A SERMON OF NOBILITY. Preached at Whitehall, be fore the King in February 1606.  
By GEORGE MERITON Doctor of Divinity, one of his majesties Chaplains in Or dinary; and Parson of Hadleigh in Suffolk.  
Thus saith the Lord God of Israel: Them that honour me, I will honour: but they which despise me, shall be despised.  1. Sam. 2. 30. 
Imprinted at London for Thomas Clarke, and are to be sold at the sign of the Angel in Saint Paul's Churchyard. 1607.   

To the Right Noble Thomas Earl of Suffolk, Barron of Walden, Lord Chamberlain to his Majesty: One of the most Honourable Privy-counsell, and Knight of the Noble Order of the Garter▪ etc., increase of true honour and everlasting happiness,  
NOble Earl, vouchsafe I beseech you, to accept of that Printed: which was not long since Preached. It is a Sermon of Nobility: and unto none may it more justly be offered, then unto yourself: whom Nature, Virtue, King, and God, adorns with eminent Honours. It is also a small testimony, of my unfeigned duty: who am the Son of him, that was once your L: poor Tenant: borne under the roof of your honours house: and in my youth esteeming myself, as one of yours, First affections makes deep impressions: and therefore I shall ever remain  
Your Honours to be commanded. GEORGE MERITON.   

TO THE CHRISTIAN REAders all Christian Graces.  
NOble or Gentle Readers. I have here published a short Sermon of Nobility. It is published: and perhaps I was drawn hereunto by some authority; or else provoked by much entreaty, if by neither of these: yet know, that it is now a fashion, to preach, and then to print. And though I be but merum rus, a Country Minister, I would not be thought to be worn out of fashion. It is a short Sermon. For it was preached, not at the Cross, but at the Court: The one place requiring length, the other expecting brevity. It is a Sermon of Nobility. Before Nobles, of a noble Argument▪ Words of good worth, if unseasonably uttered, sustain that reproach which judas received from the Priests and Rulers in jerusalem, quid haec ad nos, what are these to us? but that which is fitly spoken in his time, and place, is, saith the Wiseman, Like Apples of Gold, and pictures of Silver. Proverb. 25. 11. Precious in itself, yet as john said of CHRIST, john the first Chapter, and 15. verse, He that cometh after me, is preferred before me, so must we think of these two, (howsoever the account of the world be otherwise) that the latter is far the better. Martha did well, in making provision for the food of the body: but Mary did much better, who received from Christ's mouth the food of her soul: The one, it is but the staff of life mortal: Leuit. the 26. the other, the seed of immortality, the first of Peter and the first Chapter, and powerful to salvation, unto all belecuers, Rom. the 1. Chapter, and 16. verse. From the former, upon a fullness, we ought to forbear: for the fullness of bread, was a sin of Sodom, Ezek. the 16. Chapter: but of the latter, there is never enough; thy belly shall eat it, sayeth GOD, and thy bowels shall be filled with it, Ezek. the third Chapter, and third verse. In this Chapter I meet with two sorts of men: The first are certain troublesome jews of Thessalonica, which (like worldly men) savour bread, the things of this world, more than the things of God. The second, are a company of honourable men of Berea, more honourable than those of Thessalonica, who judge rightly of the word of GOD, and show their love unto it, by a ready receiving, and daily searching. The meeting of these noble Gentlemen is profitable unto us, yielding by their presence and practise a threefold instruction. First, that there are Nobles: (These were noble men.) Secondly, that there are differences, or degrees, of nobility. (These were more noble men than those of Thessalonica.) Thirdly, that they have, and are known by their fruits, (They received the word readily, they searched it daily, etc.) A Treatise of Nobility, (if I err not in conceit) will not be unprofitable to such as are young Nobles, who may hereby be more stirred up to propagate and enlarge the same: will not be distasteful to old Nobles, who seeing the seed, and true form of Nobility shining in themselves, may behold with a glad heart the fruit of it in their posterity: neither will it be unfitting ingenuous men: for Nobility, and the condition of all such kind of persons are by a happy knot conjoined together. Hear therefore with patience most honourable, and ingenuous, & Deus faxit argumentum hoc, tam sit commodum, quam est accommodum, and GOD make this argument as profitable unto you, as it is fit and suitable for you.  
