed, that liberally they aid the needy, that simply they give, not suttellye let to usury a benefit. And such gift scripture termeth an alms and pity. For it is given to the pitied and alms worthy The Philosophers call it bounty, benignity or liberality.  

liberality towards the learned.  Let also a Noble man's chest open to the famous in skill, or study of knowledges. For in times passed, kings, Nobles, and all honourable, were protectors 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 plentiful dew, the same starved or destitute.  
Whom unless the aiding and beneficial hand of Nobles assist, and support: necessarily must they faint and fall. For arts are fed by honour, preferments, aids: and faint through want, contempt, and poverty. Hence springe those bothomles praises, and glorious titles of Alexander the great, Hence those of Augustus, and Maecenas, printed by the famous pens of ovid, Virgile, & Horace. But that other king of the Macedons munificence, Anaxagoras, D●ogenes, and many other, both proved and praised. Whose ambassadors bringing Xenocrates. 50. talentes when he refused, answering, he needed not so much, & notwithstanding of courtesy, seeing them somewhat dismayed, took 30. pounds: the king willed him, to gratify any his friend (if any needed it) with the 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 honoured, and reverenced, who first founded schools, and universities: appointing stipends, and privileges, aswell for the studious to learn as professors of arts to teach. wherewith, we wonted to be alured, and provoked to study painfully, 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, than patrons of learning. Who either by flattery, suit, or extortion, seek their private gain in students revenues: and compass, rather to raze, what is built, than to lay or found new. To many politic artificers, be there in this suitle, and wily skill. who, either purchase for nought, of wardens and rectors of colleges, their lands and livings: or enter on them ere they fall, or aided by the princes letters patents, dispossessing the old tenant, will in spite of their nose become their tenants: or if the heads deny their requests, chafe like young Dukes, and threat I wots not what, to the whole fellowship. 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 augment their profits, to employon them with a gentilmanly frankness, so much as they want, & shall not be burdennus to himself. To garnish also libraries, with store of books, is not the least commendation of Nobility Wherein Ptholomeus Philadelphus, whilom excelled. Which praise is now descended, to the Noble family of the Fuggers. Next, 
liberality towards Gods saints.  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, oft gathered for the brethren at Hiernsalem, and others. And counseleth the Galathians, 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 Religion's 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. How much the detestabler is their mischievous beneficence, and accursed bounty, who not to feed, or cloth, hungry or naked, Christ: but rather to spoil, and dysrobe him, not to cherish, but rend him, not to save, but stay him: lavishelye power out, and waste their goods, wealth, and power. And who, to advance superstition (not build Religion) either renew raised monasteries, or found new. Rigorous in sacking the poor, but superititiouslye Religious in decking Images, Masses, Relics, pardons, pilgrimages, clothing Sainets counterfeits, prodigally, & wickedly liberal.  
Which erpence is so much the lamentabler, as it is in the mids of the light of the Gospel used, and for they rifle from the good, and gospelers, 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 themselves, alms towards the poor, liberality to the learned, bounty to the godly. which all, be members of the comen wealth, whom as german brethren, this our Noble man ought embrace, with favour and amity.  
Nor ought their beneficence be withholden, but emparted with strangers, soudred, 
Hospitaltye towardly Strangers  and (as hit were) grafted, in the comen 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 pilgrims erst themselves, in a foreign land. For, lightly learn they that have proved like misery, to secure misers. And are moved with greater compassion, and sense of others grief. Cesar 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 communicating all their house, and tables with them. The Britain's, chiefly the Kentishmen, he termeth of all other most civil. which it appeareth, was prejudicial to them, & the chief cause of Caesar's war. For they aided the frenchmen, his enemies, and succoured them with friendly and commodious harborough. Beware the new Germans and englishmen, they change not, but continue this manor, 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 aught Nobles be, whose power as hit is greater, and more abundant: so ought their bounty be larger, & plentifuller. For, sith Monks, each where, have yet good names her afore: ware ought Nobles be, who succeeded in their Rooms, 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 lease them use of housen and City, to open them the churches, to secure them chiefly, if religious exiles need their aid. Ever truly, have Noble men's housen lain open to Noble guests. Let eke their gates lie open, to the miserable and banished for Christ's cause, other wise succourless. 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 courtesy. Sith now, many men's charity cooleth. The paynims, counted it their chiefest commendation, to have their entries worn. And wont to sit at their gates, that no guest mought scape them. Herefore, is that Cimon magnified in Cicero, by the report, of Theophrast. Who took 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 the gate, tother in the entry of his tabernacle, either spy, and pry for some stranger. Which once seen, they rise, run, mere him, embrace him, crouch 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 took to be strangers. I beseech you sir, I may find so much favour with you, that you pass not my house. Tarry I pray you, while a little water be fet, 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 god's name. For therefore, turned ye into your servant. Lo Abraham, the honourablest Prince of the Israelyte●, the father of faith and all faithful, abundant in cattle, Conqueror in wars, dreadful to whole Nations & kings: prostrateth himself on the ground, entreateth them, professeth himself their Servant, to whom he giveth: Runneth to the herd, his whole house attendeth those strangers and abjects. Sara bestirs her, she moulds three bushels of finest meal▪ & knedeth Cakes, the boy, with all speed killeth a fat and fair steer, butter and milk is set them himself standing serveth them. O simple and happ●e age: O mangled manners: O strange Metamorphosis: O new coversion up side down, in and out. Let Abraham humble, painful, hospital: learn our proud, slothful, inhospitall Nobles. Who not only not give, but chase away and stubbournely entreat strangers, checking them with threats, scoffs, and taunts. That englishmen are courteous, I deny not: yea they have been ever counted the chiefest honourers of strangers. And truly so they be: delighted rather with foreign wits and traffyke, than their own countries. Where notwithstanding they have both plenty of excellent wits, and abundance of all necessaries, and most civil inhabitants. Yet so delight them all foreign pleasures, that in manner they disdain, their home commodities.  
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. How sumptuous are they, in entertaining Princes, or ambassadors? How excessive? what glistering Nobles? what pomp? What show? Whom truly, for the maintenance of their dignity I commend. But that unmeasurable magnificence, much mislike: whence, what I covet dymynished, that wish, I employed, on poor pilgrims, Christ's, and exiles. To provide them necessary living, admit them into felowshyps, and allow them yearly stipends. Which well I wot, the Noblest Prince Edward, of happy memory, most liberally did, both in London, and either unyversitie. whom, some Dukes, Nobles, and bishops imitated. Chiefly, the reverend Father, and late primate of England, of the privy Council to King Henry the viii and his son Edward, Crowned with blissful martyrdom of Mary his daughter, Thomas Cranmer archbishop of Caunterbury: a worthy successor of william warram in that See, whom so lively he resembled, in sincerytie and bounty. Emouges the Nobles, not the least praise, earned Henrye gray, marquess Dorcet, and Duke of Suffolk, now a Noble Citizen of heaven. Who liberally relieved, many learned exyles. The like may we say of many other, who renouncing the world, and worldly pleasures, have exchanged life with death, or rather mortality with immortality. Thus some dead have I voutched. Nor want there presidents of the quick. But them will I not praise, but rather erhorte, daily to contend with themselves, that, sith 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 humanity, and affect of mercy. To relieve pilgrims, wearned with travail, and destitute of aid, banished now their Country bounds, and succour and cherish their need●, with their plenty.  
In conclusion, be Nobility bountiful to all men.  
But justice (if aught else) chiefly pertaineth to man's society. 
justice   
Wherefore worthily of Aristotle, it is called others virtue. Where properly taketh place that saying of Pollux to Commodus the emperor: terming it the balanced law. For in manner of balance, with even hand paysing & eaming each thing, it sweyeth not from right, nor more than just is, leaneth on either part. And that virtue is both fectest and necessariest for a Noble man. Whose whole life and practices, are chief busied in maintaining comen commodities.  
Where with once adorned, easily hath he gotten the princess of all virtues. Whereby he shall rule both himself and others. For neither is fortitude needful where justice is: and if laws ruled, arms should hush, sith none should be injuried. But insurious they become through couctise and thirst of coin. For what work we not to heap and hoard goods?  
Truly, a filthy fault in all men, but hardly think I any may be feigned 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 chips, how unseemly and servile were it, What blot to his estimation, he should incur that mock of Euripides? To be a happy hoarder and cofferer, an unwilling steward and disbourser of money: Hieremye accuseth the princes of Israel, as ranening wolves, bloud-sheaders, manquellers, greedy guts: and Dauld calleth them Lions lying in their dens, in wait for the simple and ravening the poor, haling him into their nets. But beware, lest they cry to god and the mourning of the poor, ascending, and peareing the ears of the lord of Sabaoth, provoke him against the. And of a most merciful lord and father, make him thy wrathful and rigorous judge.  
For the commonalty complaineth new lords succeeded their old ancients. Excessive in asking, rigorous in exacting, 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 incomes their tenants, or countrymen. Not to pervert judgements, not to enclose that erst was comen, not raise their farms higher than of old, or beyond reason, not to crush their backs with labour, not to differ to pay. For all these are forbidden by the law of god. Esay crieth. Cease ye to afflict, learn to be beneficial, search judgement. And in his third chapter. The lord shall come (saith he) to plead with the elders, and Princes 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 poor men's countenance? And there vice noteth he in his fift chapter. Woe to them that join house to house, and land to land, leaning room for no Neighbour. Will ye only in dwell the earth? These be those Giants of the earth, in times passed, before the flood, famous and Noble, valiant and notable, strong, sound, and mighty, terrible, and chained. These be the successors of Nimrod, stout and boisterous hunters, and rovers on the earth. Whom each where mention the sacred scriptures. Thus counseleth Solomon. Move not from their place, the ancient bounds, nor enter on the land of the Orphan. For whereto stain Noble men, themselves with this muck? whereto, are they of so low, & base spirit, as to be chained to these earthly clogs? who ought soar far higher. For what are the riches, which here so much they prize, but burdens, and clogs of Cares? Therefore said Socrates, our minds were no less hampered, and laden with them, than our bodies with long and side garments.  
Ant Democritus featly depainted money, which ungotte wrings, is kept with cares, departeth with grieves. Whereto then serveth this insatiable thirst of the which wanting ye wail, having how, losing mourn. This therefore know all Nobles, and with like salves, arm their breasts against this unstanched thirst of coin. Well wit they, they are no less bounden by laws, than every poorest slave.  