There be Nobles. These were Noble men. Stoics the old brokers of parity, and their successors the English Swissers of these our days, supposing Nobility to be but a mere fiction, or device of men in higher place, have made a foolish doubt, whether there be such a thing in the world or no? Let us endure awhile to hear them to speak: Nature (say they) is an equal parent unto all, a stepmother unto none: God made but one Adam, not one of silver to be the father of Nobles, and another of earth to beget the common sort: none are barred of their way to virtue, or hindered of their course to true felicity. Not Scythia, or any other region under heaven doth hurt the mind, neither is one kindred to be accounted more ancient than another: God took his first King from seeking of Asses, and his second from following the Sheep great with young: to set up pictures in galleries, and the names of Famelies in a long row, with Coats, and Crests. Notos magis facit quam nobiles, doth give knowledge of men, but no honour unto them: the flower and the bran comes both out of the same root: and every man in himself is but as a figure of 1. give him riches there is a cipher 0. then may he stand for ten: give him riches and authority, there be two ciphers 00. then may he stand for a hundred: add savour of his Prince, there is a third cipher 0 then may he stand for a thousand: Thus every man in himself is but as a figure of 1: distinguished only by empty ciphers. No more for shame. Me thinks I hear either the prophecy of Esay fulfilled in his third Chapter and 5. verse, That the vile should presume against the Honourable. Or else as Esdras speaketh in his first book and 3. Chapter, that they be the words of men in wine, who neither remember their King, nor their Governors. Did but reason instruct, or common experience rule these sellowes, they would abhor their tongues as blabbs of their own baseness. In metals of the same kind (which Plato resembleth unto the souls of men) some are found to be purer than others. In Plants there is a great difference of seeds and branches. In Cat-tail there appeareth no small force of the breed. So is it amongst Men (for in these things we are like to other creatures) it availeth much from what stock one descendeth. I confess that Aurelius was unhappy unto Room in nothing, sed quiagenuit, but in Commodus his incommodious son. That amongst the Kings of juda for the most part good Fathers had bad Children: Ne virtus videretur esse haereditaria, that virtue might not seem to come by inheritance. And bad Fathers begat good: Ne vitium esset infinitum, lest vices should exceed above measure. Yet for all this commonly it cometh to pass, that inclinations of minds do follow the originals and dispositions of bodies: and the Poet Horace saith truly, Est in iwencis, est in equis patrum virtus etc. Forts creantur fortibus & bonis. As the matter is affected whereof we are moulded, so groweth there (even in nature) divers and distinct differences betwixt us: some are noble, some ignoble, some ingenuous, some base: some quick of apprehension, some dull: some fit to rule, some to serve. Neither is this repugnant unto the law of Nature who although she hath made those things which are Necessary; common to all▪ yet out of the variety of those which receive them, caused by Private beginning, and opinionate matter, doth there arise diverse conditions of Singulers and many fold dispositions, and affections of men. If children often times, carry the marks of their fathers, grandfathers, great grandfathers, in there bodies: may we not judge, that they retain in there minds, the propensions, inclinations, and as it were the sparks of there ancestors? Which if it sometimes happeneth other wise, yet in a double respect that matters not: first, Because that is to be considered, which cometh to pass often, not which seldom chanceth; Nature being wont, for the Most part to observe her laws. Secondly because it must be granted, that education, discipline, and usage, are very forcible, to the informing of manners, and confirming of habits: which we do not say, do of Necessity follow the body's temperature: and yet again it may not be denied, but that the pure naturals in some, are better than in others, for the procreation of moral, or civil virtues the region where we live: our behaviour in our youth or kinds of life; of diet: of affections of minds, and differences of such like things produce a variety of Next causes: and then a conclusion in Reason and experience is this; That from hence must arise, a diversity of effects. It is not Reason nor experience alone which pleads. In this cause Seneca coming to his farm and seeing his house which he had builded, decayed, a tree which he had planted, rotten: a boy which he had brought up, now with a grey head: saith thus to himself. Quocunque oculos converto, video documenta meae etatis. I find documents of my age on every side, To like effect may I speak in this case of nobility▪ Quocunque oculos converto video argumenta verae nobilitatis. Reason instructeth, Experience teacheth▪ behold I am coompassed with a cloud of honourable witnesses. King, Prince, Nobles are present; besides all these, Divine writ doth warrant the same. In the sixth of Ezech. and the third verse GOD speaketh to mountains hills, rocks, and valleys, and under these, to 
for rivers Higher▪ reads Rocks.  men of diverse ranks▪ to valleys, to common people: Tor●●ks: to soldiers, To hills, to gentlemen, To mountains, to nobles. Abraham's posterity were of two sorts, I will multiply thee as the dust of the earth. Here is an obscure and a dusty generation. I will make thy seed as the stars of heaven, here be true Nobles, like stars, shining, and growing light unto the world. These in the first of Num. and the sixteen, are called the famous in the congregation▪ in the second of Samuel the 23. and 23. verse the worthies of the land, in the. 5. of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Esay and 13. the glory of the Kingdom: in the Epist of Jude the 8. verse▪ Dignity, Glories, or Majesties in the 26. of Ezek. and 11. verse. The strength of Israel. Hath God given these names to things which have no being? it was one of the high degrees of misery in judaths' captivity, to have her Nobles slain: jeremy the 39 And Paul in the 1. to the Corin▪ the 1. and 26. speaking of bad ones, tells us heavy news, That not many Nobles are called; here are many but not many called. To hold any longer a Taper to the Sun, were but a point of folly: my text is clear: These were Noble men.  
There be differences or degrees of Nobility. These were (More) noble men, than those of Thessalonica The Kind's of nobility are four: 
I ascribe nothing to Fortune though I will use the word.  One is by nature, an other by riches or (as we say), of fortune, a third Moral, a fourth Divine, first, that by Nature is by Aristotle in his politics thus defined.  
Est virtus Generis, et alicuius familiae congruens quedam facultas procreandi viros ingenuos, et ad vertutem faciles, sucessione confirmata. It is a power incident unto a stock, or a certain congruent ability, of a house or family, to beget an ingenuous progeny, apt to embrace honourable virtues, and confirmed by succession. This Kind then, is not so much in one individual to be considered, as in a continued race or line of many; and such is the nature of it, as that it may, and is many times, retained without the other three, it is not impossible to be Noble by birth, and thereby procliveto honest, and honourable designs, and yet bad education, to fall to vice, and thereby become void of Moral and divine nebility: yea and some times of that also which cometh by Fortune. Such as be vicious stain the nobleness of their houses, yet do they not altogether extinguish there Nobility, because being noble by Nature, still they retain a power, to beget others which are procline to moral honesty. For as Laban will either be a Laban, or a Nabal, or Nabal either a Nabal, or a Laban, turn them backwards, and forwards they will remain rude rustics, either a foolish clown, as Nabal, or a frowning clown, as Laban, for Mercury cannot be carved out of every block. So is it with Nobility by birth, it will not soon degenerate: as one man cannot well be said to get it unto his stock, so being once gotten, it cannot be overthrown or lost, by the wicked life of one. Now as on the one side, Vice doth greatly blemish it, so on the other, Virtue in a Noble parsonage by nature is far more excellent and worthier estimation, then in a man by birth ignoble: for in him, it is more firm, and constant, more deeply rooted, and as it were wreathed, and strengthened with the virtues of his Ancestors, so as by a kind of necessity, he is constrained to tread in their steps: yet in this, is virtue more admirable, more properly his, and form in him with greater difficulty.  
The second kind is an external shape of Nobility, shining in the goods of Fortune, which doth dazzle and deceive the eyes of common men: whence it was that Simonides accounted those to be Noble, which were descended in a long course of time, from wealthy Progenitors. This is not opposite unto vice, as the truest Nobility is, for divites in arca, may be pauperes in conseientia, rich men in coffers, poor men in conscience: and though Dives seculi, was Discipulus Christi, joscph of Arimathea, a disciple of Christ, yet corpulent birds cannot fly high. He that is superfluously rich, currit ad libitum, & corruit ad illicitum, saith Bernard: wealth and wickedness, are seldom while at odds, whereupon it was not said amiss, That the riches of Midas were not more noble, than the poverty of Aristides, and yet are riches also reckoned a part of Nobility. First, because they make it popular. Secondly, for that they be the instruments by which virtues are, or may be attained. Lastly, because (being attained) they likewise serve as means whereby those virtues by actions do manifest themselves.  