And first learn they, they ought injury none. Next (whereto they are most bounden) not only themselves be not injurious, but also repress they like raveners and extortioners Worthy honour 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 lawless and lordeles.  
Imagining the laws Cobwebs, 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.  
There be judges that gape for bribes and are corrupted with gifts. There are lawyers, Noble men's counsellors, who sell their patronage, hire out their tongue and travail.  
'Gainst those, let this our Noble man watch and ward. And hear Isaiah rightly counseling. To aid the oppressed, to render the orphan right, to plead the widows cause. For herein ought they not credit their assystantes, their soltcitours, their lawyers: who, sith they purchase their reams and offices, must consequently sell them. Which well saw and foresaw that worthy Alexander Severus. Who commanded Vetranius Thurinus, for taking bribes of suitors, chained to a stake, with green wood syered about him, to be smothered. That smokes he might be paid, who smokes sold. Sit therefore the Nobles themselves in counsel: hear causes, and honour judgements with their presence, as erst those mightiest monarchs, and Emperors of the world, Mithridates, Philippe, and Alexander the great. For, Noble men are princes lieutenants, 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 honour the former age, wherein Noble men were lawyers. when, the Roman gentlemen, blushed not, to profess this knowledge. when Antonians, Crasses, Sulpitias, Scevolas, Cicerons, were no less skilful in the lawyers answers, than the decrees of the xii tables. Yea this profession, was peculiar to gentlemen. Which would hit were renewed, that themselves might order judgements, the art hit self have more authority, and these peddlers less lucre. 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: himself 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 discharge his credit. For a Noble man ought accomplish, yea what so he noddeth to. Who hateth not a dying Lord? Deep in his mind therefore must be imprint this saying of Solomon. Six things god hateth, and the seventh utterly abhorreth.  
Proud looks, a lying tongue, blondye hands, a mind imagining mischief, swift feet to evil, a false witness, a vain man, and sour 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 measureless talk.  
The neighbour virtue to this is equity. Not to rack all things by extreme right, to yield somewhat, and think nothing more beloved, than mercy or courtesy. Mercy consisteth in pardoning, winking at faults, and forgiveness, seld punishing, and that unwilling, accusing not often, nor but compelled of necessity. Courtesy requireth easy speech, civil company, friendly, pleasant, and courteous talk. For whereto show Nobles themselves so seld? Why are they so stately, and haughty in talk, to their brethren their semblables? Nothing more high or lofty than the sun. Yet vaileth he his golden rays down to the base earth. Communicateth his influence with herbs, plants, seeds: shineth, lighteth, and heateth, as well the unjust as just, the poor as rich, yea the bruit beasts. Again, the higher and loftier he is, the slower and slacker motion he hath Even so, ought Noble men, the higher they are raised, the humbler and quieter to be: the more to use lenity & courtesy to all men, & bridle their stomachs, & bury their unbroken rage.  
The contraries therefore, stateliness, importunity, cruelty, and anger, much more must they fly. Which, when they light on any armed with authority, Nobility, and power, more trouble and stir each state. For inflamed with these nourishments, and oil (as it were) they have more force to hurt. Of anger well counseled Aristotle, they ought be angry.  
But how, when, and with whom, they ought. Of other vices, other blames might I heap. But more may they of this little conceive. For every philosopher's books, are laden with like precepts. From whom, the divinity and contemplation of these virtues must be borrowed: Albe the practise 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, henceforth we speak of the residue.   

THE third BOOK of nobility.  
HItherto have we determined hit, that is guided by virtue, and accompanied with fortune, to be the truest and perfectest nobility. For, both it behoveth 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 brightness of birth, the arms of honour and virtue.  
For, shame it were, who surpasseth herein, should be barren of better gifts Whom rather it behoved, with white steeds (as they say) many miles to forerun the rest. Much must he painfully learn, firmly remember stoutly practise, and wisely speak. Which all aught 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 straighter and more severe account shall he render, of his words and deeds. Wherefore discreetly, truly, and marvelously, 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 aught also abye others trespasses. So painful 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 disease 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 accompany him. For of much force are they, to the marring or making of cities manners, either depraving the Citizens with their lusts, and vices: or reforming them, by the presidents of their virtue, and continence.  
For it appeareth in histories, that as the city's chiefs, such ever was the whole city, and whatsoever change of fashions the prince began, the same the people followed. Which is far truer, than the conceit of our Plato. Who thought by the change of musicians songs, the states of cities were altered. For truly the Nobles life and living changed, who seeth not the cities manners change? Wherefore, so much the more hatefully vicious princes deserve of the common wealth for not only themselves embrace vice, but spread the same into the whole state. Nor hurt only for they are infected, but also for they infect. 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 themselves and others: that they may train 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 endeavour: 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 (quoth he) and virtue, are found in few, but riches in many. For scarce anywhere a hundred Nobles, or good men: but infinite swarms of rich, each where may you find. Thus writeth he. Why so? The false opinion of felicity mocketh them, for they ween themselves happy enough, for their descent from Nobles. And resting on this vain confidence, reach no farther. But truly saith Plato, love breadth of need. For the needy seek. Who seek find. But such as ween they abound, and think they have reached the chiefest bliss, slay as at the goal, nor mind to run further in that race. For who seeketh the Physician, but first he feeie disease? Christ calleth the labouring, and laden. Them promiseth he rest and disburdening. For the charged with no burden, need none to unlade 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 blemish of infamy, and further with their example, & aspire to the glory of true nobility.  
But fyth at first, we comprised the whole nature of Nobility, in three branches: forasmuch as, of duty towards God, and love and behaviour towards others, we have already spoken: the third, and last● Act● must we now furnish.  
The third and last therefore, is the consideration and ordering of him self. 
Duties of the Nobles towards themselves.  For to himself is he much indebted, to adorn either part with certain private virtues. least outward exceeding and surpassing in bravery, at home and inwards he be naked & beggarly. For what we have tofore mentioned, is public, & hath relation to others. For holiness & religion are referred to God. Nor may a man 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 skill and learn to practise these, let him at his own home, as in a free school shape & form himself: 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 himself, which is hardest: solitary to reverence himself, which is seemeliest, to rule himself which is mightiest: to conclude, to conquer himself, which is most victorious. For, who inquireth of others life & manners ignorant of his own, & is outwards eyed, but homewards blind, and wanteyed: is plainly a fool. who blusheth not within himself, is shameless.  
Who mastreth others, not himself, a slave. who rising others superior, becometh his own inferior, is a coward and impotent caitiff. Let us therefore somewhat say, of certain the chief and principal private practices, which himself under his own roof ought exercise, that properly honour him in his own home. 
Temperance.   
The first private virtue, and least sightly, but not least seemly, to be coveted and honoured of a Noble man: is Temperance. which, Aristotle restraineth to the pleasures of the paunch, and belie. Cicero stretcheth farther, whom we at this present gladlier follow. So notwithstanding, as we extend our arbitrement, and judgement chiefly to those things, which properly and most commonly, are appliable to our purpose, & the duties of a Noble man. Sith manifold therefore, is the consideration and respect of Temperance: we will refer it to three parts. Wherein, all her power is closed. That a Noble man think modestly of himself, live temperately, and continently, behave himself moderately, and soberly in all things.  
For so her whole nature, though not most suttellye bolted, yet may he plainliest understood. For truly it happeth, that as worms soon breed in most precious wood, so these three vices, Pride, Pleasure, Riot, or excess: (I wots not how) in manner naturally cleave and creep into Nobles. Pride therefore, shall modesty master. Pleasure shall continence tame. Excess shall moderance and sobriety banish. Be therefore, our noble man's mind guarded with such modesty, that he prize not overmuch himself, as flesh and blood: little account his stock, arms, name, titles, his parent's glory, his own fame, honour, wealth, and all the rest, that seem to other noblest, and most gorgeous: compare with none, advance not himself before other, no not his younger brethren: not boast his livings, not ruffianly crack his scars, not presume to the highest rooms, nor ought challenge otherwise then comeliness and honesty will bear. So be his mind form at home, so his thoughts disposed, that he account himself nought better for the access of any foreign hap.  
But so far forth, as he proveth himself a man, by virtue. Whence (Virro) the name of man is borrowed. This virtue the divines term humility.  
Which david used, when he termeth himself no man, but a wormling and the scoff and scorn of the people. and Mary likewise blusheth not to name herself the handmaid, and servant of the lord. For most truly saith Peter that God withstandeth 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 themselves. So shall they not be famous for Vice, but Noble through Virtue.  
Learn they perfectly, whence, and what they be. But this be known and learned neither know they them selves, nor judge sincerely of the selves. But either the cloud of ignorance clipseth their judgement, or the mist of pride, dimmeth their sight, see 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 spectacled they see: yet briefly will I show, that they may the easier mind from how base beginning, they have climbed to this high cliff of nobility.  
For they are as the rest, men. That is Earth, Dirt, Dust, and hay, as all flesh. Record of the Prophet.  
Td be short, to the orderly knowledge of their misery, propose they these three parts. 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 plight than was Adam our ancient progenitor. Of the earth was he created, then blessed. Of the same take we our beginning, but accursed and detestable.  
He framed in paradise, we without, wretched, mortal, miserable, beset with millions of miseries, treasons, chances, foes, both civil and foreign. would god, at last, amids their dainty feasts, and pleasures, the Nobles would recount this father, this mother, namely the earth. And ever have these ancestors to fore their eyes, that so they mought no longer vaunt themselves, other poorers superiors or betters, whom so much they despise. But even confess themselves, their germane brethren. Desrended of the self parents, equal in baseness, misery, & obscurity of birth. For so preach the holy scriptures. So thunder they to us, yea oft and earnestly. But hardly will a proud man, and to well persuaded of himself, puffed up with the Nobility of his ancestors, acknowledge this earth, which with his feet he trampeth, his mother. But so is hit written, so taught, that herein a rich and poor man join, that the lord, is creator of both. what cause of pride, then have they above the rest? why recount they not oft, with Philippe the King of the Macedons, 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 vanquished, and put to flight, himself remaining glorious conqueror: feeling in himself, after this victorious success, some mamnishe tickling & pricks incident to man's nature, that also he become statelier than of wont: commanded one his servant, every morning at his uprising, to cry to him. Remember thou art a man. Would our Nobles in like manner, charge herewith some one of their servants, 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, mutability, beggary, swathing clouts, and first cradles: of what mortals, themselves mortals, were borne: How suckling babes they were fed with pap, and nursed with the self food, and the self forte, as other wretched rascals: and hereby, enforce them to acknowledge them selves men: It would I think much abate their stateliness and pride, but the glory and immortality 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 themselves. For come we not all alike, into this light? Weak, feeble, of tenderest flesh, skin, and body? Unable to speak, go, or eat, only begging, wralling, & hanging on our mothers or nurse's teats? Are not in like fort, both the rich and poor, the Noble & rascal, bred, nursed, and fostered? Begin we not all, our life, with wralling, and cries? Wiseliest therefore, oft wondereth the princely prophet david, at the mighty hand work of God. And recounteth his marvelous creation in his mother's womb. How wondrously his body's substance was compacted in secret, & himself proportioned in parted limbs, form day by day, and registered (as it were) in God's book. How erst he lay in his mother's womb, an unformed shape, and lifeless fleshly 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 mother's womb, whence first he parted, nor his first wralling Cradles, or swathing bands.  
What pre-eminence therefore, herein hath nobility? Sith of men, men, of mortals, mortal, of wretches, wretched, and feeble they descend?  
Worthily said Euripides a Poet in deed, but herein true.  
Nought proper have we. All alike begun.  
Though some births be more fortunate than some.  
So is none privileged, but semblable, the birth of the noble and base.  
To conclude, to leave their nativities, and base birth, if nearelye you view their life, and death, you shall find them dealt withalll, I say not worse than other, but truly no whit more partially. I pass by their infancy, which where others commonly spend with their mothers, these against all nature, suck strange Nurses, not their mother's breasts. I pass over also their childhood, oft to dainty, nice, and wanton, while others apply either free crafts, learning or labour. narrowly pry into the whole course of their life, and compare their plenty with the others ponerry, their riot with thothers thrift, their dainties with thothers sparenes, their idleness with thothers travail, yet neither have they more, nor hunger ofter, nor eat gredelyer, nor live daintier, nor sleep swetelier, nor far 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, oft preventing others? and some time more perillouslye? some spent with war, other with surfeit and effeminate pleasure, other suddenly rest by the sword edge, the prince's displeasure, 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 rehearsal hereto I hale them, that mindful of their base beginning, considering their unassured life, awaiting with others death ever priest: they may join humility, and modesty, as the blazingest lamps, to the reft of their virtues. wherewith as pleasant sauce, their whole life may be sweetened. where without, all dignity stinketh, Nobility is contemptuous, yea their virtues are esteemed vicer. justice liberality, magnanimity, fortitude, yea religion itself, wax beggarly, hateful and infamous not for their ill nature, but for they dwell ill, and harbour in a proud and arrogant person. Pride is it, to vaunt Princely robes, not princely virtues. Pride is it, to lout men of lower sort or poor lasers, as is some men's guise. Pride is it, to term civil subjects, and honest citizens, knaves, thieves, villains, as wont the french Nobility. of which word notwithstanding, the Etymologye and reason themselves know not. For villains be all, even gentlemen, such as though free borne, lasted not from that nations of spring, but were since received amongs them. So termed, of the word (Villa) for them selves or their ancestors, delighted in farm places, or applied husbandry, and tillage. As Budee witnesseth. But villains term they them in great despite, & reproach as vile. Of which sort many scornful, big, & windy words they use, chiefly against hulband men, and their poor neighbours, whom rather they ought embrace, cherish, & greet, as friends, neighbours, and brethren. But this is their pride's blame. It is also a touch of pride, not to listen their lofty cares to admonishement, reprooffes, or threats pronounced out of God's word, and the mouths of his ministers, rghtly displaying them their sins, to provoke repentance.  
They disdain to hear their courtise lust, ambition, stirred. Yea, therefore have I oft known, good ministers guerdoned with taunts, scoffs, checks, & boisterous threats, yea imprisoned some. Pride also it is, to contemn ecclesiastical discipline, in all connsayles to withstand it, and with all their might, to endeavour to hinder it. What? are Nobles grown to such insolence, that they gnaw God's bit to be unbridled? That lawless 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 open his mouth to excommunicate a Noble man.  
But why plain I herein the pride and stateliness of this order? Sith themselves that excommunicate, that writ themselves servants of servants, and successors of humble Peter, yea vicar's of humblest christ: they they I say, in this abuse, seem seem not only comparable, but even far to exceed them? These are aggrieved to be touched by name. If out of scripture ought be objected them, they rage, rave, burn, and curse as black as pitch, even flea and tear men. But of such excommunicatours, meant I not tofore. Other Christian ministers mean I, who to this intent proclaim their adulteries, whoredoms, dissoluteness, mischiefs and sacrileges: For they should repent & not return as dogs, to their former vomit and elder pride. Nothing more glorious than an humble noble man, nothing more intolerable than a proud Lord, nothing in a gentleman more commendable, than modesty. Wherefore here in first shine their temperance, to bear not lofty but lowly mind not seem in their own conceit wise, show no sign of arrogance, in words, life, or apparel, either by gesture or countenance. The mate and sign of modesty, is shamefastness, and bashful blushing. The hew of virtue, wherewith hit is commendable, to see young gentlemen's cheeks stained.  
The second maim of mind, 
Continence  that ought be razed, is also a certain intemperance to cure whereof, inserueth continence. For so translate I word for word. Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hit he reposeth only, and properly, in delights of sensual feeling, and thinketh by abuse, extended to honour money, and other like. The proper praise whereof, is to abstain Venereal sweets, to bridle 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 folly, weakeneth the strong, perverteth the godly, transformeth the Noble to swine, to Sheep, whirleth the whole man now here, now there besides himself. She as sole Empress of the world, bewitcheth emperors with her bawdy potion. She only conquereth captains, commandeth Kings, and triumpheth on Emperors. For infected not Flora Pompey, a prince otherwise not altogether vicious? Conquered not Cleopatra Cesar, so valeant conqueror? Married not Antonius the self same minion, though a comen harlot? spoiled not the Campane Queans Hannibal, the Greeks Philip? Phrine that famous strumpet, bewitched Timothee: Lamia Demetrius: and other Nobles, other strumpets led and byledd, as captives, at their will and beck. which slanderous stain of so Noble personages, histories whist not yet at this day. Which every wise, chaste, unpartial reader, and such as abhorreth not virtue, detesteth yea in those, to whom only nature, hath lighted some spark of knowledge. But otherwise far, will all posterity judge of Christians when they shall peruse their banquets ', riots, lusts, adulteries.  
christ willed us, to be gods holy temple. Why then profane we our selves, with unclean, & filthy harlotry? Why fear we not, with horrible mischiefs, to stain the harborough of the holy ghost? The darkness, night and corners, bewray much. But (O shame) why search I corners, sith the Son, midday, & all men's open sight discover most clearly as at noon days, and the high market Cross, so abominable facts? But herein Nobility, vaunt themselves in manner, privileged. If so, the more they may, the less list they. For who more may then meet is, hath wicked licence. But may any, offend with lecherous life, the immortal & chastest God, and the eyes of his purest servants? follow stolen venery, and facts not in deed only, but even in talk stinking? Nicocles in Isocrates, though a King, though a Paynim, teperately passed his unstained life. And boasteth he never knew other, than his own wife. teaching his subjects, by his president, to live a like.  
But what in these days, is done by those, who fill the highest honours, and empires, so god save me, my talk blusheth to tell. And I forbear to lance godly ears, with the filthiness of the talk, such deeds require.  
But thappeachers thereof, are the Sun and Moon, the heaven & earth. Nor lieth aught covered, to the great offence of the weak, the Iewe●, and Turks, seeing such crimes comen amongs those, that bear the name of Christ, and profess his gospel. And with such especially, as seem, & are accounted Christianest. Who should be to others, both their countrymen, and foreigners, precedents of perfectest continence. This licence ought be restrained even in the highest. Dionysius king of Sickle, understanding his son had forced the wife of one his subject: in great rage asked him, if ever he learned that touch of his father's? To whom the prince replied. Your father sir, was not a king. So princely seemed it to this gentleman to haunt whoredom. But hereto, what rejoined the father? Nor shalt thou truly, if ever thou double this deed, have son. Threatening him death, if ever he incurred like crime. If a wicked tyrant, wonlde not suffer so heinous crime unpunished in his son, What? shall we think it lawful for Noble men, quite, I say not to ravish others: but divorce their own wives, commendable for good name, beauty, and dowry? to be double, yea triple married at once? To wed their brother's wives? To abuse their true wives as harlotts, and use harlots as wives? But sith 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 nipping words, but severe rigour: Yet will I stay myself, nor chaff in talk, sith here I mean to give instructions, not amplify abuses. But this can I not dissemble. Whoremongers and adulterers god will judge. And that otherwhere hereto Paul joineth. No adulterer shall enter the kingdom of which sounded war, he much honoured. Which well may we extend to all jests, trifles, wanton & light toys. But by these few, had I rather the rest were conceived, then with much talk to breed loathsomeness, or offence to the reader.  

Against excess and overmuch magnificence.  Now remaineth it we speak of the third part, wherein consisteth the mean of all things, and comeliness itself, and as it were a certain honour of life, and temperate refraining riot, and superfluous magnificence. What we have taught, is of things fastened and grafted in himself. 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 honourable man's. Table, apparel, buildings, plays, train. Wherein I will briefly note the simplicity 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 reforming.  
¶ Of his Table, and provision, 
A Noble man's Table.  as lawgiver I decree no thing. Nor will I prescribe him, any diet of meats and drinks. Which according to his bealth, his acquaintance with his body, and his own wit and wisdom, he ought limit himself. For, well I wots, this estate, for the most, breedeth sober, ciusle, and most temperate personages. And many Nobles shall you find, small cators, less drinkers:  
far greater gluttons, and quaffers amongs the comen sort. But in the most miss I domestical discipline and blame their excess. Wherein, fault may grow two ways. Either in quantity: or quality. Quantity mean I, when in sumpivousnes, and magnificence they exceed mean. For, it happeth many times, they feed not so much their bellies, as eyes. And albeit themselves modestly use it, yet so great furniture is there, such store of dainties, as would not only suffice the guests, but even cloy any Hercules, herds of wolves, for our need, but pleasure. But what so is superfluous is loathsome, and unsavoury, and looseth all the sweet, in enjoying. 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 pliny witnesseth, they kept in their housen no cooks, but hired them from the shambles. Now. 5.6.7.10. suffice not to buy, furnish, scald, seeth rosle, bake, stew, mynse, and sauce, so infinite sorts of dishes. Nor yet contenteth it some dainty 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, how infamous is it, any where to find a Noble man a bibber? But drunken, or drunkard most villainous. Wherefore the quaffing of the dutch nobility, is presently haled through all realms And for there are found some sturdy cospottes, their blame turneth to the infamy of the whole nation. As some also term Englishmen, gluttons, not for they raven so 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 themselves, but their tables, with superfluous dishes. And to speak indifferently, no where else ever saw I or heard, tables spread with such excess, all parts so farced with lavishenes, as some Nobles may worthily compare, even with any Lucullus. For that most unworthy is, the very scraps, which might suffice many families, & feed huge heaps of beggars, are loathed not only of their servants, but even of the boys, and scullery. And that most villainous is, not only whole beef and mutton, but even capons and connyes, left by servants, are cast to hounds and spanielles. The mean while, many Lazares lying at that doors, unrelieved, yea with a crumb of bread. Which albeit I presuppose, happeth often the masters unwitting, through the neg linence of their servants: yet thus warnet, but timely they abate somewhat of this their immoderate excess they will abye it most dearly.  