The third kind is moral, which is nothing else but a composition of manners confirmed by the habits of virtues, which also may be called the nobility of the mind. This dependeth on our own industry and endeavours, being most proper unto those which have it, because they be the first founders or authors of the same: and it is not so joined to that by birth, but that it may be separated. In the eight Chapter of john, Christ calleth the wicked jews the sons of the Devil, there was in them then no moral nobleness, and yet by nature were they descended from honourable Abraham: the worst of them could say, we have Abraham to our father. With this kind have there been some so far in love, as that more out of affection then judgement, they have pronounced, Nobilitas sola est animum quae moribus ornat, that the Moral is the total; the Soul, the Sole Nobility. I know it little benefits a River to come from a clear Spring, if itself be muddy, that Esop's jay did boast of other birds feathers; that it smally profiteth a blind man to say that his Parents could see; or a feeble man, that his Ancestors did wrestle for the Garland in Olympus. Such as covet to excel in Honour, must labour to exceed in Virtue. Magna haec est, great surely is this kind, sed non sola, but not the only kind; in the opinion of many like Abishai amongst David's Worthies, who had the name amongst three, the second of Samuel the 23. Chapter, and let it (for me) bear the bell amongst the former, yet must it yield to the fourth, which is the last: Divine or Christian Nobleness, in comparison of this, that other is at the most, but as joseph to l'harao, the second in the kingdom.  
Divine Nobility: It is an elevation of our degree, or nature unto GOD, a coming unto him, a conformity with him: the top of this kindred is GOD himself, and then doth it most appear in us, when neglecting mortal things we aspire unto heavenly, imitating herein our holy predecessors the spirits and souls of the righteous, striving to live as they do, fearing to degenerate from them, and ever remembering with S. Paul Philippians the 3. Chapter, and 20. verse, that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our conversation be in heaven.  
There are then (you see) four kinds of Nobility, first, external by riches, secondly, internal by virtue, thirdly, natural by birth, four▪ supernatural by grace.  
external, or purse Nobility, though it glittereth in the face of the world, yet is it but seated in the hands of Fortune, quae vitrea est saith Seneca, a very brittle Shee-friend, sitting upon an unconstant wheel, and pictured by the Poets with a double face, white before, but black behind: her riches are runagates (uncertain) saith the Apostle Paul in the first to Timothy the sixth Chapter, and 17. verse, like evil Servants, who love often to shift their Masters▪ job that could say Dominus dedit, the LORD hath given, in the same verse also said, Dominus abstulit, the LORD hath taken away. The whole world is always in motion, and delighteth in change; the heaven hath not one face long; the earth hath four coats in the year, and the estates of the richest are very sickle; as a blazing star, to night apearing, to morrow gone; as an Actor on the stage, sometimes a great parsonage, sometimes a poor peasant: as swans nests in the water: errantes insule, wandering Islands: yea the mighty potentates of the world are but Ludibria fortunae, Fortune's scorn. Haman to day highly honoured in the Court at Shushan, the next day hanged upon as high a gibbet: Geliner a puissant Prince of the Vandals, but brought so low within a while, as he was enforced to request a loaf of bread, to slake his hunger; a 
Procopius.  sponge to dry up his tears, and a harp, to solace him in his exceeding misery. Bellisarius, in his time the only man living, but having his eyes put out, he was at last led in a string to beg; crying: Date obolum Bellisario. Henry the fourth a rich and victorious Emperor who had fought 52. pitched fields, yet in his old age driven to that exigent, as he became a suitor for a poor prebend in the church of Spire, to maintain himself. Thus do men totter as it were upon the ridge of a wave, and are turned (as we say) upon Fortune's wheel. And therefore such as only strive thus to Ennoble themselves, do fitly resemble those Arcadians & Romans; who (as Phutarch saith did wear the Picture of the Moon upon there shoes, to tell them that as there Nobility did increase, so would it decrease again, and soon be eclipsed. Nobility internal; (so much applauded; as if Nobleness were nothing else, but a family beautified, with the best virtues,) is but a habit, gotten by use, powerful (in some measure) to perform moral actions: study, care, diligence, 
Bona ●●irps bona propago.  right, consultation, fit pre-election, are the best fountains from whence it doth spring, the beauty of it, consisteth in Action, and the testimony of it is but out ward Honour.  