Both, for they suffer the good gifts of god be spilled, and also, for through their default, so many needy members of christ perish with famine, which might be relieved with a bare bone. Neither warn I only our english nation, but all others, who more prise their hounds, than the poor, for whom christ died. Not only shall they be called dogs as that Cananite, but also in the kingdom of heaven, the poor be preferred them.  
Ancient nobility, I much reverence whose Tables were spread in deed, not laden with divecs dishes, but always open to their neyghhoures, the needy, to all strangers and comers. Which at this day, also is continued of some, but only in Christmas times, and other solemn feasts. Hawebeit of some commonly, and gladly would I, both sparer and seelder. But not only in variety, and quantity, but in quality also they trespass. As in times passed, many Apitii. Who were to nice with overconning and quaint mouths.  
Cicero twiteth Hircius, for he could not sup without a peacock.  
Who was (as himself reporteth) his scholar in learning, but his master in feasting. For of Heliogabalus what should I say? Who appointed prizes for the inventors of strange dishes. Who exceeded all the Vitellians and Luculles. Who lived with preservatives of the Fowls tongues, which we call Phenicopters, and the brains of Geese and Peacocks.  
Whose fishepondes had springs of rose-water. O dainty monster, worthy to die in a draft, as after happened. But we must imitate, and express the thrift of the ancients, I say not philosophers, as Taurus, Socrates, Plato, Diogenes: But princely personages, Emperors, & good laws. Before the third Punic war, by C. Fannius it was enacted, that none should eat more birds than one hen. Which ill they observe, who have everywhere factors for their belly, their carpenters of Coquerie, and devisers of pleasures and dainties. who feed on sparrows, peacocks, flesh, fish, and all so, taes of viands And buy up the farthest, rarest, and costliest, neglecting their home cates, at their noses, or of easy price. As who dying far of the sea, would eate but fish: and nearer to it, the daintiest flesh. To nice and fine be these cormorants, not unlike those ladies, whom they say things far fet, & dear bought best feet. Or women, I have heard of, who scorned to buy eggs at ten or twelve the penny, but gladly give as much for one. As though, the quantity of price, commended the goodness of the victual. In ancient times, rarest was the use of wine. For many years was it forbidden women in Rome. So that long afore any law therefore decreed, one Egnatius Metentinus, for killing with a bat, his wife drinking wine from the hogseheade: was quit and cleared by the judgement of Romulus. And their Nobles as I said, drunk but their country wine. But by the Consuls, the foreign & strange wines, were by little and little brought in. So as at length, four sorts were chiefly comen, and received, in the time of julius Cesar. Of Phalerne, of Chius, of Cyprus, and Lesbos. Lucullus only once, saw Greek wine in his father's house. But himself returning from Asia, distributed more than a hundred thousand tons, to make his largition magnificent.  
So stealyngly crept 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. Which now is no strange strife. Otherwise read we of Cato, who seld drunk wine. And being in Spain, used no other than 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 abolished, measure kept, and respect had of their dignity. Follow they the honourable example of Antoninus Pius, not niggard but Noble, not filthy but fruitful, that their plenty want reproof, their sparing, nygardise.  
And their Table be stored, not so much, with far set or sought dainties: as the provision of their own servants, fawconers, fishers, hunters. And thus much of the measure, quantity, and quality. But sith their meats are powdered with many sauces, to provoke appetite: purchase they chief these 3 past all spicery. Hunger 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. Travail, running, sweat, were the Lacedæmonians sauces, as withnesseth Cicero. Whom well pleased and liked, that black broth, that so much misliked Dionysius Then therefore must they eat, when they hunger, then drink when they thirst. The mighty prince Darius, cloyed tofore with rabbles of Cooks, Hurtors, Cators, masters and doctors of Kitchenrie, and greasers of the throat: drinking in his flight, muddy puddle water, though stinking with dead corpses, denied he ever drank sweeter draught. For than drank he thirsty, which never tofore. But wise and godly talk, and reasoning of matters pertinente either to godly life, or concerning the common wealth (so within their bounds and in due time) sometime also pleasant and merry, so not trifling or filthy: profit not only to provoke stomach, but also to feed the mind. Which wanteth neither reason, nor precedents of Princes. For, Adrian th'emperor, whose modesty, stood in steed of law to his Subjects, exhibited in his divers, Tragedies, Comedies, poesies, and Doulcimers. Nor is the use of Music amiss at this day, so Herodiades wanton dancing and bawdy ballets want. For the custom is ancient, as appeareth by Homer. Feigning one Demodocus singing the Trojan war in Ulysses presence. Nor ought time of laughter be denied pleasant wits, so they pass not their bounds, and no talk or banquet exclude christ, ever present both a guest and feaster. doubtless they may unbend their brows, and revive their spirits with merry talk: yet wholesome and profitable. As Cicero a sage counsellor, reporteth himself a guest 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 consultations: but the supperwhile wasted with table talk. For, I mean not so to ply the Nobles with study, as that Chrysippus: into whose mouth, incessantly reasoning of Philosophical suttiltyes, Melissa poared meat. Nor require I all men, to be Plinyes, who studied, red, and noted even supperwhile, and running, as pliny reporteth of his uncle. But, that wise, christian, and learned talk flow from Nobles in their feasts.  
What guests they ought bid, we have already showed, entreating of liberality, not parasites, or fools, not iessers, not bawdy minstrels, not men 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 needles rich, ne yet the poor rather to laugh at, then pity, as some do. Which is also accounted amongs Heliogabalus worthy feats. namely, to bid amongs other his guests. 8. bald, 8 purblind, 8. gouty, 8. deaf, 8. murrions, 8. slimsbies, 8. fat & foreaten slovens, to feed with extreme laughter his wretched lust. christ willeth to call the poor, either living thinly, or hardly toiling with travail, and enforced to live on others trencher, and supply their wants otherwhere. These are Christian suppers, most honourable seastes and worthy Nobles.  
¶ But of apparel, this must we principally hold. 
Of appacell.  That it is a matter indifferent, nor greatly material what any wear. For, neither dareth the garment nobility, nor harmeth or dishonoureth the person. Nevertheless, sith we are all naturally proner to evil then good, when to our nature of itself corrupt, occasion cleaveth as a prick or provoke meant: brave garments, may in one not altogether persecte, nor wholly Christ's, be instruments of pride.  
Instruments I term them, for even in base apparel, the mind may be no less haughty, then in gorgeous Nor less pride lurketh in the brats of a Beggar, than the purple Robes of a Noble. Yet somewhat herein ought as well Noble men as women observe. first that all superflutiye be shunned, and immoderate desire of bravery. Which also (as the rest,) I will teach by example of antiquiquitie. For the laws of the Censors, and expenses, forbadd excess no less herein, then in banqueting. The emperors therefore, partly thinking hit a po●nt of a base and abtect stomach, to vaunt gorgeous garments, and partly for others example, dyfferd in apparel, not much from meaner men. But far beneath their honour and dignity, appareled themselves. For, Agesilaus used ever this saying. It was a princes part, not in wantonness and niceness, but the ornaments of virtues, to exceed the commons. And therefore in the four changes of the year, used one only coat. In his tents had no costlier couch, than any comen 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 jews the. 11. of France, Alphonsus of Sicyle, and Mathye kings of hungary: for the baseness of their apparel, were hardly discerned from the comen sort. Such are, and have been, many in England. Who ware the self livery they gave. Nor differed from their men, so much in ut ward as inward ornaments. But now, but on all parts they glister, with long and massy chain, with flaunting plume, with costly and rare array: scarce think they themselves accounted gentlemen. And as whilom Heliogabalus never doubled the wear of one garment: so these exceed in change, and hit most sumptuous. So as almost day by day, they wear several, and those suitable. Showing themselves one day crimson, other white, the next black from the crown to the sole. Just cause is there or fear, least coveting to seem to trim in a matter of nought, at last they become to beggarly and bare. Scarce clothed with one course garment. But beset with years and brats.  