Nobility by birth, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Grecians called it, hath but a weak foundation; the temperature & right constitution of Mortal bodies, whereby Some men are made Only proclive, to honourable actions; and have a facullty to procreate others, with sparks of honour, like to themselves: And such are the ruins of time, as there remains not so much as footestepps of many ancient famelies: (To omit hom-bread examples.) The julij, Fabiuses, Metelli, are so buried; as he that now should but say he descended of them: would be mocked and hooted at, as if he had told a dream of Pythagoras. Only Christian Nobility is best which admits of no exception: in regard whereof all the rest are but shadows, and shapes of nobleness: for in CHRIST JESUS saith Saint Paul Gala. the sixth and fifteen (neither circumcision availeth any thing, nor uncircumcision; but a new creature (Not Circumcision) not the pre-eminence of the Iewe; which was much every way Rom. the third and first, for to them appertained the adoption and the glory and the covenants, and the giving of the law, and the service of GOD, and the promises: Rom. the ninth and fourth verse. Not Uncircumcision, not the honour of the Gentiles, with, all their wealth, wisdom, policies, pedigrees, and whatsocuer is of high account, and glorious in the eyes of the world. All privileges, all prerogatives, all dignities, all regalities; they must stoop, and lie down, at the feet of a new creature. Paul (whilst he was a jew:) was a citizen of Rome, a Pharisy, a great Rabbi, instructed at the feet of Gamaliel, of the tribe of Beniamine, circumcised the eight day: after his conversion, (being a christian) he was an Apostle, taken up into the third heaven, etc. yet all these things, did he think, but as loss, and dung in respect of his being a new creature in CHRIST JESUS. This indeed is the ornament of the blood, the best part of noblemen's scutcheons, the finest flower in their garlands, and be they of never so great an estate and want this they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched and vile and miserable, Apoc. the 3. and seventeen. To have wisdom, wealth, strength, beauty, is in comparison nothing: first Cor. the first: and 25. 26. 27. verses. To be King or Kesar: is in comparison, nothing: for the King may not lift up his mind, above his brethren. Deutro: the 17. and 20. ver & Caesares essent Christiani si Caesares non essent secule necessarij aut si Christiani potuessint esse Cae ears, saith Turtulian of the Caesars. To be the Mother or Brother of CHRIST, is in comparison nothing, for if these had not been allied unto him by spiritual adoption, as well as by natural propagation, they could not have been saved, Luke the 11. Chapter, and 27. verse, and Mark the third Chapter, the 33. and 35. verses. Only a new creature shall stand, when all things else shall fail, and then are we truly honourable, when our pedigree runneth upwards with Christ's (in the third of Luke) to this height, Which is the Son of Adam, which is the Son of God. I call not there a Christian Noble: A new creature, as if he lately came out of Africa, or had never been heard of in the world before: for (as Bildad speaketh in the 8. of job) these are not men of yesterday: Though the name of Christian began first to be published at Antioch, yet before Christ was borne, was this brood honourable. Who can exclude Moses from it, who preferred the reproach of Christ before the Court of Pharaoh? Or jacob, who beheld Christ leaning on the top of the ladder, and did him reverence? Or Abraham, who saw the day of Christ, and rejoiced exceedingly? These (and many more) were all noble Christians, endued with Christ's spirit, and yielding service unto him, so that some went before, and some followed after, but the song of all was one, Hosanna in the highest. The worth and dignity of Christian Nobility consisteth in this, that it maketh the Sons of men the Sons of God, not by the grace of Creation, as Adam was in his innocency, nor by the grace of personal union, as Christ is in his manhood, but by the gr●ce of adoption, whereby we cry Abba Father, the acts whereof is double, 1. acceptation, 2. regeneration: by the former, we are all equal to those which are the best: by the latter, we are made not Sons more than others, but yet better Sons of God And then are these Nobles borne, when the Son of righteousness ariseth in their souls, enlightening their minds, and offering unto their inward views the judgements of God for sin, hic dolor est partus, this is the pain of their birth, haec vespera est saith Barnard, this is the sorrow of the evening, & necesse est addimatutinam laetitiam, and for a full deliverance, the gladness of the morning must be added, a sweet excusing