But as to women, there is a manifest decree in the scriptures, enacted by Peter and Paul apostles, that they exceed not in sumptuousness, that with modest habit, shamefastness, and housewifery, they attire themselves. Not with spangs, gold, pearls, or gorgeous ara ye. But as beseemeth women professing godliness, in good deeds. Jerome also mentioneth, an honourable 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 & christian women, beseemeth a clean and comely habit, not unworthy christ their head. But whereto tendeth effeminate and nice array, but to bewray an unmanly mind? Wherefore Socrates going ever for the most unshod: said these player's weeds were feet for Tragedy and Comedy actors, but nothing available to honest life. Next, must they observe, that to the outward glistering, the comeliness of mind, and inward beauty, and bravery of manners be answerable▪ least, when the attire beseemeth, the filth of mind shame. Therefore, when they do on their costly robes, with that self labour 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 curiously sleeking his hear with ointment, that the neat order of his head, caused not the disorder of his life. Beware also they must, least shining utwardes, perfuming the air with sweetest odours, and altogether dainty and neat: inwards they be found unclean and stinking. Nor think they them selves happier, for their rich & costly-robes: but acknowledge their coats the covers of many cares. As the king Antigonus' hearing an old Vecke pronounce him happy: discretely and wisely replied. Wist thou, o woman, how many evils these robes shroud, scarce wouldst thou stoop to take them from the mire. For, not only are good Nobles more careful and cumbered then others: but also, more open and prone to peril. Which consideration bringeth modesty, and self contempt. Hereto also calleth them, the baseness of the things, that swell them. For gold, silver, velvet, nought else renoumeth, than man's fond estimation. The first, being only fruits of the earth, the basest element: the last, the seed of a simple worm, of the people Seres, which two monks brought from Serindia, a city of Indye, to justmian at Constantinople, shipped thence into italy, and other parts of Europe. For, of her seed covered with dung, silk worms bred, fed with mulberye leaves, spin silk. And therefore, the emperors esteemed ndt so hyghely Silks, & Velvets, which Aurelianus had never in his wardrobe. Saying, he would never poise thread with gold. For than was an ounce of silk, sold for like weight of gold. Alexander Seucrus also, ceil aware silk, 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 mulberies planted, bred plenty of them: every varlet ware it. So as now, it is turned to saddles and horse trappers. The Milesian were in times passed 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 braver, none trimmer: at home, none base none filthier. Wherefore, either the matter whereof it is wrought, or the commennes and staleness, ought breed contempt thereof in a noble courage. And cause, that not so much with foreign as home cloth, he cloth himself. Or, if needs he would so be appareled, think at least, so light a toy should not so lightly raise his stomach But, both the dear price of the substance, and fondness of fashions, is much reprehensible. For it is changed and altered daily. And what raphael Volaterranus complaineth of his italy, that may we much trulier, of our England. Which not content with her own, or the present guise, liveth as strange. Counterfaytinge, this day one, tomorrow 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 tailors shop But, what more monstrous then only on the making of a dancing doublet, 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 hose for one man, cost 800. crowns. And what sums of money, even only feathers waste, London merchants know, and I have heard. But sith prefentiye I remember not the certainty, I list not fain, Lest haply I miss the truth and lie. Shortly, be this the sum, that none wax proud of apparel. But, repose himself in his minds gifts. That peacock like, they prize not more than right themselves, with their painted plumes. Sith nor the horse for his Velvet trappers, nor the bird 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 outward, and more & more covet these inward ornaments. Be the end of apparel, to shroud the body, to chase cold, having respect of health, strength, honesties, and comeliness.  

Of a Noble man's b●●se.  ¶ Hit followeth now, we speak of Noble men's buildings. For, who ween any part of happy life, consisteth in this world's bricklenes: seem not to themselves happy enough, though finely clad, daintily fed, but also they dwell princely. Then which hap, is nought more miserable.  
Which Solomon the kingly preacher, reckoneth among the commonly accounted goods, in his search of the sovereign good. I have compassed (ꝙ he) great drifts. Built housen, planted vines, leveled gardens and Paradises, and in them set all sorts of fruitful trees. Plentiful ponds have I made to water shady groves. Wherein he describeth all men's drifts. 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 lo all vanity and trouble of mind, and nothing lasting under the son. A golden saying of the wisest preacher. Which, would Nobles grave and carve on their posts, pillars, walls, house, and entries, over their doors, and privy chambers: no poesy should they find more passing or pithy. For vanity of all vanities sayeth the preacher, and all truly vanity. If then there be so great vanity, and vainness rest in all things: what dignity, what nobility may be purchased by building? Yet this vanity work we not (say they) on vain consideration but just cause. Both hospitality grow, justice more indifferently be ministered, Cities more flourish, Citesens be linkd in nearer amity, and the neighbour poor ofter relieved. Which all, by this their solitary secession, are executed seelder, colder,, negligenter, and through their farther distance, less commodiously. Why rather imitate they not the ancient Roman Nobles? who reserved their manors & farms, rather to sport and refresh themselves, then to inhabit. as Pompey, Pomponius Atticus, Crassus, Ciccro, and others. Whose succour, presence, ward, neither that city wanted, nor their patronage, council, or aider the citizens. For in those days rather chose they to deck the public buildings, then private, the comen city then their own homes. As Aristides, Pericles, at Athenes, Curius, Fabricius, at Room. In whose housen, only themselves, were beautiful and golden.  
Noble was that vaunt of Augustus, and worthy a Monarch.  
Left to all Magistrates and Nobles, to imitate. Brycke huylt took I Room, I leave it Marble. Ever, more ought he their care of public safety, and dignity, then private honour. But, the renown and glory alleged for second cause, is alike vain & vayneft. Which yet moved and tickled many, even in Chrysostom's 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 commendation of the quick how reacheth it to the dead? Again, time will end this praise, and aged years shall blot & fret out thy name and house, with thy proud praise & memory. For, if the golden Capitol now musty waileth, if the noblest frames lie drenched in darkness, if Lucullus most magnificent manors are sunk into oblivion, chrough the malice of all fretting time, and now lie razed and neglected: why vainly flatterest thou thy buildings, with any eternity or lasting length? Where are now those famous temples of Jerusalem and Delphos? Where the church of Minerva?  
Where the Image and huge statue of the Ephesians great Diana? Where the Pyramydes of Memphis? Where the vaults? where the triumphant arches? Where so huge platforms? Where the owners, contrivers, and carpenters, of so princely places?  
Thy house though glistering with gold, silver, and precious stones, is but a swallows neaste, of dirt and straws. 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 hoard treasure, knowing not for whom. For if thou quick forgot them oft, after thy death they may be reft thy son. For either tyrants seek to entrap thee, or false accusers with forged crime, as poisoned dart, in one moment, with one lie, one wile, will bereave 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 qwaves, consume right oft great patrimony. For oft, a thrifty father succeedeth a prodigal son. Who selleth all, not leaving so much as tile or stone. As Crassus bordeth on Brutus. Or with gluttony, & dicing, scatter they infinite substance, gathered with great sweats. And strain whole manners and lordships, through a dainty throat. Such one mentioneth Valerius Maximus, one Crassus, surnamed bankrupt & rich. Who though beggarly, and unable to satisfy his creditors, and a needy wretch, was still saluted rich. So these gluttons, as if naked they gathered nuts, as jesteth Cicero, pocket all in their bellies. Wherefore, sith both vain is their hope of security, and search of glory, and superfluous their heirs care: No sufficient causes are there, why these earthly, frail, temporal harbours of our body, waving with every bias, open to all enemy's roads, rife to all peril, should be decked with such cost, stateliness, and magnificence. These faults therefore avoided, be this moderance used. first, having of his parents, a house able to shroud him from showers, and keep hospitality: rashly enlarge it not, (as many that race, raise, build, altar from square to round, from round to square) but use it thankfully. For the house honoureth not the owner, but the owner the house. Nor deem he himself his parents better, but worthy a fairer house. Ever bear he this of Horace in his breast.  
Happy who far from courtly toil  
As Princes did in elder while  
Eareth with his beasts his native soil.  
But if need and constraint require new building, principally providehe, the groundeworkes be justly laid, not with others injury or nusaunce. Not in others soil, but his own. Not in any comen 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 door and entry contrived, as they open to all good, poor, and Pilgrims: close to all vagabonds needless and vicious.  
¶ As in fare, apparel, buildings, they must observe dignity, 
Of Noble men's sports.  so in their plays and sports, ought they keep the golden mean.  
Thereof are two forts. That more commendable which is stouter and manlier. And hath in it somewhat stately and warlike. The Greeks used five sorts, whirling, leaping, casting the dart, wrestling, running. Who conquered in all, was guerdoned with a five double game. Who in four was termed a quartan. In Virgyle, Aeneas is both a game maker and lawgiver. And ordained plays and gave prizes. The other sort, many doubt whether christians, made for earnest, not sport: or Nobles that should couple majesty with their leisure, may use. As dancing, feigning to instruments, play at dise, chess, or tens Wherein if oaths, excess, gain, and covetise of lucre be left: if honest plea sure, not filthy gain be sought: I think, they may in time and place be used. Sith to the clean, nought is unclean. And not the thing so much as the users intent is faulty. Solomon sayeth. A time to sigh, a time to sing. david with the harp suaged Souls fury. And Achilles amongs the Greeks mastered 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 comparison. Scevola also, played at tennesse Swimming and shooting, have some show of warfare, and are wholesome for the body, yielding it by exercise, nimble to obey the mind. The citizens of Cuma, trained their children in fighting, swiming, and wrestling. But herein, as the rest, this is worthy not only blame, but sharp correction. That Nobles use dice & cards, oftener, & to other end, than they ought. Nor, once begun, end or keep mean. Yea, some so profit in madness, that their whole inheritance, they set at one unhappy throw. ending at last their sport, in earnest, brawl, bludsheds and slaughter. So as of the dicing Comedy cometh Tragical end. namely oaths, curses, blasphemies, bannings, misery, calamity, beggary, Tyburn. In dancing also fly 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 a Noble man's train.  Of their train, in sum observe Nobility three things. Whom they ought reject, whom retain, how to entreat them. Reject they ought generally, all superfluous servants. Who nor already skill, nor travail to attain any good art. For if we have condemned sluggish▪ Nobles, much less allow we their servants idle. Yet how many handless men, hath the present Nobility? How unfruitful train? what flocks? how much idle service? but chiefly chase they flatterers who hover under their roofs, as swallows and mice, for their own gain, not their love.  
Who with their tales transform and colour all things. Crouch at every beck, Mask vice for virtue. As the Parasites, & cuppeflyes of Alexander, Dionysius, philip. The Table mates, Apes, yea lice, and Flees of rich and Noble men. As wont Plato's friends to counterfeit his crompe shoulders, and Aristotle's his stuttering. Have accusers and taletellers no entry. Who droop tales in Noble men's ears, and accuse and slander their fellows. To such be their ears and doors locked. For they breed debate sayeth Solomon. Nor, must wise heads keep naturals, bawds of pleasure, or jesters. Nor, lurk there covetous Gehises, brybetakers as that Elizeus servant. For, these are either stark with idleness, and loiterers: or mischievous. of whom neither fort ought their gates admit. For living idle, attending only at gardeners or suppers, or following their lords to the court, or otherwise, flattering them: the whole day nought doing, consuming their wages in dise & gamning (to name no worse) they become contrivers of many mischiefs: and apply their minds to theft, to whicked devices horrible to be named. Which sink must be pompd. Else shall their lord abye to the lord their blame. These rascals, and rakehells, thus ridden, shortly learn they whom to retain. Only necessary servants, as hinds to intend their tillage, or other officers of house hold. As secretaries, Butlers, pursuivants, and other inferior. Then, good counsellors, friends and trusty servants. For the evil stain as pitch. 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 spur, judge and preacher.  