joy of conscience, a laetitia, that is a latitia, which maketh the heart far more wider than the mouth, and thus is their birth consummate, when evening and morning are made one day. As they have a birth, so have they also a growing: they increase in years, and with years grow in favour both with GOD, and Man, let john the Baptist, who was not only in high esteem amongst the people, sed magnus coram Domino, Luke the first Chapter, but great likewise in the sight of GOD, deriving not only their descent from the King of glory, but having also this King their most loving Father, being all King's sons, and beloved of their Father, all Brothers to Christ, the first borne among many brethren, all younger brothers indeed, but (which is wonderful) all Princes apparent, Revelat, the fifth Chapter and the tenth verse: and that to Crowns incomparably preticus, both for their value, for they are Crowns of life, Timoth. the 2. Chapter, and 4. verse: and also for their glory, for they are incorruptible Crowns of glory, Peter the first, and 5. Chapter and 4. verse. Having yet further the Holy Ghost for their unspeakable comforter; dwelling in them, speaking to them, praying with them, and crying for them, with sighs, and groans, which cannot be expressed: whose garments are the unstained robes of their saviours righteousness, whose Chain, is the golden Chain of their salvation, the links whereof are described Rom. the 8. Chapter and 24. verse: whose good cognoscence is a good conscience, whose signet is the spirit, pledging and sealing up their hearts to the assurance of life, whose jewels and ornaments are the graces of that spirit, as joy, peace, humility, faith, love, hope, patience, etc. whose diet, more choice than Manna, is that living bread which came down from Heaven, whose vassals are all the creatures, and whose attendants are the Angels, pitching themselves round about them, Psal. 34. and verse 7. ministering unto them: ministering unto them for their good: for the good of their salvation, Hebr. the first Chapter and 14. verse. These be those unto whom GOD beareth an especial affection, whom he hath elected before the world, called out of the world, justified in the world, and whom he will glorify in the world to come. Tell me now, is it not the greatest honour to be a true Christian Noble? What shall be done unto the man whom the King will honour? the question is answered in the 6. Chapter of Hester, He shall be arrayed with royal attire, with the King's ring on his hand, his princely diadem set upon his head, and withal a Proclamation shall be published, The Viceroy in the kingdom. Hear be singular advancements, yet the highest of these is far inferior to the least and lowest, which GOD bestoweth upon true Christian Nobles. Our honours, are of a higher strain, darkening the royalties of the world, as the Sun obscureth the light of lesser Stars. It was a high step of earthly honour to which Moses was mounted, when he was called The Son of Pharaoes' Daughter: doubtless it is a great blessing of GOD, to be borne of any honourable parents; the Son of GOD, though he came poor into the world, yet would he not descend of anignoble stock, and Paul, in the Epistle to the Romans when he would magnify the dignity of CHRIST in both natures, saith of him, that he came of The lineage of David, according to the flesh. Nobility, it is in earth the image and splendour, of Gods' divinity. O what is then Christian Nobleness? how matchless ablessing is it, to be allied unto divine nature? to call the high GOD of heaven, our father? was it such an honour that David should become the Son of Saul a wicked King of Israel? and can it seem a small thing, to become the Sons, of the holy one, the GOD of Israel? O behold, what love the father beareth us, that we should be called, not servants any more but friends, john the 15. and 15. verse Nay more▪ the Sons of GOD not so much the Sons of Men, as the Sons of God. It was not our birth day, when we first same light, and were borne into the world but when GOD'S countenance did first shine upon us, when salvation in CHRIST JESUS, was offered unto us. The Grecian virgins reckoned their age, from their marriage, saith Homer, and then began Christians to live, when first we are espoused unto our husband CHRIST. Let other men therefore, show the images of their Ancestors, let them fetch their pedigree from Hercules, or if they think it so fit, let them derive themselves from lupiter, so as we may have this honour of the Saints, to call the immortal GOD our Father, so as we may say: Our Father which art in heaven. Which we may boldly do, if we feel the power of the spirit within us, if GOD hath anointed us with the oil of gladness above others, if we have our parts in Divine Nobility.  