A counsellor he can not miss, to resolve all his neighbours, that they be not forced to sue the law, wrapped with so infinite crickes and moot points. But forthwith, this our christian and learned Scevola freely instruct them in all controversy, and discharge of all care. Alexand er Severus had assistants, in penning his letters, his libels, in aiding his memory, teachers six. or. 7. lawyers, what more what less twenty. Nor enacted he any law, which was not first by them bolted to the brenne. Always is a learned man 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 embassy, he had in his train but five: One was his friend, familiar, and teacher, Panetius. touching the third point, he must not entreat them rigorously. Tiran nous was the Romans power of life and death, and therefore rightly reft.  
Otherwise teacheth Paul in our law. To deal gently, mildly, familierlye, with them, lest we have as many foes as servants. To admit them to talk and council. For they are not all slaves of nature. The good sayeth Augustine, all be he bond is free. The ill, though a king, bond. They must upon account of their travail, render their duty. jacob had servants, and handmaids, but such as toiled, kept Asses and camels: none idle loiterers. Nor be their lord so lordly, 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 available, not to conceal thy servants, the cause of thy commandment.  
Socrates in Phedris, counseleth to learn of any thing. Yea, were it a speaking Oak. For, we ought not attend who speaketh, but what is spoken. Be they therefore friendly to their servants▪ and prefer the worthy. Not as Ants gaawe the grain on that part it first springeth, lest it become unfeetes 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 cast out of service, their old and aged men, now dottardes, and foreworne, how cruel is it?  
kinder far Alexander to his steed Bucephalus. Whom aged, he caused other horses to bear to the field.  
Some there are, who not only frowardelye and importunately brawl, with their servants: but also, threat, and thunder (not speak) no less than mylstoanes, lightening, hail. Of whom sayeth Solomon.  
In a fools mouth is the staff of Pride. 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 each man, according to his discretion and moderance, easily discern. So he come angerlesse to punishing. And afore judgement, guyete and sober, well weigh the quality of the crime.  
Athenodorus preservative, given Augustus, against sudden rage, is bolesome for all men.  
Neither to do or speak aught, till orderly he have recited the. 24. Greek letters. Nor propose the greatest princes the greatest ragers for patterns, Nor do on Achilles' wrath, or Alexander's fiery stomach. But follow of all nations the pacientst. Of the Hebrenwes david, the Lacedemomans Agesilaus, the Athenians Socrates the Romans 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. 
Prudence  Yet, for it lieth in the secret mind, we referred it hither. Which yet is there so enclosed, as it ought issue into judgement seats, the Prince's court, common congregations & assemblies, and even into the churches. Which, how necessary it is for a noble man, Solomon showeth in the fourth of the proverbs. I (ꝙ he) being my father's darling, and the only and tenderly beloved of my mother, thus taught he me. Purchase wisdom purchase understanding.  
swerver not from it, it will preserve the. Love it, it will save the. Advance it, it will advance the. Embrace it, it will also honour 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 parent's counsel, and proved the passingst and worthiest in all sorts of learning, of any mortal. Contrary was Midas wish. 
Masters.  For that fool wish● gold. This sage, wisdom. O how unseemly is hit he should pester the highest honours, who most unworthy that seat, dareth not open his mouth in council.  
Shame and reproach was it to the un skilful Megabirsus to babble, in Apelles' presence, of lines and colours. For the youge boys standing by pounding colours, whom afore they honoured, and gazed at for his glistering robes, and gold: his unlearned ignorance, talk, and judgement, as a blind man of colours, scorned and scoffed truly, as in charge and office, I require it not, so in skill and knowledge feignest would I (were it possible have him pass any. The citizens 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 spoke. For Noble men, ought not only be hearers, but judges of ministers. Nor should such darkness shadow men's life, nor so long night eclipse the church, if they corrected and reproved erring pryestes, not leaned to their errors. Nor is ought at this day more lamentable, than the ignorance of Magistrates and Nobles. Head cause of all evils, both in the state and religion. And why will they rule, if they can not inform the ruled▪ For they rule, as wiser, not as mightier. 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 himself to the ditch. But, of their barbarous custom, and blind opinion, who scorning the rude reign of Poliphemus, that Gyaunte huge, but witless, and all his Cyclops: judging also the Turks empire, for contempt and ignorance of arts, most filthy: yet roar, they are borne to arms not learning. Nor scarce account themselves good warriors, if learned.  
Where nevertheless, the mightiest 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 chances yea that whole art of war, of books and teachers. For that great Alexander learning made greatest. Nor live his deeds so green, as the commendation of his learning. Nor so happy he, for he was philip's son, as for though a king, he would be Aristotle's scholar. Who wondereth at julius Caesar's empire, wars, the yoked Rhine and ocean? Nay, who detesteth not, that intolerable stroke and tyranny? but his commentaries, are loved, liked, and studied of all men. Numerian both an Emperor and Orator, chose rather to have his Image in the Library graven with this title. To Numerian the Orator than Emperor. Yet blush our Nobles of learning, which he preferred before Empire. Claudius though otherwise warlike, reckoned it not so glorious to war as write. What need I vouch, Augustus what Titus, what M. Antonius, what justinian? who Valiant in wars, famous for Conquests, infinite numbers of achieved Empryses, honour, Nobility, and estimation of all men: would yet both by studies and writing, bequeath and spread the glory of their name, to posterity. 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 nobility, to think it reproachful to be termed students? Ween they it more commendable, to be pamperers of their corpses than lovers of learning, and honour? or money mongers than students of wisdom? Or to planch their flesh, pursue honours, shirt for Coin, worthier than to be ravished 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 base and viler than that cur? Such was that kings courage, such his thirst of wisdom and learning, that liefer had he be learned, than a king, a Philosopher, than a Prince. Who naming AleXander, nameth more than a king. And emplyeth both a Monarch, and a Philosopher, yea Diogenes to. Whose that saying is princely, in his Epistle to Ariftotle. Rather had I excel in learning, than power and plenty. Cease Nobles therefore, to hate learning. Cease they to vex, despise, and persecute the learned, saying such pillars and stays of learning, and so Noble wights 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 confirm: I will vouch out of Diogenes Lacrtius seventh Book, the worthy example of Antigonus, successor with others, of the Noble Alexander. Whereby shall easily appear, how much that high prince reverenced learning. In what estimation he had the learned, and how covetous himself was of knowledge. Antigonus' King, sendeth Zeno philosopher greeting. I truly know in riches and worldly pomp, mistate far exceedeth yours. But in knowledge, liberal studies, and perfect blissfulness, acknowledge myself your inferior far. And therefore, meant to entreat you, to come over to me.  
Persuading myself, you would not neglect my request. Provide you therefore, in any wise we want not your company. assuring yourself that not to us only, but all the Macedons, you shall be a most welcome teacher, and enstructour. For who frameth and seasoneth with virtue, the king: the same is it most evident, informeth all his subjects. For like prince, like people. And, who inflamed with the love and zeal of wisdom, declineth that vicious and vulgar pleasure, which wantonneth young minds: he not only by the instinct of nature, but even the lore of virtue, maintaineth Nobility. Which liberal and noble nature, if moderate exercise accompany, and a wise teacher want not: lightly attaineth the highest type of virtue. Lo both the king's 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 with reason his entreaty. Where our Nobles, not once command, where both they may, and otherwise wont and will. Sith hitherto therefore, it hath by some precedents and proofs been showed, Nobilytieloughte study: consequently will I disclose, in what sort. not minding amply to dilate this Theme, or prosequete the perfect Method: But shortly and briefly, to touch, 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, foully err. For first read they human things, not divine, love toys not fruitful lessons Venus' games not weighty studies, tending to increase of godliness, dignity, or true and sound commodity. As ovid of the art of love. Boccace, & others, nor sonnde nor pure, writers, in whom they study strange tongues, to the decay of godliness. Which might yet better be borne, would they by whiles, meddle herewith holy Scripture, as a contrary and treacle, to expel from manners, that pestilent and pernicious poison.  
Therefore, what I think they ought chiefly learn, what entry, groweth, and increase, each Noble man both may, and ought make herein: I will now without dissembling tell. Not so much pestering my talk with mine own Council, opinion, or device: as she wing (if I may so term it) the ancient princely way. Tracing the paths which ancient 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 roofs, of Noble men's studies. For Socrates, no less briefly then wifely willed first and forthwith, to learn the best. Diogenes also, charged with the children of one Xeniates a Corinthian, proved himself no simple workman in framing Nobility. Seasoning them first with literal arts. Which as a foundation laid, then broke he them to ride the great horse, to sting, to cast the dart, and shoot.  
Thirdly, out of poets, and other writers, gathered & selected such sentices, as be thought feetest for them, to ken by rote. 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. charging them diligently to serve them, living them selves with thin fare, and clear water. sixthly, forbade them to bush or curl their hear, but poll it. seventhly commended them the practice of hunting. These be Diogenes lessons. These the mysteries of the Cynical school. Which mought perhaps, not unfeetly 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 amply. And not be aggrieved what I have red and know, concerning the studies, those ancient nobles, and kings most applied: to emparte with you. Immediately therefore after they are weaned from their mother's kindly milk, & some ripeness of wit beginneth to cleave to their knitting strength: they may with good luck entre this school. Yea, it behoveth they be entered, under some worthy teacher. Wherein Aulus Gellius reporteth Philip's king of the Macedons diligence. Whose letters herein to Aristotle, lo reported out of the self author in his work of the Attyke nights. Both for they are brief, & also for the precedent is notable, & famous for others to follow. Philippe greeteth well Aristotle. Know you, we have a son borne. whereof we much thank the Gods: not so much for his birth, as for it happened 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 wrote 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 extendeth 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 oft he mentioneth his mother's parables, in his proverbs.  
And king Agasicles sayeth. Their scholar will I be, whose child I am.  
Nor ever had those two Gracchi, climbed to so lofty fame in pleading: But even weaned from her teats, 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 stile been sown, while yet he lay in his father's arms. Suchen was whilom Noble parents care, in breeding noble Imps. This their glory, that now with them lieth raked in grave. 
Of instructing Noble we●s children.  But yield we thus much, either to their ease or ignorance. Certes at least, masters ought they on all sides provide, for whatsoever hire: herein at least to prove themselves fathers, not only of their bodies but minds. For how foolish thy, & infamous to the father's estimation is it, If his body well provided and costly clad, his mind unframed, he lewdly demean himself, in honourable assembly? And there bewray his childishenes, where lad●n talk, with gravest and wisest sense, is looked for. For what test were it (think ye) if a musician of seemly favour and well proportioned body, just height, and manly beauty, well clad in silckes, holding a sweet melodious instrument, hold enter in honourable presence: and having thus on, all parts raised great erpectation: all noise hushd and solemn silence made, suddenly begin to bleat, with a harsh, rustical, and rude voice? and mow with his mouth, and filth lie wry in and out his body? Or how hiss we out a well appareled player, if counterfeiting a king on the stage, he fail of his gesture, speak yawning have a sour and harsh voice, miss his action, or use unseemly gesture for so stately parsonage?  