Nobility hath and is known by fruits.  
They received the word readily, they serehed it daily. etc.  
I may not belong in measuring out of frutest to prescribe in this point, were with doting Phormio, to entreat of warfare before Captain Hamball, in general therefore a word, or two for the finishing of my text.  
Nobles, may not resemble the Noblest trees such as were consecrated to the Heathenish Gods: for they for the most part, were either barren, or without good fruit as the Oak, the Beech, the laurel, the myrtle. They may not be like Beasts, whereof the Noblest, are the cruellest: neither are these the virtues of Noble men, to dice well, to drink well, to waste lavishly, to wanton it veneriously; to forget that they were ever borne, or that they shall ever die: say not we have Abraham to our father: stand not so much upon the blood you have; as upon the good you do: fruits you must bring forth, & good ones toe: every tree that bringeth not forth good fruit, is hewn down and cast into the fire. Luke the 3. there is danger else unto yourselves: and the seed of the wicked shall not be renowned for ever. Esay. the 14. and 20. verse, here is Danger else unto your progeny. Again to whom much is given, much is of them required, where the Lord soweth liberally, there he expecteth a plentiful crop; and the better the fruits arc, the more they argue a true Nobility. justice, Wisdom, bounty, Magnificence greatness of mind, seen in imminent dangers; fortitude, gentleness & clemency with many such like; are good fruits common to all the kinds by which they are made profitable not to themselves alone; but do shine as stars, & are helpful unto others. And hence it cometh to pass that even by instinct of nature, we do willingly obey a generous and noble parsonage; this caused the shepherds to yield obedience unto Romulus, though brought up as a shepherd amongst them: they beheld in him a noble spirit, & notable virtues, directed not so much to private as to public good. There is a question moved by 
Piccolo ●ineus.  a Philosopher of our age, concerning men, being noble by Nature, and quality of mind, yet oppresied with poverty, and having the world to frown upon them, what calling they may choose, and life profess wherein they may be fruitful? His answer is good, that in no case they may practise any base, or mechanical trade, wherein men of low degree may be employed with praise, and commendation; but either (saith he) they must addict themselves unto attendance upon their Prince, in some honourable office: for the pleasure of a king, is (not a wealthy) but in a wise servant, Pro. the 14. and 35. or they may give themselves unto Chivalry, and lead a martial life: for it is a piece of happiness to a country, (if there can be happiness in war) when as Captains are gentlemen, and gentlemen Captains, or lastly they may be Priests. I wots well, that this sort of people, for the space of many years, have had little honour by Parliament given unto them: except standing by a rogue whilst he is whipped, and keeping a beggar's register may be called honour. Yet to be a Mayor of a Town or City, or a justice of Peace in the Country (I might go higher) cannot sort so well with noble estate, as Priesthood may: herein may Nobles live, and devote themselves unto God's service without disparidgement. The Prophet Samuel was a Priest, a man of God, an honourable man, saith the text the first of Samuel and the 9 Chapter. The patriarchs were Priests and Kings in their families, Vos genus electum, regal Sacerdotium, Ye are a chosen generation, a royal Priesthood, the first of Peter the second Chapter and 9 verse. Ecce cum regia dignitate Sacerdotium 
Hieron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  copulavit, Priesthood is joined with regality. Rex non est merè laicus, a King may be a Priest without dishonour. Many of your Ancestors (Right Honourable) have lived in this order, and thereby not only retained their nobleness, but amplified also, and enlarged the same: which craveth unto us the continuance still of a good regard at your Honour's hands. What kind of men may better entertain the word of God, than the Ministers of the word? Who use more diligently to search the Scriptures, than Ministers, the interpreters of the Scriptures, and yet are these the only notes whereby the Apostle doth commend unto us here the most Honourable men. The fruits then of the best Nobles are these, with readiness to receive the word: with diligence to search it. Two actions, to Receive: to Search. Two conditions: readily: daily: the object of both, the word of GOD, the end of both, to be confirmed in the truth. Zegedine tells us of four fruits whereby true Christian Nobles may be discerned. First, they acknowledge CHRIST to be their Saviour. Secondly, they are endued with his spirit. Thirdly, they abhor to serve sin. Lastly, they are strong in faith, all which are couched in the words of my text: for he that receiveth the word, must needs acknowledge CHRIST; he that receiveth it with all readiness, hath assuredly his spirit: he that searcheth the Scriptures daily, attendeth not unto sin: he that searcheth (with these Baereans) to confirm himself, groweth from faith to faith, from strength, to strength, till he cometh to be a perfect man in Christ jesus. To receive the word, doth not barely signify, to take it, but to retain it, Acts the 3. Chapter and 21. verse, and like good ground to fructify, Mark the the 4. Chapter. To search, is not an idle, but an earnest inquiry: to search with lights, Zophany the first Chapter, to look into hearts and reins, Psal the 7. into every cranny and corner, very narrowly. To receive readily, argues a willing mind; to search daily, an industrious spirit: to search for to learn, an humble, and an honest heart. The sum of all then, is this, The best Nobles makes best account of the Gospel of Christ: they hear it with a glad heart, they study it, to amend their lines by it; they say unto it, as Elisha said unto Elias, I will not forsake thee, and with noble josua, they meditate in it, day, and night. Let your Lordships therefore be pleased to give me leave (as Peter speaketh in his second Epistle and third Chapter) to stir up, and warm your pure minds, and though you have knowledge, yet to put you in remembrance of these duties. If you care to be in the number of those who are the best: If you tender the continuance of that Honour which the Lord hath already powered upon you; or expect any future access thereunto (as Hierome said to Salu●na) Semper in manibus sit divina lectio, Let the word of GOD dwell in you abundantly. Persist in honouring the highest with your hearts, by giving glory unto him with your lives, by adorning his doctrine with your countenance, and riches, by encouraging the practices and profession of piety: and as when the Lion roareth, the beasts of the Forests do tremble and quake; so when the Lion of the Tribe of juda speaketh (though but by a mean messenger) you that be of his Court yield him reverence. These be the paths beaten by the noblest Christians: in these standeth the whole duty of men most honourable: upon performance whereof, and no condition else, the Son of GOD himself made challenge to the glory of his Father, john the 17. Chapter and 3. verse, I have glorified thee on earth, and now glorify me with thyself in heaven. Blessed be the GOD of glory, who hath bedecked this Land with such glorious lights, so many noble Christians: and if that Kingdom be happy, whose King is the son of Nobles, Eccle. the 10. Chap. and 17. vers. then assuredly great is our happiness: having in the midst of Nobles, so Noble a King, in all kinds of Nobility, Noble by nature: a King, not by election, but by birth, descended from a most ancient, and matchless samely. Noble by fortune, having his lap filled with all her favours: being owner of Kingdoms, Countries, and Cities, wealthy and populous, which adds a splendour, and Majesty unto him. Noble morrally, possessed with heroical virtues, and beawtifyed with a true Idea, of a princely mind. Divinely Noble, the Defender of the true faith: who is the Son of Adam, who is the Son of God. Noble by an exact conspiration of all kinds together. Whose spiritual, and immortali seed, is Nobility from Heaven: whose Material, is Nobility from Nature, whose immediate form, is nobility of manners; whose instrumental and external fulgor, is nobility of Fortune. This is the most perfect, and most rare Nobility in the world, shining in some few Christian Princes and Nobles, from GOD, Nature, Virtue, Fortune.  
The Lord bless your Royal Majesty, that as you have received the word from your youth, so you may defend the faith with constant resolution, and love the Gospel unto your lives end. The Lord bless all your Nobles, that as they be by their best title, (Christian) so their fruits may be ever answerable to their calling. The Lord bless the worthy Prince, with the rest of the young and Honourable Branches of this Land: and make them know, that if Angels fall, they become Princes of darkness; that if young Nobles degenerate, they become the common calamities of their Country; that they are as so many Lucifers fallen from Heaven. The Lord for his mercy's sake bless us all, that having GOD to our Father in this life, we may reign with Father Son and Holy Ghost in the life to come. Amen.  
FINIS.