Doth not be then much more abandon himself to laughter and contempt, who abounding with all the gifts, god and fortune may give: placed by them in chief and swarming plenty, lifted to the highest type of honour, His body decked and trimmed at all peyntes: beareth about a rude, rustical, and rough mind? And with filthiness of life, defameth both himself and his ancestors? Wherefore, more heedful care must parents take, for their children's minds, than bodies noblesse. These are the parent's parts. This the duty of learned teachers. To undertake this Noble and honourable charge of enfourming Nobility, when either the parents can not, 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 safeties and dignity of their whole country. For most gentlemanly wits have they, which poolished with liberal sciences, may with their council gravity, and wisdom, singularly deserve of mankind. Rude and unpolished become means of many doleful Tragedies. For the fruitfuller the soil is, the sooner waxeth it bushy, brierd thorny thistied, and weedye: dying a while unhusbanded. So haps it in the Nobles pleasanter wits, without learning, soon overgrown with filthy vices. So as boldened by blunt power, blind ignorance, and unskilful authority: the mightier they be, the rather, not whereto they ought, but list they apply their power. wherefore, as rather we sow, the land that yields most plenteous increase, to feed the greatest multitude, than Antisthenes' piddel, scarcely sufficing himself: (as singularly said plutarch) so is it no great matter, to instruct some private man, lurking in a corner, Coyninge syllogisms in Soles, chempalinge himself with Geometrical Circles, delved in some poor Coat, and of no estimation or possessions. But most 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 ear-ring therefore, this most plenteous and fruitful plot, busily toil parents and masters. Herein sweat they night & day, to till the Nobles with learning, sow them with virtue, weed them from vice. For of themselves can they not without teacher learn. As neither the fruitfulst grounds yield grain without tillage. And the good year (as they say) not the soil causeth plenty nor the lying, bounty, or nature of the plot, but rather the favour, showers and rain, distilled from the heavens, and diligent husbandry. So, neither here availeth dyscente of stock, but instruction. Nor gentlemanly towardness, but education, and the teacher's travail. For, proner are they to evil, but they be taught aright. Aristo Chius evil hearing for reasoning rechleslye with all men, and admitting all indifferently to conference: answered godly as a good man, wisely as a lover of wisdom. He would instruct even beasts, if they understood the talk that tendeth to virtue. If a sovereign wise, and learned Sage, doubted not to profess, to teach even reasonles beasts, so they could conceive: much more than ought the learned employ 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 authority, 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, than their own? Where if possible were, they ought have as piercing 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, whonrather it behoved to lead others? Why keep they such troops of saylekes, nayliks, loiterers & flatterers? retaining the while not so much as one learned man, or teacher, either for themselves, their Children, or their whole family? but sith we have sufficiently proved it their part, to see their Children taught, return we now to the manner of teaching. First therefore be be taught the art of words, than the practice of deeds. that both he know, how to frame his talk discreetly, 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 Homer. saying one Phoenix 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 principles of speech and talk, I will say nought Thus much only at this present I warn, he be with all speed provided a master, both learned and godly. For hardly is it razed, that is graven in tender years. As witnesseth Hierom, writing of the institution of a Noble gentlewoman, to her mother Laeta in this wise. A master must she be provided of reasonable years, faultless life, and learning. Nor will any I think, refuse to do for his sister a Noble virgin, that Aristotle did for Philip's son Whom for want of A. B. C. masters, himself taught his characters. Small things without whom greater may not stand, ought not be neglected. The very sound of the letters, and first institution of principles, otherwise proceedeth from a learned and unlearned teacher. Wherefore those only A. B. C. Masters, must they banish their housen. For the same Hierom witnesseth, Alexander in his manners and gate could not forego 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?  
provide therefore this learned and godly teacher, 
A noble man's school and manner of study.  after the precepts, and rules of grammar most briefly, and compendiously abrydged, and taught out of some one, not many auctors: (sith there is great diversity and confusion) that the best Latin writers follow. As the familyerst exquisitest, and briefest of Cicero's Epistles. Dialoges most delight that age. And therefore, Cicero's Cato, or Lelius, may they read. Hereto may certain chose colloquies of Chastalio, and Erasmus, be coupled. Timely to sow the seeds of godliness and virtue, in their tender hearts. And Terence also, but with riper years and judgement. If any filth be intermeddled, let the trusty diligence of the teacher remedy it, using sounder authors, as treacle to expelle it. Nor truly, would I yield Terence this room but for I saw Cicero somuch esteem him who, took not the least part of eloquence of him. As Chrisostom of Aristophanes, the excellence of the Attyke tongue. A poet nevertheless, both nipping in taunts, and wanton in talk, & no less hurtful to honesty. But be the hardest first imprinted. For grown riper 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 universities, schools, and teachers that contrary it.  
For about the bush run they to arts, who understand not the Original tongues. Of the Greek, no unpleasant authors, are Esope, joachimus Camerarius, Ethic Arithmologie: a little book, but lading few precepts, with great store of learning. of orators, Isocrantes, Demofthenes, and the most reverend author, and Orator Christ jesus, with Thapostles. whose writings, I allow ever first and last. The Hebrew out of the bibles most purely, and only floweth. In these harder tongues, much availeth the trusty, plain, and learned explication, of a painful teacher. The ancient Nobility reverenced chiefly poets. Therefore Senekes Tragedies, Plautus' Comedies, Vergiles Georgykes, and warrior: of the latins, for the statelynes of the matter and stile are most honoured. which yet, ought that knowledge of versifying forego. Euripides Cicero's authority prevaileth to admit. Whose every verse, he deemth as many Oracles. The divinity of Sibyl's verse, commendeth be he also skilful in the Chronicles of his country. Lest amids his travail in foreign Realms, he become a foreign at home. To this civil knowledge also belong justinian's institutions, the Pandects, and the whole course of the civil law. And both all antiquity, and the law and statutes of our own realm. wherein, so skilful ought he be, as he dare profess it. For, the Nobles places, ought be the whole countries Oracles. Plato had I almost overpassed, with whose laws and comen wealth, he ought most samylierlye acquaint him. The Mathematicals have their manifold profit. Arithmetic, can he not want. Geometry much helpeth, to placing, framing, and conveying of buildings. Great dolyghte and profit, bringeth Geography. But Astrology, I see so ravened, embraced, and devoured of many: as they need no spur to it, but rather a bridle from it, no trumpeter to encourage them, but a chider to restrain their vehement race. Whereto some have so much credited as almost discrediting god, they lighted not on altogether lucky end, nor fortold of the stars nor foreseen of them. I condemn not universally the art: but thereto, get they me nor counsellor, nor favourer it hath plenty enough of praisers. Be the fine of their whole study, first to know god, next themselves. To govern well their family, the state. Thus, leave I much to private reading, and overpass, both Christian 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 Commentaries wherein, both of our time, and the ancients, many excelde. Nor meant I to enter that large plain, of determining what autthours specially they should follow, in each trade of study. Wherefore now will I end. If first I propose our Nobles Alexander Severus pattern. Wherein as a most compendious form, is closed the sum of their whole study. For he, was not altogether estranged from our religion. But in his Oratory, and secret Closet, besides the Images of the great Alexander and Appolonius: had also Christ's & Abraham's counterfeits. Of all authors he most delighted Virgil and Cicero of the common wealth (Which spent through the malice of time, now appeareth not,) and the same author of duties. But commonly red-hee Greek writers. After long reading, revived his spirits with wrestling, and music. In the after noon, gave himself to writing, penning, and perusing letters. which exercises likewise, must our Noble man observe. Translate in to divers tongues, pen Orations Epistles, declaim, expound authors, recount histories and Apothegms, dilate and amplify tales, ken by rote sage saws, and pleasant and witty proverbs, have in store civil phrases of talk, to greet all comers, entertain strangers, and furnish ambassades. And courteous manners of speech, in thanking, table talk, demands, suits, requests, counsels, persuasions, and other usual civil themes. which practices may not neglect, who coveteth to thrive and profit in learning. of Aristotle and Plato I gather, the practices of the ancients were, exercise, Music, painting a gentlemanly recreation, and those parts of learning where of presently we entreat. But whereto babble I thus much? sith this matter requireth a peculiar treatise, and more plain and plentiful discourse: yea of such one, as aboundeth both in wit and leisure. Therefore this last pillar and precept add I, that in all his life, mids all his sorts of siudyes, he be a divine. For, as the ancient sages, accounted philosophy th'end of all studies, and even the Castle of knowledge: so I in this our Noble man's race of study, determine dyvynytie, both the bound whence, and the goal whereto he runneth. So shall he imitate the ancient manner of the ancients, and become a godly and Christian Noble.  
There are also other private virtues, embrace others, be dutieful to his country; loving to the multitude, and eve popular. 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 thirse and principal, e●arge, is to be religious to God's wards. As Moses, Iost●s, David, jostas, Ezechias, Constantine, Theodostus, Aurchiar. Who though a heathen Emperor, himself assisted with his presence, the church of Antioch, against Samosatem●● the heretic bishop. Whom by his authority, he enforced to resign both the bishops house & goods.  
Thus much at this presence, thought I necessary to counfayle nobility. Namely, to use godliness, goodness, wisdom & learning. This comen death the lord to them by the mouth of Divyd, that wisest king of the Helrewes, in the second psalm saying. Ware wise O ye kings, be learned ye that judge the earth. Serve the Lord in fear, and rejoice with reverence.  
Embrace his son, least bappelye he ware wrathful, and so ye wander from the way. If his fury but a little kindle, o happy who trust in him. Wisdom, learning, worship, service, joy with reverence, the embracing and kissing of the Son: In fine, what within so long process I have preached, this small sentence compriseth. And in this short circle & compass of words, the divine prophet closeth faith, religion, & pureness of life & manners. Wherefore, forasmuch as to them, as gardens, God committeth the custody, of his orphan and widow church: they ought provide, in the burning heat to be cool shadows to it, in affliction stays, in persecution refuge, in tempests bays. Finally, remember they, that in accomplishing the duties we have reckoned, consisteth the whole nature, majesty, and honour of true nobility.  
Wherefore O Noble worthies, both again and again recount the with yourselves. what herein I think I have uttered. And uttered, in my partial fancy truly. With you resteth, both the power to judge, and will to accomplish. Whereto to train ye, many causes have ye. far other aids than the rest, brought ye with ye to this light, even from your Cradles', borne and bred with ye. For this native Noblesse, so great honour and renowned name: your parents bequeathed ye. Yourselves with your own sweats and toils earned not. Which thus gotten ye are bound to preserve and amplify. Certes, without great shame and villainy, may ye not dusk and blemish. This therefore ought inflame and encourage ye for we see Nature hath so parciallye dealt with ye, that even the Nobility of your birth, is a thing of itself amiable. As it were a loadstone of love And what others, with sundry sweats and long travail, hardly or scarce at last attain: that ye have even with your birth dealt from above. namely the reverence, love, honour, and estimation of all men. To ye lie open the easy entries to honours. Which both wont and ought raise and quicken the dullest courages. which is far unlike with others. howbeit, it beseemeth ye, not to crave, but earn them: not so much to covet, as execute them. Hereto also provoke ye your might & power. The sino was & necessary maintenances, of all honourable enterprises. wherewith sith ye abound, the meaner want, it shall be your part, to furnish these foreign and accessary gifts of Fortune, with the jewels of wisdom, learning, and virtues. These lo encourage ye. But the same headlongs whirl, the world, flesh, pleasures, riches, honour. 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 plenteous and fruitful gifts so more painfully must ye travail not to seem unwdrthye those benefits of God. And the more occasions call ye to your duty, the greater peril dependeth on neglecting they m● On all sides, even the things, that most ought have furthered ye, in well doing: await to entrap 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 himself. And thereof victoriously triumpheth. For his throat is dainty as sayeth the prophet. And he will be fed with fine prates, not comen 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. Many persecuted hymn 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 your royal hearts, if any Noble blood remain, if ye have any care of true dignity, any love of praise, wherewith wonteth for the most, all nobility to be trained, and tickled: see and foresee that oft ye recount these precepces. Beware ye despise not the chief part● yea the whole and self nobility. More affectioned to light trifles and toys. Fear God, practise vertus, charge other with benefits, your selves with virtues. Which may turn to the honour of yourselves, thornament of the realm and commodity of others. Which yet at length to see, from the bottom of my heart I beseech almighty God for his Noblest sons sake. Amen.   

THE little treatise of Philo a Iewe, concerning nobility. Latyned by D. Humphrey.  
WHo advance nobility as the chiefest bliss, and cause of greatest haps, deserve no mean blame. If at least, they account all suits of Noble house and stock, of wealthy and famous men Noble. Sith, nor their aucestours from whom they so vaunt 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 part of the mind. But only it, which is princess and lady of the rest. For, when it pleased God of his loving kindness to place here amongs us the; greatest good: nounnteter harborowe or Temple found he for it, than man's mind. For the soul beareth imprinted the stamp of that sovereign good: though hardly some think it. Who not so much as with their lips brims, tasted wisdom, or beheld that brightest light. For silver, gold, honours and offisye is it for any to maintain good talk in sh●we, but to exchange ill man●●s for good not so rife. Which whiles I consider, both presently I account them foes, and hereafter will: who fyrstr lighted these brands of discord, betwixt their ancestors virtue and kin. Yea, henceforth will I more suspect them, then who are reckoned most base and dishonourable. For their excuse is ready, they have no private or household presydente of honour. But ye by no means may be cleared of crime, descended of Noble families. Who for their long continued stainelesse race, earned great praise and honour. Yet having at your nose yea in manner borne and bred with ye domestical patterns, yourselves never mind to practise aught worthy praise. By how many reasons is it evident, ye should place nobility only in the possession of virtue? And adjudge him only Noble which it hath, not every imp 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 lineage than the later posterity. Who spreng of the first marriage of man and woman, than first coupled to sow their like shape. Nevertheless, of their two first fruits, the elder feared not by violence to stay the younger. But actomplishing his horrible pretended parricide first imbrued the guylties earth with blood. 
Ca●n. Abel.  What availed him the Nobility of his race praciving thus villainy of mind? Which also. the surveyor of all worldly things. When first he saw, detested.  
And detesting, decreed it vengeance. Not straight slaying him to reave him forthwith sense of calamity: but allotting him thousand deaths. Heaped with many and sundry grieves and terrors. So as for guerdon he ●cceyued the greatest miferye.  
Again, of those which ensued godliest, descended that holiest father. whose godliness the reporter of the holy laws, thought worthy registering even in the Bibles. 
Noah.  He only in that great fioud, wherewith all Cities were drenchd, and whelmed, (for even the styepest hills were sunk and swallowed, with the rage and swelling of the guife) was saved with his whole family. receiving so great guerdon of his goodness, as none may imagine greater. Yet of his three sons, yea partners with him of the self benefit: 
Cham  one durst scorn the cause of his safely, and turned his unwilling fall to a jest and scoff. Discovering to the rest blinding themselves, those parts, which modesty, and his parent's shame would have covered. Therefore, degenerating ●rom 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 parent's honour and reverence. But whereto mention we these, skipping that first, and auncientst earthly parent? With whom no mortal may in this fort of Noblesse compare.  
Fashioned holy scriptures. Whereby we set it most evident, that Nobleness of house nought availeth the unnoble. Thus hitherto have we cited precedents of the stained with vice Whom, become evil, though descended of good, their parent's virtues nothing holp: but their own vices infinite ways annoyed Contrary wise, now others of better sta●e will I vouch whose ancestors, stained with many and sundry crimes, yet proved they most worthy praise and emulation. 
Abraham   
The auncientst of the jewish stock, was a Chaldee. His father an Astronomer, of those that study the mathematicals. Decming these stars, and the whole frame of the world, and sky Gods. Flinging down both good and evil, to every one, supposing no other cause, then with their foreign senses they discern. Then this what more villainous? What more dishonour to the soul?  
By the contemplation of many means, and creatures, to grow to the the ignorance of thancientest, uncreate, and framer of all things: And both for those and other infinite considerations, which man's reasons comprehendeth not, most good? Who he, when once conceived, he rightly worshipped, forthwith forsook his country, kinnc, and father's bowers. Knowing 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.  
Which his desire to know the chief being much more inflamed, certain expounded prophecies, on whom, as steps treading, he scaled the speedy knowledge, and search of that unity. Never ceasing 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 providence. And therefore, is first reported, to have believed in God. For he first held an unmoved and constant opinion, there was one supreme cause, governor both of the world, and worldly. This Science, of all virtues the certainest, once attained, forthwith he got the rest. So as of that people where he forourned, he was renerenced as a prince, not for his robes, wherein he passed not a private person: But the haughty reach of his wit, & princely mind. As subjects their prince, so honoured they him. Amazed at his majesty and reverendnesse of Nature, as more perfect, and precious than man's. For not the comen phrase of speech, but more stately and lofty talk he used, nearer approaching the divine majesty. For, inflamed with God's spirit, he grew always better in countenance, he we, stature, habit, gesture, 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 familiars, (coveting nobility coupled with god and travailing to be accepted & acquainted with him, placed amongs the Noblest ranks of Prophets, crediting no mortal created man, before the uncreate immortal Father of all, esteemed as a king of them that harboured him, not conquering yet his Empire (as some) by arms, not with warlike force, but the gift of the almighty God, the honourer of his godly servants, with heaped authority, to their commodity with whom they are conversant:) to have been Noble: He is doubtless to all exyles, flying the observance of monstrous manners & detestable customs (attributing to stones stocks, and liveless counterfeits, almost heavenly honours) & so iour neighing to the very lively, and quick comen wealth, whose president and watch is truth: the very squire and pattern of nobility. Which many godly, not only men, but women imitated. Unlearning the ignorance which even in their cradles they sucked, of worshipping hand wrought Images. And learning the doctrine of that ones government, by whose monarchy the whole is poised.  
Thamar a simple woman, borne in that part of Philistia, that bordereth on Syria, was bred in a city worshipper of many Gods, stuffed with synagogues, Images, and all forts of Idols. But after amyds she dungeon of darkness, as through a narrow chynke, the light glimpse of truth was revealed her: she fled to it forthwith though with manifest peril and hazard. Not prising the life she mought not well lead. Accounting thonly right life, the worship and honouring of one only cause. Who though after wedded to two brethren, both wicked, to the first a maid, the next by the law of inheritance, for his brother left no issue: preserving yet unstained her wemles life, both purchased herself the praise that wonteth to accompany all good, and became th'original and princess of nobility to her whole posterity. But she though an alyene, was peraduinture free, and borne of Noble, and no base parents. But the poor handmaids, in the farthest borders of Babylon beyond Euphrates, 
Agar given by Sara to Abraham  were given to the wedded spouses, and vouchsafed of the Sages beds, first scaled the name and dignity of wives. And of handmaids became (almost I should say) peers in honour to their ladies, yea by them (which is almost incredible) preferred to this dignity. For envy harboureth not in sage breasts. Which, where it wanteth, all things are comen. Their bastard sons were actompted legitimate, not only of the sire (for no wonder were it, if the father show like countenance to his children) but even of their right wives, their stepdames. Who forgetting their wont hate to their sons in law, used like care and love towards all. The Children answering with exchanged 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 harmonies and consent of manners, endeavoured to resemdle either parent. We must not therefore pelde to those, who boast others gifts as their own. Who excepting such as we last mentioned, may worthily be deemed enemies of the Israelites, and all other nations. Of them, for they licence all of one stock, to neglect the private practice of virtue, through confidence of th'honour already gotten by their ancestors. Of the gentiles, for they teach they aspire to the type of virtue altogether in vain, for their ancestors were vicious. Then which doctrine scarce wots I if any be more pestilent. For if the evil progeny of the good, avenging plague await, why should honour be foreclosed the good descended of the evil? Sith the law praiseth or punisheth all, not for their kinsfolks, but their, own deserts.   

Scapes in printing.  
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, Croesus' 144 1 23. for wearned, wearied. 156 1 6. for as, is 180 2 1. for of, to 194 2 21. for gaawe, gnaw. 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, Cesar.  
The rest, small iudgentente, by respect of the circumstances, may reform.   

¶ Imprinted AT LONDON IN Fleetstreet near to saint Dunston's Church by Thomas Marsh.